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

TOPICS
SEE ALSO


AUTH

BOOKS
Blazing_the_Trail_from_Infancy_to_Enlightenment
DND_DM_Guide_5E
Essential_Integral
Full_Circle
Heart_of_Matter
How_to_think_like_Leonardo_Da_Vinci
Letters_On_Poetry_And_Art
Life_without_Death
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
Plotinus_-_Complete_Works_Vol_01
Poetics
Process_and_Reality
The_Act_of_Creation
The_Most_Holy_Book
The_Recognition_Sutras__Illuminating_a_1,000-Year-Old_Spiritual_Masterpiece
The_Seals_of_Wisdom
The_Study_and_Practice_of_Yoga
The_Use_and_Abuse_of_History
The_Yoga_Sutras
Toward_the_Future

IN CHAPTERS TITLE
1.1.1.07_-_Aspiration,_Opening,_Recognition
1.11_-_(Plot_continued.)_Reversal_of_the_Situation,_Recognition,_and_Tragic_or_disastrous_Incident_defined_and_explained.
1.16_-_(Plot_continued.)_Recognition__its_various_kinds,_with_examples
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.00_-_INTRODUCTION
0.00_-_The_Wellspring_of_Reality
0.03_-_The_Threefold_Life
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
0_1957-12-21
0_1958-01-01
0_1964-09-26
0_1965-09-18
0_1966-06-18
0_1971-03-31
0_1971-04-07
0_1971-04-17
0_1971-05-08
0_1971-05-12
02.13_-_On_Social_Reconstruction
03.04_-_Towardsa_New_Ideology
03.05_-_The_World_is_One
03.10_-_Sincerity
03.10_-_The_Mission_of_Buddhism
04.02_-_Human_Progress
04.03_-_Consciousness_as_Energy
05.03_-_Satyavan_and_Savitri
05.05_-_In_Quest_of_Reality
05.34_-_Light,_more_Light
06.36_-_The_Mother_on_Herself
100.00_-_Synergy
1.008_-_The_Principle_of_Self-Affirmation
1.009_-_Perception_and_Reality
1.00a_-_Foreword
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00_-_Main
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
1.013_-_Defence_Mechanisms_of_the_Mind
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Fundamental_Considerations
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_THAT_ARE_THOU
1.01_-_The_Four_Aids
1.020_-_The_World_and_Our_World
1.024_-_Affiliation_With_Larger_Wholes
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Self-Consecration
1.02_-_The_Stages_of_Initiation
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Questions_and_Answers
1.03_-_Some_Practical_Aspects
1.03_-_The_House_Of_The_Lord
1.03_-_The_Sephiros
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_VISIT_TO_VIDYASAGAR
1.040_-_Re-Educating_the_Mind
1.04_-_Body,_Soul_and_Spirit
1.04_-_Magic_and_Religion
1.04_-_Religion_and_Occultism
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Control_of_Psychic_Prana
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Praise
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_War_And_Politics
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.06_-_Definition_of_Tragedy.
1.06_-_Five_Dreams
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.070_-_The_Seven_Stages_of_Perfection
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Bridge_across_the_Afterlife
1.07_-_Incarnate_Human_Gods
1.07_-_Medicine_and_Psycho_therapy
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_The_Farther_Reaches_of_Human_Nature
1.080_-_Pratyahara_-_The_Return_of_Energy
1.081_-_The_Application_of_Pratyahara
1.08_-_Attendants
1.08_-_Civilisation_and_Barbarism
1.08_-_Psycho_therapy_Today
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Methods_of_Vedantic_Knowledge
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_The_Greater_Self
11.02_-_The_Golden_Life-line
1.10_-_(Plot_continued.)_Definitions_of_Simple_and_Complex_Plots.
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.1.1.07_-_Aspiration,_Opening,_Recognition
1.11_-_FAITH_IN_MAN
1.11_-_Oneness
1.11_-_(Plot_continued.)_Reversal_of_the_Situation,_Recognition,_and_Tragic_or_disastrous_Incident_defined_and_explained.
1.11_-_The_Kalki_Avatar
1.11_-_The_Second_Genesis
1.1.2_-_Commentary
1.12_-_God_Departs
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Superconscient
1.13_-_Conclusion_-_He_is_here
1.13_-_Gnostic_Symbols_of_the_Self
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_The_Mental_Plane
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Supermind_as_Creator
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Conclusion
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_Supramental_Consciousness
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.16_-_(Plot_continued.)_Recognition__its_various_kinds,_with_examples
1.17_-_God
1.17_-_Practical_rules_for_the_Tragic_Poet.
1.17_-_The_Divine_Soul
1.17_-_The_Transformation
1.18_-_Asceticism
1.18_-_Further_rules_for_the_Tragic_Poet.
1.200-1.224_Talks
1.2.01_-_The_Call_and_the_Capacity
1.20_-_The_End_of_the_Curve_of_Reason
1.21_-_The_Ascent_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_Improvising_a_Temple
1.23_-_Our_Debt_to_the_Savage
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_(Epic_Poetry_continued.)_Further_points_of_agreement_with_Tragedy.
1.24_-_Matter
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.300_-_1.400_Talks
13.02_-_A_Review_of_Sri_Aurobindos_Life
1.38_-_Woman_-_Her_Magical_Formula
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
1.4.02_-_The_Divine_Force
1.439
1.450_-_1.500_Talks
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.60_-_Knack
1.67_-_The_External_Soul_in_Folk-Custom
1.83_-_Epistola_Ultima
1953-08-19
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1961_05_21?_-_62
1970_06_03
1.A_-_ANTHROPOLOGY,_THE_SOUL
1f.lovecraft_-_Ashes
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Whisperer_in_Darkness
1.jk_-_Lamia._Part_II
1.kt_-_A_Song_on_the_View_of_Voidness
1.lovecraft_-_Fungi_From_Yuggoth
1.lr_-_An_Adamantine_Song_on_the_Ever-Present
1.rb_-_Cleon
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Second
1.rmr_-_Death
1.rt_-_Gitanjali
1.rt_-_She
1.rt_-_The_Gardener_LXXIX_-_I_Often_Wonder
1.rt_-_The_Homecoming
1.rt_-_This_Dog
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.whitman_-_With_Antecedents
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Lines_Composed_a_Few_Miles_above_Tintern_Abbey
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_On_the_Concept_of_the_Archetype
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_On_Letters
2.03_-_On_Medicine
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Secret_of_Secrets
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_Reality_and_the_Cosmic_Illusion
2.07_-_On_Congress_and_Politics
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Supreme_Word_of_the_Gita
2.0_-_THE_ANTICHRIST
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.11_-_The_Boundaries_of_the_Ignorance
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Unpacking_of_God
2.15_-_Reality_and_the_Integral_Knowledge
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.2.01_-_Work_and_Yoga
2.2.03_-_The_Divine_Force_in_Work
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Philosophy_of_Rebirth
2.21_-_The_Order_of_the_Worlds
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.2.4_-_Taittiriya_Upanishad
2.25_-_The_Triple_Transformation
2.26_-_The_Ascent_towards_Supermind
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.3.04_-_The_Mother's_Force
2.3.06_-_The_Mind
2.3.1_-_Ego_and_Its_Forms
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
30.13_-_Rabindranath_the_Artist
3.01_-_THE_BIRTH_OF_THOUGHT
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.03_-_SULPHUR
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Naked_Truth
3.04_-_LUNA
3.05_-_SAL
3.08_-_Purification
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.04_-_Transformation_in_the_Integral_Yoga
3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG
31_Hymns_to_the_Star_Goddess
3.2.05_-_Our_Ideal
3.2.4_-_Sex
3.3.1_-_Illness_and_Health
3.4.03_-_Materialism
3-5_Full_Circle
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.08_-_Karma
3.7.1.11_-_Rebirth_and_Karma
3_-_Commentaries_and_Annotated_Translations
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.04_-_THE_REGENERATION_OF_THE_KING
4.08_-_The_Liberation_of_the_Spirit
4.10_-_The_Elements_of_Perfection
4.21_-_The_Gradations_of_the_supermind
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
5.01_-_Message
5.03_-_The_Divine_Body
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_SELF-KNOWLEDGE
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.02_-_The_Mind
Appendix_4_-_Priest_Spells
Avatars_of_the_Tortoise
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
Book_of_Imaginary_Beings_(text)
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
Conversations_with_Sri_Aurobindo
DS3
DS4
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Epistle_to_the_Romans
Kafka_and_His_Precursors
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
MoM_References
Prayers_and_Meditations_by_Baha_u_llah_text
r1912_01_13
r1913_12_22
r1917_02_18
r1927_01_16
Sayings_of_Sri_Ramakrishna_(text)
Sophist
Tablets_of_Baha_u_llah_text
Talks_076-099
Talks_600-652
Talks_With_Sri_Aurobindo_1
The_Act_of_Creation_text
Theaetetus
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Coming_Race_Contents
The_Dwellings_of_the_Philosophers
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Logomachy_of_Zos
The_One_Who_Walks_Away
The_Riddle_of_this_World
The_Shadow_Out_Of_Time

PRIMARY CLASS

SIMILAR TITLES
cognition
The Recognition Sutras Illuminating a 1,000-Year-Old Spiritual Masterpiece

DEFINITIONS

10. cognition of dharma with regard to cessation in the sensuous realm (S. nirodhe dharmajNānam; T. 'gog pa chos shes; C. miefa zhi 滅法智)

11. acquiescence to subsequent cognition with regard to cessation in the subtle-materiality and immaterial realms (S. nirodhe 'nvayajNānaksāntiḥ; T. 'gog pa rjes bzod; C. mielei ren 滅類忍)

12. subsequent cognition with regard to cessation in the subtle-materiality and immaterial realms (nirodhe 'nvayajNānam; T. 'gog pa rjes shes; C. mielei zhi 滅類智)

13. acquiescence to the cognition of dharma with regard to the path in the sensuous realm (S. mārge dharmajNānaksāntiḥ; T. lam chos bzod; C. daofa ren 道法忍)

14. cognition of dharma with regard to the path in the sensuous realm (S. mārge dharmajNānam; T. lam chos shes; C. daofa zhi 道法智)

15. acquiescence of subsequent cognition with regard to the path in the subtle-materiality and immaterial realms (S. mārge 'nvayajNānaksāntiḥ; T. lam rjes bzod; C. daolei ren 道類忍)

16. subsequent cognition with regard to the path in the subtle-materiality and immaterial realms (S. mārge 'nvayajNānam; T. lam rjes shes; C. daolei zhi 道類智)

1. acquiescence to the cognition of dharma with regard to suffering in the sensuous realm (S. duḥkhe dharmajNānaksāntiḥ; T. sdug bsngal chos bzod; C. kufa ren 苦法忍)

2. cognition of dharma with regard to suffering in the sensuous realm (S. duḥkhe dharmajNānam; T. sdug bsngal chos shes; C. kufa zhi 苦法智)

2. Kant also developed the Leibnizian principles with some modifications in his early writing Principiorum Primorum Cognitionis Metaphysicae Nova Dilucidatio (1755), where the Principle of Sufficient Reason becomes the Principle of Determining Reason (Ratio Determinans). Two forms of this principle are distinguished by Kant the ratio cur or antecedenter determinans identified with the ratio essendi vel fiendi, and the ratio quod or consequenter determinans identified with the ratio cognoscendi. It has been defended under these forms against Crusius and the argument that it destroys human freedom. -- T.G.

3. acquiescence to the subsequent cognition with regard to suffering in the subtle-materiality and immaterial realms (S. duḥkhe 'nvayajNānaksāntiḥ; T. sdug bsngal rjes bzod; C. kulei ren 苦類忍)

3. In its historical aspect, aristocracy is a definite class or order known as hereditary nobility, which possesses prescriptive rank and privileges. This group developed from primitive monarchy, by the gradual limitation of the regal authority by those who formed the council of the king. The defense of their prerogatives led them naturally to consider themselves as a separate class fitted by birthright to monopolize government. But at the same time, they assumed a number of corresponding obligations (hence the aphorism noblesse oblige) particularly for maintaining justice, peace and security. [The characteristics of hereditary aristocracy are: descent and birthright, breeding and education, power to command, administrative and military capacities, readiness to fulfill personal and national obligations, interest in field sports, social equality of its members, aloofness and exclusiveness, moral security in the possession of real values regardless of criticism, competition or advancement.] In certain societies as in Great Britain, birth-right is not an exclusive factor: exceptional men are admitted by recognition into the aristocratic circle (circulation of the elite), after a tincture of breeding satisfying its external standards. The decline of hereditary nobility was due to economic rather than to social or political changes. Now aristocracy can claim only a social influence.

4. subsequent cognition with regard to suffering in the subtle-materiality and immaterial realms (S. duḥkhe 'nvayajNānam; T. sdug bsngal rjes shes; C. kuleizhi 苦類智)

5. acquiescence to the cognition of dharma with regard to origination in the sensuous realm (S. samudaye dharmajNānaksāntiḥ; T. kun 'byung chos bzod; C. jifa ren 集法忍)

5. pristine cognition: look with the lamp of primordial awareness (rig pa ye shes sgron me ltos)

5. wisdom/cognition (S. prajNā; T. shes rab; C. hui 慧)

6. cognition of dharma with regard to origination in the sensuous realm (S. samudaye dharmajNānam; T. kun 'byung chos shes; C. jifa zhi 集法智)

7. acquiescence to the subsequent cognition of origination in the subtle-materiality and immaterial realms (S. samudaye 'nvayajNānaksāntiḥ; T. kun 'byung rjes bzod; C. jilei ren 集類忍)

8. of subsequent cognition (S. anvayajNāna; T. rjes su rtogs par shes pa; C. leizhi 類智)

8. subsequent cognition of origination in the subtle-materiality and immaterial realms (S. samudaye 'nvayajNānam; T. kun 'byung rjes shes; C. jilei zhi 集類智)

9. acquiescence to the cognition of dharma with regard to cessation in the sensuous realm (S. nirodhe dharmajNānaksāntiḥ; T. 'gog pa chos bzod; C. miefa ren 滅法忍)

Abhiseka: In Hinduism, the ceremonial bathing in sacred waters. In Buddhism, the tenth stage of perfection. The term is used also for the anointment of kings and high officials upon their ascension to power or as a recognition of some signal achievement.

absolutist ::: n. --> One who is in favor of an absolute or autocratic government.
One who believes that it is possible to realize a cognition or concept of the absolute. ::: a. --> Of or pertaining to absolutism; arbitrary; despotic;


Abstractive: That meaning of cognition which lacks one of the two requisites for intuitive knowledge: for in abstrictive cogniti n either we know things through other things, and not through their proper images -- or we know th'ngs that are not present: e.g., the knowledge we now have of God, through creatures -- or the knowledge we have of Adam, a being not present to us.

Accounting principles - Rules and guidelines of accounting. They determine such matters as the measurement of assets, the timing of revenue recognition, and the accrual of expenses. The ground rules for financial reporting are referred to as generally accepted accounting principles (GAAP). An example of an accounting principle is accrual.

Accrual - The recognition of when expenses when incurred or revenue when earned or regardless of when the actual cash is received or paid.

acknowledge ::: v. t. --> To of or admit the knowledge of; to recognize as a fact or truth; to declare one&

acknowledgment ::: n. --> The act of acknowledging; admission; avowal; owning; confession.
The act of owning or recognized in a particular character or relationship; recognition as regards the existence, authority, truth, or genuineness.
The owning of a benefit received; courteous recognition; expression of thanks.
Something given or done in return for a favor,


adj. 1. Rousing (something) or being aroused, as if from sleep. n. awakenings. 2. Recognitions, realizations, or coming into awareness of things.

Ajna Chakra ::: The "Third Eye" chakra that is linked to precognition, visions, and divinatory revelation. Located between the eyes and toward the front of the head.

AjNAtakaundinya. (P. ANNAtakondaNNa / ANNAkondaNNa; T. Kun shes kaun di nya; C. Aruojiaochenru; J. Anyakyojinnyo; K. Ayakkyojinyo 阿若憍陳如). In Sanskrit, "Kaundinya (P. KondaNNa) who Knows"; the first person to understand the insights of the Buddha, as delivered in the first sermon, the DHARMACAKRAPRAVARTANASuTRA (P. DHAMMACAKKAPPAVATTANASUTTA), and the first disciple to take ordination as a monk (BHIKsU), following the simple EHIBHIKsUKA (P. ehi bhikkhu), or "come, monk," formula: "Come, monk, the DHARMA is well proclaimed; live the holy life for the complete ending of suffering." Kaundinya was one of the group of five ascetics (BHADRAVARGĪYA) converted by the Buddha at the ṚsIPATANA (P. Isipatana) MṚGADAVA (Deer Park), located just north-east of the city of VArAnasī. According to the PAli account, he was a brAhmana older than the Buddha, who was especially renowned in physiognomy. After the birth of the infant GAUTAMA, he was one of eight brAhmanas invited to predict the infant's future and the only one to prophesize that the child would definitely become a buddha rather than a wheel-turning monarch (CAKRAVARTIN). He left the world as an ascetic in anticipation of the bodhisattva's own renunciation and was joined by the sons of four of the other eight brAhmanas. Kaundinya and the other four ascetics joined the bodhisattva in the practice of austerities, but when, after six years, the bodhisattva renounced extreme asceticism, they left him in disgust. After his enlightenment, the Buddha preached to the five ascetics at the Ṛsipatana deer park, and Kaundinya was the first to realize the truth of the Buddha's words. The PAli canon describes Kaundinya's enlightenment as proceeding in two stages: first, when the Buddha preached the Dhammacakkappavattanasutta, he attained the opening of the dharma eye (DHARMACAKsUS), the equivalent of stream-entry (SROTAAPANNA), and five days later, when the Buddha preached his second sermon, the ANATTALAKKHAnASUTTA, he attained the level of ARHAT. The Buddha praised him both times by exclaiming "Kaundinya knows!," in recognition of which AjNAta ("He Who Knows") was thereafter prefixed to his name. Later, at a large gathering of monks at JETAVANA grove in sRAVASTĪ, the Buddha declared AjNAtakaundinya to be preeminent among his disciples who first comprehended the dharma, and preeminent among his long-standing disciples. AjNAtakaundinya received permission from the Buddha to live a solitary life in the Chaddantavana forest and only returned after twelve years to take leave of the Buddha before his own PARINIRVAnA. After his cremation, AjNAtakaundinya's relics were given to the Buddha, who personally placed them in a silver reliquary (CAITYA) that spontaneously appeared from out of the earth.

Alambana. (P. Arammana; T. dmigs pa; C. suoyuan; J. shoen; K. soyon 所縁). In Sanskrit, "objective support," "sense object," or "object of cognition"; in epistemology, the object of any one of the six sensory consciousnesses (VIJNANA), i.e., visual, auditory, olfactory, gustatory, tactile, and mental objects. In the mainstream traditions, these objects were considered to be the external constituent in the cognitive relationship between subject and object, whereby the contact (SPARsA) between, e.g., an olfactory sensory object (e.g., gandha) and the olfactory sense base (GHRAnENDRIYA) produces a corresponding olfactory consciousness (GHRAnAVIJNANA). Sense objects thus correspond to the six external "sense-fields" or "spheres of perception" (AYATANA) and the six external "elements" (DHATU). The term Alambana is also used in instructions on meditation to describe the object upon which the meditator is to focus the mind. See also ALAMBANAPRATYAYA.

AlambanaparīksA. (T. Dmigs pa brtag pa; C. Guan suoyuan yuan lun; J. Kanshoen nenron; K. Kwan soyon yon non 觀所論). In Sanskrit,"An Analysis of the Objects of Cognition," a text on YOGACARA epistemology by the early fifth-century Indian logician DIGNAGA, which examines the objective support (ALAMBANA) of cognition. DignAga argues that cognition cannot take for its object anything from the external world; instead, the object of cognition is actually the form of an object that appears within cognition itself. While the original Sanskrit is lost, the text is preserved in both Tibetan and Chinese translations. DignAga also composed a commentary to this work, the AlambanaparīksAvṛtti, as did Vinītadeva (c. eighth century), the AlambanaparīksAtikA.

Alambanapratyaya. (P. Arammanapaccaya; T. dmigs rkyen; C. suoyuan yuan; J. shoennen; K. soyon yon 所縁縁). In Sanskrit, "objective-support condition" or "observed-object condition," the third of the four types of conditions (PRATYAYA) recognized in both the VAIBHAsIKA ABHIDHARMA system of the SARVASTIVADA school and the YOGACARA school; the term also appears as the second of the twenty-four conditions (P. paccaya) in the massive PAli abhidhamma text, the PAttHANA. This condition refers to the role the corresponding sensory object (ALAMBANA) takes in the arising of any of the six sensory consciousnesses (VIJNANA) and is one of the three causal conditions necessary for cognition to occur. Sensory consciousness thus cannot occur without the presence of a corresponding sensory object, whether that be visual, auditory, olfactory, gustatory, tactile, or mental.

Alaya vijnana: Internal cognition; the Supreme State according to the Yogacharas.

Al-Fattah ::: The One who generates expansion within individuals. The One who enables the recognition and observation of Reality, and hence, that there is no inadequacy, impairment, or mistake in the engendered existence. The One who expands one’s vision and activity, and enables their proper usage. The One who enables the recognition and use of the unrecognized (overseen).

Al Kindi, Al Farabi, and Ibn Sina (Avicenna) were the first great philosophers who made large use of Aristotelian books. Their writings are of truly encyclopedic character and comprise the whole edifice of knowledge in their time. Their Aristotelianism is, however, mainly Neo-Platonism with addition of certain peripatetic notions. Avicenna is more of an Aristotelian than his predecessors. Al Farabi, e.g., held that cognition is ultimately due to an illumination, whereas Avicenna adopted a more Aristotelian theory. While these thinkers had an original philosophy, Averroes (Ibn Roshd) endeavored to clarify the meaning of the Aristotelian texts by extensive and minute commentaries. Translations from these writings first made known to medieval philosophy the non-logical works of the "Philosopher", although there existed, at the same time, some translations made directly from Greek texts.

“All aspects of the omnipresent Reality have their fundamental truth in the Supreme Existence. Thus even the aspect or power of Inconscience, which seems to be an opposite, a negation of the eternal Reality, yet corresponds to a Truth held in itself by the self-aware and all-conscious Infinite. It is, when we look closely at it, the Infinite’s power of plunging the consciousness into a trance of self-involution, a self-oblivion of the Spirit veiled in its own abysses where nothing is manifest but all inconceivably is and can emerge from that ineffable latency. In the heights of Spirit this state of cosmic or infinite trance-sleep appears to our cognition as a luminous uttermost Superconscience: at the other end of being it offers itself to cognition as the Spirit’s potency of presenting to itself the opposites of its own truths of being,—an abyss of non-existence, a profound Night of inconscience, a fathomless swoon of insensibility from which yet all forms of being, consciousness and delight of existence can manifest themselves,—but they appear in limited terms, in slowly emerging and increasing self-formulations, even in contrary terms of themselves; it is the play of a secret all-being, all-delight, all-knowledge, but it observes the rules of its own self-oblivion, self-opposition, self-limitation until it is ready to surpass it. This is the Inconscience and Ignorance that we see at work in the material universe. It is not a denial, it is one term, one formula of the infinite and eternal Existence.” The Life Divine

All of these factors were seen by the Faxiang school as being simply projections of consciousness (VIJNAPTIMĀTRALĀ). As noted earlier, consciousness (VIJNĀNA) was itself subdivided into an eightfold schema: the six sensory consciousnesses (visual, auditory, gustatory, olfactory, tactile, and mental), plus the seventh ego consciousness (manas, or KLIstAMANAS), which invests these sensory experiences with selfhood, and an eighth "storehouse consciousness" (ālayavijNāna), which stores the seeds or potentialities (BĪJA) of these experiences until they sprout as new cognition. One of the most controversial doctrines of the Faxiang school was its rejection of a theory of inherent enlightenment or buddhahood (i.e., TATHĀGATAGARBHA) and its advocacy of five distinct spiritual lineages or destinies (PANCAGOTRA): (1) the TATHĀGATA lineage (GOTRA), for those destined to become buddhas; (2) the PRATYEKABUDDHA lineage, for those destined to become ARHATs via the pratyekabuddha vehicle; (3) the sRĀVAKAYĀNA lineage, for those who will become arhats via the sRĀVAKA vehicle; (4) those of indefinite (ANIYATA) lineage, who may follow any of three vehicles; and (5) those without lineage (agotra), who are ineligible for liberation or who have lost the potential to become enlightened by becoming "incorrigibles" (ICCHANTIKA). The Faxiang school's claim that beings belonged to these various lineages because of the seeds (BĪJA) already present in the mind seemed too fatalistic to its East Asian rivals. In addition, Faxiang's acceptance of the notion that some beings could completely lose all yearning for enlightenment and fall permanently into the state of icchantikas so profoundly conflicted with the pervasive East Asian acceptance of innate enlightenment that it thwarted the school's aspirations to become a dominant tradition in China, Korea, or Japan. Even so, much in the Faxiang analysis of consciousness, as well as its exegetical techniques, were incorporated into mainstream scholasticism in East Asia and continued to influence the subsequent development of Buddhism in the region.

anagnorisis: Translates to' recognition'. It is the instant when one or more characters, often the protagonist, recognises the truth. See Aristotle

ana ::: intelligence; "the consciousness which holds an image of things before it as an object with which it has to enter into relations and to possess by apprehension and a combined analytic and synthetic cognition"; a subordinate operation of vijñana which "by its power of projecting, confronting, apprehending knowledge" is the "parent of that awareness by distinction which is the process of the Mind". praj ñanamaya anamaya vij ñana

Ananke ::: “This truth of Karma has been always recognised in the East in one form or else in another; but to the Buddhists belongs the credit of having given to it the clearest and fullest universal enunciation and the most insistent importance. In the West too the idea has constantly recurred, but in external, in fragmentary glimpses, as the recognition of a pragmatic truth of experience, and mostly as an ordered ethical law or fatality set over against the self-will and strength of man: but it was clouded over by other ideas inconsistent with any reign of law, vague ideas of some superior caprice or of some divine jealousy,—that was a notion of the Greeks,—a blind Fate or inscrutable Necessity, Ananke, or, later, the mysterious ways of an arbitrary, though no doubt an all-wise Providence.” Essays in Philosophy and Yoga

Animism The name given by anthropologists to the attribution of life or mind to inanimate objects, such as trees, mountains, rivers, or images. This belief of the ancients and of many existing peoples was a recognition of the universal sentience of nature.

Animitta. (P. animitta; T. mtshan ma med pa; C. wuxiang; J. muso; K. musang 無相). In Sanskrit, "signless"; one of three "gates to deliverance" (VIMOKsAMUKHA), along with emptiness (suNYATA) and wishlessness (APRAnIHITA). A sign or characteristic (NIMITTA) refers to the generic appearance of an object, in distinction to its secondary characteristics or ANUVYANJANA. Advertence toward the generic sign and secondary characteristics of an object produces a recognition or perception (SAMJNA) of that object, which may in turn lead to clinging or rejection and ultimately suffering. Hence, signlessness is crucial in the process of sensory restraint (INDRIYASAMVARA), a process in which one does not actively react to the generic signs of an object (i.e., treating it in terms of the effect it has on oneself), but instead seeks to halt the perceptual process at the level of simple recognition. By not seizing on these signs, perception is maintained at a pure level prior to an object's conceptualization and the resulting proliferation of concepts (PRAPANCA) throughout the full range of sensory experience. As the frequent refrain in the SuTRAs states, "In the seen, there is only the seen," and not the superimpositions (cf. SAMAROPA) created by the intrusion of ego (ATMAN) into the perceptual process. Mastery of this technique of sensory restraint provides access to the signless gate to deliverance. Signlessness is produced through insight into impermanence (ANITYA) and serves as the counteragent (PRATIPAKsA) to attachments to anything experienced through the senses; once the meditator has abandoned all such attachments to the senses, he is then able to advert toward NIRVAnA, which ipso facto has no sensory signs of its own by which it can be recognized. In the PRAJNAPARAMITA literature, signlessness, emptiness, and wishlessness are equally the absence of the marks or signs of intrinsic existence (SVABHAVA). The YOGACARABHuMIsASTRA says when signlessness, emptiness, and wishlessness are spoken of without differentiation, the knowledge of them is that which arises from hearing or learning (sRUTAMAYĪPRAJNA), thinking (CINTAMAYĪPRAJNA), and meditation (BHAVANAMAYĪPRAJNA), respectively.

ANother Tool for Language Recognition "tool" (ANTLR) The {parser generator} in the {Purdue Compiler-Construction Tool Set}. (1995-10-26)

ANother Tool for Language Recognition ::: (tool) (ANTLR) The parser generator in the Purdue Compiler-Construction Tool Set. (1995-10-26)

Anticipation: (Lat. ante, before + capere, to take) The foreknowledge of future events and experiences. Anticipation, in contrast to expectation, is allegedly immediate and non-inferential cognition of the future. See Expectation; Foreknowledge. -- L.W.

ANTLR ::: ANother Tool for Language Recognition

ANTLR {ANother Tool for Language Recognition}

Anumana (Sanskrit) Anumāna [from anu-mā to infer, conclude, conjecture] An inference, conclusion, or deduction from given premises. In the Sankya yoga the second of the three pramanas (proofs or modes of cognition) by which perception or knowledge is sought. The Nyaya system recognizes four sources of accurate knowledge, of which anumana (inference) is also the second. Anuma and Anumiti are virtually synonymous.

anupalabdhi. [alt. anupalambha] (T. mi dmigs pa / dmigs med; C. bukede; J. fukatoku; K. pulgadŭk 不可得). In Sanskrit, "unascertainable," "noncognition," or "non-observation," describing the peculiar type of cognition inherent in enlightenment, in which perception occurs without any bifurcation between subject and object in the case of YOGACARA or without any perception or "observation" of intrinsic existence (SVABHAVA) in the case of MADHYAMAKA and is thus freed from any kind of false dichotomization. This type of perception is therefore "unascertainable," viz., freed from conventional types of cognition and thus "noncognition."

anuvyaNjana. (T. dpe byad; C. hao; J. ko; K. ho 好). In Sanskrit and PAli, "minor mark" or "secondary characteristic"; the secondary characteristics of an object, in distinction to its generic appearance, or "sign" (NIMITTA). Advertence toward the generic sign and secondary characteristics of an object produces a recognition or perception (SAMJNA) of that object, which may then lead to clinging or rejection and ultimately suffering. ¶ The term anuvyaNjana [alt. vyaNjana] also refers specifically to the eighty minor marks of a "great man" (MAHAPURUsA) and specifically of a buddha; these are typically mentioned in conjunction with the thirty-two major marks of a great man (MAHAPURUsALAKsAnA). These are set forth at length in, for example, the PANCAVIMsATISAHASRIKAPRAJNAPARAMITA (see PRAJNAPARAMITA) and chapter eight of the ABHISAMAYALAMKARA and are known as well in mainstream Buddhist sources.

Apperception Perception involving self-consciousness; cognition through the relating of new ideas to familiar ideas. Used by Leibniz to denote a stage higher or more subtle than perception. The impressions received through perception are apprehended by the mind and are related to other impressions which the memory holds, so that complex ideas are formed. Apperception may be called perception accompanied by awareness and an interpretative power. In contrast to the theory that the higher faculties of mind are built up synthetically from the lower, Leibniz’s views support the theory that the intuitive or original inner powers are primary. “Nascent apperception, which is the Mahat of the lower kingdoms, especially developed in the third order of Elementals . . . [is] succeeded by the objective kingdom of minerals, in which latter that apperception is entirely latent, to re-develop only in the plants”; and “that which is meant by ‘animals,’ in primary Creation, is the germ of awakening consciousness or of apperception, that which is faintly traceable in some sensitive plants on Earth and more distinctly in the protistic monera. . . . Neither plant nor animal, but an existence between the two” (SD 1:454-5&n; cf ET 505 3rd & rev ed ).

Apple Newton ::: (computer) A Personal Digital Assistant produced by Apple Computer. The Newton provides a clever, user-friendly interface and relies solely on pen-based input. Eagerly anticipated, the Newton uses handwriting recognition software to learn the users handwriting and provide reliable character recognition.Various third-party software applications are available and add-on peripherals like wireless modems for Internet access are being sold by Apple Computer, Inc. and its licensees.Newton Inc.'s NewtonOS competes with Microsoft Corporation's Windows CE, and was to be compatible with DEC's StrongARM SA-1100, an embedded 200MHz microprocessor, which was due in 1998. . . (1997-09-12)

Apple Newton "computer" A {Personal Digital Assistant} produced by {Apple Computer}. The Newton provides a clever, {user-friendly} interface and relies solely on pen-based input. Eagerly anticipated, the Newton uses handwriting recognition software to "learn" the users handwriting and provide reliable {character recognition}. Various third-party software applications are available and add-on {peripherals} like wireless {modems} for {Internet} access are being sold by {Apple Computer, Inc.} and its licensees. {Newton Inc.}'s {NewtonOS} competes with {Microsoft Corporation}'s {Windows CE}, and was to be compatible with {DEC}'s {StrongARM} SA-1100, an embedded 200MHz {microprocessor}, which was due in 1998. {(http://newton.apple.com/)}. {Handwriting recognition example (http://www-personal.engin.umich.edu/~jxm/tablespoons.html)}. (1997-09-12)

appreciation ::: n. --> A just valuation or estimate of merit, worth, weight, etc.; recognition of excellence.
Accurate perception; true estimation; as, an appreciation of the difficulties before us; an appreciation of colors.
A rise in value; -- opposed to depreciation.


appreciativeness ::: n. --> The quality of being appreciative; quick recognition of excellence.

Ark of the Covenant The coffer or chest in the Holy of Holies of the Jewish synagogue. All ancient religions used the mystical ark, or something similar, in their respective ceremonial worships: “Every ark-shrine, whether with the Egyptians, Hindus, Chaldeans or Mexicans, was a phallic shrine, the symbol of the yoni or womb of nature. The seket [sektet-boat] of the Egyptians, the ark, or sacred chest, stood on the ara — its pedestal. The ark of Osiris, with the sacred relics of the god, was ‘of the same size as the Jewish ark,’ says S. Sharpe, the Egyptologist, carried by priests with staves passed through its rings in sacred procession, as the ark round which danced David, the King of Israel. . . . The ark was a boat — a vehicle in every case. ‘Thebes had a sacred ark 300 cubits long,’ and ‘the word Thebes is said to mean ark in Hebrew,’ which is but a natural recognition of the place to which the chosen people are indebted for their ark. Moreover, as Bauer writes, ‘the Cherub was not first used by Moses.’ The winged Isis was the cherub or Arieh in Egypt, centuries before the arrival there of even Abram or Sarai. ‘The external likeness of some of the Egyptian arks, surmounted by their two winged human figures, to the ark of the covenant, has often been noticed.’ (Bible Educator.) And not only the ‘external’ but the internal ‘likeness’ and sameness are now known to all ” (TG 30).

Ar-Rashid ::: The guider to the right path. The One who allows individuals, who recognize their essential reality, to experience the maturity of this recognition!

Artificial_intelligence ::: (AI:) is a term for simulated intelligence in machines. These machines are programmed to "think" like a human and mimic the way a person acts. The ideal characteristic of artificial intelligence is its ability to rationalize and take actions that have the best chance of achieving a specific goal, although the term can be applied to any machine that exhibits traits associated with a human mind, such as learning and solving problems.   :::BREAKING DOWN 'Artificial Intelligence - AI'   Artificial intelligence is based around the idea that human intelligence can be defined in such exact terms that a machine can mimic it. The goals of artificial intelligence include learning, reasoning and perception, and machines are wired using a cross-disciplinary approach based in mathematics, computer science, linguistics, psychology and more.  As technology advances, previous benchmarks that defined artificial intelligence become outdated. For example, machines that calculate basic functions or recognize text through methods such as optimal character recognition are no longer said to have artificial intelligence, since this function is now taken for granted as an inherent computer function.  Some examples of machines with artificial intelligence include computers that play chess, which have been around for years, and self-driving cars, which are a relatively new development. Each of these machines must weigh the consequences of any action they take, as each action will impact the end result. In chess, this end result is winning the game. For self-driving cars, the computer system must take into account all external data and compute it to act in a way that prevents collision

Artificial intelligence (AI) - the theory and development of computer systems able to perform tasks that normally require human intelligence, such as visual perception, speech recognition, decision-making, and translation between languages. See /r/artificial

asaMskṛtadharma. (P. asankhatadhamma; T. 'dus ma byas kyi chos; C. wuweifa; J. muiho; K. muwibop 無爲法). In Sanskrit, "uncompounded" or "unconditioned" "factors"; a term used to describe the few DHARMAs that are not conditioned (SAMSKṚTA) and are therefore perduring phenomena (NITYADHARMA) that are not subject to impermanence (ANITYA). The lists differ in the various schools. The PAli tradition's list of eighty-two dharmas (P. dhamma) recognizes only one uncompounded dharma: NIRVAnA (P. nibbAna). The SARVASTIVADA school recognizes three out of seventy-five: space (AKAsA), and two varieties of nirvAna: "analytical" "suppression" or "cessation" (PRATISAMKHYANIRODHA) and "nonanalytical suppression" (APRATISAMKHYANIRODHA). YOGACARA recognizes six of its one hundred dharmas as uncompounded: the preceding three, plus "motionlessness" (AniNjya, [alt. aniNjya]), the "cessation of perception and sensation" (SAMJNAVEDAYITANIRODHA), and "suchness" (TATHATA). NirvAna is the one factor that all Buddhist schools accept as being uncompounded. It is the one dharma that exists without being the result of a cause (ahetuja), though it may be accessed through the three "gates to deliverance" (VIMOKsAMUKHA). Because nirvAna neither produces nor is produced by anything else, it is utterly distinct from the conditioned realm that is subject to production and cessation; its achievement, therefore, means the end to the repeated cycle of rebirth (SAMSARA). In several schools of Buddhism, including the SarvAstivAda, nirvAna is subdivided into two complementary aspects: an "analytical cessation" (pratisaMkhyAnirodha) that corresponds to earlier notions of nirvAna and "nonanalytical suppression" (apratisaMkhyAnirodha), which ensures that the enlightened person will never again be subject to the vagaries of the conditioned world. "Analytical cessation" (pratisaMkhyAnirodha) occurs through the direct meditative insight into the FOUR NOBLE TRUTHS (catvAry AryasatyAni) and the cognition of nonproduction (ANUTPADAJNANA), which brings about the disjunction (visaMyoga) from all unwholesome factors (AKUsALADHARMA). "Nonanalytical suppression" (apratisaMkhyAnirodha) prevents the dharmas of the conditioned realm from ever appearing again for the enlightened person. In the VAIBHAsIKA interpretation, this dharma suppresses the conditions that would lead to the production of dharmas, thus ensuring that they remain forever positioned in future mode and unable ever again to arise in the present. Because this dharma is not a result of insight, it is called "nonanalytical." Space (AkAsa) has two discrete denotations. First, space is an absence that delimits forms; like the empty space inside a door frame, AkAsa is a hole that is itself empty but that defines, or is defined by, the material that surrounds it. Second, as the vast emptiness of space, space comes also to be described as the absence of obstruction; in this sense, space also comes to be interpreted as something akin to the Western conception of ether, a virtually immaterial, but glowing fluid that serves as the support for the four material elements (MAHABHuTA). Space is accepted as an uncompounded dharma in six of the mainstream Buddhist schools, including the SARVASTIVADA and the MAHASAMGHIKA, as well as the later YOGACARA; three others reject this interpretation, including the THERAVADA. The YogAcAra additions to this list essentially subsume the upper reaches of the immaterial realm (ArupyAvacara) into the listing of uncompounded dharmas. AniNjya, or motionlessness, is used even in the early Buddhist tradition to refer to actions that are neither wholesome nor unwholesome (see ANINJYAKARMAN), which lead to rebirth in the realm of subtle materiality or the immaterial realm and, by extension, to those realms themselves. The "cessation of perception and sensation" (saMjNAvedayitanirodha) is the last of the eight liberations (VIMOKsA; P. vimokkha) and the ninth and highest of the immaterial attainments (SAMAPATTI). "Suchness" (TATHATA) is the ultimate reality (i.e., suNYATA) shared in common by a TATHAGATA and all other afflicted (SAMKLIstA) and pure (VIsUDDHI) dharmas; the "cessation of perception and sensation" (saMjNAvedayitanirodha) is not only "a meditative trance wherein no perceptual activity remains," but one where no feeling, whether pleasant, unpleasant, or neutral, is experienced.

AsrayaparAvṛtti. [alt. Asrayaparivṛtti] (T. gnas yongs su 'gyur pa; C. zhuanyi; J. ten'e; K. chonŭi 轉依). In Sanskrit, "transformation of the basis" or "fundamental transmutation"; the transmutation of the defiled state in which one has not abandoned the afflictions (KLEsA) into a purified state in which the klesas have been abandoned. This transmutation thus transforms an ordinary person (PṚTHAGJANA) into a noble one (ARYA). In the YOGACARA school's interpretation, by understanding (1) the emptiness (suNYATA) of the imagined reality (PARIKALPITA) that ordinary people mistakenly ascribe to the sensory images they experience (viz., "unreal imaginings," or ABHuTAPARIKALPA) and (2) the conditioned origination of things through the interdependent aspect of cognition (PARATANTRA), the basis will be transformed into the perfected (PARNIsPANNA) nature, and enlightenment realized. STHIRAMATI posits three aspects to this transformation: transformation of the basis of the mind (cittAsrayaparAvṛtti), transformation of the basis of the path (mArgAsrayaparAvṛtti), and transformation of the basis of the proclivities (dausthulyAsrayaparAvṛtti). "Transformation of the basis of mind" transmutes the imaginary into the perfected through the awareness of emptiness. Insight into the perfected in turn empties the path of any sense of sequential progression, thus transmuting the mundane path (LAUKIKAMARGA) with its multiple steps into a supramundane path (lokottaramArga, cf. LOKUTTARAMAGGA) that has no fixed locus; this is the "transformation of the basis of the path." Finally, "transformation of the basis of the proclivities" eradicates the seeds (BĪJA) of action (KARMAN) that are stored in the storehouse consciousness (ALAYAVIJNANA), liberating the bodhisattva from the effects of any past unwholesome actions and freeing him to project compassion liberally throughout the world.

Atman (Sanskrit) Ātman Self; the highest part a human being: pure consciousness, that cosmic self which is the same in every dweller on this globe and on every one of the planetary or stellar bodies in space. It is the feeling and knowledge of “I am,” pure cognition, the abstract idea of self. It does not differ at all throughout the cosmos except in degree of self-recognition. Though universal it belongs, in our present stage of evolution, to the fourth cosmic plane, though it is our seventh principle counting upwards. It may also be considered as the First Logos in the human microcosm. During incarnation the lowest aspects of atman take on attributes, because it is linked with buddhi, as the buddhi is linked with manas, as the manas is linked with kama, etc.

Atman(Sanskrit) ::: The root of atman is hardly known; its origin is uncertain, but the general meaning is that of"self." The highest part of man -- self, pure consciousness per se. The essential and radical power orfaculty in man which gives to him, and indeed to every other entity or thing, its knowledge or sentientconsciousness of selfhood. This is not the ego.This principle (atman) is a universal one; but during incarnations its lowest parts take on attributes,because it is linked with the buddhi, as the buddhi is linked with the manas, as the manas is linked to thekama, and so on down the scale.Atman is also sometimes used of the universal self or spirit which is called in the Sanskrit writingsBrahman (neuter), and the Brahman or universal spirit is also called the paramatman.Man is rooted in the kosmos surrounding him by three principles, which can hardly be said to be abovethe first or atman, but are, so to say, that same atman's highest and most glorious parts.The inmost link with the Unutterable was called in ancient India by the term ``self,'' which has often beenmistranslated "soul." The Sanskrit word is atman and applies, in psychology, to the human entity. Theupper end of the link, so to speak, was called paramatman, or the ``self beyond,'' i.e., the permanentSELF -- words which describe neatly and clearly to those who have studied this wonderful philosophy,somewhat of the nature and essence of the being which man is, and the source from which, inbeginningless and endless duration, he sprang. Child of earth and child of heaven, he contains both inhimself.We say that the atman is universal, and so it is. It is the universal selfhood, that feeling or consciousnessof selfhood which is the same in every human being, and even in all the inferior beings of the hierarchy,even in those of the beast kingdom under us, and dimly perceptible in the plant world, and which is latenteven in the minerals. This is the pure cognition, the abstract idea, of self. It differs not at all throughoutthe hierarchy, except in degree of self-recognition. Though universal, it belongs (so far as we areconcerned in our present stage of evolution) to the fourth kosmic plane, though it is our seventh principlecounting upwards.

Ayatana. (T. skye mched; C. chu; J. sho; K. ch'o 處). In Sanskirt and PAli, "sense-fields" or "bases of cognition." In epistemology, these twelve sense-fields, which serve as the bases for the production of consciousness, are the six internal sense bases, or sense organs (the "faculties" or INDRIYA, i.e., eye, ear, nose, tongue, body, and mind) and the six external sense objects (the "objective supports" or ALAMBANA, i.e., forms, sounds, odors, tastes, tangible objects, and mental phenomena). The contact (SPARsA) between a sense base and its corresponding sense object would lead to specific sensory consciousnesses (VIJNANA); hence, the Ayatanas are considered to be the "access" (Aya) of the mind and mental states. In the context of the twelvefold chain of dependent origination (PRATĪTYASAMUTPADA), the Ayatanas are usually described as comprising only the six sense bases. The twelve Ayatana are subsumed as the first twelve of the eighteen elements (DHATU). The Ayatanas are one of the three major taxonomies of factors (along with SKANDHA and dhAtu) found in the SuTRAs, and represent a more primitive stage of DHARMA classification than the elaborate analyses found in the later ABHIDHARMA literature. In compound words like AKAsANANTYAYATANA, ABHIBHAVAYATANA, and so on, Ayatana means simply "stage" or "level."

Bahya-vishaya-pratyaksha: External objective perception; direct cognition of sense-objects.

Baumgarten, Alexander Gottlieb: (1714-1762) A German thinker of the pre-Kantian period and disciple of Christian Wolff whose encyclopaedic work he tried to continue. Among his works the best known is Aesthetica in which he analyzes the problem of beauty regarded by him as recognition of perfection by means of the senses. The name of aesthetics, as the philosophy of beauty and art, was introduced by him for the first time. -- R.B.W.

cognition ::: A general term referring to higher order mental processes; the ability of the central nervous system to attend, identify, and act on complex stimuli.

cognition: the processes of reasoning, thoughts, attitudes and memories.

cognition ::: v. t. --> The act of knowing; knowledge; perception.
That which is known.


bhagavad gita. ::: Song of the Bhagavan or Song of the Lord; a 700-verse episode composed about 200 BC and incorporated into the hindu epic Mahabharata in which Sri Krishna, the 8th Avatar of Vishnu, expounds the doctrine of selfless action done as duty, not for profit or recognition, but in a spirit of dedication to the one supreme being

Bhaisajyaguru. (T. Sman bla; C. Yaoshi rulai; J. Yakushi nyorai; K. Yaksa yorae 藥師如來). In Sanskrit, "Medicine Teacher"; the "Healing Buddha" or "Medicine Buddha," who was the focus of an important salvific cult in the early MAHAYANA tradition. According to his eponymous scripture, the BHAIsAJYAGURUSuTRA, he has a body more brilliant than the sun, which was the color of lapis lazuli (vaiduryamani) and possessed the power to heal illness and physical deformities; his pure land of VaiduryanirbhAsa is located in the east. The origin of Bhaisajyaguru and his healing cult is unclear, although his worship seems to have arisen contemporaneously with the rise of the MahAyAna. BHAIsAJYARAJA and Bhaisajyasamudgata, two bodhisattvas mentioned in the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), are likely antecedents, and similarities with other "celestial" buddhas like AMITABHA and AKsOBHYA also suggest possible influence from those rival cults. The Bhaisajyagurusutra was translated into Chinese in the seventh century, during the Tang dynasty, when his worship finally achieved the wide recognition that it continues to enjoy within the Chinese tradition. The Bhaisajyagurusutra is also cited in the eighth-century tantric text, MANJUsRĪMuLAKALPA, indicating that his cult had by then achieved widespread acclaim throughout Asia. Bhaisajyaguru was one of the earliest buddhas to gain popularity in Japan, although initially he was familiar only within the imperial court, which constructed monasteries in his honor beginning in the sixth century. By the eighth century, his cult had spread throughout the country, with Bhaisajyaguru being invoked both to cure illness and to ward off dangers. The worship of Bhaisajyaguru seems to have entered Tibet during the eighth century, two versions of the Bhaisajyagurusutra having been translated into Tibetan by the prolific YE SHES SDE and others. Early in the development of his cult, Bhaisajyaguru was divided into a group of eight medicine buddhas (asta-bhaisajyaguru), made up of seven of his emanations plus the principal buddha. Their names vary according to source, and none save Bhaisajyaguru are worshipped individually. Two of these emanations-Suryaprabha and Candraprabha-are often depicted in a triad with Bhaisajyaguru. Further, Bhaisajyaguru is also said to command twelve warriors (YAKsA) related to various astrological categories and to wage war on illness in the name of their leader. Indic images of Bhaisajyaguru are rare, but his depictions are common across both the East Asian and Tibetan cultural spheres. East Asian images are almost uniform in depicting him seated, with his right hand in the gesture of fearlessness (ABHAYAMUDRA) or the gesture of generosity (VARADAMUDRA), his left in his lap, occasionally holding a medicine bowl. In Tibet, he is also shown holding the fruit of the medicinal myrobalan plant.

(b) In epistemology: Epistemological dualism is the theory that in perception, memory and other types of non-inferential cognition, there is a numerical duality of the content or dntum immediately present to the knowing mind and (sense datum, memory image, etc.) and the real object known (the thing perceived or remembered) (cf. A. O. Lovejoy, The Revolt Against Dualism, pp. 15-6). Epistemological monism, on the contrary identifies the immediate datum and the cognitive object either by assimilating the content to the object (epistemological realism) or the object to the content (epistemological idealism). -- L.W.

biometrics "security, hardware" The use of special input devices to analyse some physical parameter assumed to be unique to an individual, in order to confirm their identity as part of an {authentication} procedure. Examples include {fingerprint scanning}, {iris recognition}, {facial recognition}, voice recognition ({speaker recognition}), {signature}, {vascular pattern recognition}. {(http://www.findbiometrics.com/Pages/guide2.html)}. (2007-02-22)

Blavatsky calls the anugraha creation a blind, “for it refers to a purely mental process: the cognition of the ‘ninth’ creation, which, in its turn, is an effect, manifesting in the secondary of that which was a ‘Creation’ in the Primary (Prakrita) Creation. The Eighth, then, called Anugraha (the Pratyayasarga or the intellectual creation of the Sankhyas . . .), is ‘that creation of which we have a perception’ — in its esoteric aspect — and ‘to which we give intellectual assent (Anugraha) in contradistinction to organic creation.’ It is the correct perception of our relations to the whole range of ‘gods’ and especially of those we bear to the Kumaras — the so-called ‘Ninth Creation’ — which is in reality an aspect of or reflection of the sixth in our manvantara (the Vaivasvata)” (SD 1:456).

bodhicittotpAda. (T. byang chub kyi sems bskyed pa; C. fa puti xin; J. hotsubodaishin; K. pal pori sim 發菩提心). In Sanskrit, "generating the aspiration for enlightenment," "creating (utpAda) the thought (CITTA) of enlightenment (BODHI)"; a term used to describe both the process of developing BODHICITTA, the aspiration to achieve buddhahood, as well as the state achieved through such development. The MAHAYANA tradition treats this aspiration as having great significance in one's spiritual career, since it marks the entry into the MahAyAna and the beginning of the BODHISATTVA path. The process by which this "thought of enlightenment" (bodhicitta) is developed and sustained is bodhicittotpAda. Various types of techniques or conditional environments conducive to bodhicittotpAda are described in numerous MahAyAna texts and treatises. The BODHISATTVABHuMI says that there are four predominant conditions (ADHIPATIPRATYAYA) for generating bodhicitta: (1) witnessing an inconceivable miracle (ṛddhiprAtihArya) performed by a buddha or a bodhisattva, (2) listening to a teaching regarding enlightenment (BODHI) or to the doctrine directed at bodhisattvas (BODHISATTVAPItAKA), (3) recognizing the dharma's potential to be extinguished and seeking therefore to protect the true dharma (SADDHARMA), (4) seeing that sentient beings are troubled by afflictions (KLEsA) and empathizing with them. The Fa putixinjing lun introduces another set of four conditions for generating bodhicitta: (1) reflecting on the buddhas; (2) contemplating the dangers (ADĪNAVA) inherent in the body; (3) developing compassion (KARUnA) toward sentient beings; (4) seeking the supreme result (PHALA). The Chinese apocryphal treatise DASHENG QIXIN LUN ("Awakening of Faith According to the MahAyAna") refers to three types of bodhicittotpAda: that which derives from the accomplishment of faith, from understanding and practice, and from realization. JINGYING HUIYUAN (523-592) in his DASHENG YIZHANG ("Compendium on the Purport of MahAyAna") classifies bodhicittotpAda into three groups: (1) the generation of the mind based on characteristics, in which the bodhisattva, perceiving the characteristics of SAMSARA and NIRVAnA, abhors saMsAra and aspires to seek nirvAna; (2) the generation of the mind separate from characteristics, in which the bodhisattva, recognizing that the nature of saMsAra is not different from nirvAna, leaves behind any perception of their distinctive characteristics and generates an awareness of their equivalency; (3) the generation of the mind based on truth, in which the bodhisattva, recognizing that the original nature of bodhi is identical to his own mind, returns to his own original state of mind. The Korean scholiast WoNHYO (617-686), in his Muryangsugyong chongyo ("Doctrinal Essentials of the 'Sutra of Immeasurable Life'"), considers the four great vows of the bodhisattva (see C. SI HONGSHIYUAN) to be bodhicitta and divides its generation into two categories: viz., the aspiration that accords with phenomena (susa palsim) and the aspiration that conforms with principle (suri palsim). The topic of bodhicittotpAda is the subject of extensive discussion and exegesis in Tibetan Buddhism. For example, in his LAM RIM CHEN MO, TSONG KHA PA sets forth two techniques for developing this aspiration. The first, called the "seven cause and effect precepts" (rgyu 'bras man ngag bdun) is said to derive from ATIsA DIPAMKARAsRĪJNANA. The seven are (1) recognition of all sentient beings as having been one's mother in a past life, (2) recognition of their kindness, (3) the wish to repay their kindness, (4) love, (5) compassion, (6) the wish to liberate them from suffering, and (7) bodhicitta. The second, called the equalizing and exchange of self and other (bdag gzhan mnyam brje) is derived from the eighth chapter of sANTIDEVA's BODHICARYAVATARA. It begins with the recognition that oneself and others equally want happiness and do not want suffering. It goes on to recognize that by cherishing others more than oneself, one ensures the welfare of both oneself (by becoming a buddha) and others (by teaching them the dharma). MahAyAna sutra literature typically assumes that, after generating the bodhicitta, the bodhisattva will require not one, but three "incalculable eons" (ASAMKHYEYAKALPA) of time in order to complete all the stages (BHuMI) of the bodhisattva path (MARGA) and achieve buddhahood. The Chinese HUAYAN ZONG noted, however, that the bodhisattva had no compunction about practicing for such an infinity of time, because he realized at the very inception of the path that he was already a fully enlightened buddha. They cite in support of this claim the statement in the "BrahmacaryA" chapter of the AVATAMSAKASuTRA that "at the time of the initial generation of the aspiration for enlightenment (bodhicittotpAda), complete, perfect enlightenment (ANUTTARASAMYAKSAMBODHI) is already achieved."

Bonus - Usually an extra payment made in recognition of the contribution a worker has made to the company.

Budgetary accountability - In government accounting, process of recording budgetary amounts in the accounts of a fund. Recording the balances has a dual effect. (1) The control aspect of the budgetary function is stressed, and (2) recognition is given to the legal foundations of the budget. The need for such recording is consistent with the responsibility of fund accounting. It is concerned with per­formance in terms of authority to act and the action itself.

BUGSYS ::: (programming) A programming system for pattern recognition and preparing animated films, for IBM 7094 and IBM 360.[BUGSYS: A Programming System for Picture Processing - Not for Debugging, R.A. Ledley et al, CACM 9(2) (Feb 1966)]. (1995-02-14)

BUGSYS "programming" A programming system for {pattern recognition} and preparing animated films, for {IBM 7094} and {IBM 360}. ["BUGSYS: A Programming System for Picture Processing - Not for Debugging", R.A. Ledley et al, CACM 9(2) (Feb 1966)]. (1995-02-14)

But reason is not limited to its theoretical use. Besides objects of cognition and thought, there are also those of will and feeling. Kant's "practical philosophy", the real foundation of his system of transcendental idealism, centers in a striking doctrine of freedom. Even in its theoretical use. reason is a law-giver to Nature, in that the data of sense must conform to the forms of the sensibility and understanding if Nature is to be known at all. But in moral experience, as Kant shows in the Critique of Practical Reason (1788), the will of a rational being is directly autonomous -- a law unto itself. But the unconditional moral law, "duty" or "categorical imperative", the validity of which Kant does not question, is possible only on the supposition that the will is really free. As phenomenal beings we are subject to the laws of nature and reason, but as pure rational wills we move in the free, noumenal or intelligible realm, bound only by the self-imposed rational law "to treat humanity in every case as an end, never as a means only."

CAC - The government body responsible for union recognition.

caksurAyatana. (P. cakkhAyatana; T. mig gi skye mched; C. yanchu; J. gensho; K. anch'o 眼處). In Sanskrit, "visual sense base" or "base of cognition"; the visual sense base or eye sense organ (CAKsURINDRIYA) as it occurs in the list of the twelve sense fields (AYATANA). These Ayatanas are also called "bases of cognition," because each pair of sense base and sense object produces its respective sensory consciousness. In this case, the contact (SPARsA) between a visual sensory object (RuPA) and the visual sense base (caksurindriya) produces a visual consciousness (CAKsURVIJNANA).

caksurindriya. (P. cakkhundriya; T. mig gi dbang po; C. yangen; J. genkon; K. an'gŭn 眼根). In Sanskrit, "visual sense base" or "eye sense organ"; the physical organ located in the eye that makes it possible to see forms (RuPA). This sense base is not the eyeball itself, but a subtle type of materiality that is located within the eye and invisible to the naked eye. It is said to be shaped like the bud of a flax flower. If this sense organ is absent or damaged, vision is not possible. The visual sense base serves as the dominant condition (ADHIPATIPRATYAYA) for the production of visual consciousness (CAKsURVIJNANA). The visual sense base is counted among the six sense bases or sense organs (INDRIYA), the twelve bases of cognition (AYATANA), and eighteen sensory elements (DHATU).

CAPTCHA "security" A type of test used to determine whether a request to a {website} comes from a human or a computer program, typically by asking the user to perform some kind of {image recognition} task such as reading distorted text. The term was coined in 2000 by Luis von Ahn, Manuel Blum, Nicholas J. Hopper (all of {Carnegie Mellon University}) and John Langford (of {IBM}) as a contrived acronym for "Completely Automated Public Turing test to tell Computers and Humans Apart". CAPTCHA aims to prevent software tools from performing actions which might degrade the service, such as registering user accounts or automating the playing of a game. (2009-01-02)

Cartesianism: The philosophy of the French thinker, Rene Descartes (Cartesius) 1596-1650. After completing his formal education at the Jesuit College at La Fleche, he spent the years 1612-1621 in travel and military service. The reminder of his life was devoted to study and writing. He died in Sweden, where he had gone in 1649 to tutor Queen Christina. His principal works are: Discours de la methode, (preface to his Geometric, Meteores, Dieptrique) Meditationes de prima philosophia, Principia philosophiae, Passions de l'ame, Regulae ad directionem ingenii, Le monde. Descartes is justly regarded as one of the founders of modern epistemology. Dissatisfied with the lack of agreement among philosophers, he decided that philosophy needed a new method, that of mathematics. He began by resolving to doubt everything which could not pass the test of his criterion of truth, viz. the clearness and distinctness of ideas. Anything which could pass this test was to be readmitted as self-evident. From self-evident truths, he deduced other truths which logically follow from them. Three kinds of ideas were distinguished: innate, by which he seems to mean little more than the mental power to think things or thoughts; adventitious, which come to him from without; factitious, produced within his own mind. He found most difficulty with the second type of ideas. The first reality discovered through his method is the thinking self. Though he might doubt nearly all else, Descartes could not reasonably doubt that he, who was thinking, existed as a res cogitans. This is the intuition enunciated in the famous aphorism: I think, therefore I am, Cogito ergo sum. This is not offered by Descartes as a compressed syllogism, but as an immediate intuition of his own thinking mind. Another reality, whose existence was obvious to Descartes, was God, the Supreme Being. Though he offered several proofs of the Divine Existence, he was convinced that he knew this also by an innate idea, and so, clearly and distinctly. But he did not find any clear ideas of an extra-mental, bodily world. He suspected its existence, but logical demonstration was needed to establish this truth. His adventitious ideas carry the vague suggestion that they are caused by bodies in an external world. By arguing that God would be a deceiver, in allowing him to think that bodies exist if they do not, he eventually convinced himself of the reality of bodies, his own and others. There are, then, three kinds of substance according to Descartes: Created spirits, i.e. the finite soul-substance of each man: these are immaterial agencies capable of performing spiritual operations, loosely united with bodies, but not extended since thought is their very essence. Uncreated Spirit, i.e. God, confined neither to space nor time, All-Good and All-Powerful, though his Existence can be known clearly, his Nature cannot be known adequately by men on earth, He is the God of Christianity, Creator, Providence and Final Cause of the universe. Bodies, i.e. created, physical substances existing independently of human thought and having as their chief attribute, extension. Cartesian physics regards bodies as the result of the introduction of "vortices", i.e. whorls of motion, into extension. Divisibility, figurability and mobility, are the notes of extension, which appears to be little more thin what Descartes' Scholastic teachers called geometrical space. God is the First Cause of all motion in the physical universe, which is conceived as a mechanical system operated by its Maker. Even the bodies of animals are automata. Sensation is the critical problem in Cartesian psychology; it is viewed by Descartes as a function of the soul, but he was never able to find a satisfactory explanation of the apparent fact that the soul is moved by the body when sensation occurs. The theory of animal spirits provided Descartes with a sort of bridge between mind and matter, since these spirits are supposed to be very subtle matter, halfway, as it were, between thought and extension in their nature. However, this theory of sensation is the weakest link in the Cartesian explanation of cognition. Intellectual error is accounted for by Descartes in his theory of assent, which makes judgment an act of free will. Where the will over-reaches the intellect, judgment may be false. That the will is absolutely free in man, capable even of choosing what is presented by the intellect as the less desirable of two alternatives, is probably a vestige of Scotism retained from his college course in Scholasticism. Common-sense and moderation are the keynotes of Descartes' famous rules for the regulation of his own conduct during his nine years of methodic doubt, and this ethical attitude continued throughout his life. He believed that man is responsible ultimately to God for the courses of action that he may choose. He admitted that conflicts may occur between human passions and human reason. A virtuous life is made possible by the knowledge of what is right and the consequent control of the lower tendencies of human nature. Six primary passions are described by Descartes wonder, love, hatred, desire, joy and sorrow. These are passive states of consciousness, partly caused by the body, acting through the animal spirits, and partly caused by the soul. Under rational control, they enable the soul to will what is good for the body. Descartes' terminology suggests that there are psychological faculties, but he insists that these powers are not really distinct from the soul itself, which is man's sole psychic agency. Descartes was a practical Catholic all his life and he tried to develop proofs of the existence of God, an explanation of the Eucharist, of the nature of religious faith, and of the operation of Divine Providence, using his philosophy as the basis for a new theology. This attempted theology has not found favor with Catholic theologians in general.

(c) A special school called "Critical Realists" arose as a reactionary movement against the alleged extravagant views of another school of realists called the "New Realists" (q.v.). According to the "Critical Realists" the objective world, existing independently of the subject, is separated in the knowledge-relation by media or vehicles or essences. These intermediaries are not objects but conveyances of knowledge. The mind knows the objective world not directly (epistemological monism) but by means of a vehicle through which we perceive and think (epistemological dualism). For some, this vehicle is an immediate mental essence referring to existences, for some a datum, for some a subsistent realm mediating knowledge, and for one there is not so much a vehicle as there is a peculiar transcendental giasping of objects in cognition. In 1920 Essays in Critical Realism was published as the manifesto, the platform of this school. Its collaborators were D. Drake, A. O. Lovejoy, J. B. Pratt, A. K. Rogers, G. Santayana, R. W. Sellars, and C A. Strong. -- V.F.

cepstrum "mathematics" (Coined in a 1963 paper by Bogert, Healey, and Tukey) The {Fourier transform} of the log-magnitude spectrum: fFt(ln( | fFt(window . signal) | )) This function is used in {speech recognition} and possibly elsewhere. Note that the outer transform is NOT an inverse Fourier transform (as reported in many respectable DSP texts). [What's it for?] (1997-01-07)

Characteristic doctrines held by them are the system of emanations, powers, or aeons, with which they bridged the gap, otherwise remaining unfilled, between divinity and the world; the whole thus constituting the pleroma. All the potentialities of the supreme descend by emanational evolution through the various orders of aeons to man, who is thereby endowed with unlimited potentials. The distinction between Agathodaimon and Kakodaimon; the recognition of the mystical serpent of knowledge as the endower of mankind with wisdom and opponent of the merely creative or working Demiourgos (represented as the Old Testament Jehovah) were, among other matters, fairly well made in these systems.

Chinva or Chinvat (Avestan), Chinvar (Pahlavi) [from Pahlavi chitan, Avest chinaeta to arrange or lay as in bricklaying, pick and choose + the verbal root vid knowledge, recognition] Alludes to the gradual attainment of knowledge of truth, hence the act of laying the path of knowledge brick by brick.

cittasaMprayuktasaMskAra. (T. sems dang mtshungs ldan gyi 'du byed; C. xin xiangying fa; J. shinsoobo; K. sim sangŭng pop 心相應法). In Sanskrit, "conditioned forces associated with thought"; an ABHIDHARMA term synonymous with the mental concomitants (CAITTA), the dharmas that in various combinations accompany mind or thought (CITTA). The ABHIDHARMAKOsABHAsYA, for example, explains that mind and its concomitants always appear in conjunction with one another and cannot be independently generated. These factors are "associated" because of five equalities that they share with mind, i.e., equality as to (1) support (AsRAYA), in this context, meaning the six sensory bases; (2) object (ALAMBANA), viz., the six sensory objects; (3) aspect (AKARA), the aspects of sensory cognition; (4) time (kAla), because they occur simultaneously; and (5) the number of their substance (DRAVYA), because mind and its concomitants are in a one-to-one association. The different schools of ABHIDHARMA enumerate various lists of such forces. The VAIBHAsIKA school of SARVASTIVADA abhidharma lists forty-six cittasamprayuktasaMskAras, while the mature YOGACARA system of MAHAYANA scholasticism gives a total of fifty-one, listed in six categories. The VaibhAsika and YogAcAra schools also posited a contrasting category of "conditioned forces dissociated from thought" (CITTAVIPRAYUKTASAMSKARA), which served to account for specific types of complex moral and mental processes (such as where both physicality and mentality were temporarily suspended in higher meditative absorptions), and anomalous doctrinal problems. (The PAli equivalent cittasaMpayuttasankhAra is attested, but only rarely, in PAli commentarial literature; it does not appear in canonical ABHIDHAMMA texts. This doctrinal category therefore has no significance in the THERAVADA abhidhamma.) For more detailed discussion, see CAITTA; and for the complete lists, see SEVENTY-FIVE DHARMAS OF THE SARVASTIVADA SCHOOL and ONE-HUNDRED DHARMAS OF THE YOGACARA SCHOOL in the List of Lists.

Cognition: (Lat. cognoscere, to know) Knowledge in its widest sense including: non-propositional apprehension (perception, memory, introspection, etc.) as well as propositions or judgments expressive of such apprehension. Cognition, along with conation and affection, are the three basic aspects or functions of consciousness. See Consiousness, Epistemology. -- L.W.

Cognition ::: The process of receiving, processing, storing, and using information.

Cognitive Behavioral Therapy ::: Treatment involving the combination of behaviorism (based on the theories of learning) and cognitive therapy (based on the theory that our cognitions or thoughts control a large portion of our behaviors).

Cognitive computing - the simulation of human thought processes in a computerized model. Cognitive computing involves self-learning systems that use data mining, pattern recognition and natural language processing to mimic the way the human brain works.

Cognitive liberty - (or the “right to mental self-determination”) is the freedom of an individual to control his or her own mental processes, cognition and consciousness.

Cognitive Meaning, Cognitive Sentence: See Meaning, Kinds of, 1. Cognoscendum: (pl. cognoscenda) (Lat. cognoscere, to know) The object of a cognition. Cognoscenda may be real and existent e.g. in veridical perception and memory; abstract and ideal e.g. in conception and valuation; fictitious, e.g. in imagination and hallucination. See Object, Objective. -- L.W.

cognitive science: the study of human intelligence and of the symbol-processing nature of cognition.

Cognitive Therapy ::: The treatment approach based on the theory that our cognitions or thoughts control a large part of our behaviors and emotions. Therefore, changing the way we think can result in positive changes in the way we act and feel.

cognizance ::: n. --> Apprehension by the understanding; perception; observation.
Recollection; recognition.
Jurisdiction, or the power given by law to hear and decide controversies.
The hearing a matter judicially.
An acknowledgment of a fine of lands and tenements or confession of a thing done.


Cohen, Hermann: (1842-1918) and Paul Natorp (1854-1924) were the chief leaders of the "Marburg School" which formed a definite branch of the Neo-Kantian movement. Whereas the original founders of this movement, O. Liebmann and Fr. A. Lange, had reacted to scientific empiricism by again calling attention to the a priori elements of cognition, the Marburg school contended that all cognition was exclusively a priori. They definitely rejected not only the notion of "things-in-themselves" but even that of anything immediately "given" in experience. There is no other reality than one posited by thought and this holds good equally for the object, the subject and God. Nor is thought in its effort to "determine the object = x" limited by any empirical data but solely by the laws of thought. Since in Ethics Kant himself had already endeavored to eliminate all empirical elements, the Marburg school was perhaps closer to him in this field than in epistemology. The sole goal of conduct is fulfillment of duty, i.e., the achievement of a society organized according to moral principles and satisfying the postulates of personal dignity. The Marburg school was probably the most influential philosophic trend in Germany in the last 25 years before the First World War. The most outstanding present-day champion of their tradition is Ernst Cassirer (born 1874). Cohen and Natorp tried to re-interpret Plato as well as Kant. Following up a suggestion first made by Lotze they contended that the Ideas ought to be understood as laws or methods of thought and that the current view ascribing any kind of existence to them was based on a misunderstanding of Aristotle's. -- H.G.

Commitment - Expected expenditure backed by an agreement. A commitment may be disclosed in a footnote but generally is not given accounting recognition. Disclosure includes its nature and amount. However, a commitment can be recorded in the case of a loss commitment on a purchase contract where the market price has significantly declined below the agreed-upon delivery contract price. The entry for the difference is to debit loss on purchase commitment and credit estimated liability. But a gain on a purchase contract is not recognized because it violates conservatism.

Compresence: (Lat. compraesentia from praesse, to be present) The togetherness of two or more items, for example, the coexistence of several elements in the unity of consciousness. In the terminology of S. Alexander (Space, Time and Deity), an unique kind of togetherness which underlies cognition. -- F.W.

Computer Telephone Integration "communications" (CTI or "- Telephony -") Enabling computers to know about and control telephony functions such as making and receiving voice, {fax} and data calls, telephone directory services and {caller identification}. CTI is used in call centres to link incoming calls to computer software functions such as database look-up of the caller's number, supported by services such as {Automatic Number Identification} and {Dialled Number Identification Service}. Application software ({middleware}) can link {personal computers} and servers with telephones and/or a {PBX}. Telephony and {software} vendors such as {AT&T}, {British Telecom}, {IBM}, {Novell}, {Microsoft} and {Intel} have developed CTI services. The main {CTI} functions are integrating {messaging} with {databases}, {word processors} etc.; controlling voice, {fax}, and {e-mail} messaging systems from a single {application program}; graphical call control - using a {graphical user interface} to perform functions such as making and receiving calls, forwarding and conferencing; call and {data} association - provision of information about the caller from databases or other applications automatically before the call is answered or transferred; {speech synthesis} and {speech recognition}; automatic logging of call related information for invoicing purposes or callback. CTI can improve customer service, increase productivity, reduce costs and enhance workflow automation. IBM were one of the first with workable CTI, now sold as "CallPath". {Callware}'s {Phonetastic} is another {middleware} product. CTI came out of the 1980s call centre boom, where it linked central servers and {IVRs} with {PBX}es to provide call transfer and {screen popping}. In the 1990s, efforts were made by several vendors, such as IBM, Novell {TSAPI} and Microsoft {TAPI}, to provide a version for {desktop computers} that would allow control of a desktop telephone and assist in {hot desking}. See also {Telephony Application Programming Interface}. (2012-11-18)

Computer Telephone Integration ::: (communications) (CTI or - Telephony -) Enabling computers to know about and control telephony functions such as making and receiving voice, fax, integration of telephone and computer systems and is a major development in the evolution of the automated office.CTI is not a new concept - such links have been used in the past in large telephone networks - but only dedicated call centres could justify the costs of Novell, Microsoft and Intel are developing better telephony services and capabilities which should eventually enable low cost CTI.The main CTI functions are integrating messaging with databases, word processors etc.; controlling voice, fax, and e-mail messaging systems from a single answered or transferred; speech synthesis and speech recognition; automatic logging of call related information for invoicing purposes or callback.Typical productivity benefits are improved customer service; increased productivity; reduced costs; enhanced workflow automation; protected investment in computers and telephony; computerised telephony intelligence.IBM were one of the first with workable CTI, now sold as CallPath. Callware's Phonetastic is typical of the new breed of middleware.CTI came out of the 1980s call centre boom, where it linked central servers and IVRs with PBXes to provide call transfer and screen popping. In the 1990s, TAPI, to provide a desktop version that would allow control of a desktop telephone and assist in hot desking.Desktop CTI was made obsolete by the mobile phone revolution, e-mail and, above all, VoIP, and CTI has never advanced outside the call centre.See also Telephony Application Programming Interface.(2003-12-04)

computer vision ::: A branch of artificial intelligence and image processing concerned with computer processing of images from the real world. Computer vision typically requires a remove noise, increase contrast) and higher level pattern recognition and image understanding to recognise features present in the image.Usenet newsgroup: comp.ai.vision. (1994-11-30)

computer vision "application" A branch of {artificial intelligence} and {image processing} concerned with computer processing of images from the real world. Computer vision typically requires a combination of low level {image processing} to enhance the image quality (e.g. remove noise, increase contrast), {pattern recognition} to recognise features such as lines, areas and colours and {image understanding} to translate these features into knowledge about the objects in the scene. {Usenet} newsgroup: {news:comp.ai.vision}. (2012-12-25)

Conception: (Lat. concipere, to take together) Cognition of abstracta or universals as distinguished from cognition of concreta or particulars. (See Abstractum.) Conception, as a mode of cognition, may or may not posit real or subsistent universals corresponding to the concepts of the mind. See Conceptualism; Conceptual Realism. -- L.W.

Conceptual Realism: Theory which ascribes objectivity of some sort to conceptual cognition, includes extreme or Platonic realism and conceptualism but excludes nominalism. See Conceptualism. -- L.W.

Conjunction: See Logic, formal, § 1. Connexity: A dyadic relation R is cilled connected if, for every two different members x, y of its field, at least one of xRy, yRx holds. Connotation: The sum of the constitutive notes of the essence of a concept as it is in itself and not as it is for us. This logical property is thus measured by the sum of the notes of the concept, of the higher genera it implies, of the various essential attributes of its nature as such. This term is synonymous with intension and comprehension; yet, the distinctions between them have been the object of controversies. J. S. Mill identifies connotation with signification and meaning, and includes in it much less than under comprehension or intension. The connotation of a general term (singular terms except descriptions are non-connotative) is the aggregate of all the other general terms necessarily implied by it is an abstract possibility and apart from exemplification in the actual world. It cannot be determined by denotation because necessity does not always refer to singular facts. Logicians who adopt this view distinguish connotation from comprehension by including in the latter contingent characters which do not enter in the former. Comprehension is thus the intensional reference of the concept, or the reference to universals of both general and singular terms. The determination of the comprehension of a concept is helped by its denotation, considering that reference is made also to singular, contingent, or particular objects exhibiting certain characteristics. In short, the connotation of a concept is its intensional reference determined intensionally; while its comprehension is its intensional reference extensionally determined. It may be observed that such a distinction and the view that the connotation of a concept contains only the notes which serve to define it, involves the nominalist principle that a concept may be reduced to what we are actually and explicitely thinking about the several notes we use to define it. Thus the connotation of a concept is much poorer than its actual content. Though the value of the concept seems to be saved by the recognition of its comprehension, it may be argued that the artificial introduction into the comprehension of both necessary and contingent notes, that is of actual and potential characteristics, confuses and perverts the notion of connotation as a logical property of our ideas. See Intension. -- T.G.

Conscience: (Lat. conscientia, knowledge) Any emotionally-toned experience in which a tendency to act is inhibited by a recognition, socially conditioned, that suffering evil consequences is likely to result from acting on the impulse to act. -- A.J.B.

CulAssapurasutta. (C. Mayi jing; J. Meyukyo; K. Maŭp kyong 馬邑經). In PAli, "Shorter Discourse at Assapura"; the fortieth sutta in the MAJJHIMANIKAYA (a separate SARVASTIVADA recension appears as the 183rd sutra in the Chinese translation of the MADHYAMAGAMA); preached by the Buddha to a group of monks dwelling in the market town of Assapura in the country of the Angans. The people of Assapura were greatly devoted to the Buddha, the DHARMA, and the SAMGHA and were especially generous in their support of the community of monks. In recognition of their generosity, the Buddha advised his monks that the true path of the recluse is not concerned with mere outward purification through austerities but rather with inward purification through freedom from passion and mental defilements. The dedicated monk should therefore devote himself to the path laid down by the Buddha until he has abandoned twelve unwholesome states of mind: (1) covetousness, (2) ill will, (3) anger, (4) resentment, (5) contempt, (6) insolence, (7) envy, (8) greed, (9) fraud, (10) deceit, (11) evil wishes, and (12) wrong view. Having abandoned these twelve, the monk should then strive to cultivate the divine abidings (BRAHMAVIHARA) of loving-kindness, compassion, sympathetic joy, and equanimity; through those virtues, the monk attains inner peace and thereby practices the true path of the recluse.

Da Song seng shi lüe. (J. Dai So soshiryaku; K. Tae Song sŭng sa nyak 大宋僧史略). In Chinese, "Abbreviated History of the SAMGHA, [compiled during] the Great Song [Dynasty]"; compiled by the monk ZANNING, in three rolls. Zanning began to write this institutional history of Buddhism in 978 and finished it in 999. In the first roll, Zanning describes the life of sĀKYAMUNI Buddha and the transmission of Buddhism to China. He also provides a brief history of monasteries, translation projects, and scriptural exegeses, as well as an explanation of the ordination procedure and the practice of repentance. The first roll ends with a history of the CHAN school. The second roll delineates the organization of the Buddhist monkhood and its recognition by the court in China. The last roll offers a history of Buddhist retreat societies, precept platforms (SĪMĀ), and émigré monks; in addition, it provides an explanation of the significance of bestowing the purple robe (of a royal master) and receiving the appellation of "great master" (dashi). As one of the earliest attempts to provide a comprehensive account of the history of Buddhism across Asia, the Da Song seng shi lüe serves as an invaluable source for the study of premodern Buddhist historiography.

Deity Intelligence and will superior to the human, forming the intelligent and vital governing essence of the universe, whether this universe be large or small. The principal views as to the nature of deity may be classed as 1) pantheistic, 2) polytheistic, 3) henotheistic, and 4) monotheistic. Pantheism, which views the divine as immanent in all nature and yet transcendent in its higher parts, is characteristic of certain Occidental philosophical systems and of all Oriental systems. Polytheism implies the recognition of an indefinite number of deific powers in the universe, the plural manifestations of the ever immanent, ever perduring, and manifest-unmanifest One. Polytheism is thus a logical development of pantheism. Henotheism is the belief in one god, but not the exclusion of others, such as is found in the Jewish scriptures, where the ancient Hebrews frankly worshiped a tribal deity and fully recognized the existence of other tribal deities. Monotheism is the belief in only one god, as is found in Christianity and Islam. These religions, in inheriting the Jewish tradition, have confounded this merely personal and local conception with the First Cause of the universe, which in theosophy would be called the formative cosmic Third Logos, thus producing an inconsistent idea of a God who is both infinite, delimited, and personal in character, with an intuition, however, of the necessarily impersonal cosmic intelligent root of all.

delayed response task ::: A behavioral paradigm used to test cognition and memory.

Delusion: (Lat. de + ludere, to play) Erroneous or non-veridical cognition. The term is properly restricted to perception, memory and other non-inferential forms of knowledge but is at times extended to include inferential beliefs and theories. See Veridical. The two principal types of delusion are (a) illusion or partially delusive cognition, e.g. the ordinary distortions of sense and memory which nevertheless have a basis in fact, and (b) hallucination or totally delusive cognition such as dreams, pseudo-memories, etc. to which nothing corresponds in fact. See Illusion; Hallucination. -- L.W.

dharmadhātu. (P. dhammadhātu; T. chos kyi dbyings; C. fajie; J. hokkai; K. popkye 法界). In Sanskrit, "dharma realm," viz., "realm of reality," or "dharma element"; a term that has two primary denotations. In the ABHIDHARMA tradition, dharmadhātu means an "element of the dharma" or the "reality of dharma." As one of the twelve ĀYATANA and eighteen DHĀTU, the dharmadhātu encompasses every thing that is or could potentially be an object of cognition and refers to the "substance" or "quality" of a dharma that is perceived by the mind. Dhātu in this context is sometimes read as "the boundary" or "delineation" that separates one distinct dharma from the other. The ABHIDHARMAKOsABHĀsYA lists the sensation aggregate (VEDANĀ-SKANDHA), the perception aggregate (SAMJNĀ-skandha), the conditioning forces aggregate (SAMSKĀRA-skandha), unmanifest materiality (AVIJNAPTIRuPA), and unconditioned dharmas (viz., NIRVĀnA) to be the constituents of this category. ¶ In the MAHĀYĀNA, dharmadhātu is used primarily to mean "sphere of dharma," which denotes the infinite domain in which the activity of all dharmas takes place-i.e., the universe. It also serves as one of several terms for ultimate reality, such as TATHATĀ. In works such as the DHARMADHĀTUSTAVA, the purpose of Buddhist practice is to recognize and partake in this realm of reality. ¶ In East Asian Mahāyāna, there is a list of "ten dharmadhātus," which are the six traditional levels of nonenlightened existence-hell denizens (NĀRAKA), hungry ghosts (PRETA), animals (TIRYAK), demigods (ASURA), humans (MANUsYA), and divinities (DEVA)-together with the four categories of enlightened beings, viz., sRĀVAKAs, PRATYEKABUDDHAs, BODHISATTVAs, and buddhas. ¶ The Chinese HUAYAN school recognizes a set of four dharmadhātus (SI FAJIE), that is, four successively more profound levels of reality: (1) the dharmadhātu of phenomena (SHI FAJIE); (2) the dharmadhātu of principle (LI FAJIE); (3) the dharmadhātu of the unimpeded interpenetration between phenomena and principle (LISHI WU'AI FAJIE); and (4) the dharmadhātu of unimpeded interpenetration of phenomenon and phenomena (SHISHI WU'AI FAJIE). ¶ In YOGATANTRA, the dharmadhātu consists of the realms of vajradhātu (see KONGoKAI) and garbhadhātu (see TAIZoKAI), categories that simultaneously denote the bivalence in cosmological structure, in modes of spiritual practice, and in the powers and qualities of enlightened beings. Dharmadhātu is believed to be the full revelation of the body of the cosmic buddha VAIROCANA.

dharmāyatana. (P. dhammāyatana; T. chos kyi skye mched; C. fachu; J. hosho/hossho; K. popch'o 法處). In Sanskrit, "the sense-field of mental objects," that is, objects of the mind or mental phenomena (DHARMA) as they occur in the list of twelve sense faculties or "bases of cognition" (ĀYATANA), which serve as the bases for the production of consciousness, viz., the six internal sense bases, or sense organs (eye, ear, nose, tongue, body, and mind) and the six external sense objects (forms, sounds, odors, tastes, tangible objects, and mental phenomena). The contact (SPARsA) between the mental sense base (MANENDRIYA) and its corresponding mental object (dharma) leads to mental consciousness (MANOVIJNĀNA). Although the other organs (INDRIYA) are limited to their respective objects (the eye to forms, the ear to sounds, etc.), any phenomenon may be a dharmāyatana because it can be an object of thought.

Direct knowledge: A thing is said to be known directly when our cognition terminates in and refers immediately to the thing itself; a thing is known reflexly, when our cognition terminates in and refers immediately to the image or concept of the thing previously known. E.g. I know man directly upon seeing him, but upon seeing his image, I know him reflexly, because then I know him through the cognition of the image. -- H.G.

Direct write-off method – A method of recognition of uncollectible accounts only when known to be such.

Discursive Cognition: (Lat. discurrere, to run about) Discursive, as opposed to intuitive cognition, is attained by a series of inferences rather than by direct insight. See Intuitive Cognition. -- L.W.

distinguishable ::: a. --> Capable of being distinguished; separable; divisible; discernible; capable of recognition; as, a tree at a distance is distinguishable from a shrub.
Worthy of note or special regard.


echo ::: n. --> A sound reflected from an opposing surface and repeated to the ear of a listener; repercussion of sound; repetition of a sound.
Fig.: Sympathetic recognition; response; answer.
A wood or mountain nymph, regarded as repeating, and causing the reverberation of them.
A nymph, the daughter of Air and Earth, who, for love of Narcissus, pined away until nothing was left of her but her voice.


eighteen elements/bases of cognition. (S. dhātu; T. khams bco brgyad; C. jie 界)

Eis Zeus Sarapi An invocation to Sarapis (or Serapis) frequently found on Gnostic gems, meaning “the One Zeus, Sarapis,” a recognition of Sarapis as the supreme deity. Similar in meaning to the Gnostic phrase Abrasax Iao (Abrasax is the One Iao) also inscribed on gems.

Either sort of enquiry involves an investigation into the meaning of ethical statements, their truth and falsity, their objectivity and subjectivity, and the possibility of systematizing them under one or more first principles. In neither case is ethics concerned with our conduct or our ethical judgments simply as a matter of historical or anthropological record. It is, however, often said that the first kind of enquiry is not ethics but psychology. In both cases it may be said that the aim of ethics, as a part of philosophy, is theory not practice, cognition not action, even though it be added at once that its theory is for the sake of practice and its cognition a cognition of how to live. But some mornlists who take the second approach do deny that ethics is a cognitive discipline or science, namely those who hold that ethical first principles are resolutions or preferences, not propositions which may be true or false, e.g., Nietzsche, Santayana, Russell.

E. Landau, Grundlagen der Analysis, Leipzig, 1930. Numinous: A word coined from the Latin "numen" by Rudolf Otto to signify the absolutely unique state of mind of the genuinely religious person who feels or is aware of something mysterious, terrible, awe-inspiring, holy and sacred. This feeling or awareness is a mysterium tremendum, beyond reason, beyond the good or the beautiful. This numinous is an a priori category and is the basis of man's cognition of the Divine. See his book The Idea of the Holy (rev. ed., 1925). -- V.F.

electrition ::: n. --> The recognition by an animal body of the electrical condition of external objects.

eleven cognitions. (S. jNāna; T. shes pa; C. zhi 智)

ELIZA "artificial intelligence" A famous program by {Joseph Weizenbaum}, which simulated a Rogerian psychoanalyst by rephrasing many of the patient's statements as questions and posing them to the patient. It worked by simple {pattern recognition} and substitution of key words into canned phrases. It was so convincing, however, that there are many anecdotes about people becoming very emotionally caught up in dealing with ELIZA. All this was due to people's tendency to attach to words meanings which the computer never put there. See also {ELIZA effect}. (1997-09-13)

Emotion ::: Feelings about a situation, person, or objects that involves changes in physiological arousal and cognitions.

Erlebnis: (Ger. erleben, to experience or live through) The mind's identification with its own emotions and feelings when it consciously "lives through"; contrasts with cognition, with its characteristic duality between subject and object. See Enjoyment and Contemplation. -- L.W.

er ru. (J. ninyu; K. i ip 二入). In Chinese, "the two accesses," or "two entrances." The putative Indian founder of the CHAN ZONG, BODHIDHARMA, taught in his ERRU SIXING LUN ("Treatise on the Two Accesses and Four Practices") that enlightenment could be gained by two complementary methods. The "access of principle" (li ru) was a more static approach to practice, which sought an intuitive insight into the DHARMA and a recognition of the fact that each and every person was innately endowed with the capacity for enlightenment. The "access of practice" (xing ru) was a set of four dynamic practices that teach the student how to act with correct understanding of SAMSĀRA and that ultimately culminates in the same understanding achieved through the access of principle. The four practices are: retribution of enmity, acquiescing to conditions, seeking nothing, and practicing in accord with the dharma. Later Chan adepts sometimes sought to ascribe to these two accesses the original inspiration for the Chan notion of sudden enlightenment (see DUNWU), or the soteriological approach of sudden awakening followed by gradual cultivation (see DUNWU JIANXIU).

Erru sixing lun. (J. Ninyu shigyoron; K. Iip sahaeng non 二入四行論). In Chinese, "Treatise on the Two Accesses and Four Practices," attributed to the legendary Indian monk BODHIDHARMA, putative founder of the CHAN ZONG; regardless of the authenticity of this ascription, the text is legitimately regarded as the earliest text of the Chan school. The treatise provides an outline of "two accesses" (ER RU): the access of principle (liru) a more static approach to practice, which sought an intuitive insight into the DHARMA and a recognition of the fact that each and every person was innately endowed with the capacity for enlightenment. This was complemented by the access of practice (xingru), which was subdivided into four progressive practices: retribution of enmity, acquiescing to conditions, seeking nothing, and practicing in accord with the dharma. The treatise underscores the inherent purity of the practitioner, which it glosses as the dharma or principle, and betrays little evidence of features that come to characterize the later Chan tradition, such as the debate over sudden or gradual enlightenment, the rejection of traditional meditative techniques, etc. Numerous copies of this treatise were found in DUNHUANG, and citations of this text are found in the XU GAOSENG ZHUAN, LENGQIE SHIZI JI, and JINGDE CHUANDENG LU. The text was published in Korea as part of the SoNMUN CH'WARYO and in Japan as the SHoSHITSU ROKUMONSHu. A preface to this relatively short treatise was prepared by the monk Tanlin (fl. 506-574) and some editions of the treatise also contain two letters attributed to Bodhidharma's disciple HUIKE.

er wozhi. (J. nigashu; K. i ajip 二我執). In Chinese, "two kinds of attachment to self" (ĀTMAGRĀHA): "self-attachment that arises from discriminatory cognition" (fenbie wozhi) and "innate self-attachment" (jusheng wozhi). The former is primarily an epistemic error resulting from improper thinking and exposure to fallacious doctrines (MITHYĀDṚstI); it is eradicated at the stage of stream-enterer (SROTAĀPANNA). The latter is primarily an affective, habitual, and instinctive clinging (conditioned for many lifetimes in the past) that may be present whether or not one subscribes to fenbie wozhi, the "view of self." "Innate self-attachment" is only gradually attenuated through the successive stages of spiritual fruition until it is completely extinguished at the stage of the ARHAT. See FAZHI and PUDGALANAIRĀTMYA.

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


experience ::: 1. Knowledge or practical wisdom gained from what one has observed, encountered, or undergone. 2. Philos. The totality of the cognitions given by perception; all that is perceived, understood, and remembered. **world-experience.

face recognition: involves the comparison of a perceived stimulus pattern with stored representations of familiar faces.

Fahd Plan ::: Proposed by Crowned Prince Fahd of Saudi Arabia in August of 1981. The eight point plan called for the creation of a Palestinian state according to the pre-1967 borders and Arab recognition of Israel's right to exist.

fazhi. (J. hoshu/hosshu; K. popchip 法執). In Chinese, "attachment to factors"; in contrast to ĀTMAGRĀHA, the attachment to a self, attachment to factors (DHARMA) refers to either a clinging to the constituent aggregates that make up a person as ultimately real, or an attachment to the Buddhist teachings themselves. In the former scenario, the SARVĀSTIVĀDA, for example, rejects the reality of a self among the constituent factors (DHARMA) that constitute the person, but maintained that constituent parts themselves do have a perduring, ultimate reality. Rival Buddhist schools, most notably the MADHYAMAKA tradition, criticize such a view as being emblematic of an attachment to the dharmas. In the latter scenario, dharma-attachment is the clinging to Buddhist teachings and other heuristic devices as being ultimately real (cf. PARAMĀRTHASATYA). Various Buddhist scriptures tout the Buddhist teachings as skillful strategems (UPĀYA) that serve a provisional purpose. Buddhist teachings are likened to a raft that could be used to cross a river, but once having reached the other shore, the traveler should leave the raft behind lest it become a burden. Doctrinaire interpretations of, or an undue fascination with, the Buddhist teachings, especially when they are ill-suited for the present situation, is said to be a kind of dharma-attachment. Traditionally, two kinds of dharma-attachment are delineated: "dharma-attachment that arises from discriminatory cognition" (fenbie fazhi) and "inborn dharma-attachment" (jusheng fazhi). The former is primarily an epistemic error resulting from improper thinking and exposure to fallacious doctrines-it is eradicated at the path of vision (DARsANAMĀRGA). The latter is primarily an affective, habitual, and instinctive clinging (conditioned by similar tendencies accrued from previous lives) that may be present whether or not one subscribes to fenbie fazhi-the view of independent, irreducibly real dharmas. "Inborn dharma-attachment" is only gradually attenuated through the successive stages of the path of cultivation (BHĀVANĀLĀRGA). In Mahāyāna polemics, the so-called HĪNAYĀNA can only lead to the eradication of the attachment to self but never to the attachment to dharmas. Cf. DHARMANAIRĀTMYA.

feature detection theories: used to explain pattern recognition, proposes that images are processed in terms of their component parts, which then match the features of a pattern stored in memory.

feature processing: in visual perception, the ability to detect contours, crucial for object recognition.

Feeling: (Kant. Ger. Gefühl) A conscious, subjective impression which does not involve cognition or representation of an object. Feelings are of two kinds: pleasures and pains. These represent nothing actual in objects, but reveal the state or condition of the subject. Kant saw in pleasure and pain, respectively, life-promoting and life-destroying forces; pleasure results from the harmony of an object with the subjective conditions of life and consciousness, while pain is the awareness of disharmony. See Kantianism. -- O.F.K.

Fez Plan ::: Peace proposal based on the Fahd Plan and introduced during the Arab League Summit held in Fez, Morocco in 1982. The plan offered Israel recognition in exchange for full unilateral withdrawal from all “occupied lands” and recognized the PLO as the sole representative of the Palestinian people.

Finally, intellect and will are brought into meaningful relation (Critique of Judgment, 1789-1793) in the feelings of aesthetic (i.e., "artistic") enjoyment and natural purposiveness. The appreciation of beauty, "aesthetic judgment", arises from the harmony of an object of cognition with the forms of knowledge; the perfect compatibility, in other words, of Nature and freedom, best exemplified in genius. Natural purposiveness, on the other hand, is not necessarily a real attribute of Nature, but an a priori, heuristic principle, an irresistible hypothesis, by which we regard Nature as a supreme end or divine form in order to give the particular contents of Nature meaning and significance.

FUBAR 1. (WWII military slang) Fucked up beyond all recognition (or repair). See {foobar}. 2. "hardware" The Failed UniBus Address Register in a {VAX}. A good example of how jargon can occasionally be snuck past the {suits}. Larry Robinson "lrobins@indiana.edu" reports the following nonstandard use for FUBAR: One day somebody got mad at the {card reader} (or card eater that day) on our {Univac 3200}. He taped a sign, "This thing is FUBAR", on the metal weight that sits on the stack of unread cards. The sign stayed there for over a year. One day, somebody said, "Don't forget to put the fubar on top of the stack". It stuck! We called that weight the fubar until they took away the machine. The replacement card reader had two spring loaded card clamps, one for the feed and one for the return, and we called THOSE fubars until we dumped punch cards. Incidently, the way he taped the sign on the weight made up for the lack of a little nylon piece that was missing from it, and fixed the card reader. That's why the sign stayed there. [{Jargon File}] (1997-03-18)

FUBAR ::: 1. (WWII military slang) Fucked up beyond all recognition (or repair).See foobar.2. (hardware) The Failed UniBus Address Register in a VAX. A good example of how jargon can occasionally be snuck past the suits.Larry Robinson reports the following nonstandard use for FUBAR:One day somebody got mad at the card reader (or card eater that day) on our Univac 3200. He taped a sign, This thing is FUBAR, on the metal weight that replacement card reader had two spring loaded card clamps, one for the feed and one for the return, and we called THOSE fubars until we dumped punch cards.Incidently, the way he taped the sign on the weight made up for the lack of a little nylon piece that was missing from it, and fixed the card reader. That's why the sign stayed there.[Jargon File] (1997-03-18)

gandhāyatana. (T. dri'i skye mched; C. xiangchu; J. kosho; K. hyangch'o 香處). In Sanskrit and Pāli, "olfactory sense field," i.e., odor (GANDHA) as it occurs in the list of twelve sense faculties or "bases of cognition" (ĀYATANA), which serve as the bases for the production of consciousness, viz., the six internal sense bases, or sense organs (eye, ear, nose, tongue, body, and mind) and the six external sense objects (forms, sounds, odors, tastes, tangible objects, and mental phenomena). In the case of odor, the contact (SPARsA) between the olfactory sense base (GHRĀnENDRIYA) and its corresponding olfactory sensory object (gandha) leads to olfactory consciousness (GHRĀnAVIJNĀNA).

Garnet 1. A graphical object editor and {Macintosh} environment. 2. A user interface development environment for {Common Lisp} and {X11} from The Garnet project team. It helps you create graphical, interactive user interfaces. Version 2.2 includes the following: a custom {object-oriented programming} system which uses a {prototype-instance model}. automatic {constraint} maintenance allowing properties of objects to depend on properties of other objects and be automatically re-evaluated when the other objects change. The constraints can be arbitrary Lisp expressions. Built-in, high-level input event handling. Support for {gesture recognition}. {Widgets} for multi-font, multi-line, mouse-driven text editing. Optional automatic layout of application data into lists, tables, trees or graphs. Automatic generation of {PostScript} for printing. Support for large-scale applications and data {visualisation}. Also supplied are: two complete widget sets, one with a {Motif} {look and feel} implemented in {Lisp} and one with a custom {look and feel}. Interactive design tools for creating parts of the interface without writing code: Gilt interface builder for creating {dialog box}es. Lapidary interactive tool for creating new {widgets} and for drawing application-specific objects. C32 {spreadsheet} system for specifying complex {constraints}. Not yet available: Jade automatic dialog box creation system. Marquise interactive tool for specifying behaviours. {(ftp://a.gp.cs.cmu.edu/usr/garnet/garnet)}. (1999-07-02)

genetic programming ::: (programming) (GP) A programming technique which extends the genetic algorithm to the domain of whole computer programs. In GP, populations of problems of system identification, classification, control, robotics, optimisation, game playing, and pattern recognition.Starting with a primordial ooze of hundreds or thousands of randomly created programs composed of functions and terminals appropriate to the problem, the operations of Darwinian fitness proportionate reproduction and crossover (sexual recombination). (1995-03-31)

genetic programming "programming" (GP) A programming technique which extends the {genetic algorithm} to the domain of whole computer programs. In GP, populations of programs are genetically bred to solve problems. Genetic programming can solve problems of system identification, classification, control, robotics, optimisation, game playing, and {pattern recognition}. Starting with a primordial ooze of hundreds or thousands of randomly created programs composed of functions and terminals appropriate to the problem, the population is progressively evolved over a series of generations by applying the operations of Darwinian fitness proportionate reproduction and crossover (sexual recombination). (1995-03-31)

Geneva Initiative ::: Unofficial initiative proposed during the Second Intifada in December 2003 by Yossi Beilin (Israeli peace activist) and Yasser Abed-Rabbo (senior PLO member). The measure called for: a cessation of violence, Palestinians to relinquish claims of a right to return, and recognition of Israel. In return, Israel would withdraw to the pre-1967 boundaries (with slight modifications made pending discussions). Jerusalem would be divided with the Dome of the Rock under Palestinian control and the Western Wall under Israeli sovereignty, and an international force would maintain security on the Temple Mount allowing for free access to people of all faiths.

GEOS ::: A small windowing, microkernel (less than 64 kbytes long) operating system written in heavily bummed assembly language for MS-DOS computers. It multitasks rather nicely on a 6 Mhz Intel 80286 with at least 512K memory.It was adapted to PDAs by adding pen recognition, which doesn't work very well.Usenet newsgroup: comp.os.geos. (1995-01-21)

GEOS A small windowing, {microkernel} (less than 64 kbytes long) operating system written in heavily {bum}med {assembly language} for {MS-DOS} computers. It {multitasks} rather nicely on a 6 Mhz {Intel 80286} with at least 512K memory. It was adapted to {PDAs} by adding pen recognition, which doesn't work very well. {Usenet} newsgroup: {news:comp.os.geos}. (1995-01-21)

ghrānāyatana. (P. ghānāyatana; T. sna'i skye mched; C. bichu; J. bisho; K. pich'o 鼻處). In Sanskrit, "olfactory sense base," or "base of cognition"; the olfactory sense base or nose sense organ (GHRĀnENDRIYA) as it occurs in the list of the twelve sense fields (ĀYATANA), which are called "bases of cognition" because each pair of sense base and sense object produces its respective sensory consciousness. In this case, the contact (SPARsA) between an olfactory sensory object (GANDHA) and the olfactory sense base (ghrānendriya) produces an olfactory consciousness (GHRĀnAVIJNĀNA).

gonk "jargon" /gonk/ 1. To prevaricate or to embellish the truth beyond any reasonable recognition. In German the term is (mythically) "gonken"; in Spanish the verb becomes "gonkar". "You're gonking me. That story you just told me is a bunch of gonk." In German, for example, "Du gonkst mir" (You're pulling my leg). See also {gonkulator}. 2. (British) To grab some sleep at an odd time. Compare {gronk out}. [{Jargon File}] (1995-03-07)

gonk ::: (jargon) /gonk/ 1. To prevaricate or to embellish the truth beyond any reasonable recognition. In German the term is (mythically) gonken; in Spanish the verb becomes gonkar. You're gonking me. That story you just told me is a bunch of gonk. In German, for example, Du gonkst mir (You're pulling my leg).See also gonkulator.2. (British) To grab some sleep at an odd time.Compare gronk out.[Jargon File] (1995-03-07)

Graffiti ::: Handwriting recognition software for the Newton and Zoomer which recognises symbols that aren't necessarily letters. This gives greater speed and accuracy. It was written by Berkeley Softworks. (1995-01-24)

Graffiti Handwriting recognition software for the {Newton} and {Zoomer} which recognises symbols that aren't necessarily letters. This gives greater speed and accuracy. It was written by {Berkeley Softworks}. (1995-01-24)

GRATITUDE. ::: Loving recognition of the Grace received from the Divine, a humble recognition of all that the Divine has done and is doing for you, the spontaneous feeling of obligation to the Divine, which makes you do your best to become less un- worthy of what the Divine is doing for you.

Habit Memory: The retention and reproduction of something learned e.g. a poem, a geometrical demonstration -- without the recognition characteristic of memory proper. See Memory. -- L.W.

Hawthorne effect - The idea that workers are motivated by recognition given to them as a group.

Health Physics ::: The science concerned with the recognition, evaluation, and control of health hazards which may arise from the use and application of ionizing radiation.



Hodgson, Shadworth: (1852-1913) English writer who had no profession and who held no public office. He displayed throughout a long life a keen devotion to philosophy. He was among the founders of the Aristotelian Society and served as its president for fourteen years. His earlier work was reshaped in a monumental four volume treatise called The Metaphysic of Experience. He viewed himself as correcting and completing the Kantian position in his comparatively materialistic approach to reality with a recognition of the unseen world prompted by a practical, moral compulsion rather than speculative conviction. -- L.E.D.

honorary ::: a. --> A fee offered to professional men for their services; as, an honorarium of one thousand dollars.
An honorary payment, usually in recognition of services for which it is not usual or not lawful to assign a fixed business price.
Done as a sign or evidence of honor; as, honorary services.
Conferring honor, or intended merely to confer honor


Human Soul ::: The human soul, speaking generally, is the intermediate nature of man's constitution, and being animperfect thing it is drawn back into incarnation on earth where it learns needed lessons in this sphere ofthe universal life.Another term for the human soul is the ego -- a usage more popular than accurate, because the humanego is the soul of the human soul so to speak, the human soul being its vehicle. The ego is that whichsays in each one of us, "I am I, not you!" It is the child of the immanent Self; and through itsimprisonment in matter as a ray of the overruling immanent Self, it learns to reflect its consciousnessback upon itself, thus obtaining cognition of itself as self-conscious and hetero-conscious, i.e., knowingitself, and knowing "non-self" or other selves.Just as our higher and highest nature work through this human soul or intermediate nature of us, so doesthis last in its turn work and function through bodies or vehicles or sheaths of more or less etherealizedmatters which surround and enclose it, which are of course still lower than itself, and which thereforegive it the means of contacting our own lower and lowest planes of matter; and these lower planesprovide us with the vital-astral-physical parts of us. This human soul or intermediate nature manifeststherefore as best it can through and by the astral-physical vehicle, the latter our body of human flesh.In the theosophical classification, the human soul is divided into the higher human soul, composed of thelower buddhi and the higher manas -- and the self corresponding to it is the bhutatman, meaning the "selfof that which has been" or the reincarnating ego -- and the lower human soul, the lower manas and kama,and the self corresponding to it is pranatman or astral personal ego, which is mortal.

Hume, David: Born 1711, Edinburgh; died at Edinburgh, 1776. Author of A Treatise of Human Nature, Enquiry Concerning the Human Understanding, Enquiry Concerning the Passions, Enquiry Concerning Morals, Natural History of Religion, Dialogues on Natural Religion, History of England, and many essays on letters, economics, etc. Hume's intellectual heritage is divided between the Cartesian Occasionalists and Locke and Berkeley. From the former, he obtained some of his arguments against the alleged discernment or demonstrability of causal connections, and from the latter his psychological opinions. Hume finds the source of cognition in impressions of sensation and reflection. All simple ideas are derived from and are copies of simple impressions. Complex ideas may be copies of complex impressions or may result from the imaginative combination of simple ideas. Knowledge results from the comparison of ideas, and consists solely of the intrinsic resemblance between ideas. As resemblance is nothing over and above the resembling ideas, there are no abstract general ideas: the generality of ideas is determined by their habitual use as representatives of all ideas and impressions similar to the representative ideas. As knowledge consists of relations of ideas in virtue of resemblance, and as the only relation which involves the connection of different existences and the inference of one existent from another is that of cause and effect, and as there is no resemblance necessary between cause and effect, causal inference is in no case experientially or formally certifiable. As the succession and spatio-temporal contiguity of cause and effect suggests no necessary connection and as the constancy of this relation, being mere repetition, adds no new idea (which follows from Hume's nominalistic view), the necessity of causal connection must be explained psychologically. Thus the impression of reflection, i.e., the felt force of association, subsequent to frequent repetitions of conjoined impressions is the source of the idea of necessity. Habit or custom sufficently accounts for the feeling that everything which begins must have a cause and that similar causes must have similar effects. The arguments which Hume adduced to show that no logically necessary connection between distinct existences can be intuited or demonstrated are among his most signal contributions to philosophy, and were of great importance in influencing the speculation of Kant. Hume explained belief in external existence (bodies) in terms of the propensity to feign the independent and continued existence of perceptual complexes during the interruptions of perception. This propensity is determined by the constancy and coherence which some perceptual complexes exhibit and by the transitive power of the imagination to go beyond the limits afforded by knowledge and ordinary causal belief. The sceptical principles of his epistemology were carried over into his views on ethics and religion. Because there are no logically compelling arguments for moral and religious propositions, the principles of morality and religion must be explained naturalistically in terms of human mental habits and social customs. Morality thus depends on such fundamental aspects of human nature as self-interest and altruistic sympathy. Hume's views on religion are difficult to determine from his Dialogues, but a reasonable opinion is that he is totally sceptical concerning the possibility of proving the existence or the nature of deity. It is certain that he found no connection between the nature of deity and the rules of morality. -- J.R.W.

Idea: (Gr. idea) This term has enjoyed historically a considerable diversity of usage. In pre-Platonic Greek: form, semblance, nature, fashion or mode, class or species. Plato (and Socrates): The Idea is a timeless essence or universal, a dynamic and creative archetype of existents. The Ideas comprise a hierarchy and an organic unity in the Good, and are ideals as patterns of existence and as objects of human desire. The Stoics: Ideas are class concepts in the human mind. Neo-Platonism: Ideas are archetypes of things considered as in cosmic Mind (Nous or Logos). Early Christianity and Scholasticism: Ideas are archetypes eternally subsistent in the mind of God. 17th Century: Following earlier usage, Descartes generally identified ideas with subjective, logical concepts of the human mind. Ideas were similarly treated as subjective or mental by Locke, who identified them with all objects of consciousness. Simple ideas, from which, by combination, all complex ideas are derived, have their source either in sense perception or "reflection" (intuition of our own being and mental processes). Berkeley: Ideas are sense objects or perceptions, considered either as modes of the human soul or as a type of mind-dependent being. Concepts derived from objects of intuitive introspection, such as activity, passivity, soul, are "notions." Hume: An Idea is a "faint image" or memory copy of sense "impressions." Kant: Ideas are concepts or representations incapable of adequate subsumption under the categories, which escape the limits of cognition. The ideas of theoretical or Pure Reason are ideals, demands of the human intellect for the absolute, i.e., the unconditioned or the totality of conditions of representation. They include the soul, Nature and God. The ideas of moral or Practical Reason include God, Freedom, and Immortality. The ideas of Reason cannot be sensuously represented (possess no "schema"). Aesthetic ideas are representations of the faculty of imagination to which no concept can be adequate.

If we would understand the difference of this global Overmind Consciousness from our separative and only imperfectly synthetic mental consciousness, we may come near to it if we compare the strictly mental with what would be an overmental view of activities in our material universe. To the Overmind, for example, all religions would be true as developments of the one eternal religion, all philosophies would be valid each in its own field as a statement of its own universe-view from its own angle, all political theories with their practice would be the legitimate working out of an Idea Force with its right to application and practical development in the play of the energies of Nature. In our separative consciousness, imperfectly visited by glimpses of catholicity and universality, these things exist as opposites; each claims to be the truth and taxes the others with error and falsehood, each feels impelled to refute or destroy the others in order that itself alone may be the Truth and live: at best, each must claim to be superior, admit all others only as inferior truth-expressions. An overmental Intelligence would refuse to entertain this conception or this drift to exclusiveness for a moment; it would allow all to live as necessary to the whole or put each in its place in the whole or assign to each its field of realisation or of endeavour. This is because in us consciousness has come down completely into the divisions of the Ignorance; Truth is no longer either an Infinite or a cosmic whole with many possible formulations, but a rigid affirmation holding any other affirmation to be false because different from itself and entrenched in other limits. Our mental consciousness can indeed arrive in its cognition at a considerable approach towards a total comprehensiveness and catholicity, but to organise that in action and life seems to be beyond its power. Evolutionary Mind, manifest in individuals or collectivities, throws up a multiplicity of divergent viewpoints, divergent lines of action and lets them work themselves out side by side or in collision or in a certain intermixture; it can make selective harmonies, but it cannot arrive at the harmonic control of a true totality. Cosmic Mind must have even in the evolutionary Ignorance, like all totalities, such a harmony, if only of arranged accords and discords; there is too in it an underlying dynamism of oneness: but it carries the completeness of these things in its depths, perhaps in a supermind-overmind substratum, but does not impart it to individual Mind in the evolution, does not bring it or has not yet brought it from the depths to the surface. An Overmind world would be a world of harmony; the world of Ignorance in which we live is a world of disharmony and struggle. …

image processing ::: (graphics) Computer manipulation of images. Some of the many algorithms used in image processing include convolution (on which many others are based), enhancement. These are usually implemented in software but may also use special purpose hardware for speed.Image processing contrasts with computer graphics, which is usually more concerned with the generation of artificial images, and visualisation, which (e.g. a graph). Image processing is used in image recognition and computer vision.Silicon Graphics manufacture workstations which are often used for image processing. There are a few programming languages designed for image processing, e.g. CELIP, VPL.See also Pilot European Image Processing Archive.Usenet newsgroup: sci.image.processing.[Other algorithms, languages? FAQ?] (1995-04-12)

image processing "graphics" Computer manipulation of {images}. Some of the many {algorithms} used in image processing include {convolution} (on which many others are based), {FFT}, {DCT}, {thinning} (or {skeletonisation}), {edge detection} and {contrast enhancement}. These are usually implemented in {software} but may also use special purpose {hardware} for speed. Image processing contrasts with {computer graphics}, which is usually more concerned with the generation of artificial images, and {visualisation}, which attempts to understand (real-world) data by displaying it as an artificial image (e.g. a graph). Image processing is used in {image recognition} and {computer vision}. {Silicon Graphics} manufacture {workstations} which are often used for image processing. There are a few programming languages designed for image processing, e.g. {CELIP}, {VPL}. See also {Pilot European Image Processing Archive}. {Usenet} newsgroup: {news:sci.image.processing}. [Other algorithms, languages? FAQ?] (1995-04-12)

image recognition "graphics, artificial intelligence" The identification of objects in an {image}. This process would probably start with {image processing} techniques such as {noise removal}, followed by (low-level) {feature extraction} to locate lines, regions and possibly areas with certain textures. The clever bit is to interpret collections of these shapes as single objects, e.g. cars on a road, boxes on a conveyor belt or cancerous cells on a microscope slide. One reason this is an {AI} problem is that an object can appear very different when viewed from different angles or under different lighting. Another problem is deciding what features belong to what object and which are background or shadows etc. The human visual system performs these tasks mostly unconsciously but a computer requires skillful programming and lots of processing power to approach human performance. (1997-07-20)

image recognition ::: (graphics, artificial intelligence) The identification of objects in an image. This process would probably start with image processing techniques such as noise removal, followed by (low-level) feature extraction to locate lines, regions and possibly areas with certain textures.The clever bit is to interpret collections of these shapes as single objects, e.g. cars on a road, boxes on a conveyor belt or cancerous cells on a microscope unconsciously but a computer requires skillful programming and lots of processing power to approach human performance. (1997-07-20)

imperator ::: n. --> A commander; a leader; an emperor; -- originally an appellation of honor by which Roman soldiers saluted their general after an important victory. Subsequently the title was conferred as a recognition of great military achievements by the senate, whence it carried wiht it some special privileges. After the downfall of the Republic it was assumed by Augustus and his successors, and came to have the meaning now attached to the word emperor.

In a recognition of the ancient Mysteries we find a clue to the meaning of the universal prevalence, among peoples fallen into a degenerate and falsely called primitive state of life, of strange rites and black magical practices. These are the very dregs and distortions of the ancient holy teachings; but even here unprejudiced inquirers find that, when sympathetically approached, the existence of secret cults which preserve at least remnants of some of the essential teachings of the ancient wisdom.

incapable of being recognized; that does not admit of recognition.

inconscience ::: Sri Aurobindo: "The Inconscience is an inverse reproduction of the supreme superconscience: it has the same absoluteness of being and automatic action, but in a vast involved trance; it is being lost in itself, plunged in its own abyss of infinity.” *The Life Divine

   "All aspects of the omnipresent Reality have their fundamental truth in the Supreme Existence. Thus even the aspect or power of Inconscience, which seems to be an opposite, a negation of the eternal Reality, yet corresponds to a Truth held in itself by the self-aware and all-conscious Infinite. It is, when we look closely at it, the Infinite"s power of plunging the consciousness into a trance of self-involution, a self-oblivion of the Spirit veiled in its own abysses where nothing is manifest but all inconceivably is and can emerge from that ineffable latency. In the heights of Spirit this state of cosmic or infinite trance-sleep appears to our cognition as a luminous uttermost Superconscience: at the other end of being it offers itself to cognition as the Spirit"s potency of presenting to itself the opposites of its own truths of being, — an abyss of non-existence, a profound Night of inconscience, a fathomless swoon of insensibility from which yet all forms of being, consciousness and delight of existence can manifest themselves, — but they appear in limited terms, in slowly emerging and increasing self-formulations, even in contrary terms of themselves; it is the play of a secret all-being, all-delight, all-knowledge, but it observes the rules of its own self-oblivion, self-opposition, self-limitation until it is ready to surpass it. This is the Inconscience and Ignorance that we see at work in the material universe. It is not a denial, it is one term, one formula of the infinite and eternal Existence.” *The Life Divine

"Once consciousnesses separated from the one consciousness, they fell inevitably into Ignorance and the last result of Ignorance was Inconscience.” Letters on Yoga

*inconscience.



India. Intimations of advanced theism, both in a deistic and immanentistic form, are to be found in the Rig Veda. The early Upanishads in general teach variously realistic deism, immanent theism, and, more characteristically, mystical, impersonal idealism, according to which the World Ground (brahman) is identified with the universal soul (atman) which is the inner or essential self within each individual person. The Bhagavad Gita, while mixing pantheism, immanent theism, and deism, inclines towards a personahstic idealism and a corresponding ethics of bhakti (selfless devotion). Jainism is atheistic dualism, with a personalistic recognition of the reality of souls. Many of the schools of Buddhism (see Buddhism) teach idealistic doctrines. Thus a monistic immaterialism and subjectivism (the Absolute is pure consciousness) was expounded by Maitreya, Asanga, and Vasubandhu. The Lankavatarasutra combined monistic, immaterialistic idealism with non-absolutistic nihilism. Subjectivistic, phenomenalistic idealism (the view that there is neither absolute Pure Consciousness nor substantial souls) was taught by the Buddhists Santaraksita and Kamalasila. Examples of modern Vedantic idealism are the Yogavasistha (subjective monistic idealism) and the monistic spiritualism of Gaudapada (duality and plurality are illusion). The most influential Vedantic system is the monistic spiritualism of Sankara. The Absolute is pure indeterminate Being, which can only be described as pure consciousness or bliss. For the different Vedantic doctrines see Vedanta and the references there. Vedantic idealism, whether in its monistic and impersonalistic form, or in that of a more personalistic theism, is the dominant type of metaphysics in modern India. Idealism is also pronounced in the reviving doctrines of Shivaism (which see).

indriyasaMvara. (T. dbang po sdom pa; C. genlüyi; J. konritsugi; K. kŭnyurŭi 根律儀). In Sanskrit and Pāli, "sensory restraint," or "guarding the sense organs"; an important factor in the development of mindfulness (SMṚTI, P. SATI) and eventually concentration (SAMĀDHI), in which the meditator trains to see things as they actually are, rather than only in terms of oneself-i.e., as things we like, dislike, or are indifferent toward. In addition to its role in formal meditative training, indriyasaMvara should also be maintained throughout the ordinary activities of everyday life, in order to control the inveterate tendency toward craving. Maintaining sensory restraint helps the meditator to control one's reaction to the generic signs (NIMITTA) or secondary characteristics (ANUVYANJANA) of an object; instead, one halts the perceptual process at the level of simple recognition, simply noting what is seen, heard, etc. By not seizing on these signs and characteristics, perception is maintained at a level prior to an object's conceptualization and the resulting proliferation of concepts (PRAPANCA) throughout the full range of one's sensory experience. As the frequent refrain in the sutras states, "In the seen, there is only the seen," and not the superimpositions created by the intrusion of ego (ĀTMAN) into the perceptual process. Mastery of this technique of sensory restraint provides access to the signless (ĀNIMITTA) gate to deliverance (VIMOKsAMUKHA).

Indriya: The sense of perception; sense-organ; this either the physical external Karma-Indriya (organ of action) or the internal Jnana-Indriya (organ of knowledge, cognition or perception).

In each case, the name of the realm indicates the object of meditation of the beings reborn there. Hence, in the first, for example, the beings perceive only infinite space. Rebirth in these different spheres is based on mastery of the corresponding four immaterial meditative absorptions (ĀRuPYĀVACARADHYĀNA; ārupyasamāpatti) in the previous life. While the devas of the sensuous realm and the realm of subtle materiality come to have larger and ever more splendid bodies at the more advanced levels of their heavens, the devas of the immaterial realm do not have even the subtlest foundation in materiality; their existence is so refined that it is not even possible to posit exactly where they dwell spatially. In some schools, such as the Sarvāstivāda, the immaterial realm does not even exist as a discrete place: rather, when a being who has mastered the immaterial absorptions dies, he is reborn at the very same location where he passed away, except now he is "immaterial" or "formless" and thus invisible to coarser beings. According to the Theravāda, even a mind-made body (MANOMAYAKĀYA) is excluded from this realm, for the devas here possess only the mind base (MANĀYATANA), mental objects (P. dhammāyatana), the elements of mental consciousness (P. manoviNNānadhātu), and the element of mental objects (P. dhammadhātu), needing only three nutriments (ĀHĀRA) to survive-contact (P. phassa), mental cognition (P. manosaNcetana), and consciousness (P. viNNāna). The Buddha claims to have lived among the devas of the immaterial realm in certain of his previous lives, but without offering any detailed description of those existences. ¶ In all realms, devas are born apparitionally. In the sensuous realm, devas are born in their mother's lap, appearing as if they are already five to ten years old at birth; by contrast, devas of the subtle-materiality and immaterial realms appear not to need the aid of parents; those in the subtle-materiality realm appear fully grown, while those in the immaterial realm do not appear at all, because they have no form. It is also said that, when devas are reborn, they are aware of their prior existence and of the specific KARMAN that led to their rebirth in the heavenly realms. The different deva realms are also distinguished by differences in nutriment, sexuality, requisites, and life span. The devas of the lower heavens of the sensuous realm consume ordinary food; those in the upper spheres of the sensuous realm and the lower levels of the realm of subtle materiality feed only on sensory contact; the devas of the upper levels of the realm of subtle materiality feed only on contemplation; those in the immaterial realm feed on cognition alone. Sexual differentiation remains only in the sensuous realm: in the heaven of the four heavenly kings and the heaven of the thirty-three, the devas engage in physical copulation, the devas of the yāma heaven engage in sexual union by embracing one another, the devas of the tusita heaven by holding hands, those of the nirmānarati heaven by smiling at one another, and those of the paranirmitavasavartin heaven by exchanging a single glance. Clothes are said to be used in all deva worlds except in the immaterial realm. The life spans of devas in the sensuous realm range from five hundred years for the gods of the heaven of the four heavenly kings to one thousand years for the trāyastriMsa gods, two thousand years for the yāma gods, four thousand years for the tusita gods, eight thousand years for the nirmānarati gods, and sixteen thousand years for the paranirmitavasavartin gods. However, there is a range of opinion of what constitutes a year in these heavens. For example, it is said that in the tusita heaven, four hundred human years equal one day in the life of a god of that heaven. The life spans of devas in the realm of subtle materiality are measured in eons (KALPA). The life spans of devas in the immaterial realm may appear as essentially infinite, but even those divinities, like all devas, are subject to impermanence (ANITYA) and will eventually die and be subject to further rebirths once the salutary meditative deed that caused them to be reborn there has been exhausted. The sutras say that for a deva of the sensuous realm, there are five portents of his impending death: the garlands of flowers he wears begin to fade, his clothes become soiled and his palace dusty, he begins to perspire, his body becomes opaque and loses its luster, and his throne becomes uncomfortable. At that point, the deva experiences a vision of his next place of rebirth. This vision is said to be one of the most horrible sufferings in saMsāra, because of its marked contrast to the magnificence of his current life. There are also said to be four direct reasons why devas die: exhaustion of their life spans, their previous merit, their food, and the arising of anger. ¶ Rebirth as a deva is presumed to be the reward of virtuous karman performed in previous lives and is thus considered a salutary, if provisional, religious goal. In the "graduated discourse" (P. ANUPUBBIKATHĀ; S. ANUPuRVIKATHĀ) taught by the Buddha, for example, the Buddha uses the prospect of heavenly rebirth (svargakathā), and the pleasures accruing thereto, as a means of attracting laypersons to the religious life. Despite the many appealing attributes of these heavenly beings, such as their physical beauty, comfortable lives, and long life span, even heavenly existence is ultimately unsatisfactory because it does not offer a definitive escape from the continued cycle of birth and death (saMsāra). Since devas are merely enjoying the rewards of their previous good deeds rather than performing new wholesome karman, they are considered to be stagnating spiritually. This spiritual passivity explains why they must be reborn in lower levels of existence, and especially as human beings, in order to further their cultivation. For these reasons, Buddhist soteriological literature sometimes condemns religious practice performed solely for the goal of achieving rebirth as a deva. It is only certain higher level of devas, such as the devas belonging to the five pure abodes (suddhāvāsa), that are not subject to further rebirth, because they have already eliminated all the fetters (saMyojana) associated with that realm and are destined to achieve arhatship. Nevertheless, over the history of Buddhism, rebirth in heaven as a deva has been a more common goal for religious practice, especially among the laity, than the achievement of nirvāna. ¶ The sutras include frequent reference to "gods and men" (S. devamanusya; C. tianren) as the objects of the Buddha's teachings. Despite the fact that this is how most Buddhist traditions have chosen to translate the Sanskrit compound, "gods" here is probably meant to refer to the terrestrial divinities of "princes" or "kings," rather than heavenly beings; thus, the compound should be more properly (if, perhaps, pedantically) rendered "princes and peoples." Similarly, as the "divinities" of this world, buddhas, bodhisattvas, and arhats are also sometimes referred to as devas. See also DEVALOKA; DEVATĀ.

In Germany, the movement was initiated by G. W. Leibniz whose writings reveal another motive for the cult of pure reason, i.e. the deep disappointment with the Reformation and the bloody religious wars among Christians who were accused of having forfeited the confidence of man in revealed religion. Hence the outstanding part played by the philosophers of ''natural law", Grotius, S. Pufendorf, and Chr. Thomasius, their theme being advanced by the contributions to a "natural religion" and tolerance by Chr. Wolff, G. E. Lessing, G. Herder, and the Prussian king Frederik II. Fr. v. Schiller's lyric and dramas served as a powerful commendation of ideal freedom, liberty, justice, and humanity. A group of educators (philanthropists) designed new methods and curricula for the advancement of public education, many of them, eg. Pestalozzi, Basedow, Cooper, A. H. Francke, and Fr. A. Wolf, the father of classic humanism, having achieved international recognition. Although in general agreement with th philosophical axioms of foreign enlighteners, the German philosophy decidedly opposed the English sensism (Hume) and French scepticism, and reached its height in Kant's Critiques. The radical rationalism, however, combined with its animosity against religion, brought about strong philosophical, theological, and literal opposition (Hamann, Jacobi, Lavater) which eventually led to its defeat. The ideals of the enlightenment period, the impassioned zeal for the materialization of the ideal man in an ideal society show clearly that it was basically related to the Renaissance and its continuation. See Aufklärung. Cf. J. G. Hibben, The Philosophy of the Enlightenment, 1910. -- S.v.F.

In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light. Even, it is by the projection of this luminous Overmind corona that the diffusion of a diminished light in the Ignorance and the throwing of that contrary shadow which swallows up in itself all light, the Inconscience, became at all possible. For Supermind transmits to Overmind all its realities, but leaves it to formulate them in a movement and according to an awareness of things which is still a vision of Truth and yet at the same time a first parent of the Ignorance. A line divides Supermind and Overmind which permits a free transmission, allows the lower Power to derive from the higher Power all it holds or sees, but automatically compels a transitional change in the passage. The integrality of the Supermind keeps always the essential truth of things, the total truth and the truth of its individual self-determinations clearly knit together; it maintains in them an inseparable unity and between them a close interpenetration and a free and full consciousness of each other: but in Overmind this integrality is no longer there. And yet the Overmind is well aware of the essential Truth of things; it embraces the totality; it uses the individual self-determinations without being limited by them: but although it knows their oneness, can realise it in a spiritual cognition, yet its dynamic movement, even while relying on that for its security, is not directly determined by it. Overmind Energy proceeds through an illimitable capacity of separation and combination of the powers and aspects of the integral and indivisible all-comprehending Unity. It takes each Aspect or Power and gives to it an independent action in which it acquires a full separate importance and is able to work out, we might say, its own world of creation. Purusha and Prakriti, Conscious Soul and executive Force of Nature, are in the supramental harmony a two-aspected single truth, being and dynamis of the Reality; there can be no disequilibrium or predominance of one over the other. In Overmind we have the origin of the cleavage, the trenchant distinction made by the philosophy of the Sankhyas in which they appear as two independent entities, Prakriti able to dominate Purusha and cloud its freedom and power, reducing it to a witness and recipient of her forms and actions, Purusha able to return to its separate existence and abide in a free self-sovereignty by rejection of her original overclouding material principle. So with the other aspects or powers of the Divine Reality, One and Many, Divine Personality and Divine Impersonality, and the rest; each is still an aspect and power of the one Reality, but each is empowered to act as an independent entity in the whole, arrive at the fullness of the possibilities of its separate expression and develop the dynamic consequences of that separateness. At the same time in Overmind this separateness is still founded on the basis of an implicit underlying unity; all possibilities of combination and relation between the separated Powers and Aspects, all interchanges and mutualities of their energies are freely organised and their actuality always possible.

In Scholasticism: In logic: the subdivision of genus, comprising several individuals, constituted by the differentia specifica. In ontology: the common nature or essence, individualized by some agent. This agent is in Thomism conceived as matter, in Scotism as a form of "thisness" (haecceitas). No agreement has been reached on the number of ontological species; some hold that there is an indefinite number, others that the number is limited. In psychology of cognition:   regarding sensory cognition: The senses are affected by the object through the medium; this affection results in the species impressa which, however, is not merely the immutation of the sense otgan or the nervous apparatus belonging thereto, but implies a "psychic immutation". As conscious percept the ultimate effect of sense affection in the mind becomes the species expressa.   regarding intellectual cognition: the active intellect, by "illuminating" the phantasm disengages therefrom the species intellegibilis impressa which in turn actuates, through informing it, the passive intellect and becomes theory, as the known concept, the species intelligibilis expressa, also called verbum mentis. This "word" is not of the "inner language", but belongs to preverbal thought and becomes, when given verbal form, the "meaning" of the spoken word, which refers primarily to the mental concept and, by this, secondarily to the object.

In Scholasticism: Whatever is known is, as known, an accident of the knowing soul and therefore caused by an informing agent. All knowledge ultimately is due to an affection of the senses which are informed by the agency of the objects through a medium. The immutation of the sense organ and the corresponding accidental change of the soul are called species sensibilis impressa. The conscious percept is the species expressa. Intellectual knowledge stems from the phantasm out of which the active intellect disengages the universal nature which as species intelligibilis impressa informs the passive intellect and there becomes, as conscious concept. the species expressa or verbum mentis. Sensory cognition is a material process, but it is not the matter of the particular thing which enters into the sensory faculties; rather they supply the material foundation for the sensible form to become existent within the mind. Cognition is, therefore, "assimilation" of the mind to its object. The cognitive mental state as well as the species by which it originates are "images" of the object, in a metaphorical or analogical sense, not to be taken as anything like a copy or a reduplication of the thing. The senses, depending directly on the physical influence exercised by the object, cannot err; error is of the judging reason which may be misled by imagination and neglects to use the necessary critique. -- R.A.

interactive "programming" A term describing a program whose input and output are interleaved, like a conversation, allowing the user's input to depend on earlier output from the same run. The interaction with the user is usually conducted through either a text-based interface or a {graphical user interface}. Other kinds of interface, e.g. using {speech recognition} and/or {speech synthesis}, are also possible. This is in contrast to {batch} processing where all the input is prepared before the program runs and so cannot depend on the program's output. (1996-06-21)

interactive ::: (programming) A term describing a program whose input and output are interleaved, like a conversation, allowing the user's input to depend on earlier output from the same run.The interaction with the user is usually conducted through either a text-based interface or a graphical user interface. Other kinds of interface, e.g. using speech recognition and/or speech synthesis, are also possible.This is in contrast to batch processing where all the input is prepared before the program runs and so cannot depend on the program's output. (1996-06-21)

Interdependence (under oligopoly) - One of the two key features of oligopoly. Each firm will be affected by its rivals" decisions.' Likewise its decisions will affect its rivals. Firms recognise this interdependence. This recognition will affect their decisions.

Intersubjective cognition: See Intersubjective Intercourse. Intersubjective intercourse: (Lat. inter + subiectus) Knowledge by one subject of another subject or the other's conscious states. (See J. Ward, Naturalism and Agnosticism, pp. 164-70). -- L.W.

introspection ::: n. --> A view of the inside or interior; a looking inward; specifically, the act or process of self-examination, or inspection of one&

intuitionalism ::: n. --> The doctrine that the perception or recognition of primary truth is intuitive, or direct and immediate; -- opposed to sensationalism, and experientialism.

intuition ::: n. --> A looking after; a regard to.
Direct apprehension or cognition; immediate knowledge, as in perception or consciousness; -- distinguished from "mediate" knowledge, as in reasoning; as, the mind knows by intuition that black is not white, that a circle is not a square, that three are more than two, etc.; quick or ready insight or apprehension.
Any object or truth discerned by direct cognition; especially, a first or primary truth.


Intuition The working of the inner vision, instant and direct cognition of truth. This spiritual faculty, though not yet in any sense fully developed in the human race, yet occasionally shows itself as hunches. Every human being is born with at least the rudiment of this inner sense. Plotinus taught that the secret gnosis has three degrees — opinion, science or knowledge, and illumination — and that the instrument of the third is intuition. To this, reason is subordinate, for intuition is absolute knowledge, founded on the identification of the mind with the object. Iamblichus wrote of intuition: “There is a faculty of the human mind, which is superior to all which is born or begotten. Through it we are enabled to attain union with the superior intelligences, to be transported beyond the scenes of this world, and to partake of the higher life and peculiar powers of the heavenly ones.” From another point of view, intuition may be described as spiritual wisdom, gathered into the storehouse of the spirit-soul through experiences in past lives; but this form may be described as automatic intuition. The higher intuition is a filling of the functional human mind with a ray from the divinity within, furnishing the mind with illumination, perfect wisdom and, in its most developed form, virtual omniscience for our solar system. This is the full functioning of the buddhic faculty in the human being; and when this faculty is thus aroused and working, it produces the manushya or human buddha.

Intuitive cognition: Intuitive cognition is the apprehension of an object (e.g. the hearing of a bell) in contrast to thinking about an object (e.g. "thinking about a bell"). (See C. D. Broad, The Mind and its Place in Nature, p. 144.) See Acquaintance, Knowledge by. -- L.W.

irrecognition ::: n. --> A failure to recognize; absence of recognition.

“It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Non-being, the Ineffable and the Unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence,—even to speak of them as sides is excessive, for they are in each other, their co-existence or one-existence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.” The Life Divine

It is usually to be required that a logistic system shall provide an effective criterion for recognizing formulas, proofs, and proofs as a consequence of a set of formulas; i.e., it shall be a matter of direct observation, and of following a fixed set of directions for concrete operations with symbols, to determine whether a given finite sequence of primitive symbols is a formula, or whether a given finite sequence of formulas is a proof, or is a proof as a conseqence of a given set of formulas. If this requirement is not satisfied, it may be necessary -- e.g. -- given a particular finite sequence of formulas, to seek by some argument adapted to the special case to prove or disprove that it satisfies the conditions to be a proof (in the technical sense); i.e., the criterion for formal recognition of proofs then presupposes, in actual application, that we already know what a valid deduction is (in a sense which is stronger than that merely of the ability to follow concrete directions in a particular case). See further on this point logic, formal, § 1.

jianhuo. (J. kenwaku; K. kyonhok 見惑). In Chinese, "misapprehensions associated with views"; false impressions acquired and developed as a result of wrong views (MITHYĀDṚstI). These are the kinds of attachments, confused ways of thinking, and unwholesome mental states that are induced and facilitated by fallacious views and conceptions, and a failure to grasp properly the FOUR NOBLE TRUTHS (catvāry āryasatyāni). These misapprehensions are therefore also called misapprehensions that "arise from discriminative cognition" (fengbie qi). And because it is said that at the moment when one attains the path of vision (DARsANAMĀRGA), one is no longer under the sway of wrong views (mithyādṛsti)-e.g., personality view (SATKĀYADṚstI), the extreme views of eternalism or annihilationism, belief in the spiritual efficacy of rituals and superstitions (sĪLAVRATAPARĀMARsA)-these misapprehensions are also called "the misapprehensions [eradicated at the stage of the path] of vision" (darsanaheya, one of the Sanskrit terms that jianhuo translates). Compared with "the misapprehensions [eradicated at the stage of the path] of cultivation" (see SIHUO), the jianhuo are crude and can be cut off at the relatively early stage of stream-entry (SROTAĀPANNA).

jianwu. (J. zengo; K. chomo 漸悟). In Chinese, "gradual awakening" or "gradual enlightenment." In contrast to "sudden awakening" (DUNWU), gradual awakening refers to the view that enlightenment is the result of a process of the purification of the mind over the course of a number of stages, which may occur over many lifetimes. Sudden enlightenment, in contrast, refers to the view that the mind is naturally pure (viz., "buddha-nature," or FOXING) and that enlightenment entails an instantaneous re-cognition of this purity. Although debates over gradual vs. sudden enlightenment are most commonly associated in East Asia with the CHAN ZONG, there are precedents in Indian Buddhism. In addition, the so-called BSAM YAS DEBATE or Council of LHA SA that took place in Tibet at the end of the eighth century is said to have pitted the Indian monk KAMALAsĪLA against the Northern school (BEI ZONG) Chan monk HESHANG MOHEYAN in a debate over gradual enlightenment vs. sudden enlightenment. See also WU; DUNWU JIANXIU.

jianxing. (J. kensho; K. kyonsong 見性). In Chinese, "see one's nature"; an expression used in the CHAN school to refer to the recognition of one's innate buddha-nature (FOXING), often through sudden awakening (DUNWU). This recognition of the fact that one is inherently a buddha constitutes enlightenment (BODHI) in some Chan systems. In two-tiered models of the MĀRGA followed in some Chan schools (see DUNWU JIANXIU), this initial insight into one's true nature is called the "understanding-awakening" (JIEWU) and is functionally equivalent to the path of vision (DARsANAMĀRGA) in ABHIDHARMA path systems; it is not, however, sufficient in itself to generate the complete, perfect enlightenment of buddhahood (ANUTTARASAMYAKSAMBODHI). See also KANHUA CHAN.

jihvāyatana. (P. jivhāyatana; T. lce'i skye mched; C. shechu; J. zessho; K. solch'o 舌處). In Sanskrit, "gustatory base of cognition"; the gustatory sense organ (JIHVENDRIYA) as it occurs in the list of the twelve sense fields (ĀYATANA), which are called "bases of cognition" because each pair of sense base and sense object produces its respective sensory consciousness. In this case, the contact (SPARsA) between a gustatory sensory object (ĀLAMBANA) and the gustatory sense base (INDRIYA) produces a gustatory consciousness (JIHVĀVIJNĀNA).

Jiuhuashan. (九華山). In Chinese, "Nine Florate Mountain"; located in southeastern China, in Qingyang county, Anhui province. Jiuhuashan is one of the four Buddhist sacred mountains of China, along with PUTUOSHAN in Zhejiang, EMEISHAN in Sichuan, and WUTAISHAN in Shanxi. Each mountain is said to be the residence of a specific BODHISATTVA, with Jiuhuashan considered the holy mountain of KsITIGARBHA (DIZANG PUSA), a revered bodhisattva in China, who is regarded as the redeemer of the denizens of the hells (NĀRAKA). Jiuhuashan, the major mountain center in southeastern China, covers more than sixty square miles (one hundred square kilometers) and is famous for its spectacular peaks, perilous cliffs, huge boulders, ancient caves, and myriads of springs, streams, waterfalls, ancient pines, and bamboo forests. Jiuhuashan was originally known as Jiuzifeng (lit. Nine Children Mountain) because its nine major peaks had the shape of children; it was renamed Jiuhuashan after a description of the mountain in a poem by Li Bo (701-762 CE), the renowned Tang-dynasty poet. Jiuhuashan is said to have been the residence of a Korean monk named CHIJANG (C. Dizang; S. Ksitigarbha), also known as KIM KYOGAK (628-726). Chijang was a scion of the royal family of the Silla dynasty, who ended up spending some seventy-five years meditating at Jiuhuashan. He is said to have survived by eating only rice that had been cooked together with white soil (perhaps lime or gypsum) dug from between the rocks. The laity were so moved by his asceticism that they built the monastery of Huachengsi for him. When Chijang passed away, his body did not decay and people came to believe that he was the manifestation of his namesake, Ksitigarbha. A shrine hall named Dizang dian was built on the site where he died, which could only be reached by pulling oneself by rope up eighty-one precarious stone steps. Because of this connection to Chijang, by at least the Ming dynasty, Jiuhuashan was considered the sacred site of Ksitigarbha. Jiuhuashan at one time housed more than three hundred monasteries and four thousand monks. The grand scale of its monastic architecture and the large numbers of pilgrims it attracted throughout the year led to its recognition as a Buddhist sacred mountain.

jNāna. (P. Nāna; T. ye shes; C. zhi; J. chi; K. chi 智). In Sanskrit, "gnosis," "knowledge," "awareness," or "understanding," numerous specific types of which are described in Buddhist literature. JNāna in the process of cognition implies specific understanding of the nature of an object and is necessarily preceded by SAMJNĀ ("perception"). JNāna is also related to PRAJNĀ ("wisdom"); where prajNā implies perfected spiritual understanding, jNāna refers to more general experiences common to a specific class of being, such as the knowledge of a sRĀVAKA, PRATYEKABUDDHA, or buddha. The YOGĀCĀRA school discusses four or five specific types of knowledge exclusive to the buddhas. The four knowledges are transformations of the eighth consciousnesses (VIJNĀNA): (1) Mirror-like knowledge, or great perfect mirror wisdom (ĀDARsAJNĀNA; mahādarsajNāna), a transformation of the eighth consciousness, the ĀLAYAVIJNĀNA, in which the perfect interfusion between all things is seen as if reflected in a great mirror. (2) The knowledge of equality, or impartial wisdom (SAMATĀJNĀNA), a transformation of the seventh KLIstAMANOVIJNĀNA, which transcends all dichotomies to see everything impartially without coloring by the ego. (3) The knowledge of specific knowledge or sublime contemplation (PRATYAVEKsANĀJNĀNA), a transformation of the sixth MANOVIJNĀNA, which recognizes the unique and common characteristics of all DHARMAs, thus giving profound intellectual understanding. (4) The knowledge that one has accomplished what was to be done (KṚTYĀNUstHĀNAJNĀNA), a transformation of the five sensory consciousnesses, wherein one perfects actions that benefit both oneself and others. The fifth of the five knowledges is the "knowledge of the nature of the DHARMADHĀTU" (DHARMADHĀTUSVABHĀVAJNĀNA). Each of these knowledges is then personified by one of the PANCATATHĀGATAs, sometimes given the names VAIROCANA, AKsOBHYA, RATNASAMBHAVA, AMITĀBHA, and AMOGHASIDDHI.

Jnana: (Skr.) Cognition, knowledge, wisdom, philosophic understanding, insight, believed by some Indian philosophers to effect moksa (q.v.). -- K.F.L.

JNānasrīmitra. (T. Ye shes dpal bshes gnyen) Late Indian YOGĀCĀRA philosopher and logician of the school of DHARMAKĪRTI at VIKRAMAsĪLA monastery, born between 975 and 1000. Within the Yogācāra, he held the so-called "aspectarian" (SĀKĀRA) position regarding the nature of cognition, taking a position opposed to that of RATNĀKARAsĀNTI. He is credited as the author of twelve treatises, including an important work on APOHA, the Apohaprakarana. In his works on logic, he upholds the interpretation of DHARMAKĪRTI by PRAJNĀKARAGUPTA against the interpretation by DHARMOTTARA.

jNeyāvarana. (T. shes bya'i sgrib pa; C. suozhizhang; J. shochisho; K. sojijang 所知障). In Sanskrit, "cognitive obstructions," or "noetic obscurations"; the second of the two categories of obstructions (ĀVARAnA), together with the afflictive obstructions (KLEsĀVARAnA), that must be overcome in order to perfect the BODHISATTVA path and achieve buddhahood. In the YOGĀCĀRA and MADHYAMAKA systems, the cognitive obstructions are treated as subtler hindrances that serve as the origin of the afflictive obstructions, and result from fundamental misapprehensions about the nature of reality. According to Yogācāra, because of the attachment deriving ultimately from the reification of what are actually imaginary external phenomena, conceptualization and discrimination arise in the mind, which lead in turn to pride, ignorance, and wrong views. Based on these mistakes in cognition, then, the individual engages in defiled actions, such as anger, envy, etc., which constitute the afflictive obstructions. The afflictive obstructions may be removed by followers of the sRĀVAKA, PRATYEKABUDDHA, and beginning BODHISATTVA paths, by applying various antidotes or counteragents (PRATIPAKsA) to the afflictions (KLEsA); overcoming these types of obstructions will lead to freedom from further rebirth. The cognitive obstructions, however, are more deeply ingrained and can only be overcome by advanced bodhisattvas who seek instead to achieve buddhahood, by perfecting their understanding of emptiness (suNYATĀ). Buddhas, therefore, are the only class of beings who have overcome both types of obstructions and thus are able simultaneously to cognize all objects of knowledge in the universe; this is one of the sources for their unparalleled skills as teachers of sentient beings. The jNeyāvarana are therefore sometimes translated as "obstructions to omniscience."

Job enrichment - An attempt to give employees greater responsibility and recognition by 'vertically' extending their role in the production process.

Johnson Plan (1967) ::: Plan proposed by U.S. President Lyndon Johnson a week after the 1967 Six Day War. The plan called for: the mutual recognition of all states in the region, respect of international boundaries, equal maritime rights for all, and a solution to the Palestinian refugee crisis.

Joliet ::: (standard, storage) An extension of the ISO 9660:1988 ISO standard file system for CD-ROMs that allows Unicode characters in file names and other enhancements. Version 1 of Joliet was released on 1995-05-22.Joiliet supports file and directory names up to 128 bytes (64 unicode characters) long, directory names with file name extensions, a directory hierarchy deeper than 8 levels and the volume recognition sequence supports multisession.Joliet uses ISO 9660's supplementary volume descriptor (SVD) to specify Unicode files. Use of the previously unused escape sequence ISO 2022 means that Joliet is backward compatible with ISO 9660.. .(2006-09-25)

Joliet "standard, storage" An extension of the {ISO 9660:1988} {ISO} {standard} {file system} for {CD-ROMs} that allows {Unicode} characters in file names and other enhancements. Version 1 of Joliet was released on 1995-05-22. Joiliet supports file and directory names up to 128 bytes (64 unicode characters) long, directory names with file name extensions, a directory hierarchy deeper than 8 levels and the {volume recognition sequence} supports {multisession}. Joliet uses ISO 9660's "supplementary volume descriptor" (SVD) to specify Unicode files. Use of the previously unused escape sequence ISO 2022 means that Joliet is {backward compatible} with ISO 9660.. {(http://www-plateau.cs.berkeley.edu/people/chaffee/jolspec.html)}. (2006-09-25)

Jueguan lun. (J. Zetsukanron; K. Cholgwan non 絶觀論). In Chinese, "Extinguishing Cognition Treatise," (translated into English as A Dialogue on the Contemplation-Extinguished), attributed to the legendary Indian founder of the CHAN school, BODHIDHARMA. The treatise largely consists of an imaginary dialogue between a certain learned man named Master Entrance-into-Principle (Ruli xiansheng) and his student Conditionality (Yuanmen), which unfolds as a series of questions and answers. In this dialogue, Entrance-into-Principle continuously negates the premises that underlie the questions his student Conditionality raises about the mind and its pacification, the nature of enlightenment, as well as other matters related to practice, meditation, and attainment. For example, in the opening dialogue, Conditionality asks, "What is the mind? How do we pacify it?" Master Entrance-into-Principle replies, "Neither positing 'mind' nor trying to 'pacify' it-this is pacifying it." By rejecting the dualistic perspectives inherent in Conditionality's questions, the Master finally opens his student to an experience of the pure wisdom that transcends all dualities. This style of negative argumentation, derived from MADHYAMAKA antecedents, is believed to be characteristic of the NIUTOU ZONG of the Chan school; the treatise is therefore often assumed to have been written by an adherent of that school, perhaps even by its seventh-century founder NIUTOU FARONG himself, or else during the zenith of the Niutou school in the third quarter of the eighth century. The treatise also makes use of Daoist terminology and thus serves as a valuable source for studying Chinese reinterpretations of sophisticated Buddhist doctrines. A controversial argument claiming that insentient beings also possess the buddha-nature (FOXING) also appears in the Jueguan lun. The treatise seems to have gone through several editions, some of which were preserved in the DUNHUANG caves in Chinese Xinjiang.

Jushi zhuan. (居士傳). In Chinese, "Record of [Eminent] Laymen," by the Qing-dynasty author PENG SHAOSHENG (1740-1796), a Confucian literatus turned Buddhist layman; in fifty-six rolls. Written between 1770 and 1775, the record collects 312 biographies of Chinese Buddhist laymen (C. jushi; S. UPĀSAKA) from the inception of Buddhism in China through the reign of the Qing-dynasty Kangxi emperor (r. 1662-1722). The compilation was intended to give appropriate recognition to the contributions laymen made to the development of the Buddhist tradition in China. Its entries are adapted from the occasional biographies of laymen that are widely scattered throughout such collections as the HONGMING JI, Fofa jintang, Faxi zhi, FOZU TONG JI, JINGDE CHUANDENG LU, Wudeng hui yuan, Donglin zhuan, and WANGSHENG JINGTU ZHUAN. Although there had been some biographical collections of laymen affiliated with the Chan school, such as the Jushi fendeng lu, Xianjue zongsheng, and Jushi Chandeng lu, the records of laymen involved with other schools were much more widely dispersed. To prepare a more comprehensive and accurate portrayal of Chinese laymen, Peng Shaosheng reexamined the aforementioned works and excerpted certain portions from them, discarding many spurious records and adding corroborating information taken from additional historical, biographical, and genealogical works. His biographies thus describe in detail the individual backgrounds and religious experiences of the laymen profiled, and provide much broader and rich coverage of lay activities throughout the full panoply of Chinese Buddhism. Although Peng Shaosheng himself was a PURE LAND adherent, his Jushi zhuan includes figures associated with Chan, pure land, and various Buddhist doctrinal schools. This book provides valuable information for understanding the motivations underlying lay Buddhist practice and the changes that practice took over time. Peng Shaosheng followed his record of male householders with a parallel collection of the biographies of Buddhist laywomen, the SHANNÜREN ZHUAN.

Kanzan Egen. (關山慧玄) (1277-1360). Japanese ZEN master of the RINZAI ZEN tradition and founder of the influential monastery of MYoSHINJI in Kyoto. Kanzan was a native of Shinano in present-day Nagano prefecture and at a young age was ordained at the monastery KENCHoJI in Kamakura. In 1307, he met the eminent Zen master NANPO JoMYo when the latter was appointed the abbot of Kenchoji. In 1327, Kanzan visited Nanpo's leading disciple SoHo MYoCHo, also known as Daito, to continue his studies with him at the monastery DAITOKUJI in Kyoto. In 1303, Kanzan is said to have attained awakening while struggling with the koan (C. GONG'AN) of YUNMEN WENYAN's "barrier" (case 8 of the BIYAN LU). Daito himself had penetrated this koan earlier at Kenchoji under Nanpo's guidance. In recognition of his disciple's achievement, Daito gave him the name Kanzan (Barrier Mountain). In place of his teacher Daito, Kanzan later became the personal instructor to Emperor Godaigo (r. 1318-1339) and Hanazono (r. 1308-1318). After Daito's death in 1337, Emperor Hanazono converted his country villa into a monastery and invited Kanzan to serve as its founding abbot (kaisan, C. KAISHAN); this monastery was subsequently given the name Myoshinji.

Karanopadhi(Sanskrit) ::: A compound meaning the "causal instrument" or "instrumental cause" in the long series ofreimbodiments to which human and other reimbodying entities are subject. Upadhi, the second elementof this compound, is often translated as "vehicle"; but while this definition is accurate enough for popularpurposes, it fails to set forth the essential meaning of the word which is rather "disguise," or certainnatural properties or constitutional characteristics supposed to be the disguises or clothings or masks inand through which the spiritual monad of man works, bringing about the repetitive manifestations uponearth of certain functions and powers of this monad, and, indeed, upon the other globes of the planetarychain; and, furthermore, intimately connected with the peregrinations of the monad through the variousspheres and realms of the solar kosmos. In one sense of the word, therefore, karanopadhi is almostinterchangeable with the thoughts set forth under the term maya, or the illusory disguises through whichspirit works, or rather through which spiritual monadic entities work and manifest themselves.Karanopadhi, as briefly explained under the term "causal body," is dual in meaning. The first and moreeasily understood meaning of this term shows that the cause bringing about reimbodiment is avidya,nescience rather than ignorance; because when a reimbodying entity through repeated reimbodiments inthe spheres of matter has freed itself from the entangling chains of the latter, and has risen intoself-conscious recognition of its own divine powers, it thereby shakes off the chains or disguises of mayaand becomes what is called a jivanmukta. It is only imperfect souls, or rather monadic souls, speaking ina general way, which are obliged by nature's cyclic operations and laws to undergo the repetitivereimbodiments on earth and elsewhere in order that the lessons of self-conquest and mastery over all theplanes of nature may be achieved. As the entity advances in wisdom and knowledge, and in the acquiringof self-conscious sympathy for all that is, in other words, as it grows more and more like unto itsdivine-spiritual counterpart, the less is it subject to avidya. It is, in a sense, the seeds of kama-manas leftin the fabric or being of the reincarnating entity, which act as the karana or reproducing cause, orinstrumental cause, of such entity's reincarnations on earth.The higher karanopadhi, however, although in operation similar to the lower karanopadhi, orkarana-sarira just described, nevertheless belongs to the spiritual-intellectual part of man's constitution,and is the reproductive energy inherent in the spiritual monad bringing about its re-emergence after thesolar pralaya into the new activities and new series of imbodiments which open with the dawn of thesolar manvantara following upon the solar pralaya just ended. This latter karanopadhi or karana-sarira,therefore, is directly related to the element-principle in man's constitution called buddhi -- a veil, as itwere, drawn over the face or around the being of the monadic essence, much as prakriti surroundsPurusha, or pradhana surrounds Brahman, or mulaprakriti surrounds and is the veil or disguise or sakti ofparabrahman. Hence, in the case of man, this karanopadhi or causal disguise or vehicle corresponds in ageneral way to the buddhi-manas, or spiritual soul, in which the spiritual monad works and manifestsitself.It should be said in passing that the doctrine concerning the functions and operations of buddhi in thehuman constitution is extremely recondite, because in buddhi lie the causal impulses or urges bringingabout the building of the constitution of man, and which, when the latter is completed, and when formingman as a septenary entity, express themselves as the various strata or qualities of the auric egg.Finally, the karana-sarira, the karanopadhi or causal body, is the vehicular instrumental form orinstrumental body-form, produced by the working of what is perhaps the most mysterious principle orelement, mystically speaking, in the constitution not only of man, but of the universe -- the verymysterious spiritual bija.The karanopadhi, the karana-sarira or causal body, is explained with minor differences of meaning invarious works of Hindu philosophy; but all such works must be studied with the light thrown upon themby the great wisdom-teaching of the archaic ages, esoteric theosophy. The student otherwise runs everyrisk of being led astray.I might add that the sushupti state or condition, which is that of deep dreamless sleep, involving entireinsensibility of the human consciousness to all exterior impressions, is a phase of consciousness throughwhich the adept must pass, although consciously pass in his case, before reaching the highest state ofsamadhi, which is the turiya state. According to the Vedanta philosophy, the turiya (meaning "fourth") isthe fourth state of consciousness into which the full adept can self-consciously enter and wherein hebecomes one with the kosmic Brahman. The Vedantists likewise speak of the anandamaya-kosa, whichthey describe as being the innermost disguise or frame or vehicle surrounding the atmic consciousness.Thus we see that the anandamaya-kosa and the karana-sarira, or karanopadhi, and the buddhi inconjunction with the manasic ego, are virtually identical.The author has been at some pains to set forth and briefly to develop the various phases of occult andesoteric theosophical thought given in this article, because of the many and various misunderstandingsand misconceptions concerning the nature, characteristics, and functions of the karana-sarira or causalbody.

Kaung-hmu-daw Pagoda. A massive PAGODA (Burmese, JEDI) located five miles north of SAGAING City in Upper Burma (Myanmar). The Kaung-hmu-daw pagoda was built by King Thalun of AVA (r. 1629-1648) between 1636 and 1648 and houses the Buddha's alms bowl (PĀTRA) and an assortment of gems presented by the king of Sri Lanka. In recognition of its contents, the pagoda also receives the epithet Raza-mani-sula ("Lesser Royal Jewel"). The Kaung-hmu-daw was constructed on a massive scale (214 ft high and 243 ft in diameter) in order to protect the relics it enshrines from the ravages of earthquakes and pillagers. It is similar in shape to the MAHĀTHuPA of Sri Lanka. Both pagodas are hemispherical and take as their prototype the reliquary STuPA used in ancient India and Sri Lanka.

kāyāyatana. (T. lus kyi skye mched; C. shenchu; J. shinsho; K. sinch'o 身處). In Sanskrit and Pāli, "tactile sense base" or "base of tactile cognition"; the tactile or body sense organ (KĀYENDRIYA), as it occurs in the list of the twelve sense-fields (ĀYATANA), which are called "bases of cognition" because each pair of sense base and sense object produces its respective sensory consciousness. In this case, the contact (SPARsA) between a tactile sensory object (SPRAstAVYA) and the tactile sense base (kāyendriya) produces a tactile consciousness (KĀYAVIJNĀNA).

Khartoum Arab Summit ::: Arab League meeting held in Khartoum, Sudan in response to the 1967 Six Day War. At the conference the Arab league offered its famous three “no's”: no peace with Israel, no recognition of Israel, and no negotiations with Israel.

knowledge ::: v. i. --> The act or state of knowing; clear perception of fact, truth, or duty; certain apprehension; familiar cognizance; cognition.
That which is or may be known; the object of an act of knowing; a cognition; -- chiefly used in the plural.
That which is gained and preserved by knowing; instruction; acquaintance; enlightenment; learning; scholarship; erudition.


Lazarus (1922-2002): a hugely influential psychologist who focused on the study of cognition, in particular appraisal of emotion and stress, and coping mechanisms in response to stress.

Ledi, Sayadaw. (1846-1923). In Burmese, "Senior Monk from Ledi"; honorific title of the prominent Burmese (Myanmar) scholar-monk U Nyanadaza (P. Nānadhaja), a well-known scholar of ABHIDHAMMA (S. ABHIDHARMA) and proponent of VIPASSANĀ (S. VIPAsYANĀ) insight meditation. Born in the village of Saingpyin in the Shwebo district of Upper Burma, he received a traditional education at his village monastery and was ordained a novice (P. sāmanera; S. sRĀMAnERA) at the age of fifteen. He took for himself the name of his teacher, Nyanadaza, under whom he studied Pāli language and the Pāli primer on abhidhamma philosophy, the ABHIDHAMMATTHASAnGAHA. At the age of eighteen, he left the order but later returned to the monkhood, he said, to study the Brahmanical science of astrology with the renowned teacher Gandhama Sayadaw. In 1866, at the age of twenty, Nyanadaza took higher ordination (UPASAMPADĀ) as a monk (P. BHIKKHU; S. BHIKsU) and the following year traveled to the Burmese royal capital of Mandalay to continue his Pāli education. He studied under several famous teachers and particularly excelled in abhidhamma studies. His responses in the Pāli examinations were regarded as so exceptional that they were later published under the title Pāramīdīpanī. In 1869, King MINDON MIN sponsored the recitation and revision of the Pāli tipitaka (S. TRIPItAKA) at Mandalay in what is regarded by the Burmese as the fifth Buddhist council (see COUNCIL, FIFTH). During the proceedings, Nyanadaza assisted in the editing of Pāli texts that were inscribed on stone slabs and erected at the Kuthodaw Pagoda at the base of Mandalay hill. Nyanadaza remained in the capital until 1882, when he moved to Monywa and established a forest monastery named Ledi Tawya, whence his toponym Ledi. It is said that it was in Monywa that he took up in earnest the practice of vipassanā meditation. He was an abhidhamma scholar of wide repute and an advocate of meditation for all Buddhists, ordained and lay alike. With the final conquest of Burma by the British and the fall of the monarchy in 1885, there was a strong sentiment among many Burmese monks that the period of the disappearance of the dharma (see SADDHARMAVIPRALOPA) was approaching. According to the MANORATHAPURĀnĪ by BUDDHAGHOSA, when the dharma disappears, the first books to disappear would be the seven books of the abhidhamma. In order to forestall their disappearance, Ledi decided to teach both abhidhamma and vipassanā widely to the laity, something that had not been previously done on a large scale. He produced over seventy-five vernacular manuals on Buddhist metaphysics and insight meditation. He also wrote several treatises in Pāli, the best known of which was the Pāramatthadīpanī. He taught meditation to several disciples who went on to become some of the most influential teachers of vipassanā in Burma in the twentieth century. In recognition of his scholarship, the British government awarded Ledi Sayadaw the title Aggamahāpandita in 1911. Between 1913 and 1917, Ledi Sayadaw corresponded on points of doctrine with the British Pāli scholar CAROLINE A. F. RHYS DAVIDS, and much of this correspondence was subsequently published in the Journal of the Pali Text Society.

Legal entity – An individual or organisation that has the legal recognition or standing to enter/sign a contract and can be legally sued for failure to carry out or perform the obligations entered into as agreed under the contract.

Liana "language" A {C}-like, interpretive, {object-oriented programming} language, {class} library, and integrated development environment designed specifically for development of {application programs} for {Microsoft Windows} and {Windows NT}. Designed by Jack Krupansky "Jack@BaseTechnology.com" of {Base Technology}, Liana was first released as a commercial product in August 1991. The language is designed to be as easy to use as {BASIC}, as concise as {C}, and as flexible as {Smalltalk}. The {OOP} {syntax} of {C++} was chosen over the less familiar syntax of {Smalltalk} and {Objective-C} to appeal to {C} programmers and in recognition of C++ being the leading OOP language. The syntax is a simplified subset of {C/C++}. The {semantics} are also a simplified subset of C/C++, but extended to achieve the flexibility of Smalltalk. Liana is a typeless language (like {Lisp}, {Snobol} and {Smalltalk}), which means that the datatypes of variables, function parameters, and function return values are not needed since values carry the type information. Hence, variables are simply containers for values and function parameters are simply pipes through which any type of value can flow. {Single inheritance}, but not {multiple inheritance}, is supported. {Memory management} is automatic using {reference counting}. The library includes over 150 {classes}, for {dynamic arrays}, {associative lookup} tables, windows, menus, dialogs, controls, bitmaps, cursors, icons, mouse movement, keyboard input, fonts, text and graphics display, {DDE}, and {MDI}. Liana provides flexible OOP support for Windows programming. For example, a {list box} automatically fills itself from an associated {object}. That object is not some sort of special object, but is merely any object that "behaves like" an array (i.e., has a "size" member function that returns the number of elements, a "get" function that returns the ith element, and the text for each element is returned by calling the "text" member function for the element). A related product, C-odeScript, is an embeddable application scripting language. It is an implementation of Liana which can be called from C/C++ applications to dynamically evaluate expressions and statement sequences. This can be used to offer the end-user a macro/scripting capability or to allow the C/C++ application to be customized without changing the C/C++ source code. Here's a complete Liana program which illustrates the flexibility of the language semantics and the power of the class library: main {  // Prompt user for a string.  // No declaration needed for "x" (becomes a global variable.)  x = ask ("Enter a String");  // Use "+" operator to concatenate strings. Memory  // management for string temporaries is automatic. The  // "message" function displays a Windows message box.  message ("You entered: " + x);  // Now x will take on a different type. The "ask_number"  // function will return a "real" if the user's input  // contains a decimal point or an "int" if no decimal  // point.  x = ask_number ("Enter a Number");  // The "+" operator with a string operand will  // automatically convert the other operand to a string.  message ("You entered: " + x);  // Prompt user for a Liana expression. Store it in a  // local variable (the type, string, is merely for  // documentation.)  string expr = ask ("Enter an Expression");  // Evaluate the expression. The return value of "eval"  // could be any type. The "source_format" member function  // converts any value to its source format (e.g., add  // quotes for a string.) The "class_name" member function  // return the name of the class of an object/value.  // Empty parens can be left off for member function calls.  x = eval (expr);  message ("The value of " + expr + " is " + x.source_format +    " its type is " + x.class_name); } The author explained that the "Li" of Liana stands for "Language interpreter" and liana are vines that grow up trees in tropical forests, which seemed quite appropriate for a tool to deal with the complexity of MS Windows! It is also a woman's name. ["Liana for Windows", Aitken, P., PC TECHNIQUES, Dec/Jan 1993]. ["Liana: A Language For Writing Windows Programs", Burk, R., Tech Specialist (R&D Publications), Sep 1991]. ["Liana v. 1.0." Hildebrand, J.D., Computer Language, Dec 1992]. ["Liana: A Windows Programming Language Based on C and C++", Krupansky, J., The C Users Journal, Jul 1992]. ["Writing a Multimedia App in Liana", Krupansky, J., Dr. Dobb's Journal, Winter Multimedia Sourcebook 1994]. ["The Liana Programming Language", R. Valdes, Dr Dobbs J Oct 1993, pp.50-52]. (1999-06-29)

Liana ::: (language) A C-like, interpretive, object-oriented programming language, class library, and integrated development environment designed specifically for language is designed to be as easy to use as BASIC, as concise as C, and as flexible as Smalltalk.The OOP syntax of C++ was chosen over the less familiar syntax of Smalltalk and Objective-C to appeal to C programmers and in recognition of C++ being the are also a simplified subset of C/C++, but extended to achieve the flexibility of Smalltalk.Liana is a typeless language (like Lisp, Snobol and Smalltalk), which means that the datatypes of variables, function parameters, and function return values are type of value can flow. Single inheritance, but not multiple inheritance, is supported. Memory management is automatic using reference counting.The library includes over 150 classes, for dynamic arrays, associative lookup tables, windows, menus, dialogs, controls, bitmaps, cursors, icons, mouse movement, keyboard input, fonts, text and graphics display, DDE, and MDI.Liana provides flexible OOP support for Windows programming. For example, a list box automatically fills itself from an associated object. That object is not get function that returns the ith element, and the text for each element is returned by calling the text member function for the element).A related product, C-odeScript, is an embeddable application scripting language. It is an implementation of Liana which can be called from C/C++ applications to offer the end-user a macro/scripting capability or to allow the C/C++ application to be customized without changing the C/C++ source code.Here's a complete Liana program which illustrates the flexibility of the language semantics and the power of the class library: main{ for a tool to deal with the complexity of MS Windows! It is also a woman's name.[Liana for Windows, Aitken, P., PC TECHNIQUES, Dec/Jan 1993].[Liana: A Language For Writing Windows Programs, Burk, R., Tech Specialist (R&D Publications), Sep 1991].[Liana v. 1.0. Hildebrand, J.D., Computer Language, Dec 1992].[Liana: A Windows Programming Language Based on C and C++, Krupansky, J., The C Users Journal, Jul 1992].[Writing a Multimedia App in Liana, Krupansky, J., Dr. Dobb's Journal, Winter Multimedia Sourcebook 1994].[The Liana Programming Language, R. Valdes, Dr Dobbs J Oct 1993, pp.50-52]. (1999-06-29)

Magnetic Ink Character Recognition "business, printer" (MICR) A {character recognition} system using special ink and characters which can be magnetised and read automatically. MICR is used almost exclusively in the banking industry where it is used to print details on cheques to enable automatic processing. (1995-04-13)

Magnetic Ink Character Recognition ::: (business, printer) (MICR) A character recognition system using special ink and characters which can be magnetised and read automatically.MICR is used almost exclusively in the banking industry where it is used to print details on cheques to enable automatic processing. (1995-04-13)

Mahāssapurasutta. (C. Mayi jing; J. Meyukyo; K. Maŭp kyong 馬邑經). In Pāli, the "Greater Discourse at Assapura"; the thirty-ninth sutta in the MAJJHIMANIKĀYA (a separate SARVĀSTIVĀDA recension appears as the 182nd sutra in the Chinese translation of the MADHYAMĀGAMA, and another recension of unidentified affiliation in the EKOTTARĀGAMA); preached by the Buddha to a group of monks dwelling in the market town of Assapura in the Anga country. The people of Assapura were greatly devoted to the Buddha and were generous in their support of the monks. In recognition of their generosity, the Buddha admonished his disciples to strive ardently in their practice of the path to liberation by delivering a discourse on what makes one a true recluse. He describes the path in stages, beginning with the avoidance of evil deeds through the restraint of bodily and verbal actions, followed by the avoidance of evil thoughts through the mental restraint of meditation. This provides the foundation for the cultivation of four stages of meditative absorption (P. JHĀNA; S. DHYĀNA), which, in turn, facilitates the eradication of contaminants (P. āsava; S. ĀSRAVA) through the practice of insight (P. vipassanā; S. VIPAsYANĀ) and the attainment of final liberation in NIRVĀnA.

Manam Chonghon. (曼庵宗憲) (1876-1957). Korean monk and educator during the Japanese occupation and postwar periods; also known as Mogyang. After losing his parents at an early age, Manam became a monk and studied under HANYoNG CHoNGHO (1870-1948). In 1900, he devoted himself to the study of SoN meditation at the monastery of Unmun Sonwon (UNMUNSA). In 1910, after Korea's annexation by Japan, Manam traveled throughout the southern regions of the peninsula and delivered lectures on Buddhism to the public until he settled down at the monastery of PAEGYANGSA in 1920 to serve as abbot. At a time when the Buddhist community was split over the issue of clerical marriage, Manam, for the first time, divided his monk-students between the celibate chongpop chung (proper-dharma congregation) and the married hobop chung (protecting-dharma congregation). Manam's actions were considered to be a formal recognition of clerical marriage and were heavily criticized by the rest of the Buddhist community led by YONGSoNG CHINJONG (1864-1940) and Namjon Kwangon (1868-1936). In 1945, the Koburhoe organization that Manam established clashed with the General Administrative Committee of the Choson Buddhist order over the issue of the laxity of Buddhist practice in Korea, with Manam arguing for a return to the strict and disciplined lifestyle of the past as a means of preventing the corruption of Buddhism. After the end of the Japanese occupation, Manam organized the Kobul Ch'ongnim gathering and initiated what later came to be called the "purification movement" (chonghwa undong) in Korean Buddhism. In 1952, he succeeded his teacher Hanyong and became head (kyojong) of the Choson Buddhist order. As head, he gave the order a new name, the "Chogye Order of Korean Buddhism" (Taehan Pulgyo Chogye Chong; see CHONGYE CHONG), and created a new entry in its constitution, formally delineating the distinction between married monks (kyohwasŭng) and celibate monks (suhaengsŭng). He attempted to initiate a new plan for the organization of monasteries that would give priority to the celibate monks, but his plan was never put into practice. When President Syngman Rhee showed his support for the purification movement in May 1954, the monks of the Chogye order held a national convention and appointed Manam, Tongsan Hyeil (1890-1965), and Ch'ongdam Sunho (1902-1971) as the new leaders of the order and initiated a nationwide Buddhist reformation movement. Manam, however, was ultimately unable to mediate the different opinions of the representatives of the Buddhist community concerning the specific details and goals of the purification movement.

manas. (T. yid; C. yi; J. i; K. ŭi 意). In Sanskrit and Pāli, "mind," or "mentation"; generally a synonym of such related terms as CITTA and VIJNĀNA. In lists of the six internal sensory organs (INDRIYA), manas is the sixth, in which context it is also referred to as the mental faculty (MANENDRIYA). As such, it differs from the other five faculties (the eye, ear, nose, tongue, and bodily sense organs), all of which are associated with physical organs. The sixth consciousness, the mental consciousness (MANOVIJNĀNA), however, can know any object, whether physical or nonphysical; hence its objects are phenomena (DHARMA). The mental consciousness does not rely directly on a physical sense organ, as in the case of the preceding five types of consciousness; hence its sense faculty (INDRIYA) is mental, and is identified as a previous moment of consciousness, which allows for either the next moment of mental cognition of a previous object or the first moment of cognition of a new object. In YOGĀCĀRA, manas is sometimes used as an abbreviation for KLIstAMANAS.

manāyatana. (T. yid kyi skye mched; C. yichu; J. isho; K. ŭich'o 意處). In Sanskrit and Pāli, lit.,"mental source" or "mental base of cognition"; another term for MANAS, when it appears on the list of the twelve ĀYATANA, the sources of consciousness or bases of cognition. The twelve sources of consciousness are the six external sensory objects (form, sound, taste, odors, objects of touch, and phenomena) and the six internal sense faculties (eye, ear, nose, tongue, body, and mind). The five sense objects and the five sense faculties are necessarily physical, serving respectively as the causes of the first five types of sensory consciousnesses: visual, auditory, olfactory, gustatory, and tactile consciousnesses. The sixth consciousness, the mental consciousness (MANOVIJNĀNA), however, can know any object, whether physical or nonphysical; hence its objects are phenomena (DHARMA). The mental consciousness does not rely directly on a physical sense organ; hence, its organ (INDRIYA) is mental, and is identified as a previous moment of consciousness.

mandala. (T. dkyil 'khor; C. mantuluo; J. mandara; K. mandara 曼荼羅). In Sanskrit, lit. "circle"; a polysemous term, best known for its usage in tantric Buddhism as a type of "circular diagram." Employed widely throughout South, East, and Central Asia, mandala are highly flexible in form, function, and meaning. The core concept of mandala originates from the Sanskrit meaning "circle," where a boundary is demarcated and increasing significance is accorded to areas closer to the center; the Tibetan translation (dkyil 'khor) "center periphery" emphasizes this general scheme. In certain contexts, mandalas can have the broad sense of referring to circular objects ("mandala of the moon") or a complete collection of constituent parts ("mandala of the universe"). This latter denotation is found in Tibetan Buddhism, where a symbolic representation of the universe is offered to buddhas and bodhisattvas as a means of accumulating merit, especially as a preliminary practice (SNGON 'GRO). Mandalas may have begun as a simple circle drawn on the ground as part of a ritual ceremony, especially for consecration, initiation, or protection. In its developed forms, a mandala is viewed as the residential palace for a primary deity-located at the center-surrounded by an assembly of attendant deities. This portrayal may be considered either a symbolic representation or the actual residence; it may be mentally imagined or physically constructed. The latter constitutes a significant and highly developed contribution to the sacred arts of many Asian cultures. Mandalas are often depicted two dimensionally by a pattern of basic geometric shapes and are most commonly depicted in paint or colored powders. These are thought of almost as architectural floor plans, schematic representations viewed from above of elaborate three-dimensional structures, mapping an ideal cosmos where every element has a symbolic meaning dependent upon the ritual context. Mandalas are occasionally fashioned in three dimensions from bronze or wood, with statues of deities situated in the appropriate locations. When used in a private setting, such as in the Buddhist visualization meditation of deity yoga (DEVATĀYOGA), the practitioner imagines the entire universe as purified and transformed into the transcendent mandala-often identifying himself or herself with the form of the main deity at the center. In other practices, the mandala is visualized within the body, populated by deities at specific locations. In public rituals, including tantric initiations and consecration ceremonies, a central mandala can be used as a common basis for the participation of many individuals, who are said to enter the mandala. The mandala is also understood as a special locus of divine power, worthy of ritual worship and which may confer "blessings" upon devotees. Religious monuments (BOROBUDUR in Java), institutions (BSAM YAS monastery in Tibet), and even geographical locations (WUTAISHAN in China) are often understood as mandalas. Mandalas have also entered the popular vocabulary of the West. Swiss psychologist Carl Jung developed theories of cognition incorporating mandalas as an analytical model. The fourteenth DALAI LAMA has used the KĀLACAKRA mandala as a means of spreading a message of peace throughout the world. See also KONGoKAI; TAIZoKAI.

man ngag sde. (me ngak de). In Tibetan, "instruction class"; comprising the third of three main divisions of RDZOGS CHEN doctrine according to the RNYING MA sect of Tibetan Buddhism. The other two are SEMS SDE (mental class) and KLONG SDE (spatial class). The man ngag sde teachings, regarded as the highest of the three, have constituted the core of Rnying ma practice since the eleventh century. It is said that sems sde teaches the clarity/awareness side of enlightenment, klong sde teaches the spatial side of enlightenment, and man ngag sde combines the two. A wide range of practices are included in the man ngag sde, concerned above all with the presentation by the teacher of a "pure awareness" (RIG PA) that is free from dualistic conceptions, and the recognition and maintenance of that state by the student; the instructions on the BAR DO emerged from these texts. The most famous practices of man ngag sde are "cutting through" (KHREGS CHOD) and "leaping over" (THOD RGAL). The man ngag sde has a number of subcategories, the most famous of which is the SNYING THIG. The root tantras of the man ngag sde are said to be the seventeen tantras.

manovijNāna. (P. manoviNNāna; T. yid kyi rnam par shes pa; C. yishi; J. ishiki; K. ŭisik 意識). In Sanskrit, "mental consciousness"; the sixth of the six consciousnesses (after the five sensory consciousnesses). Unlike the sense consciousnesses, all of which entail forms of direct perception (PRATYAKsA), the mental consciousness is capable of both direct perception (pratyaksa) and thought (KALPANĀ). Also, unlike the sensory consciousnesses, the mental consciousness is not limited by object: whereas the eye can only see visual objects, the ear can only hear auditory objects, etc., the objects of the mental consciousness are said to be all phenomena (DHARMA) because it is capable of thinking about anything that exists. The mental consciousness also differs from the five sense consciousnesses in terms of its precondition (PRATYAYA). For the five sense consciousnesses, the respective sense organ serves as the precondition; thus, each of these sense organs has a physical dimension (RuPA). However, for the mental consciousness, the precondition is a previous moment of consciousness, which allows for either the next moment of mental cognition of a previous object or the first moment of cognition of a new object.

Master(s) ::: A master is one who has his higher principles awakened and lives in them; and ordinary men do not.From the scientific standpoint, that is all there is to it; from the philosophic standpoint, we may say that amaster has become, as far as he can be, more at one with the universal life; and from the religiousstandpoint or the spiritual standpoint, we may say that a master has developed an individualconsciousness or recognition of his oneness with the Boundless. (See also Mahatmas)

  “Maya or illusion is an element which enters into all finite things, for everything that exists has only a relative, not an absolute, reality, since the appearance which the hidden noumenon assumes for any observer depends upon his power of cognition. . . . Nothing is permanent except the one hidden absolute existence which contains in itself the noumena of all realities. The existences belonging to every plane of being, up to the highest Dhyan-Chohans, are, in degree, of the nature of shadows cast by a magic lantern on a colourless screen; but all things are relatively real, for the cogniser is also a reflection, and the things cognised are therefore as real to him as himself. Whatever reality things possess must be looked for in them before or after they have passed like a flash through the material world; but we cannot cognise any such existence directly, so long as we have sense-instruments which bring only material existence into the field of our consciousness. Whatever plane our consciousness may be acting in, both we and the things belonging to that plane are, for the time being, our only realities. As we rise in the scale of development we perceive that during the stages through which we have passed we mistook shadows for realities, and the upward progress of the Ego is a series of progressive awakenings, each advance bringing with it the idea that now, at last, we have reached ‘reality’; but only when we shall have reached the absolute Consciousness, and blended our own with it, shall we be free from the delusions produced by Maya” (SD 1:39-40).

Maya(Sanskrit) ::: The word comes from the root ma, meaning "to measure," and by a figure of speech it alsocomes to mean "to effect," "to form," and hence "to limit." There is an English word mete, meaning "tomeasure out," from the same IndoEuropean root. It is found in the Anglo-Saxon as the root met, in theGreek as med, and it is found in the Latin also in the same form.Ages ago in the wonderful Brahmanical philosophy maya was understood very differently from what it isnow usually understood to be. As a technical term, maya has come to mean the fabrication by man's mindof ideas derived from interior and exterior impressions, hence the illusory aspect of man's thoughts as heconsiders and tries to interpret and understand life and his surroundings; and thence was derived thesense which it technically bears, "illusion." It does not mean that the exterior world is nonexistent; if itwere, it obviously could not be illusory. It exists, but is not. It is "measured out" or is "limited," or itstands out to the human spirit as a mirage. In other words, we do not see clearly and plainly and in theirreality the vision and the visions which our mind and senses present to the inner life and eye.The familiar illustrations of maya in the Vedanta, which is the highest form that the Brahmanicalteachings have taken and which is so near to our own teaching in many respects, were such as follows: Aman at eventide sees a coiled rope on the ground, and springs aside, thinking it a serpent. The rope isthere, but no serpent. The second illustration is what is called the "horns of the hare." The animal calledthe hare has no horns, but when it also is seen at eventide, its long ears seem to project from its head insuch fashion that it appears even to the seeing eye as being a creature with horns. The hare has no horns,but there is then in the mind an illusory belief that an animal with horns exists there.That is what maya means: not that a thing seen does not exist, but that we are blinded and our mindperverted by our own thoughts and our own imperfections, and do not as yet arrive at the realinterpretation and meaning of the world or of the universe around us. By ascending inwardly, by risingup, by inner aspiration, by an elevation of soul, we can reach upwards or rather inwards towards thatplane where truth abides in fullness.H. P. Blavatsky says on page 631 of the first volume of The Secret Doctrine:Esoteric philosophy, teaching an objective Idealism -- though it regards the objectiveUniverse and all in it as Maya, temporary illusion -- draws a practical distinction betweencollective illusion, Mahamaya, from the purely metaphysical standpoint, and the objectiverelations in it between various conscious Egos so long as this illusion lasts.The teaching is that maya is thus called from the action of mulaprakriti or root-nature, the coordinateprinciple of that other line of coactive consciousness which we call parabrahman. From the momentwhen manifestation begins, it acts dualistically, that is to say that everything in nature from that pointonwards is crossed by pairs of opposites, such as long and short, high and low, night and day, good andevil, consciousness and nonconsciousness, etc., and that all these things are essentially mayic or illusory-- real while they last, but the lasting is not eternal. It is through and by these pairs of opposites that theself-conscious soul learns truth. It might be said, in conclusion, that another and very convenient way ofconsidering maya is to understand it to mean "limitation," "restriction," and therefore imperfect cognitionand recognition of reality. The imperfect mind does not see perfect truth. It labors under an illusioncorresponding with its own imperfections, under a maya, a limitation. Magical practices are frequentlycalled maya in the ancient Hindu books.

Memory: (Lat. memoria) Non-inferential knowledge of past perceptual objects (perceptual memory) or of past emotions, feelings and states of consciousness of the remembering subject (introspective memory). See Introspection. Memory is psychologically analyzable into three functions: revival or reproduction of the memory image, recognition of the image as belonging to the past of the remembering subject, and temporal localization of the remembered object by reference to a psychological or physical time-scheme.

memory ::: n. --> The faculty of the mind by which it retains the knowledge of previous thoughts, impressions, or events.

The reach and positiveness with which a person can remember; the strength and trustworthiness of one&


mental cognition of things would see. the one Truth everj-where.

MICR ::: Magnetic Ink Character Recognition

MICR {Magnetic Ink Character Recognition}

Mindon Min. (r. 1853-1878). Tenth king of the Konbaung dynasty and penultimate Burmese king to rule Burma (Myanmar) before the imposition of complete British rule. His reign is known for its reforms and cultural renaissance. He usurped the throne from his brother Pagan Min (r. 1846-1853), during whose reign Great Britain declared war on Burma for a second time in 1852. Upon becoming king, Mindon Min sued for peace and was compelled to surrender Burma's remaining coastal provinces to Britain in exchange for a cessation of hostilities. In 1857 he built a new capital, MANDALAY, and sought to make it into a center for Buddhist learning. In 1871, he summoned scholar-monks from throughout the country to convene a Buddhist council for the purpose of revising the Pāli TIPItAKA and its commentaries. By Burmese reckoning, this conclave was the fifth Buddhist council (see COUNCIL, FIFTH). The revised texts were inscribed on stone tablets and erected in the Kuthodaw Pagoda compound at the base of Mandalay Hill, where they can still be seen today. In the secular sphere, Mindon promoted a number of reforms. He assessed a land tax and fixed the salaries for government officials. He standardized the country's weights and measures, built roads and a telegraph system, and was the first Burmese king to issue coinage. In 1872, he sent his chief minister, Kinwun Mingyi U Gaung, to London, Paris, and Rome to secure recognition of his kingdom as an independent country. Despite his efforts to revitalize his country culturally and politically, contemporary records indicate that many within the Burmese sangha (S. SAMGHA) regarded British conquest of the Burmese kingdom as inevitable and imminent. Fundamentalist reform factions arose within the Burmese order that resisted the directives of the king's monastic council and organized themselves into independent self-governing congregations (see GAING). After the British destruction of the Burmese monarchy in 1885, these reformed congregations were to play an important role in shaping Burmese monastic culture in the twentieth century.

mind ::: Sri Aurobindo: "The ‘Mind" in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this yoga the words ‘mind" and ‘mental" are used to connote specially the part of the nature which has to do with cognition and intelligence, with ideas, with mental or thought perceptions, the reactions of thought to things, with the truly mental movements and formations, mental vision and will, etc., that are part of his intelligence.” *Letters on Yoga

"Mind in its essence is a consciousness which measures, limits, cuts out forms of things from the indivisible whole and contains them as if each were a separate integer.” The Life Divine

"Mind is an instrument of analysis and synthesis, but not of essential knowledge. Its function is to cut out something vaguely from the unknown Thing in itself and call this measurement or delimitation of it the whole, and again to analyse the whole into its parts which it regards as separate mental objects.” The Life Divine

"The mind proper is divided into three parts — thinking Mind, dynamic Mind, externalising Mind — the former concerned with ideas and knowledge in their own right, the second with the putting out of mental forces for realisation of the idea, the third with the expression of them in life (not only by speech, but by any form it can give).” Letters on Yoga

"The difference between the ordinary mind and the intuitive is that the former, seeking in the darkness or at most by its own unsteady torchlight, first, sees things only as they are presented in that light and, secondly, where it does not know, constructs by imagination, by uncertain inference, by others of its aids and makeshifts things which it readily takes for truth, shadow projections, cloud edifices, unreal prolongations, deceptive anticipations, possibilities and probabilities which do duty for certitudes. The intuitive mind constructs nothing in this artificial fashion, but makes itself a receiver of the light and allows the truth to manifest in it and organise its own constructions.” The Synthesis of Yoga

"He [man] has in him not a single mentality, but a double and a triple, the mind material and nervous, the pure intellectual mind which liberates itself from the illusions of the body and the senses, and a divine mind above intellect which in its turn liberates itself from the imperfect modes of the logically discriminative and imaginative reason.” The Synthesis of Yoga

"Our mind is an observer of actuals, an inventor or discoverer of possibilities, but not a seer of the occult imperatives that necessitate the movements and forms of a creation. . . .” *The Life Divine

"The human mind is an instrument not of truth but of ignorance and error.” Letters on Yoga

"For Mind as we know it is a power of the Ignorance seeking for Truth, groping with difficulty to find it, reaching only mental constructions and representations of it in word and idea, in mind formations, sense formations, — as if bright or shadowy photographs or films of a distant Reality were all that it could achieve.” The Life Divine

The Mother: "The true role of the mind is the formation and organization of action. The mind has a formative and organizing power, and it is that which puts the different elements of inspiration in order for action, for organizing action. And if it would only confine itself to that role, receiving inspirations — whether from above or from the mystic centre of the soul — and simply formulating the plan of action — in broad outline or in minute detail, for the smallest things of life or the great terrestrial organizations — it would amply fulfil its function. It is not an instrument of knowledge. But is can use knowledge for action, to organize action. It is an instrument of organization and formation, very powerful and very capable when it is well developed.” Questions and Answers 1956, MCW Vol. 8.*


mind ::: “The ‘Mind’ in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this yoga the words ‘mind’ and ‘mental’ are used to connote specially the part of the nature which has to do with cognition and intelligence, with ideas, with mental or thought perceptions, the reactions of thought to things, with the truly mental movements and formations, mental vision and will, etc., that are part of his intelligence.” Letters on Yoga

mind ::: the words "mind" and "mental" are used to connote specially the part of the nature which has to do with cognition and intelligence, with ideas, with mental or thought perceptions, the reactions of thought to things, with the truly mental movements and formations, mental vision and will etc. that are part of man's intelligence. The ordinary mind has three main parts: mind proper, vital mind, and physical mind.

Mithras (Greek) Mithra, Mitra (Avestan) [from Avestan Mithra from mith, myth light + ra subjective form] Ancient Persian deity; Yusti translates Mithra as the medium between the two lights: the invisible and the visible. Therefore, Mithra means the latent potential ability of understanding and the developing force in nature. It is the hidden beingness, the mysterious force of growth and the invisible light; philosophically, the latent power of cognition; astrologically, the source of the light of the heavens; and mystically, the creative force of love. Ahura-Mazda says: “I have created Mithra as worthy of sacrifice, as worthy of glorification, as I, Ahura-Mazda, am myself.” In late Persian times he became the god of the sun and of truth and faith. He punishes the Mithra-druj (he who lies to Mithra). He is represented as a judge in hell, in company with Rashnu (the true one, the god of truth) — who is an aspect of Mithra in his moral character. The Sanskrit Mitra in the Vedas is the god of light and friendship.

Mulapariyāyasutta. (C. Xiang jing; J. Sokyo; K. Sang kyong 想經). In Pāli, "Discourse on the Root Instruction" or the "Roots of Phenomena"; the first sutta in the MAJJHIMANIKĀYA (an untitled recension of uncertain affiliation appears in the Chinese translation of the EKOTTARĀGAMA; there is also a related SARVĀSTIVĀDA recension that appears as the 102nd SuTRA in the Chinese translation of the MADHYAMĀGAMA). Preached to a gathering of monks in Ukkatthā, the Buddha explains the basis of all phenomena under twenty-four categories (e.g., the four material elements, the heavens, sensory cognition, etc.), noting that the nature of these phenomena is truly knowable only by a TATHĀGATA. The Buddha describes the different cognitive capacities of four types of persons: ordinary worldlings (PṚTHAGJANA), disciples engaged in higher training, worthy ones (ARHAT), and perfect buddhas (SAMYAKSAMBUDDHA).

multimodal therapy: a cognitive behavioural therapy developed by Lazarus, which aims to consider all aspects of a disorder. To be effective, seven different dimensions, represented by BASIC IB?(behavior, affects, sensations, images, cognitions, interpersonal relationships, and biological functioning) must be focused on and treated.

Nā ro chos drug. (Naro chodruk). The Tibetan name for a series of tantric practices, often translated into English as "the six yogas (or dharmas) of Nāropa," which are attributed to the eleventh-century Indian adept NĀROPA. These practices spread widely throughout Tibet, where they were transmitted among various Tibetan Buddhist traditions, including those of the SA SKYA and DGE LUGS. However, the Nā ro chos drug became a fundamental component in the meditation training of BKA' BRGYUD practitioners and continue to be practiced especially in the context of the traditional three-year retreat. Nāropa received several streams of tantric instruction from his GURU, the Indian SIDDHA TILOPA, including the BKA' BABS BZHI (four transmissions). According to tradition, he later codified these instructions and transmitted them to his Tibetan disciple MAR PA CHOS KYI BLO GROS, although Nāropa had died before Mar pa's first journey to India. However, Mar pa received these teachings from Nāropa's disciples and taught them in Tibet as the Nā ro chos drug. There are several slight variations in their presentation, but the most common enumeration of the Nā ro chos drug are (1) GTUM MO (tummo), literally "fierce woman," referring to the inner heat produced as an effect of manipulating the body's subtle energies; (2) sgyu lus (gyulu), "illusory body" (see MĀYĀDEHA), in which the meditator realizes the illusory nature of ordinary experiences; (3) rmi lam (milam), "dreams," referring to the practice of developing conscious awareness during dream states; (4) 'od gsal (osel), "clear light" (see PRABHĀSVARA), referring to the luminous aspect of mind and its recognition; (5) BAR DO, "intermediate state," referring to the practice of mental control during the disorienting period between death in one lifetime and rebirth into another; (6) 'PHO BA (powa), "transference," which is the practice of ejecting the consciousness out of the body at the moment of death to take rebirth in a pure realm. The first four are generally believed to facilitate liberation in the present life, the last two at the time of death.

Neurotransmitter ::: A chemical found in animals that plays a role in our behavior, cognitions, and emotions.

nianhua weixiao. (J. nenge misho; K. yomhwa miso 拈花微笑) In Chinese, lit. "holding up a flower and smiling subtly"; a famous CHAN transmission story in which sĀKYAMUNI Buddha instructs the congregation nonverbally by simply holding up a flower. Only MAHĀKĀsYAPA understands the Buddha's intent and he smiles back in recognition, making him the first recipient of the Buddha's "mind-to-mind transmission" (YIXIN CHUANXIN). Mahākāsyapa is thus considered the first patriarch (ZUSHI) of the Chan school. This story, also called the "World-Honored One holding up a flower" (Shizun nianhua), first appears in the 1036 imperially ratified Chan genealogical record, Tiansheng Guangdeng lu. There, the story also portrays the Buddha giving his disciple his robe as a token of transmission, but this event does not appear in the later versions of the story, such as in the 1093 Zongmen tongyao ji and the 1183 Liandeng huiyao. The same story is recorded also in the apocryphal Chinese sutra Da fantianwang wenfo jueyi jing ("Mahābrahmā Questions the Buddha and Resolves His Doubts"), compiled sometime between the mid-twelfth and the late fourteenth centuries, probably in order to defend the historicity of the story, the authenticity of which was questioned even in Chan circles. The story became famous among not only Buddhist clerics but also literati. The tale eventually became a meditative topic within the Chan school and is recorded as the sixth case (GONG'AN) in the 1228 WUMEN GUAN ("Gateless Checkpoint"); there, it concludes by giving the Buddha's verbal confirmation that the transmission is complete: "I have this repository of the true dharma eye (ZHENGFAYANZANG), the sublime mind of NIRVĀnA, the authentic quality (C. shixiang; S. TATTVA) that is free from all qualities, the subtle and sublime dharma gate that does not rely on words or letters (BULI WENZI) but is a special transmission outside of the scriptures (JIAOWAI BIECHUAN). This I entrust to Mahākāsyapa." In Western literature, this story has been dubbed the "Flower Sermon," but this designation is never used in Chan literature.

Niepan zong. (J. Nehanshu; K. Yolban chong 涅槃宗). In Chinese, "Nirvāna tradition," an eclectic Chinese lineage of scholiasts who dedicated themselves to exegesis and dissemination of the MAHĀYĀNA recension of the MAHĀPARNIRVĀnASuTRA ("Nirvāna Sutra"). The Niepan zong did not exist in any formal sense; the term is instead used to designate a group of exegetes with analogous intellectual interests. Foremost among these exegetes is DAOSHENG (355-434), a member of KUMĀRAJĪVA's (343-413) translation team in Chang'an, whose views are emblematic of teachers in this lineage. Daosheng was strongly critical of statements appearing in the first Chinese translation of the Mahāparnirvānasutra, made in 418 by FAXIAN and BUDDHABHADRA, which asserted that all sentient beings except the incorrigibles (ICCHANTIKA) are endowed with the buddha-nature (FOXING). Daosheng opposed this view, which at the time had the authority of received scripture; instead, he made the radical claim that even icchantikas must also retain the capacity eventually to attain enlightenment, thus calling into question the accuracy of these two eminent monks' scriptural edition. DHARMAKsEMA's new translation of the text four years later did not include the controversial statement and thus vindicated Daosheng's position. Daosheng also explored the soteriological implications of the buddha-nature doctrine in the Mahāparnirvānasutra. If the buddha-nature were inherent in all sentient beings, as the scripture claimed, then enlightenment was not something that would unfold through the mastery of a gradual series of steps, but would instead be experienced in a sudden moment of insight-a "re-cognition" of the enlightenment that has always been present. Hence, Daosheng claimed, buddhahood is in fact attained instantaneously (see DUNWU), not progessively. This position initiated an extended examination within East Asian Buddhism of sudden versus gradual theories of enlightenment that played out in many of the mature traditions, including the TIANTAI ZONG, HUAYAN ZONG, and CHAN ZONG. The teachings of the Niepan zong were also influential in promoting Chinese Buddhism's turn away from "apophatic" forms of discourse emblematic of MADHYAMAKA styles of argumentation, to the more "kataphatic" or positive forms of discourse that are typical of the later indigenous schools, including Tiantai, Huayan, and Chan. Following Daosheng, his disciple Daolang (d.u.) in his Niepan jing yishu ("Commentary to the 'Nirvāna Sutra'") postulated congruencies between the buddha-nature and emptiness (suNYATĀ), which suggested how the seemingly "apophatic" notion of emptiness found in Indian materials could actually serve as a dynamic force revealing the truth that underlies all conventional existence in the world. Still other Niepan zong exegetes devoted themselves to the text of the Mahāparnirvānasutra itself, producing a new edition of the scripture known as the Southern Edition (Nanben), which collated the two earlier renderings and restructured the chapter headings. By the beginning of the Tang dynasty, the tradition of Mahāparnirvānasutra exegesis had become moribund, and its intellectual concerns were subsumed into the Tiantai zong, which derived much of its teachings from the "Nirvāna Sutra" and the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra").

Nihil est in intellectu quod non prius fuerit in sensu: (Lat.) Nothing is in the intellect which was not first in sense. All the materials, or content, of higher, intellectual cognition are derived from the activity of lower, sense cognition. A principle subscribed to by Aristotle, St. Thomas and Locke; opposed by Plato, St. Augustine and Leibniz (who qualified the proposition by adding: nisi intellectus ipse, i.e. except for what is already present as part of the innate nature of the intellect, thus making it possible for Kant to suggest that certain forms of sensibility and reason are prior to sense experience). -- V.J.B.

nimitta. (T. mtshan ma; C. xiang/ruixiang; J. so/zuiso; K. sang/sosang 相/瑞相). In Sanskrit and Pāli, "mark" or "sign," in the sense of a distinguishing characteristic, or a meditative "image." Among its several denotations, three especially deserve attention. (1) In Buddhist epistemology, nimitta refers to the generic appearance of an object, in distinction to its secondary characteristics, or ANUVYANJANA. Advertence toward the generic sign and secondary characteristics of an object produces a recognition or perception (SAMJNĀ) of that object, which may in turn lead to clinging or rejection and ultimately suffering. Thus nimitta often carries the negative sense of false or deceptive marks that are imagined to inhere in an object, resulting in the misperception of that object as real, intrinsically existent, or endowed with self. Thus, the apprehension of signs (nimittagrāha) is considered a form of ignorance (AVIDYĀ), and the perception of phenomena as signless (ĀNIMITTA) is a form of wisdom that constitutes one of three "gates to deliverance" (VIMOKsAMUKHA), along with emptiness (suNYATĀ) and wishlessness (APRAnIHITA). (2) In the context of THERAVĀDA meditation practice (BHĀVANĀ), as set forth in such works as the VISUDDHIMAGGA, nimitta refers to an image that appears to the mind after developing a certain degree of mental concentration (SAMĀDHI). At the beginning of a meditation exercise that relies, e.g., on an external visual support (KASInA), such as a blue circle, the initial mental image one recalls is termed the "preparatory image" (PARIKAMMANIMITTA). With the deepening of concentration, the image becomes more refined but is still unsteady; at that stage, it is called the "acquired image" or "eidetic image" (UGGAHANIMITTA). When one reaches access or neighborhood concentration (UPACĀRASAMĀDHI), a clear, luminous image appears to the mind, which is called the "counterpart image" or "representational image" (PAtIBHĀGANIMITTA). It is through further concentration on this stable "representational image" that the mind finally attains "full concentration" (APPANĀSAMĀDHI), i.e, meditative absorption (P. JHĀNA; S. DHYĀNA). (3) The term also appears in CATURNIMITTA, the "four signs," "sights," or "portents," which were the catalysts that led the future buddha SIDDHĀRTHA GAUTAMA to renounce the world (see PRAVRAJITA) and pursue liberation from the cycle of birth and death (SAMSĀRA): specifically, the sight of an old man, a sick man, a dead man, and a religious mendicant (sRAMAnA).

nirākāra. (T. rnam pa med pa; C. wuxiang; J. muso; K. musang 無相). In Sanskrit, "without aspect," an epistemological term used to describe the process of sensory perception by those who assert that perception is direct cognition of the object itself, rather than of an image or "aspect" (ĀKĀRA) of the object. A point of contention among the Indian Buddhist schools (and Indian philosophical schools more generally) is whether sense perception is mediated or immediate. The proponents of the former position hold that even in "direct perception" (PRATYAKsA), sensory objects are not perceived directly by the sense consciousnesses, but rather through the medium of an image or aspect, compared to a reflection cast by an object onto a mirror. Consciousness is thus affected by the object, which leaves its impression on the perceiving consciousness. Proponents of this theory of epistemology include the SAUTRĀNTIKA and YOGĀCĀRA, who are called "proponents of having an aspect" or "aspectarians" (sākāravāda). The contrary position is that the six sensory consciousnesses do in fact perceive their objects directly, without recourse to an image or aspect, hence the term nirākāra, or "without aspect." In this case, consciousness is not changed by the object it perceives; consciousness is instead like a light that reveals an object previously hidden in darkness. Proponents of this position include the VAIBHĀsIKA, who are called "proponents of no aspect," or "nonaspectarians" (NIRĀKĀRAVĀDA).

nirveda. (P. nibbidā; T. skyo ba; C. yan; J. en; K. yom 厭). In Sanskrit, "disgust," "disillusionment," "loathing"; a term used in Buddhist meditation theory to indicate the preliminary and conditional turning away from the things of this world and turning toward NIRVĀnA, which serves as the crucial mental factor (DHARMA) in catalyzing the transition from an ordinary person (PṚTHAGJANA) to a noble one (ĀRYA). There has been considerable discussion in the literature on the precise meaning of nirveda, with connotations suggested that range from disgust to disappointment to indifference. As the meditator comes to recognize that all worldly objects that may be perceived through the senses are impermanent (ANITYA), he realizes that association with, let alone attachment to, them will inexorably lead to suffering (DUḤKHA). The recognition of the ubiquity of suffering leads the adept inevitably toward a sense of nirveda, the volition to distance oneself from these worldly objects and to seek the alternative that is nirvāna. As a by-product of the experience of YATHĀBHuTAJNĀNADARsANA ("seeing things as they really are"), nirveda thus produces the mental factor VAIRĀGYA ("dispassion"), which ultimately leads to VIMOKsA ("liberation").

nirvikalpajNāna. (T. rnam par mi rtog pa'i ye shes; C. wu fenbie zhi; J. mufunbetsuchi; K. mu punbyol chi 無分別智). In Sanskrit, "nondiscriminative wisdom," "nonconceptual awareness"; the insight that is marked by freedom from the misconception that there is an inherent bifurcation between a perceiving subject (grāhaka) and its perceived objects (grāhya). In the YOGĀCĀRA school, this misconception is called the discrimination of object and subject (GRĀHYAGRĀHAKAVIKALPA). Overcoming this bifurcation leads to the nondiscriminative wisdom (nirvikalpajNāna), which, in the five-stage path (PANCAMĀRGA) system of the Yogācāra school, marks the inception of the path of vision (DARsANAMĀRGA), where the adept sees reality directly, without the intercession of concepts, and realizes the inherent unity of objects and cognition (jNeya-jNāna). The MAHĀYĀNASAMGRAHA explains that nirvikalpajNāna has as its nature the following five types of absences: (1) the absence of inattention (amanasikāra), such as occurs during sleep, (2) the absence of discursive thought (VITARKA) and sustained consideration (VICĀRA), (3) the quiescence of the cessation of perception and feeling (SAMJNĀVEDAYITANIRODHA), (4) the absence of materiality (RuPA), and (5) the absence of analytical investigation regarding truthfulness. These attributes mean that nirvikalpajNāna (1) is not merely a lack of attention; (2) it is not just the second stage of DHYĀNA or higher, where discursive thought (vitarka) and investigation (vicāra) no longer pertain; (3) it is not the "equipoise of cessation" (NIRODHASAMĀPATTI), which no longer includes mind (CITTA) and mental concomitants (CAITTA), because wisdom (JNĀNA) is not possible without mind and its concomitants; (4) it is free from any kind of discrimination; and (5) it cannot be an object of analytical investigation, since it transcends the relationship between the objects in any discursive analysis. This type of wisdom is therefore associated with knowledge (jNāna) that is supramundane (LOKOTTARA) and uncontaminated (ANĀSRAVA). The term nirvikalpajNāna also appears in MADHYAMAKA descriptions of the path (MĀRGA), despite the fact that Madhyamaka does not reject the conventional existence of external objects. Here, the term refers to the nonconceptual realization of emptiness (suNYATĀ) that occurs on the path of vision (DARsANAMĀRGA) and above, where reality is directly perceived in an experience in which emptiness and the consciousness that realizes emptiness are said to be like "pure water poured into pure water." See also VIKALPA; TRIVIKALPA.

Nishitani Keiji. (西谷啓治) (1900-1990). Japanese philosopher and member of what came to be known as the KYOTO SCHOOL, a contemporary school of Japanese philosophy that sought to synthesize ZEN Buddhist thought with modern Western, and especially Germanic, philosophy. Nishitani was schooled in Ishikawa prefecture and Tokyo and graduated from Kyoto University in 1924 with a degree in philosophy. A student of NISHIDA KITARo (1870-1945), the founder of the Kyoto School, Nishitani became a professor in the Department of Religion at Kyoto University in 1935 and from 1937 to 1939 studied with Martin Heidegger in Freiburg, Germany. He later chaired the Department of Modern Philosophy at Kyoto Prefectural University from 1955 to 1963. In such works as his 1949 Nihirizumu (translated in 1990 as The Self-Overcoming of Nihilism) and Shukyo to wa nani ka ("What Is Religion?," 1961, translated in 1982 as Religion and Nothingness), Nishitani sought to synthesize German existentialism, Christian mysticism, and what he considered to be Zen experience. Where German philosophy, which is governed by logic and cognitive thinking, addressed ontological questions regarding the self, he argued that such means as Christian mysticism and Zen meditation could complement German philosophy in constructing a path to a complete realization of the self. Nishitani took issue with Nietzsche's nihilism by borrowing from the Buddhist concept of emptiness (suNYATĀ) to argue that recognition of the self as empty brings one to an understanding of things as they are (viz., the Buddhist concept of suchness, or TATHATĀ), and hence a true understanding and affirmation of oneself. Nishitani's philosophical justification of Japan's wartime activities, notably his contributions to the well-known journal Chuokoron ("Central Review") in the early 1940s, has become a controversial aspect of his work.

Niutou Farong. (J. Gozu Hoyu; K. Udu Pobyung 牛頭法融) (594-657). In Chinese, "Oxhead, Dharma Interfusion"; proper name of the founder of an early CHAN school often known in English as the "Oxhead school" (NIUTOU ZONG), after his toponym Niutou (Oxhead). Farong was a native of Yanling in present-day Jiangsu province. Little is known of his early years. He is said to have studied the teachings of MADHYAMAKA and to have spent twenty years in the mountains after his ordination by a certain dharma master Ling (d.u.). In 643, Farong entered the monastery of Youqisi on Mt. Niutou (in present-day Jiangsu province), whence he acquired his toponym. In 647, he gave a public lecture on the SADDHARMAPUndARĪKASuTRA, and six years later he lectured on the PANCAVIMsATISĀHASRIKĀPRAJNĀPĀRAMITĀSuTRA at the monastery of Jianchusi (see BAO'ENSI). The influential treatise JUEGUAN LUN ("Extinguishing Cognition Treatise") is attributed by tradition to BODHIDHARMA, the legendary founder of the Chan school, but it is now generally believed to have been composed by Farong or one of his students. Although Farong's official biography in the XU GAOSENG ZHUAN does not mention this event, later stele inscriptions and Chan genealogical histories (see CHUANDENG LU) report that DAOXIN, the putative fourth patriarch of the Chan school, instructed Farong in the sudden teaching (DUNJIAO); Farong's connections with Daoxin are, however, historically dubious. Some of the more unusual positions Farong took include the notion that even inanimate objects, such as rocks, rivers, and flowers, possess the buddha-nature (FOXING). Farong was also one of the earliest teachers in the Chan school to advocate the nonreliance on conceptual descriptions of Buddhism (see BULI WENZI).

Niutou zong. (J. Gozushu; K. Udu chong 牛頭宗). In Chinese, "Oxhead School"; a lineage of early Chan that traces itself to the Chan master NIUTOU FARONG (594-657), a reputed disciple of the fourth patriarch DAOXIN (580-651), although the connections between the two monks are tenuous. The monk Zhiwei (646-722) is often credited with the actual formation of the Niutou zong as a lineage that could claim independence from both the Northern school (BEI ZONG) and Southern school (NAN ZONG) of Chan. The school was active in the seventh through eighth centuries, but reached its zenith in the third quarter of the eighth century. The school's name is derived from Mt. Niutou (in present-day Jiangsu province), where Farong and his students are said to have taught a form of Chan distinct from that of the other lineages then current in China. The Chan historian GUIFENG ZONGMI characterizes the Niutou school as the "tradition (that believes) all things are to be cut off without support" (minjue wuji zong). The teachings of the Niutou tradition show a strong predilection toward the notion of emptiness (suNYATĀ) and PRAJNĀPĀRAMITĀ, as exemplified in its influential treatise JUEGUAN LUN ("Extinguishing Cognition Treatise"), which uses a series of negative argumentations, derived from MADHYAMAKA antecedents, to open students to an experience of the pure wisdom that transcends all dualities. Oxhead writings also frequently employ a threefold rhetorical structure of an initial question by the teacher, followed by the student's hesitation in how to respond, culminating in understanding; this structure seems to have its antecedents in TIANTAI ZHIYI's teachings of the "three truths" (SANDI) of absolute, conventional, and mean. One of the enduring influences of the Niutou school is on the 780 CE composition of the LIUZU TAN JING ("Platform Sutra of the Sixth Patriarch"), which deploys a similar threefold rheotic in developing its understanding of Chan.

Nootropics - also referred to as smart drugs, memory enhancers, neuroenhancers, cognitive enhancers, and intelligence enhancers, are drugs, supplements, nutraceuticals, and functional foods that purportedly improve mental functions such as cognition, memory, intelligence, motivation, attention, and concentration. See /r/Nootropics

Noumenon [from Greek noeo to perceive with the mind, think; cf nous] Plural Noumena. An object perceived by the mind apart from the senses, an object of cognition. Also the unknown real entity, substance, or essential thing-in-itself, which the mind perforce posits as the basis of the phenomenon, appearance, or objective thing; hence reality as distinguished from apparent or sensible qualities. Thus aether or akasa is called the noumenon of ether; noumena are the conscious guiding causes behind the physical cosmic forces and elements. The emphasis is upon consciousness and intelligence as opposed to mere appearances, or to the conception of the blind forces and inert elements of materialism. Behind every phenomenon must lie a noumenon: the former is the intelligent cause, the latter the produced effect or appearance.

Now value-theory is concerned both with the property of value and with the process of valuing. About the former it asks various questions. What is its nature? Is it a quality or a relation? Is it objective or subjective? Is it a single property, or is it several properties, value being an ambiguous term? Is its presence in a thing dependent on or reducible to the fact that the thing is valued by someone? About the latter it also has various questions. Is it a mere feeling or desire? Or does it involve judgment and cognition? And if so, is this a cognition of a value already there independently of the act of valuing or of knowing?

NSA line eater ::: (messaging, tool) The National Security Agency trawling program sometimes assumed to be reading the net for the US Government's spooks. Most hackers creature. The GNU version of Emacs actually has a command that randomly inserts a bunch of insidious anarcho-verbiage into your edited text.There is a mainstream variant of this myth involving a Trunk Line Monitor, which supposedly used speech recognition to extract words from telephone trunks. in. Speech-recognition technology can't do this job even now (1993), and almost certainly won't in this millennium, either.The peak of silliness came with a letter to an alternative paper in New Haven, Connecticut, laying out the factoids of this Big Brotherly affair. The letter the Trunk Trawler and presumably allowing the would-be Baader-Meinhof gangs of the world to get on with their business.[Jargon File] (1994-12-13)

NSA line eater "messaging, tool" The National Security Agency trawling program sometimes assumed to be reading the net for the US Government's spooks. Most hackers describe it as a mythical beast, but some believe it actually exists, more aren't sure, and many believe in acting as though it exists just in case. Some netters put loaded phrases like "KGB", "Uzi", "nuclear materials", "Palestine", "cocaine", and "assassination" in their {sig blocks} to confuse and overload the creature. The {GNU} version of {Emacs} actually has a command that randomly inserts a bunch of insidious anarcho-verbiage into your edited text. There is a mainstream variant of this myth involving a "Trunk Line Monitor", which supposedly used speech recognition to extract words from telephone trunks. This one was making the rounds in the late 1970s, spread by people who had no idea of then-current technology or the storage, {signal-processing}, or {speech recognition} needs of such a project. On the basis of mass-storage costs alone it would have been cheaper to hire 50 high-school students and just let them listen in. Speech-recognition technology can't do this job even now (1993), and almost certainly won't in this millennium, either. The peak of silliness came with a letter to an alternative paper in New Haven, Connecticut, laying out the factoids of this Big Brotherly affair. The letter writer then revealed his actual agenda by offering - at an amazing low price, just this once, we take VISA and MasterCard - a scrambler guaranteed to daunt the Trunk Trawler and presumably allowing the would-be Baader-Meinhof gangs of the world to get on with their business. [{Jargon File}] (1994-12-13)

OCR {Optical Character Recognition}

Optical Character Recognition ::: (text) (OCR, sometimes /oh'k*/) Recognition of printed or written characters by computer. Each page of text is converted to a digital using a involves complex image processing algorithms and rarely achieves 100% accuracy so manual proof reading is recommended. (1999-08-26)

Optical Character Recognition "text" (OCR, sometimes /oh'k*/) Recognition of printed or written characters by computer. Each page of text is converted to a digital using a {scanner} and OCR is then applied to this image to produce a text file. This involves complex {image processing} {algorithms} and rarely achieves 100% accuracy so manual proof reading is recommended. (1999-08-26)

Oslo ::: Capital of Norway, site of secret talks in 1993 between Israel and the PLO that led to mutual recognition and the signing of the Declaration of Principles. Refers generally to the multi-stage agreement between Israel and the Palestinians.

Our subliminal self is not, like our surface physical being, an outcome of the energy of the Inconscient; it is a meeting-place of the consciousness that emerges from below by evolution and the consciousness that has descended from above for involution. There is in it an inner mind, an inner vital being of ourselves, an inner or subtle-physical being larger than our outer being and nature. This inner existence is the concealed origin of almost all in our surface self that is not a construction of the first inconscient World-Energy or a natural developed functioning of our surface consciousness or a reaction of it to impacts from the outside universal Nature,—and even in this construction, these functionings, these reactions the subliminal takes part and exercises on them a considerable influence. There is here a consciousness which has a power of direct contact with the universal unlike the mostly indirect contacts which our surface being maintains with the universe through the sense-mind and the senses. There are here inner senses, a subliminal sight, touch, hearing; but these subtle senses are rather channels of the inner being’s direct consciousness of things than its informants: the subliminal is not dependent on its senses for its knowledge, they only give a form to its direct experience of objects; they do not, so much as in waking mind, convey forms of objects for the mind’s documentation or as the starting-point or basis for an indirect constructive experience. The subliminal has the right of entry into the mental and vital and subtle-physical planes of the universal consciousness, it is not confined to the material plane and the physical world; it possesses means of communication with the worlds of being which the descent towards involution created in its passage and with all corresponding planes or worlds that may have arisen or been constructed to serve the purpose of the re-ascent from Inconscience to Superconscience. It is into this large realm of interior existence that our mind and vital being retire when they withdraw from the surface activities whether by sleep or inward-drawn concentration or by the inner plunge of trance. Our waking state is unaware of its connection with the subliminal being, although it receives from it—but without any knowledge of the place of origin—the inspirations, intuitions, ideas, will-suggestions, sense-suggestions, urges to action that rise from below or from behind our limited surface existence. Sleep like trance opens the gate of the subliminal to us; for in sleep, as in trance, we retire behind the veil of the limited waking personality and it is behind this veil that the subliminal has its existence. But we receive the records of our sleep experience through dream and in dream figures and not in that condition which might be called an inner waking and which is the most accessible form of the trance state, nor through the supernormal clarities of vision and other more luminous and concrete ways of communication developed by the inner subliminal cognition when it gets into habitual or occasional conscious connection with our waking self. The subliminal, with the subconscious as an annexe of itself,—for the subconscious is also part of the behind-the-veil entity,—is the seer of inner things and of supraphysical experiences; the surface subconscious is only a transcriber. It is for this reason that the Upanishad describes the subliminal being as the Dream Self because it is normally in dreams, visions, absorbed states of inner experience that we enter into and are part of its experiences...
   Ref: CWSA Vol. 21-22, Page: 236


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

pattern recognition ::: (artificial intelligence, data processing) A branch of artificial intelligence concerned with the classification or description of observations.Pattern recognition aims to classify data (patterns) based on either a priori knowledge or on statistical information extracted from the patterns. The patterns to be classified are usually groups of measurements or observations, defining points in an appropriate multidimensional space.A complete pattern recognition system consists of a sensor that gathers the observations to be classified or described; a feature extraction mechanism that classification or description scheme that does the actual job of classifying or describing observations, relying on the extracted features.The classification or description scheme is usually based on the availability of a set of patterns that have already been classified or described. This set of establishes the classes itself based on the statistical regularities of the patterns.The classification or description scheme usually uses one of the following approaches: statistical (or decision theoretic), syntactic (or structural), or interrelationships of features. Neural pattern recognition employs the neural computing paradigm that has emerged with neural networks. (1995-09-22)

pattern recognition "artificial intelligence, data processing" A branch of {artificial intelligence} concerned with the classification or description of observations. Pattern recognition aims to classify {data} (patterns) based on either a priori knowledge or on statistical information extracted from the patterns. The patterns to be classified are usually groups of measurements or observations, defining points in an appropriate multidimensional space. A complete pattern recognition system consists of a sensor that gathers the observations to be classified or described; a {feature extraction} mechanism that computes numeric or {symbolic} information from the observations; and a classification or description scheme that does the actual job of classifying or describing observations, relying on the extracted features. The classification or description scheme is usually based on the availability of a set of patterns that have already been classified or described. This set of patterns is termed the {training set} and the resulting learning strategy is characterised as {supervised}. Learning can also be {unsupervised}, in the sense that the system is not given an a priori labelling of patterns, instead it establishes the classes itself based on the statistical regularities of the patterns. The classification or description scheme usually uses one of the following approaches: statistical (or {decision theoretic}), syntactic (or structural), or neural. Statistical pattern recognition is based on statistical characterisations of patterns, assuming that the patterns are generated by a {probabilistic} system. Structural pattern recognition is based on the structural interrelationships of features. Neural pattern recognition employs the neural computing paradigm that has emerged with {neural networks}. (1995-09-22)

pattern recognition: the process by which we transform and organise the raw sensory information into a meaningful whole.

perception ::: immediate or intuitive recognition; insight, intuition, discernment. perception"s.

perception ::: n. --> The act of perceiving; cognizance by the senses or intellect; apperhension by the bodily organs, or by the mind, of what is presented to them; discernment; apperhension; cognition.
The faculty of perceiving; the faculty, or peculiar part, of man&


Perception, pure: Is a form of action rather than a form of cognition. Involves an actual presence of external objects to the sense organs, is the reflection of the body's virtual or possible action upon these objects, or of the object's possible action upon the body. The consciousness of perception is a measure of its indetermination. (Bergson.) -- H.H.

Personal Identity: (Lat. persona) Personal identity is individual identity as possessed by a person or self. Any individual, whether an inanimate thing, a living organism or a conscious self, is identical in so far as it preserves from moment to moment a similarity of structure. Personality identity involves in addition the conscious recognition of sameness. -- L.W.

Personality In distinguishing between individuality and personality, individuality is the simple fact of essential self-consciousness, the recognition that “I am I”; whereas personality is saying that “I am Mr. Smith.” In other words, individuality is the recognition of oneself as a distinct non-partite egoity, and personality is the identifying of oneself with a particular aggregate of qualities, the latter serving as vehicle for the individuality.

Phenomena [from Greek phainomena appearances from phainomai to appear] The impermanent, ever-changing outward appearances of things, as opposed to onta, the permanent enduring realities behind. Also, objects of perception as opposed to objects of cognition; that which is perceived by the senses, contrasted with that which is conceived by the mind. The word correlates with both meanings of noumena. Under the first meaning it may be said that, in one sense, everything is phenomenal except the one Reality; but the word may also be used relatively. Under the second meaning, we may speak of phenomena as a word stressing the mechanical aspect of things, as contrasted with the unseen intelligences behind, as in the contrast between the forces of science and the intelligent noumena of which they are merely the manifestations.

Phenomenon: (Gr. phainomenon, Ger. Phaenomenon) In Kant: Broadly, appearance or that which appears. More specifically, any presentation, cognition or experience whose form and order depends upon the synthetic forms of the sensibility and categories of the understanding. In contrast to noumenon and thing-in-itself which lie outside the conditions of possible experience, and remain, therefore, theoretically unknowable. See Kantianism and Noumenon. -- O.F.K.

Philosophical Psychology: Philosophical psychology, in contrast to scientific or empirical psychology, is concerned with the more speculative and controversial issues relating to mind and consciousness which, though arising in the context of scientific psychology, have metaphysical and epistemological ramifications. The principal topics of philosophical psychology are the criteria of mentality (see Mental), the relation between mind and consciousness (see Consciousness), the existence of unconscious or subconscious mind (see Unconscious mind), the structure of the mind (see Mind-stuff Theory, Gestalt Psychology), the genesis of mind (see Mind-Dust, Emergent Mentalism), the nature of the self (see Ego, Self, Personal Identity, Soul), the mind-body relation (see Mind-Body Relation), the Freedom of the Will (see Detetminism, Freedom), psychological methodology (see Behaviorism, Introspectian), mind and cognition. See Cognition, Perception, Memory.

Pink-Shirt Book "publication" "The Peter Norton Programmer's Guide to the IBM PC". The original cover featured a picture of Peter Norton with a silly smirk on his face, wearing a pink shirt. Perhaps in recognition of this usage, the current edition has a different picture of Norton wearing a pink shirt. See also {book titles}. [{Jargon File}] (1995-03-28)

Pink-Shirt Book ::: (publication) The Peter Norton Programmer's Guide to the IBM PC.The original cover featured a picture of Peter Norton with a silly smirk on his face, wearing a pink shirt. Perhaps in recognition of this usage, the current edition has a different picture of Norton wearing a pink shirt.See also book titles.[Jargon File] (1995-03-28)

Plato's theory of knowledge can hardly be discussed apart from his theory of reality. Through sense perception man comes to know the changeable world of bodies. This is the realm of opinion (doxa), such cognition may be more or less clear but it never rises to the level of true knowledge, for its objects are impermanent and do not provide a stable foundation for science. It is through intellectual, or rational, cognition that man discovers another world, that of immutable essences, intelligible realities, Forms or Ideas. This is the level of scientific knowledge (episteme); it is reached in mathematics and especially in philosophy (Repub. VI, 510). The world of intelligible Ideas contains the ultimate realities from which the world of sensible things has been patterned. Plato experienced much difficulty in regard to the sort of existence to be attributed to his Ideas. Obviously it is not the crude existence of physical things, nor can it be merely the mental existence of logical constructs. Interpretations have varied from the theory of the Christian Fathers (which was certainly not that of Plato himself) viz , that the Ideas are exemplary Causes in God's Mind, to the suggestion of Aristotle (Metaphysics, I) that they are realized, in a sense, in the world of individual things, but are apprehended only by the intellect The Ideas appear, however, particularly in the dialogues of the middle period, to be objective essences, independent of human minds, providing not only the foundation for the truth of human knowledge but afso the ontological bases for the shadowy things of the sense world. Within the world of Forms, there is a certain hierarchy. At the top, the most noble of all, is the Idea of the Good (Repub. VII), it dominates the other Ideas and they participate in it. Beauty, symmetry and truth are high-ranking Ideas; at times they are placed almost on a par with the Good (Philebus 65; also Sympos. and Phaedrus passim). There are, below, these, other Ideas, such as those of the major virtues (wisdom, temperance, courage, justice and piety) and mathematical terms and relations, such as equality, likeness, unlikeness and proportion. Each type or class of being is represented by its perfect Form in the sphere of Ideas, there is an ideal Form of man, dog, willow tree, of every kind of natural object and even of artificial things like beds (Repub. 596). The relationship of the "many" objects, belonging to a certain class of things in the sense world, to the "One", i.e. the single Idea which is their archetype, is another great source of difficulty to Plato. Three solutions, which are not mutually exclusive, are suggested in the dialogues (1) that the many participate imperfectly in the perfect nature of their Idea, (2) that the many are made in imitation of the One, and (3) that the many are composed of a mixture of the Limit (Idea) with the Unlimited (matter).

Plotinism offers a well-developed theory of sensation. The objects of sensation are of a lower order of being than the perceiving organism. The inferior cannot act upon the superior. Hence sensation is an activity of the sensory agent upon its objects. Sensation provides a direct, realistic perception of material things, but, since they are ever-changing, such knowledge is not valuable. In internal seme perception, the imagimtion also functions actively, memory is attributed to the imaginative power and it serves not only in the recall of sensory images but also in the retention of the verbal formulae in which intellectual concepts are expressed. The human soul can look either upward or downward; up to the sphere of purer spirit, or down to the evil regions of matter. Rational knowledge is a cognition of intelligible realities, or Ideas in the realm of Mind which is often referred to as Divine. The climax of knowledge consists in an intuitive and mystical union with the One; this is experienced by few.

Postcognition: The art or faculty of descrying the past.

prajNā. (P. paNNā; T. shes rab; C. bore/hui; J. hannya/e; K. panya/hye 般若/慧). In Sanskrit, typically translated "wisdom," but having connotations perhaps closer to "gnosis," "awareness," and in some contexts "cognition"; the term has the general sense of accurate and precise understanding, but is used most often to refer to an understanding of reality that transcends ordinary comprehension. It is one of the most important terms in Buddhist thought, occurring in a variety of contexts. In Buddhist epistemology, prajNā is listed as one of the five mental concomitants (CAITTA) that accompany all virtuous (KUsALA) states of mind. It is associated with correct, analytical discrimination of the various factors (DHARMA) enumerated in the Buddhist teachings (dharmapravicaya). In this context, prajNā refers to the capacity to distinguish between the faults and virtues of objects in such a way as to overcome doubt. PrajNā is listed among the five spiritual "faculties" (PANCENDRIYA) or "powers" (PANCABALA), where it serves to balance faith (sRADDHĀ) and to counteract skeptical doubt (VICIKITSĀ). PrajNā is also one of the three trainings (TRIsIKsĀ), together with morality (sĪLA) and concentration (SAMĀDHI). In this context, it is distinguished from the simple stability of mind developed through the practice of concentration and refers to a specific understanding of the nature of reality, likened to a sword that cuts through the webs of ignorance (see ADHIPRAJNĀsIKsĀ). Three specific types of wisdom are set forth, including the wisdom generated by learning (sRUTAMAYĪPRAJNĀ), an intellectual understanding gained through listening to teachings or reading texts; the wisdom generated by reflection (CINTĀMAYĪPRAJNĀ), which includes conceptual insights derived from one's own personal reflection on those teachings and from meditation at a low level of concentration; and the wisdom generated by cultivation (BHĀVANĀMAYĪPRAJNĀ), which is a product of more advanced stages in meditation. This last level of wisdom is related to the concept of insight (VIPAsYANĀ). The term also appears famously in the term PRAJNĀPĀRAMITĀ or "perfection of wisdom," which refers to the wisdom whereby bodhisattvas achieved buddhahood, as well as a genre of texts in which that wisdom is set forth.

prapaNca. (P. papaNca; T. spros pa; C. xilun; J. keron; K. hŭiron 戲論). In Sanskrit, lit. "diffusion," "expansion"; viz. "conceptualization" or "conceptual proliferation"; the tendency of the process of cognition to proliferate the perspective of the self (ĀTMAN) throughout all of one's sensory experience via the medium of concepts. The locus classicus for describing how sensory perception culminates in conceptual proliferation appears in the Pāli MADHUPIndIKASUTTA. As that scripture explains, any living being will be subject to an impersonal causal process of perception in which consciousness (P. viNNāna; S. VIJNĀNA) occurs conditioned by an internal sense base (INDRIYA) and an external sense object (ĀYATANA); the contact among these three brings about sensory impingement or contact (P. phassa; S. SPARsA), which in turn leads to the sensation (VEDANĀ) of that contact as pleasant, unpleasant, or neutral. At that point, however, the sense of ego intrudes and this process then becomes an intentional one, whereby what one feels, one perceives (P. saNNā; S. SAMJNĀ); what one perceives, one thinks about (P. vitakka; S. VITARKA); and what one thinks about, one conceptualizes (P. papaNca; S. prapaNca). By allowing oneself to experience sensory objects not as things-in-themselves but as concepts invariably tied to one's own perspective, the perceiving subject then becomes the hapless object of an inexorable process of conceptual subjugation: viz., what one conceptualizes becomes proliferated conceptually (P. papaNcasaNNāsankhā; a term apparently unattested in Sanskrit) throughout all of one's sensory experience. Everything that can be experienced in this world in the past, present, and future is now bound together into a labyrinthine network of concepts, all tied to oneself and projected into the external world as craving (TṚsnĀ), conceit (MĀNA), and wrong views (DṚstI), thus creating bondage to SAMSĀRA. By systematic attention (YONIsOMANASKĀRA) to the impersonal character of sensory experience and through sensory restraint (INDRIYASAMVARA), this tendency to project ego throughout the entirety of the perceptual process is brought to an end. In this state of "conceptual nonproliferation" (P. nippapaNca; S. NIḤPRAPANCA), perception is freed from concepts tinged by this proliferating tendency, allowing one to see the things of this world as impersonal causal products that are inevitably impermanent (ANITYA), suffering (DUḤKHA), and nonself (ANĀTMAN). ¶ The preceding interpretation reflects the specific denotation of the term as explicated in Pāli scriptural materials. In a Mahāyāna context, prapaNca may also connote "elaboration" or "superimposition," especially in the sense of a fanciful, imagined, or superfluous quality that is mistakenly projected on to an object, resulting in its being misperceived. Such projections are described as manifestations of ignorance (AVIDYĀ); reality and the mind that perceives reality are described as being free from prapaNca (NIsPRAPANCA), and the purpose of Buddhist practice in one sense can be described as the recognition and elimination of prapaNca in order to see reality clearly and directly. In the MADHYAMAKA school, the most dangerous type of prapaNca is the presumption of intrinsic existence (SVABHĀVA). In YOGĀCĀRA, prapaNca is synonymous with the "seeds" (BĪJA) that provide the basis for perception and the potentiality for future action. In this school, prapaNca is closely associated with false discrimination (VIKALPA), specifically the bifurcation of perceiving subject and perceived object (GRĀHYAGRĀHAKAVIKALPA). The goal of practice is said to be a state of mind that is beyond all thought constructions and verbal elaboration. ¶ The precise denotation of prapaNca has been the subject of much perplexity and debate within the Buddhist tradition, which is reflected in the varying translations for the term in Buddhist canonical languages. The standard Chinese rendering xilun means "frivolous debate," which reflects the tendency of prapaNca to complicate meaningful discussion about the true character of sensory cognition. The Tibetan spros ba means something like "extension, elaboration" and reflects the tendency of prapaNca to proliferate a fanciful conception of reality onto the objects of perception.

prāpti. (T. 'thob pa; C. de; J. toku; K. tŭk 得). In Sanskrit, "possession," "acquisition"; the first of the fourteen "conditioned forces dissociated from thought" (CITTAVIPRAYUKTASAMSKĀRA) listed in the SARVĀSTIVĀDA-VAIBHĀsIKA ABHIDHARMA and in the YOGĀCĀRA system. The function of prāpti is to serve as a kind of glue that causes the various independent constituents of existence (DHARMA) to adhere in seemingly permanent constructs. The leap the Sarvāstivāda school made was to assert that this factor of "possession" was a real dharma (DRAVYADHARMA), in distinction to other schools, which asserted that the notion of possession was simply an imputed designation (PRAJNAPTI). Prāpti is the conditioned force that attaches a specific affliction, action, or dharma to the mental continuum (SAMTĀNA) of the individual, thus helping to maintain the semblance of the continuity of the person. Prāpti also receives and retains the effects of positive and negative volitional actions (KARMAN) and thus ensures karmic continuity. This same notion of prāpti is also deployed to clarify how the afflictions (KLEsA) can be eradicated in a cognition of the FOUR NOBLE TRUTHS (catvāry āryasatyāni): viz., that cognition brings to an end the "possession" of the afflictions, thus ensuring that they may never arise again. This factor is the opposite of the related dissociated force of "dispossession" (APRĀPTI). The PRAJNĀPĀRAMITĀ sutras vehemently rejected any such notion of "possession," even of NIRVĀnA itself, which they claimed could neither be attained nor possessed.

Pratisamvid (Sanskrit) Pratisaṃvid [from prati-sam-vid to recognize, attain knowledge by cognition or recognition] In Buddhism, “the four ‘unlimited forms of wisdom’ attained by an Arhat; the last of which is the absolute knowledge of and power over the twelve Nidanas,” the twelve causes of existence on earth (TG 260-1).

Pratyabhijna: Knowing; recognition or recovering consciousness; recollection.

Pratyabhijna: Sanskrit for recognition; particularly the rediscovery or realization that the divine and ultimate reality is within the human soul or self. One phase of the philosophy of the Trika (q.v.).

Pratyabhijna: (Skr.) "Recognition", particularly the rediscovery or realization that the divine and ultimate reality is within the human soul or self. One phase of the philosophy of the Trika (q.v.). -- K.F.L.

pratyaksa. (T. mngon sum; C. xianliang; J. genryo; K. hyollyang 現量). In Sanskrit, "direct perception," cognition that is unmistaken in the sense that it correctly apprehends qualities such as shape and color, and is nonconceptual, in the sense that it does not perceive its object through the medium of an image, as does thought (KALPANĀ). In Buddhist epistemology, direct perception is one of only two forms of valid knowledge (PRAMĀnA), along with inference (ANUMĀNA). Four types of direct perception are enumerated. The first is sensory direct perception, in which the five external sense objects are perceived directly by the sense consciousnesses (VIJNĀNA), in reliance on the five sense organs (INDRIYA). This form of direct perception is to be differentiated from SAMJNĀ, also sometimes translated as "perception." The latter term refers to the specific function of consciousness to apprehend the various characteristics of a given object or to differentiate between two objects. The second kind of direct perception is mental direct perception (MANONUBHAVAPRATYAKsA), which, according to one interpretation, includes a brief and unnoticed moment of direct perception by the mind at the end of sensory direct perception, with that moment of mental direct perception inducing the conceptual cognition of the object. Mental direct perception also includes the five ABHIJNĀ, which result from states of deep concentration. The third type is self-knowing direct perception (svasaMvedana), a function of self-consciousness, which observes a consciousness apprehending its object. It is this form of direct perception that makes possible memory of former moments of consciousness. The fourth type is yogic direct perception (YOGIPRATYAKsA), which occurs only on one of the noble paths (ĀRYAMĀRGA), where the truth is directly perceived through a union of sAMATHA and VIPAsYANĀ.

Precognition: Awareness of knowledge of events before they happen.

Precognition: Knowledge, not obtained by the five human senses, of a future event which could not be known by reasoning or rational inference.

precognition ::: n. --> Previous cognition.
A preliminary examination of a criminal case with reference to a prosecution.


precognition ::: Precognition A term applied to having knowledge of something that has not yet happened, to see into the future, especially by ESP (clairvoyance).

Presentationism: The epistemological theory that the mind is in perception and perhaps also memory and other types of cognition directly aware of its object (see Epistemological Monism). Although the term is ordinarily applied to realistic theories of perception (see Epistemological Realism, Naive Realism), it is equally applicable to idealistic and phenomenalistic theories (see Epistemological Idealism). Presentationism, whether realistic or idealistic, is opposed to representationalism. See Representationalism. -- L.W.

Primum cognitum: (Lat. primus, first, cognitus pp. of cognoscere, to know) In Scholastic philosophy the most primitive intellectual cognition of the mind, in contrast to mere sensible cognition. -- L.W.

psychic ::: Psychic This widely used word, which can be both an adjective and a noun, means of the soul or mind. It is the quality of being attuned to or adept at interpreting the more subtle psychic, or soul, faculties and energies. One who is so attuned, such as a medium or an accomplished Yogi. Psychic faculties include such extra-sensory perception as clairvoyance, clairaudience, retrocognition and psychometry (see below) amongst others.

psychologist: means a person who by years of study, training and experience has achieved professional recognition and standing in the field of clinical psychology.

Psychology ::: The study of emotion, cognition, and behavior, and their interaction.

pudgalanairātmya. (T. gang zag gi bdag med; C. renwuwo; J. ninmuga; K. inmua 人無我). In Sanskrit, "selflessness of the person," one of two types of nonself or selflessness, along with DHARMANAIRĀTMYA, the nonself or selflessness of phenomena. The absence of self (ANĀTMAN) is often divided into these two categories by MAHĀYĀNA philosophical schools, with the selflessness of persons referring to the absence of self among the five aggregates (SKANDHA) that constitute the person, and the selflessness of phenomena referring to the absence of self (variously defined) in all other phenomena in the universe, specifically the factors (DHARMA) that were posited to be real by several of the abhidharma traditions of mainstream Buddhism, and especially the SARVĀSTIVĀDA. Numerous meditation practices are set forth that are designed to lead the realization of the selflessness of the person, many of which involve the close mental examination of the constituents of mind and body to determine which might constitute, individually or collectively, an independent and autonomous agent of actions and the experiencer of their effects, that is, the referent of the "I" and for whom possessions are "mine." The central claim of Buddhism is that there is no such self to be found among the constituents of the person; thus, the realization of this fact constitutes a liberating knowledge that brings an end to suffering and the prospect of further rebirth. The relation between the selflessness of persons and the selflessness of phenomena is discussed at length in Buddhist philosophical literature. In some Mahāyāna systems, the selflessness of persons is considered to be less profound than the selflessness of phenomena, since an adept is able to achieve liberation as an ARHAT through cognition of the selflessness of persons alone, while cognition of the selflessness of phenomena is required of the BODHISATTVA in order to achieve buddhahood.

pudgala. (P. puggala; T. gang zag; C. ren/buteqieluo; J. nin/futogara; K. in/pot'ŭkkara 人/補特伽羅). In Sanskrit, "person." Although all Buddhist schools deny the existence of a perduring, autonomous self (ĀTMAN), some schools accepted the provisional existence of a person that is associated with one or more of the aggregates (SKANDHA). There is a wide range of opinion as to the precise status of the person. Most Buddhist schools hold that the person is a provisional designation (PRAJNAPTI), but differ as to which among the constituents of mind and body could be designated by the term "person," with some schools asserting that all five aggregates are designated as the person, while others that only the mental consciousness (MANOVIJNĀNA) is the person. The philosophical challenge faced by the Buddhist schools is to be able to uphold the continuity (SAMTĀNA) of the accumulation and experience of KARMAN over the course of a single lifetime as well as potentially infinite lifetimes in both past and future, while simultaneously upholding the fundamental impermanence of mind and matter and the absence of a permanent self (ANĀTMAN). The VĀTSĪPUTRĪYA and the SAMMITĪYA responded to the problem of accounting for personal continuity and rebirth when there is no perduring self by positing the existence of an "inexpressible" (S. avācya) "person" that is neither permanent nor impermanent and which is neither the same as nor different from the aggregates (skandha), but which is the agent of cognition and the bearer of action (KARMAN) from moment to moment and lifetime to lifetime. This position was criticized by other Buddhist schools, including in the ninth chapter of the ABHIDHARMAKOsABHĀsYA, where VASUBANDHU condemns this view as the heretical assertion of a permanent self or soul (ĀTMAN). Pudgala is more generically also used in a salutary sense in connection with noble persons (ĀRYAPUDGALA) who have achieved one of the four stages of sanctity. See also sREnIKA HERESY.

pudgalavāda. (P. puggalavāda; T. gang zag smra ba; C. buteqieluo lun; J. futogararon; K. pot'ŭkkara non 補特伽羅論). In Sanskrit, "proponents of a person" or "personalists," a term (not apparently employed by its adherents) used to refer to several mainstream (that is, non-MAHĀYĀNA) schools of Indian Buddhism (including the VĀTSĪPUTRĪYA and the SAMMITĪYA) that responded to the problem of how to account for personal continuity and rebirth when there is no perduring self (ANĀTMAN) by positing the existence of an "inexpressible" (S. avācya) "person" that is neither permanent nor impermanent and which is neither the same as nor different from the aggregates (SKANDHA), but which is the agent of cognition and the bearer of action (KARMAN) from moment to moment and lifetime to lifetime. Although its adherents presumed that this position conformed to the Buddha's dictum that there was no self to be discovered among the aggregates, it was criticized by other Buddhist schools, including in the ninth chapter of the ABHIDHARMAKOsABHĀsYA, where it was seen as the heretical assertion of a permanent self or soul (ĀTMAN). Despite vehement opposition from rival mainstream Buddhist schools, Chinese pilgrims reported the prominence in India of schools that held pudgalavāda positions, although whether all the monks of a particular ordination lineage held all the philosophical positions associated with this tradition remains a question. The problem of personal and karmic continuity from lifetime to lifetime without positing a perduring a self or soul is a persistent issue throughout the history of Buddhist thought, and it is addressed in the Mahāyāna, for example, through the YOGĀCĀRA school's doctrine of the foundational consciousness (ĀLAYAVIJNĀNA). See also sREnIKA HERESY.

Purdue Compiler-Construction Tool Set "tool" (PCCTS) A highly integrated {lexical analser generator} and {parser generator} by Terence J. Parr "parrt@acm.org", Will E. Cohen and Henry G. Dietz "hankd@ecn.purdue.edu", both of {Purdue University}. ANTLR (ANother Tool for Language Recognition) corresponds to YACC and DLG (DFA-based Lexical analyser Generator) functions like {LEX}. PCCTS has many additional features which make it easier to use for a wide range of translation problems. PCCTS {grammars} contain specifications for lexical and syntactic analysis with selective {backtracking} ("infinite lookahead"), {semantic predicates}, intermediate-form construction and error reporting. Rules may employ {Extended BNF} (EBNF) grammar constructs and may define parameters, return values, and have {local variables}. Languages described in PCCTS are recognised via {LLk} parsers constructed in pure, human-readable, {C} code. Selective backtracking is available to handle non-LL(k) constructs. PCCTS {parsers} may be compiled with a {C++} compiler. PCCTS also includes the {SORCERER} tree parser generator. {(ftp://marvin.ecn.purdue.edu/pub/pccts/1.10)}. {UK FTP (ftp://src.doc.ic.ac.uk/ computing/programming/languages/tools/pccts/)}. {Macintosh FTP (ftp://maya.dei.unipd.it/pub/mac/)}. Mailing list: pccts-users-request@ahpcrc.umn.edu ("subscribe pccts-users your_name" in the message body). E-mail: Terence J. Parr "parrt@acm.org", Roberto Avanzi "mocenigo@maya.dei.unipd.it" (Mac port). (2000-10-30)

Purdue Compiler-Construction Tool Set ::: (tool) (PCCTS) A highly integrated lexical analser generator and parser generator by Terence J. Parr , Will E. Cohen and Henry G. Dietz , both of Purdue University.ANTLR (ANother Tool for Language Recognition) corresponds to YACC and DLG (DFA-based Lexical analyser Generator) functions like LEX. PCCTS has many Extended BNF (EBNF) grammar constructs and may define parameters, return values, and have local variables.Languages described in PCCTS are recognised via LLk parsers constructed in pure, human-readable, C code. Selective backtracking is available to handle non-LL(k) constructs. PCCTS parsers may be compiled with a C++ compiler. PCCTS also includes the SORCERER tree parser generator.Current version: 1.10, runs under Unix, MS-DOS, OS/2, and Macintosh and is very portable. . .Mailing list: (subscribe pccts-users your_name in the message body).E-mail: Terence J. Parr , Roberto Avanzi (Mac port).(2000-10-30)

Pure: (Ger. rein) In Kant: Strictly, that which is unmixed with anything sensuous or empirical. Loosely, whatever pertains to the form instead of the matter of our cognition. See Kantianism. -- O.F.K.

quest ::: “The quest of man for God, which becomes in the end the most ardent and enthralling of all his quests, begins with his first vague questionings of Nature and a sense of something unseen both in himself and her. Even if, as modern Science insists, religion started from animism, spirit-worship, demon-worship, and the deification of natural forces, these first forms only embody in primitive figures a veiled intuition in the subconscient, an obscure and ignorant feeling of hidden influences and incalculable forces, or a vague sense of being, will, intelligence in what seems to us inconscient, of the invisible behind the visible, of the secretly conscious spirit in things distributing itself in every working of energy. The obscurity and primitive inadequacy of the first perceptions do not detract from the value or the truth of this great quest of the human heart and mind, since all our seekings,—including Science itself,—must start from an obscure and ignorant perception of hidden realities and proceed to the more and more luminous vision of the Truth which at first comes to us masked, draped, veiled by the mists of the Ignorance. Anthropomorphism is an imaged recognition of the truth that man is what he is because God is what He is and that there is one soul and body of things, humanity even in its incompleteness the most complete manifestation yet achieved here and divinity the perfection of what in man is imperfect.” The Life Divine

QX (Meaning "OK", from E.E. Smith SF books) A language for {digital signal processing} of digitised speech, by Richard Gillmann of {SDC}, Santa Monica. QX was part of SDC's {speech recognition} project. (1995-02-09)

QX ::: (Meaning OK, from E.E. Smith SF books) A language for digital signal processing of digitised speech, by Richard Gillmann of SDC, Santa Monica. QX was part of SDC's speech recognition project. (1995-02-09)

rasāyatana. (T. ro'i skye mched; C. weichu; J. misho; K. mich'o 味處). In Sanskrit, "taste sense field" or "gustatory sense field," i.e., tastes or flavors (RASA) as they occur in the list of twelve sense faculties or "bases of cognition" (ĀYATANA), which serve as the bases for the production of consciousness, viz., the six internal sense bases, or sense organs (eye, ear, nose, tongue, body, and mind), and the six external sense objects (forms, sounds, odors, tastes, tangible objects, and mental phenomena). In the case of taste, the contact (SPARsA) between the gustatory sense organ (JIHVENDRIYA) and its gustatory sensory object leads to gustatory consciousness (JIHVĀVIJNĀNA).

Rational Emotive Therapy ::: A Cognitive Therapy based on Albert Ellis&

realism ::: n. --> As opposed to nominalism, the doctrine that genera and species are real things or entities, existing independently of our conceptions. According to realism the Universal exists ante rem (Plato), or in re (Aristotle).
As opposed to idealism, the doctrine that in sense perception there is an immediate cognition of the external object, and our knowledge of it is not mediate and representative.
Fidelity to nature or to real life; representation without


reality principle: in Freud's theory, the constraints and set of rules that govern theego, delaying the ids gratification, by recognition of the demands of the real world.

re- ::: --> A prefix signifying back, against, again, anew; as, recline, to lean back; recall, to call back; recede; remove; reclaim, to call out against; repugn, to fight against; recognition, a knowing again; rejoin, to join again; reiterate; reassure. Combinations containing the prefix re- are readily formed, and are for the most part of obvious signification.

Recognition - 1. recording a business occurrence in the accounting records. An example is recognising an unrealised loss on an investment portfolio at year-end, when aggregate market value is below cost. In this case, the transaction is recognised even though realisation (sale) has not occurred. Or 2. ascertaining the particulars of an item (i.e., amount, timing) before accepting and recording it.

recognition: in memory, the process of identifying presented information as familiar and having been experienced before.

Recognition: (Lat. re + cognitio, knowledge) The knowledge of an object along with the realization that the same object has been previously known. Recognition may, but need not be, effected by a comparison of a memory image with recurring objects. See Familiarity, Feeling of; Memory. -- L.W.

recognition ::: n. --> The act of recognizing, or the state of being recognized; acknowledgment; formal avowal; knowledge confessed or avowed; notice.

Recognitions, and Stromata. In Anti-Nicene Fathers.

Recognitions of Clement. See Clement of Alexandria.

recognition ::: the act of recognizing or condition of being recognized.

recognitory ::: a. --> Pertaining to, or connected with, recognition.

recognization ::: n. --> Recognition.

religion ::: n. --> The outward act or form by which men indicate their recognition of the existence of a god or of gods having power over their destiny, to whom obedience, service, and honor are due; the feeling or expression of human love, fear, or awe of some superhuman and overruling power, whether by profession of belief, by observance of rites and ceremonies, or by the conduct of life; a system of faith and worship; a manifestation of piety; as, ethical religions; monotheistic religions; natural religion; revealed religion; the religion of the

Retrocognition: Knowledge of the past by means or agencies other than the five normal human senses.

retrocognition ::: Retrocognition Basically the opposite of precognition, in this case being able to see into the distant past.

Revenue recognition – Refers to the process of the recording of revenue using one of the acceptable accounting methods for the accounting period.

Rje btsun dam pa. (Jetsün Dampa). In Tibetan, "excellent lord," the Tibetan name of the Khalkha Jebtsundamba Khutuktu, the lineage of incarnate lamas who serve as head of the DGE LUGS sect in Mongolia, also known as Bogd Gegen. The lineage was established by the fifth DALAI LAMA, who, after his suppression of the JO NANG sect, declared that the renowned Jo nang scholar TĀRANĀTHA had been reborn in Mongolia, thus taking an important line of incarnations from a rival sect and transferring it to his own Dge lugs sect. The first Rje btsun dam pa was Blo bzang bstan pa'i rgyal mtshan (1635-1723), known in Mongolian as Bogdo Zanabazar or simply Zanabazar. He was the son of the Mongol prince Gombodorj, the Tosiyetu Khan, ruler of the Khan Uula district of Mongolia, and himself became the head of the Khalkha Mongols. He and the second Rje btsun dam pa lama were direct descendants of Genghis Khan. Zanabazar was ordained at the age of five and recognized as the incarnation of Tāranātha, this recognition confirmed by the fifth Dalai Lama and first PAn CHEN LAMA. He spent 1649-1651 in Tibet where he received initiations and teachings from the two Dge lugs hierarchs. Zanabazar is remembered especially as a great sculptor who produced many important bronze images. He was also a respected scholar and a favorite of the Manchu Chinese Kangxi emperor. During the Qing dynasty, the Rje btsun dam pa was selected from Tibet, perhaps in fear that a Mongol lama would become too powerful. During the Qing, it was said that the Qing emperor, the Dalai Lama, and the Rje btsun dam pa were incarnations of MANJUsRĪ, AVALOKITEsVARA, and VAJRAPĀnI, respectively. When northern Mongolia sought independence, the eighth Rje btsun dam pa (1869-1924) assumed the title of emperor of Mongolia, calling himself Boghda Khan (also "Bogd Khan"). He was the head of state until his death in 1924, after which the Communist government declared the end of the incarnation line. However, 'Jam dpal rnam grol chos kyi rgyal mtshan was recognized in LHA SA as the ninth Rje btsun dam pa; he fled into exile in India in 1959.

rupāyatana. (T. gzugs kyi skye mched; C. sechu; J. shikisho; K. saekch'o 色處). In Sanskrit and Pāli, "visual sense field," i.e., visible form (RuPA) as it occurs in the list of twelve sense faculties or "bases of cognition" (ĀYATANA), which serve as the bases for the production of consciousness, viz., the six internal sense bases, or sense organs (eye, ear, nose, tongue, body, and mind) and the six external sense objects (forms, sounds, odors, tastes, tangible objects, and mental phenomena). In the case of form, the contact (SPARsA) between the visual sense base (CAKsURINDRIYA) and its corresponding visual sensory object (rupa) leads to visual consciousness (CAKsURVIJNĀNA).

sabdāyatana. (P. saddāyatana; T. sgra'i skye mched; C. shengchu; J. shosho; K. songch'o 聲處). In Sanskrit, "auditory sense-field," that is, sound (sABDA) as it occurs in the list of twelve sense faculties or "bases of cognition" (ĀYATANA), which serve as the bases for the production of consciousness: viz., the six internal sense bases, or sense organs (eye, ear, nose, tongue, body, and mind) and the six external sense objects (forms, sounds, odors, tastes, tangible objects, and mental phenomena). In the case of sound, the contact (SPARsA) between the auditory sense base and its corresponding auditory sensory object leads to auditory consciousness (sROTRAVIJNĀNA).

sadāyatana. (P. salāyatana; T. skye mched drug; C. liuchu; J. rokusho; K. yukch'o 六處). In Sanskrit, "six bases of cognition"; the fifth link in the twelvefold chain of dependent origination (PRATĪTYASAMUTPĀDA), preceded by "name and form" (NĀMARuPA) and followed by "contact" (SPARsA). Here, the six bases of cognition refer to the six sense organs (INDRIYA): the eye, ear, nose, tongue, body, and mentality. In some interpretations of the twelvefold chain, the term refers specifically to the formation of the sense organs in the womb, on the basis of the prior link, "name and form" (nāmarupa), which refers to the five aggregates (SKANDHA) directly after conception. The term "bases" or "sources" (ĀYATANA) more commonly refers to the twelve bases of cognition-the six sense organs and their six objects-but in the context of dependent origination, it refers specifically to the sense organs.

Salt Used in alchemy for a fundamental principle of nature, a member of the triad mercury, sulphur, and salt, corresponding to spirit, soul, and body; or to fire (or air), water, and earth. Paracelsus regarded these as the mystical elements of all compound bodies. All forms of matter were reducible to one or other of them — everything was either a sulphur, a mercury, a salt, or a compound. The philosopher’s stone was said to be a compound of all three. Thus salt is the physical rudiment, as illustrated by the cubical crystals of common salt. Ancient thought regarded such elements as fundamental principles which manifest on various planes, nor did it make hard and fast distinctions between physical and nonphysical; but modern thought has given a fictitious reality to physical objects, and regards the ancient use of the terms as metaphorical. The veneration shown for salt was not a mere deification of its physical virtues, but a recognition of the salt-principle in nature, of which ordinary salt is merely a physical emblem. The well-known stimulant, flavoring, and preservative qualities of salt prove it to be a physical manifestation of an important principle; such phrases as bread and salt, and salt of the earth are therefore theosophy, as concerns not merely figures of speech but a use of salt in its more radical sense. For the same reason it played an important part, along with other substances, in sacrificial ceremonies. The word was also used to include other bodies besides sodium chloride or common salt, and is still used in chemistry in this generic sense. With some alchemists we find arsenic taking the place of salt in the fundamental triad, and this would be one of the salts of arsenic.

samādhi. (T. ting nge 'dzin; C. sanmei; J. sanmai; K. sammae 三昧). In Sanskrit, "concentration"; a foundational term in Buddhist meditation theory and practice, which is related to the ability to establish and maintain one-pointedness of mind (CITTAIKĀGRATĀ) on a specific object of concentration. The SARVĀSTIVĀDA school of ABHIDHARMA and the YOGĀCĀRA school list samādhi as one of a group of five determinative (VINIYATA) mental concomitants (CAITTA), whose function is to aid the mind in ascertaining or determining its object. The five are: aspiration or desire-to-act (CHANDA), determination or resolve (ADHIMOKsA), mindfulness or memory (SMṚTI), concentration (SAMĀDHI), and wisdom or cognition (PRAJNĀ). According to ASAnGA, these five determinative factors accompany wholesome (KUsALA) states of mind, so that if one is present, all are present. In Pāli ABHIDHAMMA materials, concentration is one of the seven mental factors (P. cetasika) that are invariably associated with all moments of consciousness (CITTA, MANAS, or VIJNĀNA). Concentration occurs in many other important lists, including as the second of the three trainings (TRIsIKsĀ), and the last stage of the eightfold path (ĀRYĀstĀnGAMĀRGA). Concentration is distinguished according to the quality of consciousness with which it is associated. "Right concentration" (SAMYAKSAMĀDHI, P. sammāsamādhi) is concentration associated with wholesome (KUsALA) states of mind; it is listed not only as one element of the eightfold noble path, but as one of seven factors of enlightenment (BODHYAnGA, P. bojjhanga), and, in an incipient state, as one of five powers (BALA) and the other categories that together make up the BODHIPĀKsIKADHARMA (thirty-seven factors associated with awakening). High degrees of concentration can be developed through the practice of meditation (BHĀVANĀ). Concentration of such intensity receives the designation "one-pointedness of mind" (cittaikāgratā). When developed to its greatest degree, mental concentration leads to the attainment of DHYĀNA (P. JHĀNA), "meditative absorption." It is also the main mental factor defining the four magical powers (ṚDDHIPĀDA, P. iddhipāda). The cultivation of concentration for the purposes of attaining meditative absorption is called tranquillity meditation (sAMATHA). In the Pāli abhidhamma, three levels of concentration are distinguished in the practice of tranquility meditation: (1) preparatory concentration (PARIKAMMASAMĀDHI) is the degree of concentration established at the beginning of a meditation session. (2) Access or neighborhood concentration (UPACĀRASAMĀDHI) arises just as the practitioner approaches but does not enter the first level of meditative absorption; it is marked by the appearance in the mind of a representational image (PAtIBHĀGANIMITTA) of the object of meditation. (3) "Attainment" or "full" concentration (APPANĀSAMĀDHI) is the level of concentration that arises upon entering and abiding in any of the meditative absorptions. In the MAHĀYĀNA sutras, a wide variety of profound meditative experiences are described as samādhis and are mentioned as attainments of the bodhisattva as he ascends through the ten BHuMIs. The MAHĀVYUTPATTI lists 118 different samādhis that are specified by name in the PRAJNĀPĀRAMITĀ sutras, such as candravimala (stainless moon), sarvadharmodgata (surpassing all dharmas), siMhavikrīdita (lion's play), anantaprabha (limitless light), and acala (immovable). See also YATHĀBHuTAJNĀNADARsANA.

samvedana&

sāstṛsaMjNā. (T. ston par 'du shes; C. dashi xiang; J. daishiso; K. taesa sang 大師想). In Sanskrit, "recognition as the teacher," a term that appears especially in the MAHĀYĀNA sutras in a variety of contexts. In addition to its denotation of recognizing the Buddha as the true teacher (sĀSTṚ), the Mahāyāna also claims that a bodhisattva should regard all other bodhisattvas as his teachers, as if they were the Buddha himself; one should regard as one's teacher the person from whom one hears the perfection of wisdom (PRAJNĀPĀRAMITĀ); one should regard the text of the prajNāpāramitā itself as one's teacher; and one should regard all sentient beings as one's teacher.

Sayr al-Afaqi ::: The recognition of the universal realities.

Sayr al-Anfusi ::: The recognition of the individual realities or the path of the inward journey.

scanner ::: 1. An input device that takes in an optical image and digitises it into an electronic image represented as binary data. This can be used to create a computerised version of a photo or illustration.A scanner may be linked to optical character recognition software allowing printed documents to be converted to electronic text without having to type them in at a keyboard.2. lexical analyser. (1995-02-14)

scanner 1. An input device that takes in an optical image and digitises it into an electronic image represented as binary data. This can be used to create a computerised version of a photo or illustration. A scanner may be linked to {optical character recognition} software allowing printed documents to be converted to electronic text without having to type them in at a keyboard. 2. {lexical analyser}. (1995-02-14)

Scepticism, Fourteenth Century: At the beginning of the 14th century, Duns Scotus adopted a position which is not formally sceptical, though his critical attitude to earlier scholasticism may contain the germs of the scepticism of his century. Among Scotistic pre-sceptical tendencies may be mentioned the stress on self-knowledge rather than the knowledge of extra-mental reality, psychological voluntarism which eventuallj made the assent of judgment a matter of will rather than of intellect, and a theory of the reality of universal essences which led to a despair of the intellect's capacity to know such objects and thus spawned Ockhamism. Before 1317, Henry of Harclay noticed that, since the two terms of efficient causal connection are mutually distinct and absolute things, God, by his omnipotent will, can cause anything which naturally (naturaliter) is caused by a finite agent. He inferred from this that neither the present nor past existence of a finite external agent is necessarily involved in cognition (Pelstex p. 346). Later Petrus Aureoli and Ockham made the sime observation (Michalski, p. 94), and Ockham concluded that natural knowledge of substance and causal connection is possible only on the assumption that nature is pursuing a uniform, uninterrupted course at the moment of intuitive cognition. Without this assumption, observed sequences might well be the occasion of direct divine causal action rather than evidence of natural causation. It is possible that these sceptical views were suggested by reading the arguments of certain Moslem theologians (Al Gazali and the Mutakallimun), as well as by a consideration of miracles. The most influential sceptical author of the fourteenth century was Nicholas of Autrecourt (fl. 1340). Influenced perhaps by the Scotist conception of logical demonstration, Nicholas held that the law of noncontradiction is the ultimate and sole source of certainty. In logical inference, certainty is guaranteed because the consequent is identical with part or all of the antecedent. No logical connection can be established, therefore, between the existence or non-existence of one thing and the existence or non-existence of another and different thing. The inference from cause to effect or conversely is thus not a matter of certainty. The existence of substance, spiritual or physical, is neither known nor probable. We are unable to infer the existence of intellect or will from acts of intellection or volition, and sensible experience provides no evidence of external substances. The only certitudes properly so-called are those of immediate experience and those of principles known ex terminis together with conclusions immediately dependent on them. This thoroughgoing scepticism appears to have had considerable influence in its time, for we find many philosophers expressing, expounding, or criticizing it. John Buridan has a detailed criticism in his commentary on Aristotle's Physics (in 1 I, q. 4), Fitz-Ralph, Jacques d'Eltville, and Pierre d'Ailly maintain views similar to Nicholas', with some modifications, and there is at least one exposition of Nicholas' views in an anonymous commentary on the Sentences (British Museum, Ms. Harley 3243). These sceptical views were usually accompanied by a kind of probabilism. The condemnation of Nicholas in 1347 put a damper on the sceptical movement, and there is probably no continuity from these thinkers to the French sceptics of the 16th century. Despite this lack of direct influence, the sceptical arguments of 14th century thinkers bear marked resemblances to those employed by the French Occasionalists, Berkeley and Hume.

self ::: a. --> Same; particular; very; identical. ::: n. --> The individual as the object of his own reflective consciousness; the man viewed by his own cognition as the subject of all his mental phenomena, the agent in his own activities, the subject of his own feelings, and the possessor of capacities and character; a

self-loss ::: loss of the recognition of oneself; one"s being.

Self ::: Man is a sheaf or bundle of forces or energies and material elements combined; and the powercontrolling all and holding them together, making out of the composite aggregate a unity, is whattheosophists call the Self -- not the mere ego, but the Self, a purely spiritual unit, in its essence divine,which is the same in every man and woman on earth, the same in every entity everywhere in all theboundless fields of limitless space, as we understand space. If one closely examine his ownconsciousness, he will very soon know that this is the pure consciousness expressed in the words, "I am"-- and this is the Self; whereas the ego is the cognition of the "I am I."Consider the hierarchy of the human being growing from the Self as its seed -- ten stages: three on thearupa or immaterial plane; and seven (or perhaps better, six) on the planes of matter or manifestation. Oneach one of these seven planes (or six planes), the Self or paramatman develops a sheath or garment, theupper ones spun of spirit, or light if you will, and the lower ones spun of shadow or matter; and eachsuch sheath or garment is a soul; and between the Self and a soul -- any soul -- is an ego.

sense ::: n. 1. Any of the faculties, as sight, hearing, smell, taste, or touch, by which humans and animals perceive stimuli originating from outside or inside the body. 2. Meaning, signification. 3. A more or less vague perception or impression. 4. Any special capacity or perception, estimation, appreciation, etc. 5. A mental or spiritual discernment, realization, or recognition of a dream, or of anything cryptic or symbolical. sense"s, senses, senses", sense-appeal, sense-formed, sense-life"s, sense-pangs, sense-pleasures, sense-railed, sense-shackled, soul-sense. v. 6. To apprehend, detect, or perceive, without or in advance of the evidence of the senses; to perceive instinctively. 7. To be inwardly aware; conscious of. sensed, sensing. *adj. *sensed.

Sequentially – The recognition that activity costs are governed by a logical order that mirrors how work is performed.

Share and enjoy! ::: 1. Commonly found at the end of software release announcements and README files, this phrase indicates allegiance to the hacker ethic of free information sharing (see hacker ethic).2. The motto of the Sirius Cybernetics Corporation (the ultimate gaggle of incompetent suits) in Douglas Adams's Hitch Hiker's Guide to the Galaxy. The irony of using this as a cultural recognition signal appeals to freeware hackers.[Jargon File]

Share and enjoy! 1. Commonly found at the end of software release announcements and {README files}, this phrase indicates allegiance to the hacker ethic of free information sharing (see {hacker ethic}). 2. The motto of the Sirius Cybernetics Corporation (the ultimate gaggle of incompetent {suits}) in Douglas Adams's "Hitch Hiker's Guide to the Galaxy". The irony of using this as a cultural recognition signal appeals to {freeware} hackers. [{Jargon File}]

Since the Consciousness-Force of the eternal Existence is the universal creatrix, the nature of a given world will depend on whatever self-formulation of that Consciousness expresses itself in that world. Equally, for each individual being, his seeing or representation to himself of the world he lives in will depend on the poise or make which that Consciousness has assumed in him. Our human mental consciousness sees the world in sections cut by the reason and sense and put together in a formation which is also sectional; the house it builds is planned to accommodate one or another generalised formulation of Truth, but excludes the rest or admits some only as guests or dependents in the house. Overmind Consciousness is global in its cognition and can hold any number of seemingly fundamental differences together in a reconciling vision. Thus the mental reason sees Person and the Impersonal as opposites: it conceives an impersonal Existence in which person and personality are fictions of the Ignorance or temporary constructions; or, on the contrary, it can see Person as the primary reality and the impersonal as a mental abstraction or only stuff or means of manifestation. To the Overmind intelligence these are separable Powers of the one Existence which can pursue their independent self-affirmation and can also unite together their different modes of action, creating both in their independence and in their union different states of consciousness and being which can be all of them valid and all capable of coexistence. A purely impersonal existence and consciousness is true and possible, but also an entirely personal consciousness and existence; the Impersonal Divine, Nirguna Brahman, and the Personal Divine, Saguna Brahman, are here equal and coexistent aspects of the Eternal. Impersonality can manifest with person subordinated to it as a mode of expression; but, equally, Person can be the reality with impersonality as a mode of its nature: both aspects of manifestation face each other in the infinite variety of conscious Existence. What to the mental reason are irreconcilable differences present themselves to the Overmind intelligence as coexistent correlatives; what to the mental reason are contraries are to the Overmind intelligence complementaries. Our mind sees that all things are born from Matter or material Energy, exist by it, go back into it; it concludes that Matter is the eternal factor, the primary and ultimate reality, Brahman. Or it sees all as born of Life-Force or Mind, existing by Life or by Mind, going back into the universal Life or Mind, and it concludes that this world is a creation of the cosmic Life-Force or of a cosmic Mind or Logos. Or again it sees the world and all things as born of, existing by and going back to the Real-Idea or Knowledge-Will of the Spirit or to the Spirit itself and it concludes on an idealistic or spiritual view of the universe. It can fix on any of these ways of seeing, but to its normal separative vision each way excludes the others. Overmind consciousness perceives that each view is true of the action of the principle it erects; it can see that there is a material world-formula, a vital world-formula, a mental world-formula, a spiritual world-formula, and each can predominate in a world of its own and at the same time all can combine in one world as its constituent powers. The self-formulation of Conscious Force on which our world is based as an apparent Inconscience that conceals in itself a supreme Conscious-Existence and holds all the powers of Being together in its inconscient secrecy, a world of universal Matter realising in itself Life, Mind, Overmind, Supermind, Spirit, each of them in its turn taking up the others as means of its self-expression, Matter proving in the spiritual vision to have been always itself a manifestation of the Spirit, is to the Overmind view a normal and easily realisable creation. In its power of origination and in the process of its executive dynamis Overmind is an organiser of many potentialities of Existence, each affirming its separate reality but all capable of linking themselves together in many different but simultaneous ways, a magician craftsman empowered to weave the multicoloured warp and woof of manifestation of a single entity in a complex universe. …

Sleep In sleep the ego becomes unconscious on the physical plane in its brain — except in the cases of dreaming; the connection between the mind and the bodily senses is quiescent and there is no direct self-conscious cognition of physical objects and events. In short, the ego is functioning on a different plane of consciousness. On awaking, we have confused recollections of experiences of the state of imperfect sleep which fringes the waking and sleeping states, but the sleeping state is not a single state. Many planes of consciousness are enumerated, of which what we call the waking state is one. One Hindu system has a fourfold division of consciousness into jagrat, the waking state; svapna, the dream state; sushupti, the state of dreamless sleep; and, highest, the turiya, which is relatively complete egoic or spiritual consciousness on interior planes. From this last state of perfect awakenment, the jagrat or physical waking state is the farthest removed; what is to us the dream state (svapna) is a closer approach; and sushupti, which to us is complete loss of physical brain-mind consciousness, is actually the closest approach to the complete consciousness experienced by the ego in turiya. Turiya is the complete oblivion to the outside world, for the ego is functioning in its spiritual vehicle of consciousness.

smṛti. (P. sati; T. dran pa; C. nian; J. nen; K. yom 念). In Sanskrit, "mindfulness" or "memory" and often seen in Western sources in the Pāli equivalency sati; a polysemous term, but commonly used in meditative contexts to refer to the ability to remain focused on a chosen object without forgetfulness or distraction. The SARVĀSTIVĀDA school of ABHIDHARMA lists smṛti as one of a group of five determinative (VINIYATA) mental concomitants (CAITTA), whose function is to aid the mind in ascertaining or determining its object. The five are: aspiration or desire-to-act (CHANDA), determination or resolve (ADHIMOKsA), mindfulness or memory (smṛti), concentration (SAMĀDHI), and wisdom or cognition (PRAJNĀ). According to ASAnGA, these five determinative factors accompany wholesome (KUsALA) states of mind, so that if one is present, all are present. Mindfulness is crucial to all types of formal meditative practice because of its role in bringing clarity to the perceptual process; it leaves the mind in a purely receptive state that inhibits the unwholesome responses to sensory stimuli, such as greed, hatred, and delusion. Mindfulness also contributes to control of the mind, by eliminating distraction and helping the meditator gain mastery of his thought processes. Smṛti is also a catalyst of the related term "circumspection" or "introspection" (SAMPRAJANYA) and ultimately of wisdom (PRAJNĀ). As the third of the five spiritual faculties (PANCENDRIYA), smṛti helps to balance faith (sRADDHĀ) and wisdom (prajNā)-which could degenerate into blind faith or skepticism, respectively-as well as vigor (VĪRYA) and concentration (SAMĀDHI)-which could degenerate respectively into restlessness and indolence. Smṛti is thus the keystone that ensures the uniform development of all five faculties; for this reason, unlike the other four factors, there can never be too much mindfulness, because it cannot degenerate into a negative state. The emphasis on mindfulness is one of the most distinctive features of Buddhist meditation theory. Consequently, the term appears in numerous lists of virtuous qualities, especially in those pertaining to meditation. For example, in perhaps its most popular usage, right mindfulness (SAMYAKSMṚTI) is the seventh of the eight aspects of the noble eightfold path (ĀRYĀstĀnGAMĀRGA). Generally in this context, the cultivation of the "foundations of mindfulness" (SMṚTYUPASTHĀNA) is understood to serve as a basis for the development of liberating wisdom (prajñā). Thus, meditation exercises involving smṛti are often discussed in connection with those related to VIPAsYANĀ, or "insight." In one of the most widely read discourses on mindfulness, the MAHĀSATIPAttHĀNASUTTANTA, the Buddha offers four specific foundations of mindfulness training, namely, on the body (KĀYA), sensations (VEDANĀ), mental states (CITTA), and specific factors (P. dhamma; S. DHARMA). In his Prajñāpāramitāhṛdayanāmatīkā, a commentary on the PRAJNĀPĀRAMITĀHṚDAYASuTRA ("Heart Sutra"), KAMALAsĪLA lists mindfulness as the third of five "powers" (BALA) that are attained on the path of preparation (PRAYOGAMĀRGA). In another popular schema, smṛti is listed as the first of seven "limbs of awakening" or factors of enlightenment (BODHYAnGA); these are seven factors that contribute to enlightenment. See also ANUSMṚTI; SMṚTYUPASTHĀNA; SATIPAttHANASUTTA.

social cognition: the mental processes involved in the way individuals perceive and react to social situations.

SOL ::: 1. (language) Simulation Oriented Language.2. Second-Order lambda-calculus.3. Semantic Operating Language. Language for manipulating semantic networks for building cognitive models, particularly for natural language understanding. Explorations in Cognition, D.A. Norman et al, W.H. Freeman 1974.4. Shit Outta Luck.

SOL 1. "language" {Simulation Oriented Language}. 2. {Second-Order lambda-calculus}. 3. Semantic Operating Language. Language for manipulating semantic networks for building cognitive models, particularly for natural language understanding. "Explorations in Cognition", D.A. Norman et al, W.H. Freeman 1974. 4. Shit Outta Luck.

sparsa. (P. phassa; T. reg pa; C. chu; J. soku; K. ch'ok 觸). In Sanskrit, "contact," used technically as the sixth of the twelve links of dependent origination (PRATĪTYASAMUTPĀDA), referring to the sensory contact between a sense organ (INDRIYA) and a sense object (ĀLAMBANA), resulting in a corresponding sensory consciousness (VIJNĀNA), with the function of distinguishing an object as pleasant, unpleasant, or neutral. Based on this contact, sensation or feeling (VEDANĀ), the next link in the chain (NIDĀNA), occurs. Thus, the term sparsa does not refer to the physical contact of the body and a physical object. It is instead the mental factor by which consciousness "touches" the object, setting in motion the process of cognition. The Buddha said that prior to his enlightenment, he sought to understand the nature of sensation, including its origin (SAMUDAYA) and its cessation (NIRODHA). He understood that sensation arose from contact, which in turn arose from the coming together of an object and one of the six sense organs (sAdĀYATANA), such that if the six sense organs ceased, contact would cease, and sensation would cease. The six sense organs are sometimes referred to as the sparsāyatana, the "bases of contact" or "sources of contact."

Speech Application Programming Interface "programming, standard" (SAPI) {Microsoft}'s standard {API} for speech synthesis and {speech recognition} in {Windows 95}. The idea is to let developers try out and use various low-level speech software from any number of verndors, while retaining the same API. Mike Rozak is the lead of the SAPI project at Microsoft. Numerous major speech vendors have announced SAPI-support plans. {SRAPI}, the competing speech recognition API by {Lotus}/WordPerfect, is fast becoming obsolete. (1996-03-04)

Speech Application Programming Interface ::: (programming, standard) (SAPI) Microsoft's standard API for speech synthesis and speech recognition in Windows 95. The idea is to let developers try out and use various low-level speech software from any number of verndors, while retaining the same API.Mike Rozak is the lead of the SAPI project at Microsoft. Numerous major speech vendors have announced SAPI-support plans. SRAPI, the competing speech recognition API by Lotus/WordPerfect, is fast becoming obsolete. (1996-03-04)

speech recognition ::: (application) (Or voice recognition) The identification of spoken words by a machine. The spoken words are digitised (turned into sequence of numbers) and matched against coded dictionaries in order to identify the words.Most systems must be trained, requiring samples of all the actual words that will be spoken by the user of the system. The sample words are digitised, stored incoming words. Yet other systems aim to be speaker-independent, i.e. they will recognise words in their vocabulary from any speaker without training.Another variation is the degree with which systems can cope with connected speech. People tend to run words together, e.g. next week becomes neksweek connected speech it must take into account the way words are modified by the preceding and following words.It has been said (in 1994) that computers will need to be something like 1000 times faster before large vocabulary (a few thousand words), speaker-independent, connected speech voice recognition will be feasible. (1995-05-05)

speech recognition "application" (Or voice recognition) The identification of spoken words by a machine. The spoken words are digitised (turned into sequence of numbers) and matched against coded dictionaries in order to identify the words. Most systems must be "trained," requiring samples of all the actual words that will be spoken by the user of the system. The sample words are digitised, stored in the computer and used to match against future words. More sophisticated systems require voice samples, but not of every word. The system uses the voice samples in conjunction with dictionaries of larger vocabularies to match the incoming words. Yet other systems aim to be "speaker-independent", i.e. they will recognise words in their vocabulary from any speaker without training. Another variation is the degree with which systems can cope with connected speech. People tend to run words together, e.g. "next week" becomes "neksweek" (the "t" is dropped). For a voice recognition system to identify words in connected speech it must take into account the way words are modified by the preceding and following words. It has been said (in 1994) that computers will need to be something like 1000 times faster before large vocabulary (a few thousand words), speaker-independent, connected speech voice recognition will be feasible. (1995-05-05)

Speech Recognition Application Program Interface "programming" (SRAPI) {Novell, Inc.}'s high level {API} for {speech recognition} which will be rolled out with {WordPerfect} 7.0 and {Perfect Office} 7.0. SRAPI is in competition with {SAPI} from {Microsoft}, a high level API which currently addresses command and control (but not yet dictation). [Byte; March 1996; page 30; "Battle of the Dictaion APIs"]. (1996-03-12)

Speech Recognition Application Program Interface ::: (programming) (SRAPI) Novell, Inc.'s high level API for speech recognition which will be rolled out with WordPerfect 7.0 and Perfect Office 7.0. SRAPI is in competition with SAPI from Microsoft, a high level API which currently addresses command and control (but not yet dictation).[Byte; March 1996; page 30; Battle of the Dictaion APIs]. (1996-03-12)

speech synthesis The generation of an sound waveform of human speech from a textual or phonetic description. See also {speech recognition}. There are demonstrations which {say a number (http://cs.yale.edu/cgi-bin/saynumber.au)} or {say a phrase (http://wwwtios.cs.utwente.nl/say/form/)}.

speech synthesis ::: The generation of an sound waveform of human speech from a textual or phonetic description. See also speech recognition.There are demonstrations which say a phrase .

Spirituality Considering spirit and matter as contrasted aspects in the evolutionary process, as opposite poles in the kosmos, this word applied to the higher or causal aspect. The course of evolution, the monad begins as an unself-conscious god-spark and ends its evolutionary career in any one universe as a self-conscious god. The monads pass from spirit into matter, and then back again to spirit with the addition of evolved intellectual self-cognition or self-consciousness. So far as the rounds and races of our earth is concerned, the first two were characterized by direct but non-egoic spiritual qualities of consciousness, while in the third intellectuality and finally materiality began strongly to make their appearances, reaching the final evolutionary point for our planet in the fourth, when spirituality was nearly submerged by materiality. But these terms are relative, having varying meanings as applied to different planes and differing conditions of the rounds and races. Absolute spirituality or perfection in its very nature implies the loftiest type of spiritual and intellectual activity, with the relative quiescence of the enshrouding sheaths of consciousness. The distinction is to a certain degree that drawn between absolute thought or the All as opposed to the ratiocinative activity of mental action, which involves limitations and matters (SD 2:490).

spiritual ::: The word “spiritual” has at least four major usages: 1. “Spiritual” refers to the highest levels in any developmental line (e.g., transrational cognition, transpersonal self-identity, etc.). 2. “Spiritual” is a separate developmental line itself (e.g., Fowler’s stages of faith). 3. “Spiritual” refers to a state or peak experience (e.g., nature mysticism). 4. “Spiritual” means a particular attitude or orientation, like openness, wisdom, or compassion, which can be present at virtually any state or stage.

sprastavyāyatana. (P. photthabbāyatana; T. reg bya'i skye mched; C. chuchu; J. sokusho; K. ch'okch'o 觸處). In Sanskrit, "tactile sense-field," that is, tangible objects (SPRAstAVYA) as they occur in the list of twelve sense faculties or "bases of cognition" (ĀYATANA), which serve as the bases for the production of consciousness: viz., the six internal sense bases, or sense organs (eye, ear, nose, tongue, body, and mind) and the six external sense objects (forms, sounds, odors, tastes, tangible objects, and mental phenomena). In the case of tangible objects, the contact (SPARsA) between the tactile sense base and its corresponding tangible object leads to tactile consciousness (KĀYAVIJNĀNA).

SRAPI {Speech Recognition Application Program Interface}

Sri Aurobindo: "The quest of man for God, which becomes in the end the most ardent and enthralling of all his quests, begins with his first vague questionings of Nature and a sense of something unseen both in himself and her. Even if, as modern Science insists, religion started from animism, spirit-worship, demon-worship, and the deification of natural forces, these first forms only embody in primitive figures a veiled intuition in the subconscient, an obscure and ignorant feeling of hidden influences and incalculable forces, or a vague sense of being, will, intelligence in what seems to us inconscient, of the invisible behind the visible, of the secretly conscious spirit in things distributing itself in every working of energy. The obscurity and primitive inadequacy of the first perceptions do not detract from the value or the truth of this great quest of the human heart and mind, since all our seekings, — including Science itself, — must start from an obscure and ignorant perception of hidden realities and proceed to the more and more luminous vision of the Truth which at first comes to us masked, draped, veiled by the mists of the Ignorance. Anthropomorphism is an imaged recognition of the truth that man is what he is because God is what He is and that there is one soul and body of things, humanity even in its incompleteness the most complete manifestation yet achieved here and divinity the perfection of what in man is imperfect.” The Life Divine

Sri Aurobindo: "This truth of Karma has been always recognised in the East in one form or else in another; but to the Buddhists belongs the credit of having given to it the clearest and fullest universal enunciation and the most insistent importance. In the West too the idea has constantly recurred, but in external, in fragmentary glimpses, as the recognition of a pragmatic truth of experience, and mostly as an ordered ethical law or fatality set over against the self-will and strength of man: but it was clouded over by other ideas inconsistent with any reign of law, vague ideas of some superior caprice or of some divine jealousy, — that was a notion of the Greeks, — a blind Fate or inscrutable Necessity, Ananke, or, later, the mysterious ways of an arbitrary, though no doubt an all-wise Providence.” Essays in Philosophy and Yoga *Ananke"s.

Sri Aurobindo: “This truth of Karma has been always recognised in the East in one form or else in another; but to the Buddhists belongs the credit of having given to it the clearest and fullest universal enunciation and the most insistent importance. In the West too the idea has constantly recurred, but in external, in fragmentary glimpses, as the recognition of a pragmatic truth of experience, and mostly as an ordered ethical law or fatality set over against the self-will and strength of man: but it was clouded over by other ideas inconsistent with any reign of law, vague ideas of some superior caprice or of some divine jealousy,—that was a notion of the Greeks,—a blind Fate or inscrutable Necessity, Ananke, or, later, the mysterious ways of an arbitrary, though no doubt an all-wise Providence.” Essays in Philosophy and Yoga

srotrāyatana. (P. sotāyatana; T. rna ba'i skye mched; C. erchu; J. nisho; K. ich'o 耳處). In Sanskrit, "auditory sense-base," or "base of cognition"; the auditory sense base or ear sense organ (sROTRENDRIYA) as it occurs in the list of the twelve sense fields (ĀYATANA), which are called "bases of cognition" because each pair of sense-base and sense-object produces its respective sensory consciousness. In this case, the contact (SPARsA) between an auditory sensory object (sABDA) and the auditory sense base (srotrendriya) produces an auditory consciousness (sROTRAVIJNĀNA).

Stockholm Declaration ::: Five American Jewish leaders and Yassir Arafat met in Stockholm, Sweden and agreed on a four point statement on December 7, 1988. The four points included recognition by the PLO of Resolutions 242 and 338, recognition of Israel’s right to exist, renunciation of terrorism, and resolution of the refugee problem in accordance with law. This paved the way for the US to negotiate with the PLO.

Strictly speaking, absolute is a relative term. It is the philosophic One or cosmic originant, but not the mystic zero or infinitude. An absolute or a cosmic freed one is not That (infinity), for infinity has no attributes: it is neither absolute nor nonabsolute, conscious nor unconscious, because all attributes and qualities belong to manifested and therefore noninfinite beings and things (cf FSO 89-90). The boundless or infinite, in which exist innumerable absolutes, includes the cognizer, the cognized, and the cognition, and is both matter and spirit, subject and object; all egos and non-egos are included within it.

Strong_Artificial_Intelligence ::: (AI:) is a form of machine intelligence that is equal to human intelligence. Key characteristics of strong AI include the ability to reason, solve puzzles, make judgments, plan, learn and communicate. It should also have consciousness, objective thoughts, self-awareness, sentience, and sapience.  Strong AI is also called True Intelligence or Artificial General Intelligence (AGI).  BREAKING DOWN 'Strong AI'   Strong AI does not currently exist. Some experts think it may be developed by 2030 or 2045. Others more conservatively predict that it may be developed within the next century or that the development of Strong AI may not be possible at all. Some theorists argue that a machine with Strong AI should be able to go through the same development process as a human, starting with a childlike mind and developing an adult mind through learning. It should be able to interact with the world and learn from it, acquiring its own common sense and language. Another argument is that we will not know when we have developed strong AI (if it can indeed be developed) because there is no consensus on what constitutes intelligence.  While Weak AI merely simulates human cognition, Strong AI would actually have human cognition. With Strong AI, a single system could theoretically handle all the same problems that a single human could. While Weak AI can replace many low- and medium-skilled workers, Strong AI might be necessary to replace certain categories of highly skilled workers.

svasaMbhogakāya. (C. zi shouyong shen; J. jijuyushin; K. cha suyong sin 自受用身). In Sanskrit, "body intended for personal enjoyment," in contrast to the PARASAMBHOGAKĀYA, "body intended for others' enjoyment"; one of the four types of buddha bodies (BUDDHAKĀYA) discussed in the BUDDHABHuMIsĀSTRA (Fodijing lun), the MAHĀYĀNASAMGRAHA (She dasheng lun), and the CHENG WEISHI LUN (*VijNaptimātratāsiddhisāstra), along with the "self-nature body" (SVABHĀVAKĀYA or svābhāvikakāya), the "body intended for others' enjoyment" (parasaMbhogakāya), and the "transformation body" (NIRMĀnAKĀYA). This fourfold schema of buddha bodies derives from the better-known three bodies of a buddha (TRIKĀYA)-viz., dharma body (DHARMAKĀYA), reward body (SAMBHOGAKĀYA), and transformation body (nirmānakāya)-but distinguishes between these two different types of reward bodies. The svasaMbhogakāya derives from the countless virtues that originate from the accumulation of immeasurable merit and wisdom over a buddha's infinitely-long career; this body is a perfect, pure, eternal and omnipresent material body that enjoys the bliss of dharma (DHARMAPRĪTI) for oneself until the end of time. By contrast, the parasaMbhogakāya is a subtle virtuous body deriving from the cognition of equality (SAMATĀJNĀNA), which resides in a PURE LAND and displays supernatural powers in order to enhance the enjoyment of the dharma by bodhisattvas at all ten stages of the bodhisattva's career (BODHISATTVABHuMI).

svasaMvedana. (T. rang rig; C. zizheng/zijue; J. jisho/jikaku; K. chajŭng/chagak 自證/自覺). In Sanskrit, lit. "self-knowledge" or "self-awareness," also seen written as svasaMveda, svasaMvit, svasaMvitti. In Buddhist epistemology, svasaMvedana is that part of consciousness which, during a conscious act of seeing, hearing, thinking, and so on, apprehends not the external sensory object but the knowing consciousness itself. For example, when a visual consciousness (CAKsURVIJNĀNA) apprehends a blue color, there is a simultaneous svasaMvedana that apprehends the caksurvijNāna; it is directed at the consciousness, and explains not only how a person knows that he knows, but also how a person can later remember what he saw or heard, and so on. There is disagreement as to whether such a form of consciousness exists, with proponents (usually YOGĀCĀRA) arguing that there must be this consciousness of consciousness in order for there to be memory of past cognitions, and opponents (MADHYAMAKA) propounding a radical form of nonessentialism that explains memory as a mere manipulation of objects with no more than a language-based reality. Beside the basic use of the term svasaMvedana to explain the nature of consciousness and the mechanism of memory, the issue of the necessary existence of svasaMvedana was pressed by the Yogācāra school because of how they understood enlightenment (BODHI). They argued that the liberating vision taught by the Buddha consisted of a self-reflexive act that was utterly free of subject-object distortion (GRĀHYAGRĀHAKAVIKALPA). In ordinary persons, they argued, all conscious acts take place within a bifurcation of subject and object, with a sense of distance between the two, because of the residual impressions or latencies (VĀSANĀ) left by ignorance. Infinite numbers of earlier conscious acts have been informed by that particular deeply ingrained ignorance. These impressions are carried at the foundational level of consciousness (ĀLAYAVIJNĀNA). When they are finally removed by the process of BHĀVANĀ, knowledge (JNĀNA) purified of distortion emerges in a fundamental transformation (ĀsRAYAPARĀVṚTTI), thus knowing itself in a nondual vision. Such a vision presupposes self-knowledge. In tantric literature, svasaMvedana has a less technical sense of a profound and innate knowledge or awareness. See also RIG PA.

tangho. (堂號). In Korean, lit. "hall epithet"; a new cognomen given to an especially eminent monk, which is bestowed by his teacher some twenty to thirty years after his ordination, often in conjunction with transmitting the master's lineage to his pupil; this name subsequently serves as the monk's funerary name. The name is typically selected to reflect the designated monk's spiritual attainments and/or the specific practices with which he is identified. For example, the monk CH'oNGHo HYUJoNG (1520-1604) was given the hall epithet Ch'onghodang (Clear and Pure) in recognition of his enlightened understanding. The hall epithet of the monk HWANSoNG CHIAN (1664-1729), Hwansongdang (Calling [People] to Awake), refers to his efforts to disseminate the Buddhist teachings, while Nuram Sikhwal's (1725-1830) epithet Nuramdang (Reticent at the Hermitage) referred to the fact that he often meditated in seclusion deep in the mountains. The term originates from the designation of a person's dwelling and thus signifies the owner of a house. The term also is employed in both Confucian and secular contexts, but its usage in Buddhism seems to be unique to Korea, where it became customary to bestow such names from the late Koryo period onward. See also SIHO.

template theories: an account of pattern recognition; the proposal that we match incoming information with templates (miniature representations) of patterns stored in long-term memory.

The analysis of conscioisness proceeds in two principal directions: a distinction may be drawn between the act of consciousness and the content of consciousness and the two may even be considered as separable ingredients of consciousness, and consciousness is analyzed into its three principal functions: cognition, affection and conation. Locke, Reid and others restricted consciousness to the reflective apprehension of the mind of its own processes but this usage has been abandoned in favor of the wider definition indicated above and the term introspection is used to designate this special kind of consciousness. See Behaviorism. -- L.W.

The Divine in the beginning docs not impose himself — he asks for recognition, for acceptance. That is one reason why the mind must fall silent, not put tests, not make claims ; there must be room for the true intuition which recognises at once the true touch and accepts it.

The fixity of this theoretical structure is not to be interpreted as incompatible with the continuous movement of discovery. The function of philosophy as such, in any age, is that of attempting to effect the theoretical ordering of the available fund of knowledge. There is implicit in Spinoza's conception of this function the recognition of the two-fold character of the task of philosophy. The task, on the one hand is reflection upon the available fund of insight and ideas, upon all the fruits of reflection and inquiry, with the purpose of coherent ordering and expression of the fund. In this sense, 'philosophy' is that which can be displayed in the geometrical fashion. It is equally the task of philosophy, however, to prepare for this display and ordering. Paradoxically, philosophy must prepare for itself. Philosophy, in this function, is reflection upon the conditions of all inquiry, the discovery of the grounds of method, of the proper and indispensable assumptions of inquiry as such, and of the basic ideas within whose domain inquiry will move. If inquiry is to be undertaken at all, then mind must discover within itself, and disclose to itself, whatever authoritative guidance can be assured for the enterprise. The competence of the mind to know, the determination of the range of that competence, the rational criteria of truth, the necessities levelled to mind by the very reflections of mind -- these and related questions define the task of philosophy as propaedeutic both to philosophy itself and to science. In this recognition of the two-fold character of philosophy, and of its relation to science, Spinoza is re-stating the spirit of Descartes.

The Greek Skeptics and Pyrrhonists demonstrate that rigid logic leads to contradictory conclusions (antinomies), a fact which led them to doubt the efficacy of the mentality as a means of ascertaining truth. A strictly logical system may be found in pure mathematics, where we lay down axioms and postulates, which are to be treated as not open to question; and then proceed by rigid rules to the inevitable conclusion. But what is possible in an ideal science is not possible in an actual world of infinite variety and fluidity. Theosophy places the subject in a different light, because it recognizes the existence in man of powers of direct cognition by the awakened faculties of buddhi. Thus man has the means of a true deductive system; but even so, deduction must be considered together with induction, analogy, and other methods, as merely one of the various means by which we arrive at a knowledge of truth.

The Ineffable: *Sri Aurobindo: "It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Non-being, the Ineffable and the Unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence, — even to speak of them as sides is excessive, for they are in each other, their co-existence or one-existence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.” The Life Divine

The lower karanopadhi or cause bringing about reimbodiment is avidya (nescience). When a reimbodying entity through repeated reimbodiments in material spheres rises into self-conscious recognition of its own divine powers, it shakes off the disguises of maya and becomes a jivanmukta. As an entity grows more and more like its divine-spiritual counterpart, it is less subject to avidya. “It is, in a sense, the seeds of Kama-manas left in the fabric or being of the reincarnating entity, which act as the karana or reproducing cause, or instrumental cause, of such entity’s reincarnations on earth” (OG 78).

Theoretical Reason: (Kant. Ger. theoretische Vernunft) Reflective thought dealing with cognition, knowledge and science. Contrasted with practical reason (q.v.) which is concerned with moral and religious intuitions. See Kantianism. -- O.F.K.

  "The progress of Life involves the development and interlocking of an immense number of things that are in conflict with each other and seem often to be absolute oppositions and contraries. To find amid these oppositions some principle or standing-ground of unity, some workable lever of reconciliation which will make possible a larger and better development on a basis of harmony and not of conflict and struggle, must be increasingly the common aim of humanity in its active life-evolution, if it at all means to rise out of life"s more confused, painful and obscure movement, out of the compromises made by Nature with the ignorance of the Life-mind and the nescience of Matter. This can only be truly and satisfactorily done when the soul discovers itself in its highest and completest spiritual reality and effects a progressive upward transformation of its life-values into those of the spirit; for there they will all find their spiritual truth and in that truth their standing-ground of mutual recognition and reconciliation. The spiritual is the one truth of which all others are the veiled aspects, the brilliant disguises or the dark disfigurements, and in which they can find their own right form and true relation to each other.” *The Human Cycle, etc.

“The progress of Life involves the development and interlocking of an immense number of things that are in conflict with each other and seem often to be absolute oppositions and contraries. To find amid these oppositions some principle or standing-ground of unity, some workable lever of reconciliation which will make possible a larger and better development on a basis of harmony and not of conflict and struggle, must be increasingly the common aim of humanity in its active life-evolution, if it at all means to rise out of life’s more confused, painful and obscure movement, out of the compromises made by Nature with the ignorance of the Life-mind and the nescience of Matter. This can only be truly and satisfactorily done when the soul discovers itself in its highest and completest spiritual reality and effects a progressive upward transformation of its life-values into those of the spirit; for there they will all find their spiritual truth and in that truth their standing-ground of mutual recognition and reconciliation. The spiritual is the one truth of which all others are the veiled aspects, the brilliant disguises or the dark disfigurements, and in which they can find their own right form and true relation to each other.” The Human Cycle, etc.

There are three synonymous words in modern Persian often interchangeably used — Sufi, Aref, and Darvish — each with its own nuance. Sufi represents the most institutionalized Islamic mysticism, while Aref and Erfan (school of thought-cognition) conveys cognitive aspects of mystic teachings and are more philosophic; Dervish and Darvishi (state of being Dervish) conveys freedom from attachments to worldly possessions. Hafi (the most loved and best known of the mystic poets) often refers to Sufis as those who rigidly adhere more to religious teachings than cognitive aspects of truth. These differences occurred when the mystics, due to religious persecution, had to veil their ancient beliefs with religious teachings. This made their teachings appear ambiguous, as a result of which, some confused esoteric mysticism with esoteric religion.

The structural problem stated in terms of the antithesis between subjective and objective is rather too vague for the purposes of epistemology and a more precise analysis of the knowledge-situation and statement of the issues involved is required. The perceptual situation -- and this analysis may presumably be extended with appropriate modifications to memory, imagination and other modes of cognition -- consists of a subject (the self, or pure act of perceiving), the content (sense data) and the object (the physical thing perceived). In terms of this analysis, two issues may be formulated Are content and object identical (epistemological monism), or are they numerically distinct (epistemological dualism)? and Does the object exist independently of the knowing subject (epistemological idealism) or is it dependent upon the subject (epistemological realism)? (h) The problem of truth is perhaps the culmination of epistemological enquiry -- in any case it is the problem which brings the enquiry to the threshold of metaphysics. The traditional theories of the nature of truth are: the correspondence theory which conceives truth as a relation between an "idea" or a proposition and its object --the relation has commonly been regarded as one of resemblance but it need not be so considered (see Correspondence theory of truth); the Coherence theory which adopts as the criterion of truth, the logical consistency of a proposition with a wider system of propositions (see Coherence theory of truth), and the intrinsic theory which views truth as an intrinsic property of the true proposition. See Intrinsic theory of truth. --L-W. Bibliography:

Thích Nhất Hạnh. (釋一行) (1926-). Internationally renowned Vietnamese monk and one of the principal propounders of "Engaged Buddhism." He was born in southern Vietnam, the son of a government bureaucrat. Nhát Hạnh entered a Buddhist monastery as a novice in 1942, where he studied with a Vietnamese Zen master, and received full ordination as a monk in 1949. His interests in philosophy, literature, and foreign languages led him to leave the Buddhist seminary to study at Saigon University. While teaching in a secondary school, he served as editor of the periodical "Vietnamese Buddhism," the organ of the Association of All Buddhists in Vietnam. In 1961, he went to the United States to study at Princeton University, returning to South Vietnam in December 1963 after the overthrow of the government of the Catholic president Ngô Đình Diem, which had actively persecuted Buddhists. The persecutions had led to widespread public protests that are remembered in the West through photographs of the self-immolation of Buddhist monks. Nhát Hạnh worked to found the Unified Buddhist Church and the Institute of Higher Buddhist Studies, which later became Vạn Hạnh University. He devoted much of his time to the School of Youth for Social Service, which he founded and of which he was the director. The school's activities included sending teams of young people to the countryside to offer various forms of social assistance to the people. He also founded a new Buddhist sect (the Order of Interbeing), and helped establish a publishing house, all of which promoted what he called Engaged Buddhism. A collection of his pacifist poetry was banned by the governments of both North and South Vietnam. While engaging in nonviolent resistance to the Vietnam War, he also sought to aid its victims. In 1966, Nhát Hạnh promulgated a five-point peace plan while on an international lecture tour, during which he met with Dr. Martin Luther King Jr. (who would later nominate him for the Nobel Peace Prize) and Thomas Merton in the United States, addressed the House of Commons in Britain, and had an audience with Pope Paul VI in Rome. The book that resulted from his lecture tour, Vietnam: Lotus in a Sea of Fire, was banned by the South Vietnamese government. Fearing that he would be arrested or assassinated if he returned to Vietnam after the lecture tour, his supporters urged him to remain abroad and he has lived in exile ever since, residing primarily in France. He founded a center called Plum Village in southern France, whence he has sought to assist Vietnamese refugees and political prisoners and to teach Engaged Buddhism to large audiences in Europe and the Americas. A prolific writer, he has published scores of books on general, nonsectarian Buddhist teachings and practices, some of which have become bestsellers. He has made numerous trips abroad to teach and lead meditation retreats. In his teachings, Nhát Hạnh calls for a clear recognition and analysis of suffering, identifying its causes, and then working to relieve present suffering and prevent future suffering through nonviolent action. Such action in bringing peace can only truly succeed when the actor is at peace or, in his words, is "being peace."

This contrast is an exoteric rather than an esoteric one. It is a recognition of the fact that the religion of Gautama Buddha has separated into two general paths of action; but both the Hinayana and the Mahayana are recognized because known to possess each one its own particular value in training. The combination of the two is what one might call the esoteric path. The Hinayana is that portion of the esoteric path in which the mystic traveler takes the lower passional and elemental sides of himself into strict discipline and self-control, the while following certain simple rules of day-to-day procedure; whereas the Mahayana aspect includes rather the training of the spiritual, intellectual, and higher psychic parts of the human constitution, such as is brought about by a profound study of philosophy, of the truths of nature, the mystical side of religion, and the higher parts of kosmic philosophy — all these collected together around the heart of the Mahayana which is mystical study and aspiration.

Tiantai zong. (J. Tendaishu; K. Ch'ont'ae chong 天台宗). In Chinese, "Terrace of Heaven School"; one of the main schools of East Asian Buddhism; also sometimes called the "Lotus school" (C. Lianhua zong), because of its emphasis on the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"). "Terrace of Heaven" is a toponym for the school's headquarters on Mt. Tiantai in present-day Zhejiang province on China's eastern seaboard. Although the school retrospectively traces its origins back to Huiwen (fl. 550-577) and NANYUE HUISI (515-577), whom the school honors as its first and second patriarchs, respectively, the de facto founder was TIANTAI ZHIYI (538-597), who created the comprehensive system of Buddhist teachings and practices that we now call Tiantai. Zhiyi advocated the three truths or judgments (SANDI): (1) the truth of emptiness (kongdi), viz., all things are devoid of inherent existence and are empty in their essential nature; (2) the truth of being provisionally real (jiadi), viz., all things are products of a causal process that gives them a derived reality; and (3) the truth of the mean (zhongdi), viz., all things, in their absolute reality, are neither real nor unreal, but simply thus. Zhiyi described reality in terms of YINIAN SANQIAN (a single thought contains the TRICHILIOCOSM [TRISĀHASRAMAHĀSĀHASRALOKADHĀTU]), which posits that any given thought-moment perfectly encompasses the entirety of reality; at the same time, every phenomenon includes all other phenomena (XINGJU SHUO), viz., both the good and evil aspects of the ten constituents (DHĀTU) or the five sense organs (INDRIYA) and their respective objects and the three realms of existence (TRAIDHĀTUKA) are all contained in the original nature of all sentient beings. Based on this perspective on reality, Zhiyi made unique claims about the buddha-nature (FOXING) and contemplation (GUAN): he argued that not only buddhas but even sentient beings in such baleful existences as animals, hungry ghosts, and hell denizens, possess the capacity to achieve buddhahood; by the same token, buddhas also inherently possess all aspects of the unenlightened three realms of existence. The objects of contemplation, therefore, should be the myriad of phenomena, which are the source of defilement, not an underlying pure mind. Zhiyi's grand synthesis of Buddhist thought and practice is built around a graduated system of calmness and insight (jianzi ZHIGUAN; cf. sAMATHA and VIPAsYANĀ), which organized the plethora of Buddhist meditative techniques into a broad, overarching soteriological system. To Zhiyi is also attributed the Tiantai system of doctrinal classification (panjiao; see JIAOXIANG PANSHI) called WUSHI BAJIAO (five periods and eight teachings), which the Koryo Korean monk CH'EGWAN (d. 970) later elaborated in its definitive form in his CH'oNT'AE SAGYO ŬI (C. Tiantai sijiao yi). This system classifies all Buddhist teachings according to the five chronological periods, four types of content, and four modes of conversion. Zhiyi was succeeded by Guanding (561-632), who compiled his teacher's works, especially his three masterpieces, the FAHUA XUANYI, the FAHUA WENJU, and the MOHE ZHIGUAN. The Tiantai school declined during the Tang dynasty, overshadowed by the newer HUAYAN and CHAN schools. The ninth patriarch JINGXI ZHANRAN (711-782) was instrumental in rejuvenating the school; he asserted the superiority of the Tiantai school over the rival Huayan school by adapting Huayan concepts and terminologies into the tradition. Koryo monks such as Ch'egwan and Ŭit'ong (927-988) played major roles in the restoration of the school by helping to repatriate lost Tiantai texts back to China. During the Northern Song period, Wu'en (912-988), Yuanqing (d. 997), Zhiyuan (976-1022), and their disciples, who were later pejoratively called the SHANWAI (Off-Mountain) faction by their opponents, led the resurgence of the tradition by incorporating Huayan concepts in the school's thought and practice: they argued that since the true mind, which is pure in its essence, produces all phenomena in accord with conditions, practitioners should contemplate the true mind, rather than all phenomena. Believing this idea to be a threat to the tradition, SIMING ZHILI (960-1028) and his disciples, who called themselves SHANJIA (On-Mountain), criticized such a concept of pure mind as involving a principle of separateness, since it includes only the pure and excludes the impure, and led a campaign to expunge the Huayan elements that they felt were displacing authentic Tiantai doctrine. Although Renyue (992-1064) and Congyi (1042-1091), who were later branded as the "Later Off-Mountain Faction," criticized Zhili and accepted some of the Shanwai arguments, the Shanjia faction eventually prevailed and legitimized Zhili's positions. The orthodoxy of Zhili's position is demonstrated in the FOZU TONGJI ("Comprehensive History of the Buddhas and Patriarchs"), where the compiler Zhipan (1220-1275), himself a Tiantai monk, lists Zhili as the last patriarch in the dharma transmission going back to the Buddha. Tiantai theories and practices were extremely influential in the development of the thought and practice of the Chan and PURE LAND schools; this influence is especially noticeable in the white-lotus retreat societies (JIESHE; see also BAILIAN SHE) organized during the Song dynasty by such Tiantai monks as Zhili and Zunshi (964-1032) and in Koryo Korea (see infra). After the Song dynasty, the school declined again, and never recovered its previous popularity. ¶ Tiantai teachings and practices were transmitted to Korea during the Three Kingdoms period through such Korean monks as Hyon'gwang (fl. sixth century) and Yon'gwang (fl. sixth century), both of whom traveled to China and studied under Chinese Tiantai teachers. It was not until several centuries later, however, that a Korean analogue of the Chinese Tiantai school was established as an independent Buddhist school. The foundation of the Korean CH'oNT'AE CHONG is traditionally assumed to have occurred in 1097 through the efforts of the Koryo monk ŬICH'oN (1055-1101). Ŭich'on was originally a Hwaom monk, but he sought to use the Ch'ont'ae tradition in order to reconcile the age-old tension in Korean Buddhism between KYO (Doctrine) and SoN (Meditation). In the early thirteenth century, the Ch'ont'ae monk WoNMYO YOSE (1163-1245) organized the white lotus society (PAENGNYoN KYoLSA), which gained great popularity especially among the common people; following Yose, the school was led by Ch'on'in (1205-1248) and CH'oNCH'AEK (b. 1206). Although the Ch'ont'ae monk Chogu (d. 1395) was appointed as a state preceptor (K. kuksa; C. GUOSHI) in the early Choson period, the Ch'ont'ae school declined and eventually died out later in the Choson dynasty. The contemporary Ch'ont'ae chong is a modern Korean order established in 1966 that has no direct relationship to the school founded by Ŭich'on. ¶ In Japan, SAICHo (767-822) is credited with founding the Japanese TENDAISHu, which blends Tiantai and tantric Buddhist elements. After Saicho, such Tendai monks as ENNIN (793-864), ENCHIN (814-891), and ANNEN (b. 841) systematized Tendai doctrines and developed its unique forms, which are often called TAIMITSU (Tendai esoteric teachings). Since the early ninth century, when the court granted the Tendai school official recognition as an independent sect, Tendai became one of the major Buddhist schools in Japan and enjoyed royal and aristocratic patronage for several centuries. The Tendai school's headquarters on HIEIZAN became an important Japanese center of Buddhist learning: the founders of the so-called new Buddhist schools of the Kamakura era, such as HoNEN (1133-1212), SHINRAN (1173-1263), NICHIREN (1222-1282), and DoGEN KIGEN (1200-1253), all first studied on Mt. Hiei as Tendai monks. Although the Tendai school has lost popularity and patrons to the ZENSHu, PURE LAND, and NICHIRENSHu schools, it remains still today an active force on the Japanese Buddhist landscape.

toxicology ::: n. --> The science which treats of poisons, their effects, antidotes, and recognition; also, a discourse or treatise on the science.

Trade (brand) class="d-title" name – Refers to the distinctive and identifiable class="d-title" name that is used to identify a company or product and build up brand recognition. Many large companies; e.g. Nike, Ford, Coca Cola, etc. Often a trade class="d-title" name is protected by copyright law.

Traditionally given by the oracular phrase: "The science of being as such." To be distinguished from the study of being under some particular aspect; hence opposed to such sciences as are concerned with ens mobile, ens quantum, etc. The term, "science", is here used in its classic sense of "knowledge by causes", where "knowledge" is contrasted with "opinion" and the term cause has the full signification of the Greek aitia. The "causes" which are the objects of metaphysical cognition are said to be "first" in the natural order (first principles), as being founded in no higher or more complete generalizations available to the human intellect by means of its own natural powers.

Transcendental analytic: The first part of Kant's Logic; its function is "the dissection of the whole of our a priori knowledge into the elements of the pure cognition of the understanding," (Kritik d. reinen Vemunft, Part II, div. I, tr. M. Müller, 2nd ed., pp. 50-1), to be distinguished from (1) Transcendental Aesthetic, which studies the a priori forms of sensation, and (2) Transc. Dialectic, which attempts to criticize the illusory and falsifying arguments based on a priori principles. -- V.J.B.

Transcendental method: (In Kant) The analysis of the conditions (a priori forms of intuition, categories of the understanding, ideals of reason) that make possible human experience and knowledge. See Kantianism. Transcendental Object: (Kant, Ger. transzendentale Objekt) The pure rational 'x' which Kant defines as the general form of object or the object as such. It is not a particular concrete object, but the ideal objective correlate of pure consciousness as such. It is the object which the mind seeks to know in each empirical cognition. See Kantianism. -- O.F.K.

Tree Transformation Language ::: (functional language, rule-based language) (TXL) A hybrid functional language and rule-based language developed by J.R. Cordy rapidly prototyping new languages and language processors. It uses structural transformation based on term rewriting.TXL has been particularly successful in software engineering tasks such as design recovery, refactoring, and reengineering. Most recently it has been applied to artificial intelligence tasks such as recognition of hand-written mathematics, and to transformation of structured documents in XML.TXL takes as input an arbitrary context-free grammar in extended BNF-like notation, and a set of show-by-example transformation rules to be applied to inputs parsed using the grammar. TXL supports the notion of agile parsing, the ability to tailor the grammar to each particular task using grammar overrides.Current version: FreeTXL 10.3, as of 2003-10-26. .[TXL: A Rapid Prototyping System for Programming Language Dialects, J.R. Cordy, C.D.; Halpern and D. Promislow, Computer Languages, Vol. 16, No. 1, January 1991, pp 97-107][Source Transformation in Software Engineering using the TXL Transformation System, J.R. Cordy, T.R. Dean, A.J. Malton and K.A. Schneider, Journal of Information and Software Technology, Vol. 44, No. 13, October 2002, pp 827-837][Recognizing Mathematical Expressions Using Tree Transformation, R. Zanibbi, D. Blostein and J.R. Cordy, IEEE Transactions on Pattern Analysis & Machine Intelligence, Vol. 24, No. 11, November 2002, pp 1455-1467][Agile Parsing in TXL, T.R. Dean, J.R. Cordy, A.J. Malton and K.A. Schneider, Journal of Automated Software Engineering, Vol. 10, No. 4, October 2003, pp 311-336](2003-11-04)

Tree Transformation Language "functional programming" (TXL) A hybrid {functional language} and {rule-based language} developed by J.R. Cordy "cordy@cs.queensu.ca" et al of {Queen's University}, Canada in 1988. TXL is suitable for performing {source to source analysis} and transformation and for {rapid prototyping} of new languages and language processors. It uses {structural transformation} based on {term rewriting}. TXL has been particularly successful in {software engineering} tasks such as {design recovery}, {refactoring}, and {reengineering}. Most recently it has been applied to {artificial intelligence} tasks such as recognition of hand-written mathematics, and to transformation of {structured documents} in {XML}. TXL takes as input an arbitrary {context-free grammar} in {extended BNF}-like notation, and a set of {show-by-example} transformation rules to be applied to inputs {parsed} using the grammar. TXL supports the notion of {agile parsing}, the ability to tailor the grammar to each particular task using "grammar overrides". {TXL Home (http://txl.ca/)}. ["TXL: A Rapid Prototyping System for Programming Language Dialects", J.R. Cordy, C.D.; Halpern and D. Promislow, Computer Languages, Vol. 16, No. 1, January 1991, pp 97-107] ["Source Transformation in Software Engineering using the TXL Transformation System", J.R. Cordy, T.R. Dean, A.J. Malton and K.A. Schneider, Journal of Information and Software Technology, Vol. 44, No. 13, October 2002, pp 827-837] ["Recognizing Mathematical Expressions Using Tree Transformation", R. Zanibbi, D. Blostein and J.R. Cordy, IEEE Transactions on Pattern Analysis & Machine Intelligence, Vol. 24, No. 11, November 2002, pp 1455-1467] ["Agile Parsing in TXL", T.R. Dean, J.R. Cordy, A.J. Malton and K.A. Schneider, Journal of Automated Software Engineering, Vol. 10, No. 4, October 2003, pp 311-336] (2003-11-04)

Trika: An Indian philosophic system founded by Vasugupta in the 9th cent. A.D., having flourished among the Shaivites of Kashmir till the 14th cent., and now reviving. Its aim is the recognition of Shiva as one’s own inmost nature from which ensues progressive dissolution of manifoldness and reduction of the threefold reality of Shiva, sakti (q.v.), and soul to Oneness, thus reversing the “unfolding” of the universe through the 36 tattvas (q.v.).

Trika: An Indian philosophic system founded by Vasugupta in the 9th cent. A.D., having flourished among the Shivaites of Kashmir till the 14th cent., and now revising along with the Southern, Tamil, offshoot of the Shaiva-siddhanta. Its aim is the recognition of Shiva as one's own inmost nature (see pratyabhijna) from which ensues progressive dissolution of manifoldness and reduction of the threefold (trika) reality of Shiva, sakti (q.v.), and soul to Oneness, thus reversing the "unfolding" of the universe through the 36 tativas (q.v.). -- K.F.L.

twelve sense-fields/bases of cognition. (S. āyatana; T. skye mched; C. ru/chu/ruchu 入/處/入處)

two factor theory of emotion: is a social psychology theory that views emotion as having two components (factors): physiological arousal and cognition. According to the theory, "cognitions are used to interpret the meaning of physiological reactions to outside events."

type-ahead "operating system" The facility where the user can type more characters before the system has fully responded to those already typed. Type-ahead is common on most current systems. It allows the user to type without worrying that the computer may miss input because it is temporarily busy, e.g. reformating a page, checking spelling, or simply suffering from network latency. There is usually some limit to the amount of input the system can buffer, beyond which it __will__ lose input. [Equivalent term for {speech recognition}?] (2003-06-15)

type-ahead ::: (operating system) The facility where the user can type more characters before the system has fully responded to those already typed. Type-ahead is usually some limit to the amount of input the system can buffer, beyond which it _will_ lose input.[Equivalent term for speech recognition?](2003-06-15)

unconscious ::: 1. Not conscious; without awareness, sensation or cognition. 2. Not conscious or knowing within oneself; unaware, regardless, heedless. 3. Not attended by, or present to, consciousness; performed, employed, etc., without conscious action. 4. Not characterized by, or endowed with, the faculty or presence of consciousness. 5. Temporarily devoid of consciousness.

Unknowable In the procedures of human thought there always arrives a philosophical point beyond which the mind seems unable to penetrate, and this point is for that particular line of thought unknowable. Therefore, there must be as many unknowables as there are beyonds in the processes of human thinking, and hence it becomes highly inadvisable to reduce the term unknowable to one specific meaning. It has been applied to the one ultimate cause of our universe, the rootless root of all within that specific universe, since this unknowable confessedly cannot be an object of cognition by mind. However, it has been used by modern agnostics, in particular Herbert Spencer, to denote things which are not unknowable, but merely the noumenal which underlies the phenomenal, which limits the knowable world only to that which we can comprehend with our present physical faculties and the mental notions based on them. It is therefore but a convenient way of shelving all inquiries which seem to stand in the way of the formulation of a materialistic philosophy.

upalabdhi. (T. dmigs pa; C. suode; J. shotoku; K. sodŭk 所得). In Sanskrit, "observation" or "perception," i.e., "getting at" something, a common term for the cognition of an object. Upalabdhi is sometimes used in a pejorative sense to refer to the cognition of, or getting at, factors that do not exist in an object, notably, a perduring self. To be preferred to upalabdhi is cognition that that is "unascertainable" (ANUPALABDHI), viz., without any bifurcation between subject and object and thus freed from any kind of false dichotomization; this is the type of perception that occurs in enlightenment.

Upamana (Sanskrit) Upamāna [from upa according to, towards + the verbal root mā to measure] Comparison, resemblance, simile, analogy; in logic, recognition of likeness, comparison — the third of the four pramanas (modes of proof). Synonymous with upamiti.

Utpalavarnā. (P. Uppalavannā; T. Ut pa la'i mdog; C. Lianhuase; J. Rengeshiki; K. Yonhwasaek 蓮華色). One of two chief nun disciples of the Buddha, the first being KsEMĀ. According to Pāli accounts, where she is known as Uppalavannā, she was born into a banker's family in Sāvatthi (sRĀVASTĪ) and was renowned for her beauty. Her name, lit. "blue-lotus colored," refers to her skin complexion, which was dark like a blue lotus flower. Men of all ranks, royals and commoners, sought her hand in marriage. Her father, fearing to offend any of them, suggested to her that she renounce the world. Already inclined by nature to renunciation, Uppalavannā became a Buddhist nun. While sweeping an uposatha (S. UPOsADHA) assembly hall, she attained meditative absorption (P. JHĀNA; DHYĀNA) by concentrating on the light of a candle, and soon became an ARHAT possessed of the analytical attainments (P. patisambhidā; S. PRATISAMVID). Uppalavannā was renowned for her various supernatural powers born from her mastery of meditative absorption. The Buddha declared her to be chief among his nun disciples in supranormal powers (P. iddhi; S. ṚDDHI). After she had become a nun and an arhat, Uppalavannā was raped by her cousin Ānanda (not the Ānanda who was the Buddha's attendant), who had been enamored of her when she was a laywoman. Although he was swallowed by the earth for his heinous crime, the case raised the question within the monastic community as to whether arhats are capable of experiencing sensual pleasure and thus had sexual desire. The Buddha asserted categorically that arhats are immune to sensuality. Several verses of the THERĪGĀTHĀ are attributed to Uppalavannā. She and sĀRIPUTRA are also said to have been the first to greet the Buddha at SĀMKĀsYA when he descended on ladders from the TRĀYASTRIMsA heaven, where he had been instructing his mother, MĀYĀ; in order to make her way through the large crowd that had gathered, she disguised herself as a CAKRAVARTIN. Among the many crimes of the Buddha's evil cousin DEVADATTA was beating her to death after she chastised him for attempting to assassinate the Buddha; he thus committed the deed of immediate retribution (ĀNANTARYAKARMAN) of killing an arhat. The commentary to the Therīgāthā and the Sanskrit VINAYAVIBHAnGA provide differing accounts of how she became a nun. The first is briefer and has her come from Sāvatthi (S. sRĀVASTĪ); the latter is more extensive and has her come from TAKsAsILĀ (P. Taxila). In both accounts, she gives birth to two children by two different men and becomes separated from both children. Years later, she unknowingly marries her son, who then marries her daughter (whom Utpalavarnā also does not recognize) as his second wife, making Utpalavarnā husband to her son and co-wife to her daughter. In the Pāli account, her eventual recognition of this state of affairs is sufficient to cause her to renounce the world. In the Sanskrit account, she gives birth to a son by her first son and when she realizes this, she becomes a courtesan, who is hired to seduce MAHĀMAUDGALYĀYANA. She is unsuccessful, and his words convince her to renounce the world and become a nun.

Vaibhāsika. (T. Bye brag smra ba; C. Piposha shi; J. Bibashashi; K. Pibasa sa 毘婆沙師). In Sanskrit, "Followers of the Vibhāsā"; the ĀBHIDHARMIKAs associated with the SARVĀSTIVĀDA school of ABHIDHARMA, especially in KASHMIR-GANDHĀRA in northwestern India but even in BACTRIA. Because these masters considered their teachings to be elaborations of doctrines found in the Sarvāstivāda abhidharma treatise, the ABHIDHARMAMAHĀVIBHĀsĀ, they typically referred to themselves as the Vaibhāsika; hence, the Kashmiri strand of Sarvāstivāda may be called either Sarvāstivāda-Vaibhāsika, or, simply, Vaibhāsika. The root text of the Vaibhāsika school is the Abhidharmamahāvibhāsā (a.k.a. Mahāvibhāsā), a massive encyclopedic compendium of Sarvāstivāda doctrine. The Vaibhāsikas maintained that the Mahāvibhāsā was originally spoken by the Buddha himself, and that the various interlocutors-including divinities, sĀRIPUTRA, and others-who facilitate the work's catechistic structure were summoned by the Buddha for the sake of the text's composition. The Gandhāran response to this and other claims made by the Vaibhāsikas led to the formation of an offshoot that rejected the authority of this abhidharma literature. This offshoot called itself the SAUTRĀNTIKA, or "Those Who Adhere to the SuTRAs." The Vaibhāsika abhidharma system maintains the existence of seventy-five constituent factors (DHARMA). Seventy-two of these are conditioned (SAMSKṚTA) and three are unconditioned (ASAMSKṚTA). Like most other schools of Buddhism, the Vaibhāsikas affirmed the selflessness (ANĀTMAN) of persons and the momentary (KsAnIKA) nature of conditioned dharmas. However, they maintained that these factors have their own real existence that endures in past, present, and future modes. They believed these factors to be both real and eternal-a view for which they generated many elaborate justifications. They also believed external objects to be composed of minute particles, like atoms (PARAMĀnU). According to the Vaibhāsikas, consciousness (VIJNĀNA) or cognition has no form that is independent of its object; the Vaibhāsika model of the relationship between consciousness and its objects is therefore sometimes referred to as "direct realism" (see ĀKĀRA). VASUBANDHU's ABHIDHARMAKOsABHĀsYA is mainly concerned with abhidharma theory as it was explicated in the Vaibhāsika school; in comparison to the Mahāvibhāsā, however, the Abhidharmakosabhāsya presents a more systematic overview of Sarvāstivāda positions and, at various points in his expositions, Vasubandhu criticizes Sarvāstivāda doctrine from the standpoint of its more progressive Sautrāntika offshoot. This criticism elicited a spirited response from later Sarvāstivāda-Vaibhāsika scholars, such as SAMGHABHADRA in his *NYĀYĀNUSĀRA. The Vaibhāsika disappeared as an independent school sometime around the seventh or eighth centuries CE.

Veridicity: A property of certain perceptions, memories and other acts of cognition which, though not in the strictest sense true -- since truth is usually considered an exclusive property of propositions and judgments -- tend to form true propositions. Non-veridical cognitions including illusions and hallucinations though not in themselves false are deceptive and foster falsity and error. -- L.W.

vimoksamukha. (P. vimokkhamukha; T. rnam par thar pa'i sgo; C. jietuo men; J. gedatsumon; K. haet'al mun 解門). In Sanskrit, "gates to deliverance," or "doors of liberation"; three points of transition between the compounded (SAMSKṚTA) and uncompounded (ASAMSKṚTA) realms, which, when contemplated, lead to liberation (VIMOKsA) and NIRVĀnA: (1) emptiness (sUNYATĀ), (2) signlessness (ĀNIMITTA), and (3) wishlessness (APRAnIHITA). The three are widely interpreted. In mainstream Buddhist materials, emptiness (sunyatā) entails the recognition that all compounded (SAMSKṚTA) things of this world are devoid of any perduring self (ĀTMAN) and are thus unworthy objects of clinging. By acknowledging emptiness, the meditator is thus able to turn away from this world and instead advert toward nirvāna, which is uncompounded (ASAMSKṚTA). Signlessness (ānimitta) is a crucial stage in the process of sensory restraint (INDRIYASAMVARA): as the frequent refrain in the SuTRAs states, "In the seen, there is only the seen," and not the superimpositions created by the intrusion of ego (ĀTMAN) into the perceptual process. Signlessness is produced through insight into impermanence (ANITYA) and serves as the counteragent (PRATIPAKsA) to attachments to anything experienced through the senses; once the meditator has abandoned all such attachments to the senses, he is then able to advert toward nirvāna, which ipso facto has no sensory signs of its own by which it can be recognized. Wishlessness is produced through insight into suffering (DUḤKHA) and serves as the counteragent (PRATIPAKsA) to all the intentions (āsaya) and aspirations (PRAnIDHĀNA) one has toward any compounded dharma. As the Buddha's famous simile of the raft also suggests, the adept must finally abandon even the attachment to the compounded religious system that is Buddhism in order to experience nirvāna, the summum bonum of the religion. Once the meditator has abandoned all such aspirations, he will then be able to advert toward nirvāna, which ipso facto has nothing to do with anything that can be desired (VAIRĀGYA). ¶ In the ABHIDHARMAKOsABHĀsYA, the three are explained in terms of three types of concentration (SAMĀDHI) on the sixteen aspects of the FOUR NOBLE TRUTHS. The four aspects of the first truth, of suffering (DUḤKHASATYA), are impermanence, misery, emptiness, and selflessness. The four aspects of the second truth, origination (SAMUDAYASATYA), are cause, origination, strong production, and condition. The four aspects of the third truth, cessation (NIRODHASATYA), are cessation, pacification, exaltedness, and emergence. The four aspects of the fourth truth, path (MĀRGASATYA), are path, suitability, achievement, and deliverance. According to the Abhidharmakosabhāsya, the samādhi associated with signlessness observes the four aspects of cessation; the samādhi of emptiness observes emptiness and selflessness, two of the four aspects of suffering; and the samādhi of wishlessness observes the remaining ten aspects. ¶ In YOGĀCĀRA texts, such as the MAHĀYĀNASAMGRAHA, emptiness, wishlessness, and signlessness are related to the three natures (TRISVABHĀVA) of the imaginary (PARIKALPITA), the dependent (PARATANTRA), and the consummate (PARINIsPANNA), respectively. In the MAHĀYĀNASuTRĀLAMKĀRA, it is said that the samādhi of emptiness understands the selflessness of persons and phenomenal factors (DHARMA), the samādhi of wishlessness views the five aggregates (SKANDHA) as faulty, and the samādhi of signlessness views nirvāna as the pacification of the aggregates. Elsewhere in that text, the three are connected to the four seals (CATURMUDRĀ) that certify a doctrine as Buddhist. The statements "all compounded factors are impermanent" and "all contaminated things are suffering" are the cause of the samādhi of wishlessness. "All phenomena are devoid of a perduring self" is the cause of the samādhi of emptiness. "Nirvāna is peace" is the cause of the sāmadhi of signlessness. According to another interpretation, emptiness refers to the lack of a truly existent entity in phenomena, signlessness refers to the lack of a truly existent cause, and wishlessness refers to the lack of a truly existent effect.

viparyaya. ::: erroneous cognition; wrong knowledge; illusion; misapprehension; distraction of mind

vision-logic ::: The cognitive stage necessary to support integral consciousness. Typically subdivided into early, middle, and late vision-logic. Early vision-logic differentiates reality into relativistic systems, while middle and late vision-logic add up and integrate those perspectives into systems of systems. Vision-logic is often referred to as the first “postformal” stage of cognitive development since it is immediately beyond or “after” formal operational cognition. However, it is not yet “transrational,” but rather the limit of rational thought. Vision-logic is, in a sense, the bridge between the mental and the transmental.

visual agnosia: a general term for disorders which occur as a result of disruption of visual recognition.

voice recognition ::: speech recognition

voice recognition {speech recognition}

Weber&

“We may rely, if on nothing else, on the evolutionary urge and, if on no other greater hidden Power, on the manifest working and drift or intention in the World-Energy we call Nature to carry mankind at least as far as the necessary next step to be taken, a self-preserving next step: for the necessity is there, at least some general recognition of it has been achieved and of the thing to which it must eventually lead the idea has been born and the body of it is already calling for its creation.” The Human Cycle, etc.

White light is in the physical world resolvable into a spectrum or band of colors, and color is defined as a quality of visual perception depending on the wavelength of light. But according to theosophy we could see no color at all unless we had it in our mind from the first, and thus recognized the color outside because of its identity with what is within us. Still less could we resolve the continuous band into seven colors, as even infants can do. The physical stimuli merely evokes what is already in us, the latter recognizing what is objective outside us, causing a phenomenon of cognition to pass along the plane of the physical senses. This becomes more evident when we remember that color sense is relative, depending largely on contrast. Colors are light or sight in its septenary aspect; and color, sight, and light are used almost interchangeably in speaking of the evolution of the senses and their corresponding planes of prakriti.

word recognition threshold: is the minimum exposure of a word necessary to recognise and identify it. The threshold is set as the point at which the word can be correctly recognised 50 per cent of the time when presented.

world-energy ::: Sri Aurobindo: "We may rely, if on nothing else, on the evolutionary urge and, if on no other greater hidden Power, on the manifest working and drift or intention in the World-Energy we call Nature to carry mankind at least as far as the necessary next step to be taken, a self-preserving next step: for the necessity is there, at least some general recognition of it has been achieved and of the thing to which it must eventually lead the idea has been born and the body of it is already calling for its creation.” *The Human Cycle, etc.

yinke. (J. inka; K. in'ga 印可). In Chinese, lit. "seal of/in approval," "certification" and often seen in Western sources in its Japanese pronunciation inka; a seal of approval, certification, or transmission, which is given by masters in the various CHAN traditions across East Asia to practitioners who, in their estimation, have attained a satisfactory level of awakening or maturity of understanding to serve as public exponents of their lineage. Because these lineages are presumed to trace back to BODHIDHARMA, the founder of the Chan school, and ultimately to the person of the Buddha himself, the person who receives such certification is considered to be qualified to speak for the current generation of Chan adepts on behalf of the Chan patriarchs, masters, and even the Buddha, to accept and train students, and to give them certification in turn once their training is complete. The manner of certification differs within traditions. Certification often entails admission into the master's lineage; the conferral of such symbols of religious authority and memorial worship as robes, bowls, chowries (BINGFU), or portraits; and the right to serve in high ecclesiastical office in a sectarian monastery. In the modern ZEN traditions of Japan, certification is offered by a RoSHI, a teacher who has himself been previously certified. Especially in the Japanese traditions, receiving inka need not necessarily be testimony to the profundity of a person's enlightenment experience, but may simply be public recognition that a student has sufficient maturity and ability to serve as abbot or hold other high ecclesiastical office in the monasteries and temples of a specific sectarian lineage. In some cases, yinke is an abbreviation for yinke zhengming, or "certification via seal of approval." Certification is also known as yinding (seal of meditation), renke (acceptance and approval), and yinzheng (seal and certify). See also CHUANFA; FASI.

Yogācāra. (T. Rnal 'byor spyod pa; C. Yuqiexing pai; J. Yugagyoha; K. Yugahaeng p'a 瑜伽行派). In Sanskrit, "Practice of YOGA"; one of the two major MAHĀYĀNA philosophical schools (along with MADHYAMAKA) in India, known especially for its doctrines of "mind-only" (CITTAMĀTRA) or "representation-only" (VIJNAPTIMĀTRATĀ), the TRISVABHĀVA, and the ĀLAYAVIJNĀNA. In addition, much of the exposition of the structure of the Mahāyāna path (MĀRGA) and of the Mahāyāna ABHIDHARMA derives from this school. The texts of the school were widely influential in Tibet and East Asia. Although several of the terms associated with the school occur in such important Mahāyāna sutras as the DAsABHuMIKASuTRA, the LAnKĀVATĀRASuTRA, and especially the SAMDHINIRMOCANASuTRA, the exposition of the key doctrines was largely the work of two Indian scholastics of the fourth to fifth centuries CE, the half brothers ASAnGA and VASUBANDHU and their commentators, especially STHIRAMATI and DHARMAPĀLA. Asanga's major works include the central parts of the YOGĀCĀRABHuMI, the MAHĀYĀNASAMGRAHA, and the ABHIDHARMASAMUCCAYA. Vasubandhu's most famous Yogācāra works are the VIMsATIKĀ and the TRIMsIKĀ (his most famous work of all, the ABHIDHARMAKOsABHĀsYA, is said to have been composed prior to his conversion to the Mahāyāna). Among the "five books of MAITREYA" (see BYAMS CHOS SDE LNGA), three are particularly significant in Yogācāra: the MADHYĀNTAVIBHĀGA, the DHARMADHARMATĀVIBHĀGA, and the MAHĀYĀNASuTRĀLAMKĀRA. Important contributions to Yogācāra thought were also made by the logicians DIGNĀGA and DHARMAKĪRTI. Although Yogācāra and Madhyamaka engaged in polemics, in the latter phases of Buddhism in India, a synthesis of Yogācāra and Madhyamaka took place in the works of such authors as sĀNTARAKsITA and KAMALAsĪLA; Tibetan doxographers dubbed this synthesis YOGĀCĀRA-SVĀTANTRIKA-MADHYAMAKA. ¶ Yogācāra authors offered detailed presentations and analyses of virtually all of the important topics in Buddhist thought and practice, built upon an edifice deriving from meditative experience. The school is perhaps most famous for the doctrines of "mind-only" (cittamātra) and "representation-only" (vijNaptimātra), according to which the conception of the objects of experience as existing external to and independent of the consciousness perceiving them was regarded as the fundamental ignorance and the cause of suffering. Instead of the standard six consciousnesses (VIJNĀNA) posited by other Buddhist schools (the five sensory consciousnesses and the mental consciousness), some Yogācāra texts described eight forms of consciousness: these six, plus the seventh "afflicted mind" (KLIstAMANAS), which mistakenly generates the false notion of a perduing self (ĀTMAN), and the eighth foundational, or "storehouse," consciousness (ālayavijNāna). This foundational consciousness is the repository of seeds (BĪJA) or imprints (VĀSANĀ) produced by past actions (KARMAN) that fructify as experience, producing simultaneously consciousness and the objects of consciousness. The afflicted mind mistakenly regards the foundational consciousness as a permanent and independent self. The doctrine of the three natures (trisvabhāva), although variously interpreted, is also often explained in light of the doctrine of representation-only. The imaginary nature (PARIKALPITA) refers to misconceptions, such as the belief in self and in the existence of objects that exist apart from consciousness. The dependent nature (PARATANTRA) encompasses impermanent phenomena, which are products of causes and conditions. The consummate nature (PARINIsPANNA) is reality, classically defined as the absence of the imaginary nature in the dependent nature. By removing these latent predispositions from the ālayavijNāna and overcoming the mistaken bifurcation of experience between a perceiving subject and perceived objects (GRĀHYAGRĀHAKAVIKALPA), a transformation of consciousness (ĀsRAYAPARĀVṚTTI) occurs which turns the deluded mind of the sentient being into the enlightenment cognition of the buddhas (BUDDHAJNĀNA), with the ālayavijNāna being transformed into the mirrorlike wisdom (ĀDARsAJNĀNA). In the realm of soteriology, much of what would become the standard Mahāyāna elaboration of the five paths (PANCAMĀRGA) and the bodies (KĀYA, e.g., TRIKĀYA) of a buddha is found in works by Yogācāra authors, although there are important differences between Yogācāra and Madhyamaka on a number of key soteriological questions, including whether there is one vehicle (EKAYĀNA) or three final vehicles (TRIYĀNA), that is, whether all beings are destined for buddhahood, or whether some, such as the ARHATs of the mainstream Buddhist schools, are stuck in a soteriological dead end. ¶ Not all the scholastics regarded as Yogācāra exegetes adhered to all of the most famous doctrines of the school. The most common division of the school is into those who do and do not assert the existence of eight consciousnesses (and hence the ālayavijNāna). The former, who include Asanga and Vasubandhu, are called "followers of scripture" (āgamānusārin), and the latter, who include the famous logicians DIGNĀGA and DHARMAKĪRTI, are called "followers of reasoning" (nyāyānusārin). Yogācāra strands of Buddhism were extremely influential in the development of indigenous East Asian schools of Buddhism, including the mature schools of HUAYAN and even CHAN. For specifically East Asian analogues of Yogācāra, see FAXIANG ZONG, XIANG ZONG, DI LUN ZONG, and SHE LUN ZONG.

yogipratyaksa. (T. rnal 'byor mngon sum; C. dingguan zhi; J. jokanchi; K. chonggwan chi 定觀知). In Sanskrit, "yogic direct perception"; a specific variety of direct perception (PRATYAKsA) that is typically presumed to derive from meditative practice (BHĀVANĀ; YOGA). A direct intuition of the real obtained through meditative practice, this type of understanding was accepted as a valid means of knowledge by most of the traditional Indian religious schools. In Buddhism, the psychological analysis of the notion of yogipratyaksa and the related yogijNāna (yogic knowledge or cognition) was undertaken by DHARMAKĪRTI (c. 600-670) in his PRAMĀnAVĀRTTIKA and NYĀYABINDU, as well as by his commentators. Dharmakīrti's predecessor DIGNĀGA (c. 480-540) had posited that there were only two reliable sources of knowledge (PRAMĀnA): direct perception (PRATYAKsA) and logical inference (ANUMĀNA). Dharmakīrti, however, subdivided direct perception (pratyaksa) into four subtypes, viz., sensory cognition (indriyajNāna), mental discrimination (MANOVIJNĀNA), self-awareness (SVASAMVEDANA), and yogic cognition (yogijNāna). In Dharmakīrti's analysis, yogic cognition (yogijNāna) is a form of yogic perception (yogipratyaksa), because it fulfills the two conditions of perception (pratyaksa): (1) it is devoid of conceptual construction (KALPANĀ); and (2) it is a cognition that is "nonerroneous" (abhrānta), viz., real. The treatment of yogipratyaksa in the literature thus focuses on how yogipratyaksa fulfills these two conditions of perception. Yogic knowledge is devoid of conceptual construction (kalpanā), Dharmakīrti maintains, because it is nonconceptual (akalpa; NIRVIKALPA) and thus "vivid" or "distinct" (spasta). This type of perception is therefore able to perceive reality directly, without the intercession of mental images or concepts. Since yogic cognition is said to be devoid of conceptual construction, this raises the issue of its second condition, its lack of error. Why is meditatively induced perception true and reliable? How does a meditator's yogic perception differ from the hallucinations of the deranged, since both of them presume they have a vivid cognition of an object? The reason, Dharmakīrti maintains, is that the objects of yogic knowledge are "true" or "real" (bhuta; sadbhuta), whereas hallucinations are "false" or "unreal" objects (abhuta; asadbhuta). The only true objects of yogic knowledge offered by Dharmakīrti are the FOUR NOBLE TRUTHS: that is, the perception of these truths is true and reliable because they enable one to reach the goal of enlightenment, not because they involve a perception of an ultimate substance. In this sense, Dharmakīrti's understanding of yogijNāna is more focused on the direct realization of the soteriological import of the four noble truths than on extraordinary sensory ability. Therefore, yogic direct perception is qualitatively different from the various forms of clairvoyance that are the byproducts of deep states of concentration that may be achieved by both Buddhist and non-Buddhist practitioners. Yogipratyaksa is a form of insight (VIPAsYANĀ) posssessed only by noble persons (ĀRYAPUDGALA); and among the five paths it occurs only on the path of vision (DARsANAMĀRGA) and above. See also DARsANA.

yukti. (P. yutti; T. rigs pa; C. daoli; J. dori; K. tori 道理). In Sanskrit, "reasoning" or "argumentation"; the process of analytical reflection that results in correct understanding. The term often appears in conjunction with ĀGAMA (scripture), as criteria or tools deployed to verify a particular point of doctrinal correctness. Yukti is usually presumed to have two denotations in the literature, viz., "reasoning" and "rational principles," although sometimes it is difficult to differentiate between these two senses in a particular text. ¶ The MAHĀYĀNASuTRĀLAMKĀRA, for instance, refers to yukti as one of the four types of provisional establishment (prajNaptivyavasthāna), that is, provisional establishment of dharma (dharmaprajNaptivyavasthāna), truth (satyaprajNaptivyavasthāna), reasoning (yuktiprajNaptivyavasthāna), and vehicle (yānaprajNaptivyavasthāna). Yukti is itself subdivided into four types, that is, the yukti of reference (apeksāyukti), defined as systematic attention (YONIsOMANASKĀRA); efficacy (kāryakāranayukti), defined as right view together with its fruits (samyagdṛstiḥ phalānvitā); valid proof (upapattisādhanayukti), defined as analysis by means of correct cognition (pramānavicaya); and reality (DHARMATĀ-yukti), defined as the inconceivable (ACINTYA). ¶ In such texts as the YOGĀCĀRABHuMI, the SAMDHINIRMOCANASuTRA, and the ABHIDHARMASAMUCCAYA, the four types of yukti are described as tools or means for investigating Buddhist teachings and yukti thus carries the denotation of "rational principles" (see VYĀKHYĀYUKTI). In these scriptures, the principle of dependence (apeksāyukti) is defined as the principle of dependent origination (PRATĪTYASAMUTPĀDA); thus, in dependence on the seed, the shoot emerges. The principle of efficacy (kāryakāranayukti) is defined as the way in which particular causes are associated with specific effects; thus, visual consciousness affects vision but not hearing. The principle of valid proof (upapattisādhanayukti) is defined as the three types of valid knowledge (PRAMĀnA), that is, direct perception (PRATYAKsA), logical inference (ANUMĀNA), and scripture (āgama). The principle of reality (dharmatā-yukti) is defined as the generic properties and natures of dharmas, such as the property of water falling downward, or the sun rising in the east. The SaMdhinirmocanasutra's emphasis on the third yukti of valid proof ultimately led to a narrowing of the term to refer to the three types of valid knowledge (pramāna). After DIGNĀGA (c. 480-540), who accepted only two pramānas-that is, direct perception (pratyaksa) and logical inference (anumāna), but not scripture (āgama)-yukti is subsequently confined to only these two types of pramānas. In the ABHIDHARMAKOsABHĀsYA, Vasubandhu advocates that the wisdom obtained through reflection (CINTĀMAYĪPRAJNĀ), the second of the three modes of wisdom (prajNā) (along with the wisdom obtained through listening/learning [sRUTAMAYĪPRAJNĀ] and the wisdom obtained through meditative practice [BHĀVANĀMAYĪPRAJNĀ]) is produced from investigation by means of yukti (yuktinidhyānajā). Since Vasubandhu presents all three modes of wisdom as arising from meditative concentration (SAMĀDHI), yukti in this context seems to have been understood in relation to meditative practice, not purely intellectual reasoning. ¶ The Pāli equivalent yutti, which appears in the NETTIPPAKARAnA, is presented as one of the sixteen categories (hārā) of scriptural exposition, referring to (logical) fitness, right construction, or correctness of meaning.

Zend, Zand (Pahlavi) Zantay (Avestan) [from the verbal root zan cognition, knowledge cf Old Persian dan] Commentary, interpretation, explanation; in the Occident, Zend refers to a language in which the Avesta is written, but modern Parsi scholars and older Pahlavi books speak of the language and writing as Avesta. Blavatsky links Zend with Zensar or Senzar, the mystery-language of the initiates.

Zhabs drung Ngag dbang rnam rgyal. (Shapdrung Ngawang Namgyal) (1594-1651). A Tibetan Buddhist figure noted for unifying Bhutan as a Buddhist state. At a young age, Ngag dbang rnam rgyal was installed as the eighteenth successor to the throne of RWA LUNG monastery, seat of the 'BRUG PA BKA' BRGYUD sect of Tibetan Buddhism in central Tibet and its leaders, the 'BRUG CHEN INCARNATIONS. In 1616, at the age of twenty-three, he was forced to flee to Bhutan in a political dispute over his recognition as the reincarnation of the fourth 'Brug chen master, PADMA DKAR PO. Ngag dbang rnam rgyal initially gained control over the western region, with his forces eventually defeating his rivals and uniting the various regions into a single country under his leadership. He later successfully repelled an invasion of Bhutan by Tibetan forces mustered by the fifth DALAI LAMA. His title Zhabs drung (literally "at the feet") refers to his great stature as a Buddhist master. He is famed for establishing a religious and political system of monastic and administrative centers called rdzong (fortress), which are still in use today in Bhutan. Ngag dbang rnam rgyal is also considered the first master of a prominent Bhutanese incarnation lineage, the Zhabs drung incarnations.

Zhwa dmar incarnations. (Shamar). An influential incarnation (SPRUL SKU) lineage in the KARMA BKA' BRGYUD sect of Tibetan Buddhism, regarded as a human incarnation of AMITĀBHA. The first incarnation, Grags pa seng ge (Drakpa Senge, 1283-1349), was a disciple of the third KARMA PA, who offered him a red crown (zhwa dmar), from which the name of the line of incarnations derives. Subsequent Zhwa dmar embodiments had close relationships with the Karma pa line, in many cases alternately serving as GURU and pupil to the BKA' BRGYUD hierarch. Grags pa seng ge founded a seat at GNAS NANG monastery in central Tibet, later moved to YANGS PA CAN monastery under the direction of the fourth incarnation, Chos grags ye shes (Chodrak Yeshe, 1453-1524). Several Zhwa dmar incarnations spent considerable time in Nepal, including the sixth, Gar dbang Chos kyi dbang phug (Garwang Chokyi Wangchuk, 1584-1630), who composed a detailed description of his travels. The lineage was interrupted for nearly a century when the tenth incarnation, Chos grub rgya mtsho (Chodrup Gyatso, 1741-1791), was accused of forging a treasonous alliance with the Gorkha army during a Tibetan conflict with Nepal, during which BKRA SHIS LHUN PO monastery was sacked. The tenth Zhwa dmar died in prison, by either suicide or murder. The Tibetan government seized Yangs pa can monastery and converted it into a DGE LUGS monastery. It also banned recognition of new Zhwa dmar embodiments, a proscription that lasted more than a century. In the interim, several incarnations were found but never officially installed. The incarnation lineage includes:

Zoroaster, Zarathustra, Zarathushtra (Avestan) Zaradusht, Zartosht (Persian) [from Avestan zarat yellow or old + ushtra he who bears light, the intellect in the act of cognition] He who bears the ancient light; the great teacher and lawgiver of ancient Persia in the Avesta, founder of the Mazdean religion, preserved by the modern Parsis.



QUOTES [10 / 10 - 306 / 306]


KEYS (10k)

   4 Essential Integral
   2 Saint Thomas Aquinas
   1 Robert Kegan
   1 Max Scheler
   1 Alexander Schmemann
   1 Rudolf Steiner

NEW FULL DB (2.4M)

   5 Carl Jung
   5 Ayn Rand
   4 Eckhart Tolle
   4 Dean Koontz
   3 William Gibson
   3 Frans de Waal
   3 Donald A Norman
   3 Ambrose Bierce
   2 Timothy Keller
   2 The Mother
   2 T F Hodge
   2 Seneca the Younger
   2 Ryan Holiday
   2 Paulo Freire
   2 Osamu Dazai
   2 Marshall McLuhan
   2 Markus Zusak
   2 Mahatma Gandhi
   2 Johann Wolfgang von Goethe
   2 Immanuel Kant

1:The phenomenological philosopher, thirsting for the lived-experience of being, will above all seek to drink at the very sources in which the contents of the world reveal themselves. ~ Max Scheler, ' Phenomenology and the Theory of Cognition',
2:A man needs a supernatural light in order to penetrate further, so that he might have cognition of certain things that he is unable to have cognition of by the natural light ~ Saint Thomas Aquinas, (ST 2-2.8.1).,
3:The world is symbolical… In virtue of its being created by God; to be "symbolical" belongs thus to its ontology, the symbol being not only the way to perceive and understand reality, a means of cognition, but also of participation. ~ Alexander Schmemann, For the Life of the World,
4:We see that some things lacking cognition, namely, natural bodies, act for the sake of an end. This is apparent in that they always or very frequently act in the same way in order to bring about what is best, and from this it is clear that it is not by chance ~ Saint Thomas Aquinas, (ST 1.2.3).,
5:The student is told to set apart moments in his daily life in which to withdraw into himself, quietly and alone. He is not to occupy himself at such moments with the affairs of his own ego. This would result in the contrary of what is intended. He should rather let his experiences and the messages from the outer world re-echo within his own completely silent self. At such silent moments every flower, every animal, every action will unveil to him secrets undreamt of. And thus he will prepare himself to receive quite new impressions of the outer world through quite different eyes. The desire to enjoy impression after impression merely blunts the faculty of cognition; the latter, however, is nurtured and cultivated if the enjoyment once experienced is allowed to reveal its message. Thus the student must accustom himself not merely to let the enjoyment. ~ Rudolf Steiner,
6:0 Order - All developmental theories consider the infant to be "undifferentiated," the essence of which is the absence of any self-other boundary (interpersonally) or any subject-object boundary (intrapsychically), hence, stage 0 rather than stage 1. The infant is believed to consider all of the phenomena it experiences as extensions of itself. The infant is "all self" or "all subject" and "no object or other." Whether one speaks of infantile narcissism," "orality," being under the sway completely of "the pleasure principle" with no countervailing "reality principle," or being "all assimilative" with no countervailing "accommodation," all descriptions amount to the same picture of an objectless, incorporative embeddedness. Such an underlying psychologic gives rise not only to a specific kind of cognition (prerepresentational) but to a specific kind of emotion in which the emotional world lacks any distinction between inner and outer sources of pleasure and discomfort. To describe a state of complete undifferentiation, psychologists have had to rely on metaphors: Our language itself depends on the transcendence of this prerepresentational stage. The objects, symbols, signs, and referents of language organize the experienced world and presuppose the very categories that are not yet articulated at stage 0. Thus, Freud has described this period as the "oceanic stage," the self undifferentiated from the swelling sea. Jung suggested "uroboros," the snake that swallows its tail. ~ Robert Kegan,
7:middle vision logic or paradigmatic ::: (1:25) Cognition is described as middle-vision logic, or paradigmatic in that it is capable of co-ordinating the relations between systems of systems, unifying them into principled frameworks or paradigms. This is an operation on meta-systems and allows for the view described above, a view of human development itself. Self-sense at teal is called Autonomous or Strategist and is characterized by the emergent capacity to acknowledge and cope with inner conflicts in needs, ... and values. All of which are part of a multifacted and complex world. Teal sees our need for autonomy and autonomy itself as limited because emotional interdependence is inevitable. The contradictory aspects of self are weaved into an identity that is whole, integrated and commited to generating a fulfilling life.

Additionally, Teal allows individuals to link theory and practice, perceive dynamic systems interactions, recognize and strive for higher principles, understand the social construction of reality, handle paradox and complexity, create positive-sum games and seek feedback from others as a vital source for growth. Values embrace magnificence of existence, flexibility, spontaneioty, functionality, the integration of differences into interdependent systems and complimenting natural egalitarianism with natural ranking. Needs shift to self-actualization, and morality is in both terms of universal ethical principles and recognition of the developmental relativity of those universals. Teal is the first wave that is truly able to see the limitations of orange and green morality, it is able to uphold the paradox of universalism and relativism. Teal in its decision making process is able to see ... deep and surface features of morality and is able to take into consideration both those values when engaging in moral action. Currently Teal is quite rare, embraced by 2-5% of the north american and european population according to sociological research. ~ Essential Integral, L4.1-53, Middle Vision Logic,
8:formal-operational ::: The orange altitude emerged a few hundred years ago with the European Rennisance. Its modern, rational view grew in prominance through the Age of Enlightenment and came to its fullest expression during the Industrial Revolution.

Fueling this age of reason and science was the emergence of formal operational cognition, or the ability to operate on thoughts themselves. No longer limited to reflection on concrete objects, cognition moves from representations to abstractions and can now operate on a range of non-tangiable propositions that may not reflect the concrete world. This is the basis of scientific reasoning through hypothesis. Orange also brings multiplistic thinking, or the realization that there are several possible ways of approaching a situation, even though one is still considered most right. Self-sense at orange features two shifts, first to expert and then to achiever, these moves feature an increase in self-awareness and appreciation for multiple possibilities in a given situation. Recognition that one doesnt always live up to idealized social expectations is fueled by an awareness that begins to penetrate the inner world of subjectivity. This is the beginning of introspection. An objectifiable self-sense and the capacity to take a third person perspective. Needs shift from belonging to self-esteem. And values land on pragmatic utiliarian approaches to life that rely on ... and thinking to earn progress, prosperity and self-reliance. Morality at orange sees right defined by universal ethical principles. The emergence of formal operational thinking at orange enables a world-centric care for universal human rights and the right of each individual for autonomy and the pursuit of happiness. A desire for individual dignity and self-respect are also driving forces behind orange morality. A significant number of the founding fathers of the United States harbored orange values. ...

Faith at orange is called Individual Reflective and so far as identity and world-view are differentiated from others, and faith takes on an essence of critical thought. Demythologizing symbols into conceptual meanings. At orange we see the emergence of rational deism and secularism. ~ Essential Integral, 4.1-51, Formal Operational,
9:higher mind or late vision logic ::: Even more rare, found stably in less than 1% of the population and even more emergent is the turquoise altitude.

Cognition at Turquoise is called late vision-logic or cross-paradigmatic and features the ability to connect meta-systems or paradigms, with other meta-systems. This is the realm of coordinating principles. Which are unified systems of systems of abstraction to other principles. ... Aurobindo indian sage and philosopher offers a more first-person account of turquoise which he called higher-mind, a unitarian sense of being with a powerful multiple dynamism capable of formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming of all of which a spontaneous inherient knowledge.

Self-sense at turquoise is called Construct-aware and is the first stage of Cook-Greuter's extension of Loveigers work on ego-development. The Construct-aware stage sees individuals for the first time as exploring more and more complex thought-structures with awareness of the automatic nature of human map making and absurdities which unbridaled complexity and logical argumentation can lead. Individuals at this stage begin to see their ego as a central point of reference and therefore a limit to growth. They also struggle to balance unique self-expressions and their concurrent sense of importance, the imperical and intuitive knowledge that there is no fundamental subject-object separation and the budding awareness of self-identity as temporary which leads to a decreased ego-desire to create a stable self-identity. Turquoise individuals are keenly aware of the interplay between awareness, thought, action and effects. They seek personal and spiritual transformation and hold a complex matrix of self-identifications, the adequecy of which they increasingly call into question. Much of this already points to Turquoise values which embrace holistic and intuitive thinking and alignment to universal order in a conscious fashion.

Faith at Turquoise is called Universalising and can generate faith compositions in which conceptions of Ultimate Reality start to include all beings. Individuals at Turquoise faith dedicate themselves to transformation of present reality in the direction of transcendent actuality. Both of these are preludes to the coming of Third Tier. ~ Essential Integral, L4.1-54, Higher Mind,
10:meta-systemic operations ::: As the 1950's and 60s begin to roll around the last stage of first tier emerged as a cultural force. With the Green Altitude we see the emergence of Pluralistic, Multicultural, Post-Modern world-views.

Cognition is starting to move beyond formal-operations into the realm of co-ordinating systems of abstractions, in what is called Meta-systemic Cognition. While formal-operations acted upon the classes and relations between members of classes. Meta-systemic operations start at the level of relating systems to systems. The focus of these investigations is placed upon comparing, contrasting, transforming and synthesizing entire systems, rather than components of one system. This emergent faculty allows self-sense to focus around a heightened sense of individuality and an increased ability for emotional resonance. The recognition of individual differences, the ability to tolerate paradox and contradiction, and greater conceptual complexity all provide for an understanding of conflict as being both internally and externally caused. Context plays a major role in the creation of truth and individual perspective. With each being context dependent and open to subjective interpretation, meaning each perspective and truth are rendered relative and are not able to be judged as better or more true than any other. This fuels a value set that centers on softness over cold rationality. Sensitivity and preference over objectivity.

Along with a focus on community harmony and equality which drives the valuing of sensitivity to others, reconcilation, consensus, dialogue, relationship, human development, bonding, and a seeking of a peace with the inner-self. Moral decisions are based on rights, values, or principles that are agreeable to all individuals composing a society based on fair and beneficial practices. All of this leads to the Equality movements and multiculturalism. And to the extreme form of relativitism which we saw earlier as context dependant nature of all truth including objective facts.

Faith at the green altitude is called Conjunctive, and allows the self to integrate what was unrecognized by the previous stages self-certainty and cognitive and affective adaptation to reality. New features at this level of faith include the unification of symbolic power with conceptual meaning, an awareness of ones social unconscious, a reworking of ones past, and an opening to ones deeper self. ~ Essential Integral, 4.1-52, Meta-systemic Operations,

*** WISDOM TROVE ***

1:A mystic is a man who treats his feelings as tools of cognition. ~ ayn-rand, @wisdomtrove
2:if we can control the environment in which rapid cognition takes place, then we can control rapid cognition ~ malcolm-gladwell, @wisdomtrove
3:When you go beyond awareness, there is a state of non-duality, in which there is no cognition, only pure being, which may be as well called non-being. ~ sri-nisargadatta-maharaj, @wisdomtrove
4:Rather, Spirit, and enlightement, has to be something that you are fully aware of right now. Something you are already looking at right now... We are all already looking directly at Spirit, we just don't recognize it. We have all the necessary cognition, but not the recognition. ~ ken-wilber, @wisdomtrove
5:The evident character of this defective cognition of which mathematics is proud, and on which it plumes itself before philosophy, rests solely on the poverty of its purpose and the defectiveness of its stuff, and is therefore of a kind that philosophy must spurn ~ georg-wilhelm-friedrich-hegel, @wisdomtrove
6:I'm not a person in your sense of the word, though I may appear a person to you. I am that infinite ocean of consciousness in which all happens. I am also beyond all existence and cognition, pure bliss of being. There is nothing I feel separate from; hence I am all. No thing is me, so I am nothing. ~ sri-nisargadatta-maharaj, @wisdomtrove
7:Just as man's physical existence was liberated when he grasped that &
8:Faith is the commitment of one's consciousness to beliefs for which one has no sensory evidence or rational proof. When man rejects reason as his standard of judgement, only one alternative standard remains to him: his feelings. A mystic is a man who treats his feelings as tools of cognition. Faith is the equation of feelings with knowledge ~ nathaniel-branden, @wisdomtrove
9:There are two principles on which all men of intellectual integrity and good will can agree, as a &
10:There is the body and there is the Self. Between them is the mind, in which the Self is reflected as &
11:T hat wisdom (which all men by their very nature desire to know and consequently seek after with such great affection of mind) is known in no other way than that it is higher than all knowledge and utterly unknowable and unspeakable in all language. It is unintelligible to all understanding, immeasurable by all measure, improportionable by every proportion, incomparable by all comparison, infigurable by all figuration, unformable by all. formation, ... imimaginable by all imagination, ... inapprehensible in all apprehension and unaffirmable in all affirmation, undeniable in all negation, indoubtable in ail doubt, inopinionable in all opinion; and because in all speech it is inexpressible, there can be no limit to the means of expressing it, being incognitable in all cognition… ~ nicholas-of-cusa, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:distributed cognition ~ David Allen,
2:Cognition begins with sensation. ~ Richard Tarnas,
3:Cognition reigns but does not rule. ~ Paul Val ry,
4:Logic was to cognition as geometry was to landscape ~ Kim Stanley,
5:the artist plays freely on his faculty of cognition. ~ Jostein Gaarder,
6:Mindfulness has never met a cognition it didn't like. ~ Daniel J Siegel,
7:Logic was to cognition as geometry was to landscape ~ Kim Stanley Robinson,
8:A mystic is a man who treats his feelings as tools of cognition. ~ Ayn Rand,
9:What counts in evangelism is not cognition, but recognition. Can ~ Leonard Sweet,
10:Authentic faith is lived wisdom, exact cognition, direct experience. ~ Samael Aun Weor,
11:Cognition attempts to make sense of the world: emotion assigns value. ~ Donald A Norman,
12:The limits of our language do not define the limits of our cognition. ~ Elliot W Eisner,
13:Cognition attempts to make sense of the world: emotion assigns value. It ~ Donald A Norman,
14:cognition is embodied; you think with your body, not only with your brain. ~ Daniel Kahneman,
15:The principles of morality are a product not of feeling, but of cognition. ~ Leonard Peikoff,
16:A species's cognition is generally as good as what it needs for its survival. ~ Frans de Waal,
17:Intelligence is that aspect of human cognition that we haven't managed to emulate yet. ~ Rob Lowe,
18:Emotions are not tools of cognition. They tell you nothing about the nature of reality. ~ Ayn Rand,
19:Liberating education consists in acts of cognition, not transferals of information. ~ Paulo Freire,
20:Liberating education consists in acts of cognition, not transferrals of information ~ Paulo Freire,
21:Cognition modifies the knower so as to adapt him harmoniously to his acquired knowledge. ~ Ludwik Fleck,
22:Forgetting your mistakes is a terrible error if you are trying to improve your cognition. ~ Charlie Munger,
23:Myth is the natural and indispensable intermediate stage between unconscious and conscious cognition. ~ Carl Jung,
24:We are not talking about a new cognition in relation to abstract art, rather a new area of cognition. ~ Asger Jorn,
25:Cognition requires going beyond the information given, to make bets and therefore to risk errors. ~ Gerd Gigerenzer,
26:Let alone, without the help of or hot cognition, cold cognition is simply paralyzed by choice. ~ Edward Slingerland,
27:all human cognition begins with intuitions, proceeds from thence to conceptions, and ends with ideas. ~ Immanuel Kant,
28:Emotions infuse everything with meaning and are the main inspiration of cognition, also in our lives. ~ Frans de Waal,
29:human cognition veered away from that of other primates when our ancestors developed shared intentionality ~ Jonathan Haidt,
30:I’m going to mark your cognition level at fifty-five percent.” “Fuck you.” “Let’s make that sixty percent.”) ~ Martha Wells,
31:In reality, infinity is merely the distance to the heart of a stranger. Eternity is the moment of cognition. ~ Yehudi Menuhin,
32:Cognition and emotion are tightly intertwined, which means that the designers must design with both in mind. ~ Donald A Norman,
33:if we can control the environment in which rapid cognition takes place, then we can control rapid cognition ~ Malcolm Gladwell,
34:There is nothing more shocking than to see assertion and approval dashing ahead of cognition and perception. ~ Marcus Tullius Cicero,
35:The center common to conscious action through the will and to conscious knowledge through cognition is, however, the ego. ~ Erich Neumann,
36:I think, best-case scenario: we effectively merge with AI, where AI serves as a tertiary cognition layer. ~ Elon Musk, Human Civilization and AI,
37:Three key humanist virtues are courage, cognition, and caring - not dependence, ignorance, or insensitivity to the needs of others. ~ Paul Kurtz,
38:When the mind experiences a power surge of stress and bullshit, it switches off, just shuts your cognition down and you blank out. ~ Paul Beatty,
39:As cognitive scientists have emphasized in recent years, cognition is embodied; you think with your body, not only with your brain. ~ Daniel Kahneman,
40:In any case, the fewer boundaries that exist hindering free movement between all forms of articulate human cognition, the better. ~ Brian Ferneyhough,
41:I read passionately with a need to know and see the act of reading as an act of cognition and not simply a means of passing time. ~ Alexander Theroux,
42:If, in a democracy, the cognition of the majority is not much better than the cognition of the sheep, democracy will surely fail. ~ Mehmet Murat ildan,
43:Apparently, the isomorphisms of laws rest in our cognition on the one hand, and in reality on the other. ~ Ludwig von Bertalanffy, General System Theory,
44:We have discovered that exercise is strongly correlated with increased brain mass, better cognition, mood regulation, and new cell growth. ~ Eric Jensen,
45:Cognition is the mental transformation of sensory input into knowledge about the environment and the flexible application of this knowledge. ~ Frans de Waal,
46:from the lifespan psychol- ogy of cognition and personality (e.g., Alexander & Langer, 1990; P. Baltes, 1987, 1997; P. Baltes et al., 1999). ~ Anonymous,
47:Cognition is not fighting, but once someone knows a lot, he will have much to fight for, so much that he will be called a relativist because of it. ~ Karel Capek,
48:Nessuna cosa si può amare nè odiare, se
prima no si ha cognition di quella.
(No thing you can love or hate, if you don't know it before.) ~ Leonardo da Vinci,
49:How good people's decisions are under the fast-moving, high-stress conditions of rapid cognition is a function of training and rules and rehearsal. ~ Malcolm Gladwell,
50:In the infinite black space of ignorance, it is as if stands as the basic operation of cognition, the mark perhaps of consciousness itself. Human ~ Kim Stanley Robinson,
51:This incessant interplay between cognition and feelings, which is to say between cortical and subcortical modules, produces what we call consciousness. ~ Michael S Gazzaniga,
52:allowing people to operate without having to explain themselves constantly turns out to be like the rule of agreement in improv. It enables rapid cognition. ~ Malcolm Gladwell,
53:Sometimes you are able to keep moving because you are not really yourself anymore. Your entire brain can shrink to one pinhead of cognition, one star in a night. ~ Karen Russell,
54:But if dogs have more capacity for social cognition than we previously thought, then we must reevaluate where they belong on the spectrum of animal consciousness. ~ Gregory Berns,
55:[Schelling] viewed art as an organ of metaphysical cognition. The vehicle through which the mysteries of the highest transcendental truths are revealed to mankind. ~ Joseph Frank,
56:Once it is recognized that productive thinking in any area of cognition is perceptual thinking, the central function of art in general education will become evident. ~ Rudolf Arnheim,
57:Forgetting your mistakes is a terrible error if you’re trying to improve your cognition. Reality doesn’t remind you. Why not celebrate stupidities in both categories? ~ Charles T Munger,
58:Leadership is about being more than knowing; about emotion more than cognition; about spirit more than matter. I couldn’t teach greatness in a traditional classroom style. ~ Fred Kofman,
59:Relativism is neither a method of fighting, nor a method of creating, for both of these are uncompromising and at times even ruthless; rather, it is a method of cognition. ~ Karel Capek,
60:Ironically, the study of animal cognition not only raises the esteem in which we hold other species, but also teaches us not to overestimate our own mental complexity. We ~ Frans de Waal,
61:Afflictive passion and the veil upon cognition— The cure for their obscurity is emptiness. How then shall they not meditate on this Who wish for swift attainment of omniscience? ~ ntideva,
62:When you go beyond awareness, there is a state of nonduality, in which there is no cognition, only pure being. In the state of nonduality, all separation ceases. ~ Sri Nisargadatta Maharaj,
63:...he was trapped in the electrochemical web of cognition, wherein curiosity leads into temptation, temptation leads into fear, and fear is considered an impulse to be mastered. ~ Laird Barron,
64:We do not have an ideal world, such as we would like, where morality is easy because cognition is easy. Where one can do right with no effort because he can detect the obvious. ~ Philip K Dick,
65:We do not have the ideal world, such as we would like, where morality is easy because cognition is easy. Where one can do right with no effort because he can detect the obvious. ~ Philip K Dick,
66:The arts make vivid the fact that words do not, in their literal form or number, exhaust what we can know. The limits of our language do not define the limits of our cognition. ~ Elliot W Eisner,
67:You know, whether it be humans or animals. So even humans - before we can speak or we can understand a baby's cognition - they're already showing us signs that they want choice. ~ Sheena Iyengar,
68:1. Introduce yourself and the big idea: 5 minutes. 2. Explain the budget and secret sauce: 10 minutes. 3. Offer the deal: 2 minutes. 4. Stack frames for a hot cognition: 3 minutes. Phase ~ Oren Klaff,
69:It turns out that all the “magic” of cognition depends, just as life itself does, on cycles within cycles of recurrent, “re-entrant,” reflexive information-transformation processes ~ Daniel C Dennett,
70:Our results support a theory of self-domestication based on dogs’ superior social cognition and their ability to reciprocate in human relationships. Moreover, these interspecies social ~ Gregory Berns,
71:Psychologists and neuroscientists have coined the phrase, “embodied cognition.” When your brain directs your body to do something, your body, in a sense, directs your brain to feel something. ~ Bill Nye,
72:Our minds influence the key activity of the brain, which then influences everything; perception, cognition, thoughts and feelings, personal relationships; they’re all a projection of you. ~ Deepak Chopra,
73:If you’re so forgetful that you’re incapable of remembering that a co-worker isn’t pregnant on three separate occasions in as many months, I worry about your memory and cognition skills. ~ Mallory Ortberg,
74:The recent medical controversy over whether vaccinations cause autism reveals a habit of human cognition — thinking anecdotally comes naturally, whereas thinking scientifically does not. ~ Michael Shermer,
75:Proof of social cognition means that dogs aren’t just Pavlovian learning machines. It means that dogs are sentient beings, and this has startling consequences for the dog-human relationship. ~ Gregory Berns,
76:what else is cognition but information processing? Cognition is the mental transformation of sensory input into knowledge about the environment and the flexible application of this knowledge. ~ Frans de Waal,
77:A new field of science was emerging: mathematical cognition, or the scientific inquiry into how the human brain gives rise to mathematics... the transition from mathematics to neuropsychology. ~ Stanislas Dehaene,
78:If you think of yourself as a sleeping city for example… what? You can sit quiet and hear the processes going on, going about their business; volition, desire, will, cognition, passion, conation. ~ Lawrence Durrell,
79:But though cognition is not an element of mental action, nor even in any real sense of the word an aspect of it, the distinction of cognition and conation has if properly defined a definite value. ~ Samuel Alexander,
80:The happy life does not mean loving what we possess, but possessing what we love." Possession of the beloved, St. Thomas holds, takes place in an act of cognition, in seeing, in intuition, in contemplation. ~ Josef Pieper,
81:Many humanists have argued that happiness involves a combination of hedonism and creative moral development; that an exuberant life fuses excellence and enjoyment, meaning and enrichment, emotion and cognition. ~ Paul Kurtz,
82:the Pentagon is hosting a $3.5 million, international competition that will pit robot against robot in an obstacle course designed to test their physical prowess, agility, and even their awareness and cognition. ~ Anonymous,
83:found that scientists think about problems in much the same way artists do. Scientists and artists proved less similar in personality than in cognition, but both groups were similarly different from businessmen. ~ Richard Rhodes,
84:Our minds influence the key activity of the brain, which then influences everything; perception, cognition, thoughts and feelings, personal relationships, they’re all a projection of you.” ~ ~ Deepak Chopra #spirituality #Deepak,
85:“Our minds influence the key activity of the brain, which then influences everything; perception, cognition, thoughts and feelings, personal relationships, they’re all a projection of you.” ~ ~ Deepak Chopra #spirituality #Deepak,
86:Hegel believed that the basis of human cognition changed from one generation to the next. There were therefore no 'eternal truths', no timeless reason. The only fixed point philosophy can hold on to is history itself. ~ Jostein Gaarder,
87:Cognition is ... not an individual process of any theoretical "particular conciousness." Rather it is the result of a social activity, since the existing stock of knowledge exceeds the range available to any one individual. ~ Ludwik Fleck,
88:Human reason, in one sphere of its cognition, is called upon to consider questions, which it cannot decline, as they are presented by its own nature, but which it cannot answer, as they transcend every faculty of the mind. ~ Immanuel Kant,
89:Faith is the commitment of one's consciousness to beliefs for which one has no sensory evidence or rational proof. A mystic is a man who treats his feelings as tools of cognition. Faith is the equation of feeling with knowledge. ~ Ayn Rand,
90:If economics wants to understand the new economy, it not only has to understand increasing returns and the dynamics of instability. It also has to look at cognition itself, something we have never done before in economics. ~ W Brian Arthur,
91:[Philosophers] do not want to learn that humanity has come to be, that even the faculty of cognition has also come to be, while some of them even allow themselves to spin the whole world out of this cognitive faculty. ~ Friedrich Nietzsche,
92:The factor Hegel excludes is the mystery of a history that wends its way into the future without our knowing its end. History as a whole is essentially not an object of cognition; the meaning of the whole is not discernible. ~ Eric Voegelin,
93:In the universal stillness of nature and the calmness of the senses the immortal spirit’s hidden faculty of cognition speaks an ineffable language and provides undeveloped concepts that can certainly be felt but not described. ~ Immanuel Kant,
94:The psychoanalytic liberation of memory explodes the rationality of the repressed individual. As cognition gives way to re-cognition, the forbidden images and impulses of childhood begin to tell the truth that reason denies. ~ Herbert Marcuse,
95:If our Fall was our re-cognition, our re-knowing of the good as evil, then our Reconciliation is our re-cognition in Christ - our re-knowing in the risen humanity of the Word - of evil as the good he has made it once more. ~ Robert Farrar Capon,
96:Intelligent machines will continue that mechanization process, taking over the more menial aspects of cognition and elevating our mental lives towards creativity, curiosity, beauty, and joy. These are what truly makes us human. ~ Garry Kasparov,
97:It is no coincidence that the greatest changes and innovations in human physiology, cognition, sociality, communication, technology and culture (dwarfing any of today’s inventions and developments) occurred during the Pleistocene. ~ Daniel L Everett,
98:It is true, she speaks but few words; but the few words she docs speak are genuine hieroglyphs of the inner world of Love and of the higher cognition of the intellectual life revealed in the intuition of the Eternal beyond the grave. ~ E T A Hoffmann,
99:Embodied cognition is the science linked with the ancient science of mantra-tantra-yantra systems. It deals with body-mind and ego simultaneously as an integrated system. It encompasses biological, psychological and cultural context together. ~ Amit Ray,
100:Word. A verb. Harmony of speech. A crystal termite nest of meanings. Inhuman beauty. Infinite cognition. Page after page, and the book does not end, the most fascinating book, is it possible that Sasha would not know what happens next? ~ Marina Dyachenko,
101:No doubt one of the reasons human cognition is so powerful is because we have language in our brains, which exponentially increases the ability to categorize information, to chunk. A whole culture, for instance, can be implied by a name. ~ Joseph E LeDoux,
102:What helps with aging is serious cognition - thinking and understanding. You have to truly grasp that everybody ages. Everybody dies. There is no turning back the clock. So the question in life becomes: What are you going to do while you're here? ~ Goldie,
103:Lift the demands of time pressure, though, and some of the true power of human cognition becomes evident. Given the opportunity, we often behave in a decidedly off-line way: stepping back, observing, assessing, planning, and only then taking action. It ~ Anonymous,
104:Moderate, transient stress (i.e., the good, stimulatory stress) promotes hippocampal LTP, while prolonged stress disrupts it and promotes LTD—one reason why cognition tanks at such times. This is the inverted-U concept of stress writ synaptic.4 ~ Robert M Sapolsky,
105:Emotional illiteracy has much of its rooting in the historical devaluation of emotion relative to cognition. Thinking clearly is often associated with a muting of our emotions. But rationality and emotion work best when they work together. ~ Robert Augustus Masters,
106:Genuine faith is living knowledge, exact cognition, direct experience. For many centuries faith and belief have been confused, and now it takes great effort and exertion to make people understand that faith is true knowledge and not futile beliefs. ~ Samael Aun Weor,
107:How could we have been otherwise? Or, being that way, have done otherwise? We were that way, at that time, and had been led to that place, not by any innate evil in ourselves, but by the state of our cognition and our experience up until that moment. ~ George Saunders,
108:The subjective emotion we feel is the brain’s best predictive guess that explains the [incoming] interoceptive information at a whole bunch of hierarchical levels,” said Seth. “It’s not just cognition looking down at physiology and interpreting it. ~ Anil Ananthaswamy,
109:Following a trauma at any age, there’s a reduction in the number of neural pathways between the limbic system (pertaining to feelings) and the cortex system (managing thought and cognition). So after being traumatized, you’re less aware of your feelings. ~ Doreen Virtue,
110:Abstract reasoning serves rather to fix the immediate cognition of the understanding for reason by setting it down in abstract concepts, that is, by making it clear,e i.e. putting it into a state to be interpreted for others, to make it meaningful.f – ~ Arthur Schopenhauer,
111:Perceptions and the range of thought are shaped significantly by a cultural network. This turns out to mean in European societies that the dualism of Descartes and the mind-as-computer idea of Alan Turing represent the core of cognition. But this seems misguided. ~ Daniel L Everett,
112:There are lots of wonderful cognitive adaptations out there that we don’t have or need. This is why ranking cognition on a single dimension is a pointless exercise. Cognitive evolution is marked by many peaks of specialization. The ecology of each species is key. The ~ Frans de Waal,
113:The images of myth, when drawn from the depths, stir & touch us ... because they intimate, even activate, the mysterious depths we embody as well. Myth then resonates because it intimates what we already carry in our nature but can only dimly perceive by cognition. ~ James Hollis,
114:Why do only a fairly minor number of individuals perish because they fail to endure the strain of living—because cognition gives them more than they can carry?” Zapffe’s answer: “Most people learn to save themselves by artificially limiting the content of consciousness. ~ Thomas Ligotti,
115:Myth is the natural & indispensable intermediate stage between unconscious and conscious cognition.True, the unconscious knows more than consciousness does; but it is knowledge in eternity, usually without reference to the here & now, not couched in language of the intellect ~ Jung,
116:A series of psychological studies over the past twenty years has revealed that after spending time in a quiet rural setting, close to nature, people exhibit greater attentiveness, stronger memory, and generally improved cognition. Their brains become both calmer and sharper. ~ Nicholas Carr,
117:In space, great distances force us to spread out cognition over time, enabling us to see how autonomy maps across the solar system as distributed human presence. How we program our models of the world into autonomous systems here on earth is the subject of the next chapter. ~ David A Mindell,
118:Rather, Spirit, and enlightement, has to be something that you are fully aware of right now. Something you are already looking at right now... We are all already looking directly at Spirit, we just don't recognize it. We have all the necessary cognition, but not the recognition. ~ Ken Wilber,
119:The evident character of this defective cognition of which mathematics is proud, and on which it plumes itself before philosophy, rests solely on the poverty of its purpose and the defectiveness of its stuff, and is therefore of a kind that philosophy must spurn ~ Georg Wilhelm Friedrich Hegel,
120:Human reflection is chronically overrated, though, and we now suspect that our own reaction to food poisoning is in fact similar to that of rats. Garcia’s findings forced comparative psychology to admit that evolution pushes cognition around, adapting it to the organism’s needs. ~ Frans de Waal,
121:Over against any cognition, there is an unknown but knowable reality; but over against all possible cognition, there is only the self-contradictory. In short, cognizability (in its widest sense) and being are not merely metaphysically the same, but are synonymous terms. ~ Charles Sanders Peirce,
122:The research into cultural cognition is new, but these studies suggest that Western culture is less concerned with context and more concerned with the center of attention, which means it is possible Westerners are more susceptible to both change blindness and inattentional blindness. ~ David McRaney,
123:I believe the important thing is to continue to create new experiences. That's why so many retired people travel. New experiences raise our consciousness and stimulate cognition. Retirement offers the opportunity to learn new things, and that is what keeps you young, at heart at least. ~ David Elkind,
124:A review in the Journal of the American Medical Association of thirty-six studies that looked at the physical growth, cognition, language and motor skills, behavior, attention, affect, and neurophysiology found no connection between prenatal exposure to cocaine and a decrease in functioning. ~ Cris Beam,
125:Even as the brain is dying, it refuses to stop generating a narrative, the scaffolding upon which it weaves cause and effect, memory and experience, feeling and cognition. Narrative is so important to survival that it is literally the last thing you give up before becoming a sack of meat. ~ David McRaney,
126:Possibly this formulation itself is the deep diagnostic of all human cognition—the tell, as they say, meaning the thing that tells, the giveaway. In the infinite black space of ignorance, it is as if stands as the basic operation of cognition, the mark perhaps of consciousness itself. ~ Kim Stanley Robinson,
127:Prana is the aspect of mobility, dynamism, and cohesion, while consciousness is the aspect of cognition and the capacity for reflective thinking. So according to the Guhyasamaja tantra, when a world system comes into being, we are witnessing the play of this energy and consciousness reality. ~ Dalai Lama XIV,
128:Before we begin to describe the technical side of neural networks, it would be useful to briefly discuss the biology of neural networks and the cognition of living organisms – the reader may skip the following chapter without missing any technical information. On the other hand I recommend to read ~ Anonymous,
129:All experience is a drug experience. Whether it's mediated by our own [endogenous] drugs, or whether it's mediated by substances that we ingest that are found in plants, cognition, consciousness, the working of the brain, it's all a chemically mediated process. Life itself is a drug experience. ~ Dennis McKenna,
130:Are we open-minded enough to assume that other species have a mental life? Are we creative enough to investigate it? Can we tease apart the roles of attention, motivation, and cognition? Those three are involved in everything animals do; hence poor performance can be explained by any one of them. ~ Frans de Waal,
131:Logic is the science not of external forms of thought, but of the laws of development "of all material, natural and spiritual things", i.e., of the development of the entire concrete content of the world and of its cognition, i.e., the sum-total, the conclusion of the History of knowledge of the world. ~ Vladimir Lenin,
132:Whoever allows the cognition of the increase of horror to escape them, does not merely fall prey to cold-hearted contemplation, but fails to recognize, along with the specific difference of what is newest from what has gone before, simultaneously the true identity of the whole, of horror without end. ~ Theodor W Adorno,
133:Morality must be the heart of our existence, if it is to be what it wants to be for us. The highest form of philosophy is ethics. Thus all philosophy begins with "I am." The highest statement of cognition must be an expression of that fact which is the means and ground for all cognition, namely, the goal of the I. ~ Novalis,
134:The pure mystic wishes to approach his God only in the all-embracing love. The yogi, too, walks toward one single aspect of God. The bhakti-yogi keeps to the road of love and devotion, the raja and hatha yogi choose the path of self-control or volition, the jnana yogi will follow that of wisdom and cognition. ~ Franz Bardon,
135:I made my decision as an informed adult—so deliberately informed that I ended up taking a whole course in pharmacology at Harvard, where I wrote my term paper on the neural mechanisms of stimulants and their impact on cognition and behavior (and, incidentally, it’s so boring you would need stimulants to read it). ~ Todd Rose,
136:one of the emerging points of consensus among many (though by no means all) is that brains are simply one organ of the entire individual’s physiology and that cognition, activity, ascriptions of abilities and so on are properties of the entire individual, as well as the culture in which that individual is found. ~ Daniel L Everett,
137:Eventually, I came to the conclusion that the key to improving dog-human relationships is through social cognition, not behaviorism. Positive reinforcement is a shortcut to train dogs, but it is not necessarily the best way to form a relationship with them. To truly live with dogs, humans need to become “great leaders. ~ Gregory Berns,
138:Perhaps the most common — and the most important — forms of rapid cognition are the judgments we make and the impressions we form of other people. Every waking minute that we are in the presence of someone, we come up with a constant stream of predictions and inferences about what that person is thinking and feeling. ~ Malcolm Gladwell,
139:Skilled hand movement, particularly the manipulation of objects in the environment, is another persuasive example of a time-locked perceptuomotor activity. More sophisticated forms of real-time situated cognition can be seen in any activity that involves continuous updating of plans in response to rapidly changing conditions. ~ Anonymous,
140:We were as we were! the bass lisper barked. How could we have been otherwise? Or, being that way, have done otherwise? We were that way, at that time, and had been led to that place, not by any innate evil in ourselves, but by the state of our cognition and our experience up until that moment. ~ George Saunders,
141:Whenever humanity seems condemned to heaviness, I think I should fly like Perseus into a different space. I don't mean escaping into dreams or into the irrational. I mean that I have to change my approach, look at the world from a different perspective, with a different logic and with fresh methods of cognition and verification. ~ Italo Calvino,
142:Intuitive cognition of a thing is cognition that enables us to know whether the thing exists or does not exist, in such a way that, if the thing exists, then the intellect immediately judges that it exists and evidently knows that it exists, unless the judgment happens to be impeded through the imperfection of this cognition. ~ William of Ockham,
143:Either because of mate selection, cognition, predator avoidance, or a combination of all three, our minds are attracted to and are finely tuned to the detection of symmetry. The question of whether symmetry is truly fundamental to the universe itself, or merely to the universe as perceived by humans, thus becomes particularly acute. ~ Mario Livio,
144:You must have the confidence to override people with more credentials than you whose cognition is impaired by incentive-caused bias or some similar psychological force that is obviously present. But there are also cases where you have to recognize that you have no wisdom to add - and that your best course is to trust some expert. ~ Charlie Munger,
145:healthy neuron, a stressed neuron generates a weaker signal, handles less blood flow, processes less oxygen, and extends fewer connective branches to nearby cells. The prefrontal cortex and the hippocampus, crucial for learning, cognition, and working memory, are the areas of the brain most affected by cortisol, the so-called "stress ~ Eric Jensen,
146:I worry that the level of interrupt, the sort of overwhelming rapidity of information — and especially of stressful information — is in fact affecting cognition. It is in fact affecting deeper thinking. I still believe that sitting down and reading a book is the best way to really learn something. And I worry that we’re losing that. ~ Eric Schmidt,
147:And concepts are crucial to cognition: cognitive scientists point out that they help us to categorize, learn, remember, infer, explain, problem-solve, generalize, analogize. Correspondingly, the lack of appropriate concepts can hinder learning, interfere with memory, block inferences, obstruct explanation, and perpetuate problems. ~ Charles W Mills,
148:I worry that the level of interrupt, the sort of overwhelming rapidity of information — and especially of stressful information — is in fact affecting cognition. It is in fact affecting deeper thinking. I still believe that sitting down and reading a book is the best way to really learn something.
 And I worry that we’re losing that. ~ Eric Schmidt,
149:Just as man's physical existence was liberated when he grasped that 'nature, to be commanded, must be obeyed', so his consciousness will be liberated when grasps that nature, to be apprehended, must be obeyed - that the rules of cognition must be derived from the nature of existence and the nature, the identity, of his cognitive faculty. ~ Ayn Rand,
150:In joint scientific efforts extending over twenty years, initially in collaboration with J. C. Shaw at the RAND Corporation, and subsequently with numerous faculty and student colleagues at Carnegie-Mellon University, they have made basic contributions to artificial intelligence, the psychology of human cognition, and list processing. ~ Allen Newell,
151:Illusions are a necessary consequence of intelligence. Cognition requires going beyond the information given, to make bets and therefore to risk errors. Would we be better off without visual illusions? We would in fact be worse off—like a person who never says anything to avoid making any mistakes. A system that makes no errors is not intelligent. ~ Anonymous,
152:Faith is the commitment of one's consciousness to beliefs for which one has no sensory evidence or rational proof. When man rejects reason as his standard of judgement, only one alternative standard remains to him: his feelings. A mystic is a man who treats his feelings as tools of cognition. Faith is the equation of feelings with knowledge ~ Nathaniel Branden,
153:Hare and Tomasello think that the social behavior of chimps is constrained by their temperament, and the human temperament is necessary for more complex forms of social cognition. In order to develop the level of cooperation that is necessary for humans to live in large social groups, humans had to become less aggressive and less competitive. ~ Michael S Gazzaniga,
154:Everything we do is for the purpose of altering consciousness. We form friendships so that we can feel love and avoid loneliness…. We read for the pleasure of thinking another person's thoughts. Every waking moment, and even in our dreams, we struggle to direct the flow of sensation, emotion, and cognition towards states of consciousness that we value. ~ Sam Harris,
155:it seems to me that, on balance, soul/body dualism has been the enemy of compassion. For instance, the moral stigma that still surrounds disorders of mood and cognition seems largely the result of viewing the mind as distinct from the brain. When the pancreas fails to produce insulin, there is no shame in taking synthetic insulin to compensate for its lost function. ~ Sam Harris,
156:On some other world, possibly it is different. Better. There are clear good and evil alternatives. Not these obscure admixtures, these blends, with no proper tool by which to untangle the components. We do not have the ideal world, such as we would like, where morality is easy because cognition is easy. Where one can do right with no effort because he can detect the obvious. ~ Philip K Dick,
157:You must try to divorce your actions from conscious control. Try not to focus on anything concrete, visually or mentally. You must let your mind drift, drift; only then you can use the force. You have to enter to a state in which you act on what you sense, not on what you think beforehand. You must cease cognition, relax, stop thinking... let yourself drift... free... free... ~ George Lucas,
158:Off-line aspects of embodied cognition, in contrast, include any cognitive activities in which sensory and motor resources are brought to bear on mental tasks whose referents are distant in time and space or are altogether imaginary. These include symbolic off-loading, where external resources are used to assist in the mental representation and manipulation of things that are not ~ Anonymous,
159:I don’t trust a crowd—hundreds of people together without cognition and only the basest impulses: food, drink, sex. Fen claims that if you just let go of your brain you find another brain, the group brain, the collective brain, and that it is an exhilarating form of human connection that we have lost in our embrace of the individual except when we go to war. Which is my point exactly. ~ Lily King,
160:But I don't trust a crowds - hundreds of people together without cognition and only the basest impulses: food, drink, sex. Fen claims that if you just let go of your brain, find another brain, the group brain, the collective brain, and that it is an exhilarating form of human connection that we have lost in our embrace of the individual except when we go to war. Which is exactly my point. ~ Lily King,
161:Chris Davis [of the Davisfunds] has a temple of shame. He celebrates the things they did that lost them a lot of money. What is also needed is a temple of shame squared for things you didn't do that would have made you rich. Forgetting your mistakes is a terrible error if you are trying to improve your cognition. Reality doesn't remind you. Why not celebrate stupidities in both categories? ~ Charlie Munger,
162:High towers, and metaphysically-great men resembling them, round both of which there is commonly much wind, are not for me. My place is the fruitful bathos, the bottom-land, of experience; and the word transcendental, does not signify something passing beyond all experience, but something that indeed precedes it a priori, but that is intended simply to make cognition of experience possible. ~ Immanuel Kant,
163:It is only at the reflective level that consciousness and the highest levels of feeling, emotions, and cognition reside. It is only here that the full impact of both thought and emotions are experienced. At the lower visceral and behavioral levels, there is only affect, but without interpretation or consciousness. Interpretation, understanding, and reasoning come from the reflective level. ~ Donald A Norman,
164:Since consciousness is the basis of all reality, any shift in consciousness changes every aspect of our reality. Reality is created by consciousness differentiating into cognition, moods, emotions, perceptions, behavior, speech, social interactions, environment, interaction with the forces of nature, and biology. As consciousness evolves, these different aspects of consciousness also change. ~ Deepak Chopra,
165:Most of her contemporaries simply don't understand why she has all these paper books, or indeed all this paper.

It's a hands-on craving. I can't remember anything unless I write it down or draw it. Many of our words for cognition are tactile words. We speak of "handling" a problem, "turning it over" in our minds, "grasping" an idea.

A keyboard just doesn't do it for all of us. ~ Carla Speed McNeil,
166:In joint scientific efforts extending over twenty years, initially in collaboration with J. C. Shaw at the RAND Corporation, and subsequently with numerous faculty and student colleagues at Carnegie-Mellon University, they have made basic contributions to artificial intelligence, the psychology of human cognition, and list processing. ~ 1975 Turing Award Citation awarded jointly to Allen Newell and Herbert Simon.,
167:When we own a story and the emotion that fuels it, we get to simultaneously acknowledge that something was hard while taking control of how that hard thing is going to end. We change the narrative. When we deny a story and when we pretend we don’t make up stories, the story owns us. It drives our behavior, and it drives our cognition, and then it drives even more emotions until it completely owns us. ~ Bren Brown,
168:Disruption of identity characterized by two or more distinct personality states, which may be described in some cultures as an experience of possession. The disruption in identity involves marked discontinuity in sense of self and sense of agency, accompanied by related alterations in affect, behavior, consciousness, memory, perception, cognition, and/or sensory-motor functioning. ~ American Psychiatric Association,
169:Hormonal responses to various fetal and childhood experiences have epigenetic effects on genes related to the growth factor BDNF, to the vasopressin and oxytocin system, and to estrogen sensitivity. These effects are pertinent to adult cognition, personality, emotionality, and psychiatric health. Childhood abuse, for example, causes epigenetic changes in hundreds of genes in the human hippocampus. ~ Robert M Sapolsky,
170:Too often we are resigned to what happens in the blink of an eye. It doesn’t seem like we have much control over whatever bubbles to the surface from our unconscious. But we do, and if we can control the environment in which rapid cognition takes place, then we can control rapid cognition. We can prevent the people fighting wars or staffing emergency rooms or policing the streets from making mistakes. ~ Malcolm Gladwell,
171:Mental health is closely association with physical health, and new evidence relating bacteria in the human digestive tract to mood and cognition offers confirmation that you should always trust your gut. The symbiotic relationship between our bodies and bacteria has a long evolutionary history, and, in a beautiful example of a mutually beneficial partnership, if we keep our guts happy, our guts will keep us happy. ~ Anonymous,
172:The naturalist is a civilized hunter. He goes alone into the field or woodland and closes his mind to everything but that time and place, so that life around him presses in on all the senses and small details grow in significance. He begins the scanning search for which cognition was engineered. His mind becomes unfocused, it focuses on everything, no longer directed toward any ordinary task or social pleasantry. ~ E O Wilson,
173:What people queued the entire weekend for became, six months later, as interesting as the socks on their feet. What happened to the cognition-enhancing helmets, the speaking fridges with a sense of smell? Gone the way of the mouse pad, the Filofax, the electric carving knife, the fondue set. The future kept arriving. Our bright new toys began to rust before we could get them home, and life went on much as before. ~ Ian McEwan,
174:The main problem with disregarding animal cognition is that, in doing so, we are essentially disregarding what cognition might have been like among our ancestors before they got language. Their prelinguistic state was the cognitive foundation that language emerged from. If there is no cognition before language, à la Descartes and many others, the problem of understanding how language evolved becomes intractable. ~ Daniel L Everett,
175:It is possible, I think as I sit there on the cold wood of the bandstand bench, to see ailing marriages as brains that have undergone a stroke. Certain connections short-circuit, abilities are lost, cognition suffers, a thousand neural pathways close down forever. Some strokes are massive, seminal, unignorable; others imperceptible. I’m told it’s perfectly possible to suffer one and not realize it until much later. ~ Maggie O Farrell,
176:Cognition attempts to make sense of the world: emotion assigns value. It is the emotional system that determines whether a situation is safe or threatening, whether something that is happening is good or bad, desirable or not. Cognition provides understanding: emotion provides value judgments. A human without a working emotional system has difficulty making choices. A human without a cognitive system is dysfunctional. ~ Donald A Norman,
177:These experiments demonstrate the conceptual synesthesia connecting our ideas of the concrete experience of space and the abstract experience of time. Our concept of physical motion through space is scaffolded onto our concept of chronological motion through time. Experiencing one-indeed, merely thinking about one-influences our experience of and thoughts about the other, just as the theory of embodied cognition suggests. ~ James Geary,
178:second lesson of Blink. Too often we are resigned to what happens in the blink of an eye. It doesn’t seem like we have much control over whatever bubbles to the surface from our unconscious. But we do, and if we can control the environment in which rapid cognition takes place, then we can control rapid cognition. We can prevent the people fighting wars or staffing emergency rooms or policing the streets from making mistakes. ~ Malcolm Gladwell,
179:Whenever humanity seems condemned to heaviness, I think I should fly like Perseus into a different space. I don’t mean escaping into dreams or the irrational. I mean that I have to change my approach, look at the world from a different perspective, with a different logic and with fresh methods of cognition and verification. (Terence sent me this quote the other day. A good battle cry, I believe... and one I wholeheartedly respect.) ~ Italo Calvino,
180:Tom Mitchell, a leading symbolist, calls it “the futility of bias-free learning.” In ordinary life, bias is a pejorative word: preconceived notions are bad. But in machine learning, preconceived notions are indispensable; you can’t learn without them. In fact, preconceived notions are also indispensable to human cognition, but they’re hardwired into the brain, and we take them for granted. It’s biases over and beyond those that are questionable. ~ Pedro Domingos,
181:In a sense it has been my way to transcendental experience: to the discovery that matter metaphorically speaking, is the creation of the spirit (the mode of existence of the observer in a domain of discourse), and that the spirit is the creation of the matter it creates. This is not a paradox, but it is the expression of our existence in a domain of cognition in which the content of cognition is cognition itself. Beyond that nothing can be said. ~ Humberto R Maturana,
182:A psychopath has a poorly functioning ventral system, usually used for hot cognition, but he can have a normal or even supernormal dorsal system, so that without the bother of conscience and empathy, the cold planning and execution of predatory behaviors becomes finely tuned, convincing, highly manipulative, and formidable. Because psychopaths’ dorsal systems work so well, they can learn how to appear that they care, thus making them even more dangerous. ~ James Fallon,
183:A psychopath has a poorly functioning ventral system, usually used for hot cognition, but he can have a normal or even supernormal dorsal system, so that without the bother of conscience and empathy, the cold planning and execution of predatory behaviors becomes finely tuned, convincing, highly manipulative, and formidable. Because psychopaths’ dorsal systems work so well, they can learn how to appear that they care, thus making them even more dangerous. ~ James Fallon,
184:Eventually, I came to the conclusion that the key to improving dog-human relationships is through social cognition, not behaviorism. Positive reinforcement is a shortcut to train dogs, but it is not necessarily the best way to form a relationship with them. To truly live with dogs, humans need to become “great leaders.” Not dictators who rule by doling out treats and by threatening punishment, but leaders who respect and value their dogs as sentient beings. ~ Gregory Berns,
185:paralyze the cities. It was a completely different environment from the age when a single storm could devastate farms, wash people away, and leave entire families destitute. Hence, the gods took care not to intervene more than the humans wanted, and because of that, they were being forgotten. It was essential to encourage mankind’s self-reliance so they could develop higher-order cognition. Yet for the longest time, no one foresaw this would lead to a lack of faith. ~ Carlo Zen,
186:What these museums and landscapes and other sites and materials must consent to is the possibility of being structured along the lines of cognition that are themselves structured along the lines of language which was at first structured itself along the lines of the material world but having met a point at which the question was slow decay or fast oblivion, chose oblivion and loosed itself into what other possibilities were detached from what could be heard or felt. ~ Anne Boyer,
187:before. Eventually, I came to the conclusion that the key to improving dog-human relationships is through social cognition, not behaviorism. Positive reinforcement is a shortcut to train dogs, but it is not necessarily the best way to form a relationship with them. To truly live with dogs, humans need to become “great leaders.” Not dictators who rule by doling out treats and by threatening punishment, but leaders who respect and value their dogs as sentient beings. ~ Gregory Berns,
188:Far from being a sign of intellectual inferiority, the capacity to err is crucial to human cognition. Far from being a moral flaw, it is inextricable from some of our most humane and honorable qualities: empathy, optimism, imagination, conviction, and courage. And far from being a mark of indifference or intolerance, wrongness is a vital part of how we learn and change. Thanks to error, we can revise our understanding of ourselves and amend our ideas about the world. ~ Kathryn Schulz,
189:It will enable anyone who wants to have superhuman cognition. Anyone who wants. This is not a matter of earning power because your earning power would be vastly greater after you do it. So, it’s just like: anyone who wants can just do it. In theory. That’s the theory. And if that’s the case, then—and let’s say billions of people do it—then the outcome for humanity will be the sum of human will. The sum of billions of people’s desire for the future. ~ Elon Musk, Human Civilization and AI,
190:Machines taking over jobs - it's the history of civilization. Replacing farm animals, old forms of manual labor, now taking over small, menial aspects of cognition. But there's still plenty of room for creativity, for curiosity - many things that are related to passion, like art. But also, things about human communication and challenges, massive challenges that we left behind because we didn't want to take so much risk, such as space exploration, deep ocean exploration. ~ Garry Kasparov,
191:In the early days the Cubism' method of grasping an object was to go round and round it. The Futurists declared that one had to get inside it. In my opinion the two views can be reconciled in a poetic cognition of the world. But to the very fact that they appealed to the creative depths in the painter by awakening in him hidden forces which were intuitive and vitalizing, the Futurist theories did more than the Cubist principles to open up unexplored and boundless horizons. ~ Gino Severini,
192:It sometimes seems to me that a pestilence has struck the human race in its most distinctive faculty - that is, the use of words. It is a plague afflicting language, revealing itself as a loss of cognition and immediacy, an automatism that tends to level out all expression into the most generic, anonymous, and abstract formulas, to dilute meaning, to blunt the edge of expressiveness, extinguishing the sparks that shoots out from the collision of words and new circumstances. ~ Italo Calvino,
193:Heritability of various aspects of cognitive development is very high (e.g., around 70 percent for IQ) in kids from high–socioeconomic status (SES) families but is only around 10 percent in low-SES kids. Thus, higher SES allows the full range of genetic influences on cognition to flourish, whereas lower-SES settings restrict them. In other words, genes are nearly irrelevant to cognitive development if you’re growing up in awful poverty—poverty’s adverse effects trump the genetics. ~ Robert M Sapolsky,
194:Over the last three centuries, psychologists have been able to define three distinct parts of the human mind: thoughts, emotions, and motivations. Thoughts, also known as cognition, include regular functions such as memory, judgment, and reasoning. This is where intelligence comes in because it is used to measure your cognitive functions. Emotions, on the other hand, include things like moods, feelings, and evaluations. Motivations refer to behaviors that you learn or biological urges. ~ Benjamin Smith,
195:The negation of cognition thus correlates to the negation of language. For when those two pillars of Western humanism, individual cognition and evolutionary continuity, lose their meaning, language loses meaning. Existence ceases for the individuum as we know it, and all becomes chaos. You cease to be a unique entity unto yourself, but exist simply as chaos. And not just the chaos that is you; your chaos is also my chaos. To wit, existence is communication, and communication, existence. ~ Haruki Murakami,
196:they found that some emotionally involved brain structures were highly activated by the choice of immediate or near-term rewards. These areas were associated with impulsive behavior, including drug addiction. In contrast, when participants opted for longer-term rewards with higher return, lateral areas of the cortex involved in higher cognition and deliberation were more active.18 And the higher the activity in these lateral areas, the more the participant was willing to defer gratification. ~ David Eagleman,
197:There are two principles on which all men of intellectual integrity and good will can agree, as a 'basic minimum,' as a precondition of any discussion, co-operation or movement toward an intellectual Renaissance. . . . They are not axioms, but until a man has proved them to himself and has accepted them, he is not fit for an intellectual discussion. These two principles are: a. that emotions are not tools of cognition; b. that no man has the right to initiate the use of physical force against others. ~ Ayn Rand,
198:It is not clear, though, that representationalism is linked to attaining nirvāna and overcoming suffering. Perhaps the Sautrāntikas embraced it simply because they thought it was true. Philosophers have been known to do such things, after all. And this should not be surprising. To philosophize well, one must be committed to following the argument wherever it leads. Perhaps the Sautrāntikas simply found that their thinking about the nature of perceptual cognition led them to this surprising conclusion. ~ Mark Siderits,
199:Substantial empirical evidence indicates that individual differences in thinking dispositions and intelligence are far from perfectly correlated. Many different studies involving thousands of subjects have indicated that measures of intelligence display only moderate to weak correlations (usually less than .30) with some
thinking dispositions (for example, actively open-minded thinking, need for cognition) and near zero correlations with others (such as conscientiousness, curiosity, diligence). ~ Keith E Stanovich,
200:The human mind isn’t a computer; it cannot progress in an orderly fashion down a list of candidate moves and rank them by a score down to the hundredth of a pawn the way a chess machine does. Even the most disciplined human mind wanders in the heat of competition. This is both a weakness and a strength of human cognition. Sometimes these undisciplined wanderings only weaken your analysis. Other times they lead to inspiration, to beautiful or paradoxical moves that were not on your initial list of candidates. ~ Garry Kasparov,
201:And this is the Witch Doctor’s epistemological ideal, the mode of consciousness he strives to induce in himself. To the Witch Doctor, emotions are tools of cognition, and wishes take precedence over facts. He seeks to escape the risks of a quest for knowledge by obliterating the distinction between consciousness and reality, between the perceiver and the perceived, hoping that an automatic certainty and an infallible knowledge of the universe will be granted to him by the blind, unfocused stare of his eyes turned inward, ~ Anonymous,
202:A Duke regenerative biologist, Imke Kirste, working with mice, found that two hours of complete silence per day prompted cell development in the hippocampus, the brain region related to the formation of memory. Studies of humans in the United States, Great Britain, Holland, and Canada have shown that after passing time in quiet, rural settings, subjects were calmer and more perceptive, less depressed and anxious, with improved cognition and a stronger memory. Time amid the silence of nature, in other words, makes you smarter. ~ Michael Finkel,
203:curing’ victims of multiple-personality disorder is actually tantamount to serial murder. The issue has remained controversial in the wake of recent findings that the human brain can potentially contain up to one hundred forty fully-sentient personalities without significant sensory/motor impairment. The tribunal will also consider whether encouraging a multiple personality to reintegrate voluntarily—again, a traditionally therapeutic act—should be redefined as assisted suicide. Cross-linked to next item under cognition and legal. ~ Peter Watts,
204:Paranoia is a pathological possibility built-in to all conceptual thinking, the "dark side of cognition" and the typical symptom of the "half-educated."20 Anti-Semitism is a form of paranoid projection which has long been at the heart of Western culture, and it can be expected to flourish as social conditions swell the ranks of the disgruntled "half-educated." This argument is central to the link which Adorno establishes between the "irrationalism" of fascist anti-Semitism and superficially harmless phenomena such as Astrology. ~ Theodor W Adorno,
205:All possible truth is practical. To ask whether our conception of chair or table corresponds to the real chair or table apart from the uses to which they may be put, is as utterly meaningless and vain as to inquire whether a musical tone is red or yellow. No other conceivable relation than this between ideas and things can exist. The unknowable is what I cannot react upon. The active part of our nature is not only an essential part of cognition itself, but it always has a voice in determining what shall be believed and what rejected. ~ G Stanley Hall,
206:This biblical view has two crucial implications. First, the intelligible order of the universe reflects the mind of the Creator. Second, because God created humans in his image, our minds correspond with that order as well. There is a congruence between the structure of the world and the structure of human cognition—a correlation between subject and object in the act of knowing. As Plantinga writes, “God created both us and our world in such a way that there is a certain fit or match between the world and our cognitive faculties.” 12 ~ Nancy R Pearcey,
207:There is, perhaps, one universal truth about all forms of human cognition: the ability to deal with knowledge is hugely exceeded by the potential knowledge contained in man's environment. To cope with this diversity, man's perception, his memory, and his thought processes early become governed by strategies for protecting his limited capacities from the confusion of overloading. We tend to perceive things schematically, for example, rather than in detail, or we represent a class of diverse things by some sort of averaged "typical instance. ~ Jerome Bruner,
208:We have always dovetailed our cognition to our tools, but when our tools start dovetailing back, where do I end and where does the tool begin? It is going to be a really Twilight Zonish situation. It is definitely interesting. Once Google is in a blood cell sized device in our brain, do we become part Google? There are certainly interesting things to think about and provocative questions, but I don't think those provocative questions are going to do anything to slow down the onset of these technologies arriving and becoming even more pervasive. ~ Jason Silva,
209:Faculty Psychology is getting to be respectable again after centuries of hanging around with phrenologists and other dubious types. By faculty psychology I mean, roughly, the view that many fundamentally different kinds of psychological mechanisms must be postulated in order to explain the facts of mental life. Faculty psychology takes seriously the apparent heterogeneity of the mental and is impressed by such prima facie differences as between, say, sensation and perception, volition and cognition, learning and remembering, or language and thought. ~ Jerry Fodor,
210:The answer to the question, 'What should I believe, and why should I believe it?' is generally a scientific one. Believe a proposition because it is well supported by theory and evidence; believe it because it has been experimentally verified; believe it because a generation of smart people have tried their best to falsify it and failed; believe it because it is true (or seems so). This is a norm of cognition as well as the core of any scientific mission statement. As far as our understanding of the world is concerned--there are no facts without values. ~ Sam Harris,
211:Hindsight suggests that in spite of my obsession with my search, I must have chosen to spin my wheels. Perhaps I knew in the depths of my being that it would be difficult, and possibly more painful than it was worth, to reconnect with a parent who had left me without word and had never made any attempt to be in touch. And so, after a while, the search degenerated into the idea of the search, and for a time it was my romance. Sometimes there are elaborate calculations that lead to action, and sometimes there is no cognition, just action impetuously taken. ~ Shani Mootoo,
212:Let me make it clear that I do think the scientific method of cognition is one of the best tools we have for understanding our reality, but I have to say that the way it is wielded in mainstream science reveals that it has become more or less doublespeak: a term that originally meant one thing but whose meaning has gradually been corrupted. When you hear it bandied about nowadays, you can be pretty certain that its user is not being the least bit scientific in the original sense of the word but is rather a true believer in the religion of science. ~ Laura Knight Jadczyk,
213:The emergence of a unified cognitive moment relies on the coordination of scattered mosaics of functionally specialized brain regions. Here we review the mechanisms of large-scale integration that counterbalance the distributed anatomical and functional organization of brain activity to enable the emergence of coherent behaviour and cognition. Although the mechanisms involved in large-scale integration are still largely unknown, we argue that the most plausible candidate is the formation of dynamic links mediated by synchrony over multiple frequency bands. ~ Francisco Varela,
214:Most broadly, the PFC chooses between conflicting options—Coke or Pepsi; blurting out what you really think or restraining yourself; pulling the trigger or not. And often the conflict being resolved is between a decision heavily driven by cognition and one driven by emotions. Once it has decided, the PFC sends orders via projections to the rest of the frontal cortex, sitting just behind it. Those neurons then talk to the “premotor cortex,” sitting just behind it, which then passes it to the “motor cortex,” which talks to your muscles. And a behavior ensues. ~ Robert M Sapolsky,
215:Yale law professor Dan Kahan, the lead author on this study, attributes the tight correlation between “worldview” and acceptance of climate science to “cultural cognition,” the process by which all of us—regardless of political leanings—filter new information in ways that will protect our “preferred vision of the good society.” If new information seems to confirm that vision, we welcome it and integrate it easily. If it poses a threat to our belief system, then our brain immediately gets to work producing intellectual antibodies designed to repel the unwelcome invasion. ~ Anonymous,
216:In short, the rationalism method has yielded many great discoveries, but when it is used to explain or organize the human world, it does have one core limitation. It highly values conscious cognition—what you might call Level 2 cognition—which it can see, quantify, formalize, and understand. But it is blind to the influence of unconscious—what you might call Level 1 cognition—which is cloudlike, nonlinear, hard to see, and impossible to formalize. Rationalists have a tendency to lop off or diminish all information that is not calculable according to their methodologies. ~ David Brooks,
217:So for those who think abuse survivors can simply logically process their situation and get out of and over the situation easily, think again. The parts of our brain that deal with planning, cognition, learning, and decision-making become disconnected with the emotional parts of our brain – they can cease to talk to each other when an individual becomes traumatized. It usually takes a great deal of effort, resources, strength, validation, addressing wounding on all levels of body and mind, for a survivor to become fully empowered to begin to heal from this form of trauma. ~ Shahida Arabi,
218:The pineal gland is a link between the consciousness of man and the invisible worlds of Nature. Whenever the arc of the pituitary body contacts this gland there are flashes of temporary clairvoyance, but the process of making these two work together consistently is one requiring not only years bur lives of consecration and special physiological and biological training. This third eye is the Cyclopean eye of the ancients, for it was an organ of conscious vision long before the physical eyes were formed, although vision was a sense of cognition rather than sight in those ancient days. ~ Manly P Hall,
219:I extend the horizon of the senses by the imagination; … this conception … exalts me above the limited standpoint of the senses, … affects me agreeably, I posit [it] as a divine reality. … [I]t would be impossible for me to predicate omniscience of an object or being external to myself, if this omniscience were essentially different from my own knowledge, if it were not a mode of perception of my own, if it had nothing in common with my power of cognition. … Imagination does away only with the limit of quantity, not of quality. … [W]e know only some things, a few things, not all. ~ Ludwig Feuerbach,
220:there is a relation among the desire for mastery, an objectivist account of science, and the imperialist project of subduing nature, then the posthuman offers resources for the construction of another kind of account. 18 In this account, emergence replaces teleology; reflexive epistemology replaces objectivism; distributed cognition replaces autonomous will; embodiment replaces a body seen as a support system for the mind; and a dynamic partnership between humans and intelligent machines replaces the liberal humanist subject’s manifest destiny to dominate and control nature. Of ~ N Katherine Hayles,
221:Of all the things we are wrong about, error might well top the list ... We are wrong about what it means to be wrong. Far from being a sign of intellectual inferiority, the capacity to err is crucial to human cognition. Far from being a moral flaw, it is inextricable from some of our most humane and honourable qualities: empathy, optimism, imagination, conviction, and courage. And far from being a mark of indifference or intolerance, wrongness is a vital part of how we learn and change. Thanks to error, we can revise our understanding of ourselves and amend our ideas about the world. ~ Kathryn Schulz,
222:Communication does not include any transfer of products or knowledge from one system to another, but is based on the reorientation of the indigenous processes—in other words, the cognitive domain, or the mind—of a system by the self-presentation of another system and the processes which are indigenous to it. The verbal description of a colorful sunset transmits nothing of the real experience, if not by way of remembering a comparable experience of one’s own. In other words, cognition falls here together with re-cognition, presentation becomes re-presentation. ~ Erich Jantsch, The Self-Organizing Universe,
223:Many abused children cling to the hope that growing up will bring escape and freedom. But the personality formed in an environment of coercive control is not well adapted to adult life. The survivor is left with fundamental problems in basic trust, autonomy, and initiative. She approaches the tasks of early adulthood-establishing independence and intimacy-burdened by major impairments in self-care, in cognition and memory, in identity, and in the capacity to form stable relationships. She is still a prisoner of her childhood; attempting to create a new life, she reencounters the trauma. ~ Judith Lewis Herman,
224:Emergence from embeddedness involves a kind of repudiation, an evolutionary re-cognition that what before was me is not-me. This we see, too, on a universal basis in the first years of life. Could the 'terrible twos' with their rampant negativism and declarations of 'No!' be a communication to the old self, now gradually becoming object, more than to those exasperated parents who feel they are being defied as distinct and separate people? When the new balance becomes more secure, the infant will have less of a need to 'protest too much' and the parents will become 'others' rather than 'not-me's. ~ Robert Kegan,
225:Industrial Society is not merely one containing 'industry,' large-scale productive units capable of supplying man's material needs in a way which can eliminate poverty: it is also a society in which knowledge plays a part wholly different from that which it played in earlier social forms, and which indeed possesses a quite different type of knowledge. Modern science is inconceivable outside an industrial society: but modern industrial society is equally inconceivable without modern science. Roughly, science is the mode of cognition of industrial society, and industry is the ecology of science. ~ Ernest Gellner,
226:the phrase it is as if. This phrase is of course precisely the announcement of an analogy. And on reflection, it is admittedly a halting problem, but jumping out of it, there is something quite suggestive and powerful in this formulation, something very specifically human. Possibly this formulation itself is the deep diagnostic of all human cognition—the tell, as they say, meaning the thing that tells, the giveaway. In the infinite black space of ignorance, it is as if stands as the basic operation of cognition, the mark perhaps of consciousness itself. Human language: it is as if it made sense. ~ Kim Stanley Robinson,
227:this regard, a hotly disputed topic is whether the spiritual/transpersonal stages themselves can be conceived as higher levels of cognitive development. The answer, I have suggested, depends on what you mean by “cognitive.” If you mean what most Western psychologists mean—which is a mental conceptual knowledge of exterior objects—then no, higher or spiritual stages are not mental cognition, because they are often supramental, transconceptual, and nonexterior. If by “cognitive” you mean “consciousness in general,” including superconscious states, then much of higher spiritual experience is indeed cognitive. ~ Ken Wilber,
228:There is nothing passive about mindfulness. One might even say that it expresses a specific kind of passion—a passion for discerning what is subjectively real in every moment. It is a mode of cognition that is, above all, undistracted, accepting, and (ultimately) nonconceptual. Being mindful is not a matter of thinking more clearly about experience; it is the act of experiencing more clearly, including the arising of thoughts themselves. Mindfulness is a vivid awareness of whatever is appearing in one’s mind or body—thoughts, sensations, moods—without grasping at the pleasant or recoiling from the unpleasant. ~ Sam Harris,
229:Many abused children cling to the hope that growing up will bring escape and freedom.

But the personality formed in the environment of coercive control is not well adapted to adult life. The survivor is left with fundamental problems in basic trust, autonomy, and initiative. She approaches the task of early adulthood――establishing independence and intimacy――burdened by major impairments in self-care, in cognition and in memory, in identity, and in the capacity to form stable relationships.

She is still a prisoner of her childhood; attempting to create a new life, she reencounters the trauma. ~ Judith Lewis Herman,
230:Emotion interacts with cognition biochemically, bathing the brain with hormones, transmitted either through the bloodstream or through ducts in the brain, modifying the behavior of brain cells. Hormones exert powerful biases on brain operation. Thus, in tense, threatening situations, the emotional system triggers the release of hormones that bias the brain to focus upon relevant parts of the environment. The muscles tense in preparation for action. In calm, nonthreatening situations, the emotional system triggers the release of hormones that relax the muscles and bias the brain toward exploration and creativity. ~ Donald A Norman,
231:Of all the things we are wrong about, this idea of error might well top the list: It is our meta-mistake: we are wrong about what it means to be wrong. Far from being a sign of intellectual inferiority, the capacity to err is crucial to human cognition. Far from being a moreal flaw, it is inextricable from some of our most humane and honorable qualities: empathy, optimism, imagination, conviction, and courage. And far from being a mark of indifference or intolerance, wrongness is a vital part of how we learn and change. Thanks to error, we can revise our understanding of ourselves and amend our ideas about the world. ~ Kathryn Schulz,
232:If they live with calm, consistent humans, they will pick up on those qualities. If they live with people who talk constantly, without saying anything, dogs will quickly learn that there is no useful information in their chatter. With their social cognition skills, dogs do not need an excess of jabbering. Patricia McConnell, the well-known animal behaviorist, has written extensively about the effectiveness of the less-is-more approach to dog communication. The takeaway is that humans should pay more attention to what their body language communicates than what their mouths say. Dogs’ sensitivity to social signals also puts ~ Gregory Berns,
233:The people on their part may think that cognition is knowing all about things, but the philosopher must say to himself: "When I analyze the process that is expressed in the sentence, 'I think,' I find a whole series of daring assertions, the argumentative proof of which would be difficult, perhaps impossible: for instance, that it is I who think, that there must necessarily be something that thinks, that thinking is an activity and operation on the part of a being who is thought of as a cause, that there is an 'ego,' and finally, that it is already determined what is to be designated by thinking—that I KNOW what thinking is. ~ Friedrich Nietzsche,
234:Reality was a trick of cognition, an illusion woven by the brain. Beneath the apparently solid skin of the world lay a fizzing unreality of quantum mechanics, playing out on a warped and surreal Salvador Dali landscape. Ghost worlds peeled away from the present with every decision. The universe itself would one day simmer down to absolute entropic stasis, the absolute and literal end of time itself. No action, no memory of an action, no trace of a memory, could endure for ever. Every human deed, from the smallest kindness to the grandest artistic achievement, was ultimately pointless. But it wasn’t as if people went around thinking ~ Alastair Reynolds,
235:The Warren Harding error is the dark side of rapid cognition. It is at the root of a good deal of prejudice and discrimination. It's why picking the right candidate for a job is so difficult and why, on more occasions than we may care to admit, utter mediocrities sometimes end up in positions of enormous responsibilities. Part of what it means to take think-slicing and first impressions seriously is accepting the fact that sometimes we can know more about someone or something in the blink of an eye than we can after months of study. But we also have to acknowledge and understand those circumstances when rapid cognition leads us astray. ~ Malcolm Gladwell,
236:Talking on a cell phone makes us four times as likely to have an accident—the same as a driver who has a blood alcohol content of .08 percent, which qualifies as intoxicated in most states. The risk is equal for drivers holding their phones to their ears and for those speaking through a hands-free device. In both cases, researchers suggest, the drivers generate mental images of the unseen person at the other end of the line, which conflicts with their capacity for spatial processing. “It’s not that your hands aren’t on the wheel,” says David Strayer, the director of the Applied Cognition Laboratory at the University of Utah, “it’s that your mind is not on the road. ~ Tony Schwartz,
237:GENERAL BOOKS ABOUT LANGUAGE Highly readable, witty, and provocative is Roger Brown’s Words and Things. Also readable, magnificent, though sometimes too dogmatic, is Eric H. Lenneberg’s Biological Foundations of Language. The deepest and most beautiful explorations of all are to be found in L. S. Vygotsky’s Thought and Language, originally published in Russian, posthumously, in 1934, and later translated by Eugenia Hanfmann and Gertrude Vahar. Vygotsky has been described—not unjustly—as “the Mozart of psychology.” A personal favorite of mine is Joseph Church’s Language and the Discovery of Reality: A Developmental Psychology of Cognition, a book one goes back to again and again. ~ Oliver Sacks,
238:The world is in some essential sense a construct. Human knowledge is radically interpretive. There are no perspective-independent facts. Every act of perception and cognition is contingent, mediated, situated, contextual, theory-soaked. Human language cannot establish its ground in an independent reality. Meaning is rendered by the mind and cannot be assumed to inhere in the object, in the world beyond the mind, for that world can never be contacted without having already been saturated by the mind's own nature. That world cannot even be justifiably postulated. Radical uncertainty prevails, for in the end what one knows and experiences is to an indeterminate extent a projection. ~ Richard Tarnas,
239:Praxeology is a theoretical and systematic, not a historical, science. Its scope is human action as such, irrespective of all environmental, accidental, and individual circumstances of the concrete acts. Its cognition is purely formal and general without reference to the material content and the particular features of the actual case. It aims at knowledge valid for all instances in which the conditions exactly correspond to those implied in its assumptions and inferences. Its statements and propositions are not derived from experience. They are, like those of logic and mathematics, a priori. They are not subject to verification or falsification on the ground of experience and facts. ~ Ludwig von Mises,
240:If I believe, then I must let go and trust. Belief in God has to be more than mental assent, more than a clichéd exercise in cognition. What is saving belief if it isn’t the radical dare to wholly trust? Pisteuo is used more than two hundred times in the New Testament, most often translated as “belief.” But it changes everything when I read that pisteuo ultimately means “to put one’s faith in; to trust.” Belief is a verb, something that you do. Then the truth is that authentic, saving belief must be also? The very real, everyday action of trusting … Then a true saving faith is a faith that gives thanks, a faith that sees God, a faith that deeply trusts? How would eucharisteo help me trust? ~ Ann Voskamp,
241:The general-purpose system consists of a workspace and a set of mental operations called executive functions that are carried out on information held in the workspace. Although only a limited amount of information can be retained at any one time, the workspace can hold on to and interrelate information of different types from different specialized systems (the way something looks, sounds, and smells can be associated with its location in external space and with its name). This ability to integrate information across systems allows for abstract representation of objects and events. It is especially well-developed in humans, and is likely to contribute to the uniqueness in human cognition. ~ Joseph E LeDoux,
242:cognition refers to the ability of our brain to attend, identify, and act. More informally, cognition refers to our thoughts, moods, inclinations, decisions, and actions. Included among the components of cognition are alertness, concentration, perceptual speed, learning, memory, problem solving, creativity, and mental endurance. Each of these components of cognition has two things in common. First, each is dependent on how well our brain is functioning. Second, each can be improved by our own efforts. In short, we can make ourselves smarter by enhancing the components of cognition. This book will provide you with methods for enhancing cognition by improving your brain’s performance. Regular ~ Richard Restak,
243:Perhaps there is a provisional solution to this epistemological mess, which is to be located in the phrase it is as if. This phrase is of course precisely the announcement of an analogy. And on reflection, it is admittedly a halting problem, but jumping out of it, there is something quite suggestive and powerful in this formulation, something very specifically human. Possibly this formulation itself is the deep diagnostic of all human cognition—the tell, as they say, meaning the thing that tells, the giveaway. In the infinite black space of ignorance, it is as if stands as the basic operation of cognition, the mark perhaps of consciousness itself. Human language: it is as if it made sense. ~ Kim Stanley Robinson,
244:But the bigger point is that these studies reflect a sea change in how we think about thinking. They move us from “disembodied cognition,” the idea that our thinking happens only in the three pounds of gray matter tucked between our ears, to “embodied cognition,” where we see thinking for what it really is: an integrated, whole-system experience. “The body, the gut, the senses,6 the immune system, the lymphatic system,” explained embodied cognition expert and University of Winchester emeritus professor Guy Claxton to New York magazine, “are so instantaneously and complicatedly interacting that you can’t draw a line across the neck and say ‘above this line it’s smart and below the line it’s menial. ~ Steven Kotler,
245:Modernism does not mean simply change and newness; it is a particular way of looking at the world, a particular philosophy based on the rejec- tion of the theocentric view of reality—that is, removing God from the center of reality and putting man in His place. In a sense, it is a substitu- tion of the kingdom of man for the Kingdom of God, therefore paying special attention to the individual and individualism and to the different powers of the individual human being such as reason and the senses. Therefore, its method of cognition, its epistemology, is based essentially upon either rationalism or empiricism, and it makes human values, the values of terrestrial man, the supreme set of values and the criteria for all things. ~ Seyyed Hossein Nasr,
246:He spoke about cognition.”
“Is that all you know? Don’t you remember anything?”
“I remember the verses he interpreted.”
“Whose verses?”
“I don’t know.”
“Let me hear.”
“Ahriman knows not
The secret of God’s unity.
Ask Asaf, he knows.
Can a sparrow swallow the mouthful of the Anka-bird?
‘Can a single jug take in
The waters of a great sea?’”
“Those are the verses of Ibn Arabi.They say that the perception of God’s wisdom is possible only for the chosen, only for a few.”
“And what remains for us?”
“To comprehend what we can. If a sparrow cannot swallow the mouthful of the Anka-bird, it will still eat as much as it can. You cannot scoop up the whole sea with a jug, but whatever you scoop up is also the sea. ~ Me a Selimovi,
247:The sum of the knowable, that soil which the human spirit must till, lies between all the languages and independent of them, at their center. But man cannot approach this purely objective realm other than through his own modes of cognition and feeling, in other words: subjectively. Just where study and research touch the highest and deepest point, just there does the mechanical, logical use of reason - whatever in us can most easily be separated from our uniqueness as individual human beings - find itself at the end of its rope. From here on we need a process of inner perception and creation. And all that we can plainly know about this is its result, namely, that objective truth always rises from the entire energy of subjective individuality. ~ Wilhelm von Humboldt,
248:Sometimes you are able to keep moving because you are not really yourself anymore. Your entire brain can shrink to one pinhead of cognition, one star in a night. I was acquainted with it, this bright spot, because once or twice before it had taken over during my fiercest wrestling matches. Encapsuled in this pinhead lived a brute, a swimmer, a thirst, a hunger, a fire-hater, a grass-jumper. The same as anybody’s, probably, as any living person’s. I’m sure that yours and mine would push up for air with the same force:mass ratio. Would fin up, would open its frog mouth for air, would claw up, would gallop. This new self had all the personality of a muscle. Its haunches charged ahead of my heartbeat, leaving a wake of blood in my ears: KICK. KICK. KICK. ~ Karen Russell,
249:An intuition involves a coming together of loosely linked facts, concepts, experiences, thoughts, and feelings, and we can encourage intuition by tearing down the psychological barriers that are keeping them apart. If intuition involves stepping back from our person, so does wisdom, insight, imagination, and even reason. What usually gets in the way of both reason and non-rational forms of cognition is not stupidity as such, or feeble-mindedness, but fear and the thing that fear protects, that is, our self-esteem, our sense of self, our ego. If we are to unleash our full cognitive and human potential, we need to love life more than we fear it, we need to suppress or destroy our ego, to commit metaphorical suicide—which will be the work of a life well spent. ~ Neel Burton,
250:If you are a white person who would like to treat black people as equals in every way—who would like to have a set of associations with blacks that are as positive as those that you have with whites—it requires more than a simple commitment to equality. It requires that you change your life so that you are exposed to minorities on a regular basis and become comfortable with them and familiar with the best of their culture, so that when you want to meet, hire, date, or talk with a member of a minority, you aren’t betrayed by your hesitation and discomfort. Taking rapid cognition seriously--acknowledging the incredible power, for good and ill, that first impression play in our lives--requires that we take active steps to manage and control those impressions. ~ Malcolm Gladwell,
251:Metaphysics... is nothing but the inventory of all we possess through pure reason, ordered systematically. Nothing here can escape us, because what reason brings forth entirely out of itself cannot be hidden, but is brought to light by reason itself as soon as reason's common principle has been discovered. The perfect unity of this kind of cognition, and the fact that it arises solely out of pure concepts without any influence that would extend or increase it from experience or even particular intuition, which would lead to a determinate experience, make this unconditioned completeness not only feasible but also necessary. Tecum habita, et noris quam sit tibi curta supellex. Dwell in your own house, and you will know how simple your possessions are. - Persius ~ Immanuel Kant,
252:How’s this for fascinating: Heritability of various aspects of cognitive development is very high (e.g., around 70 percent for IQ) in kids from high–socioeconomic status (SES) families but is only around 10 percent in low-SES kids. Thus, higher SES allows the full range of genetic influences on cognition to flourish, whereas lower-SES settings restrict them. In other words, genes are nearly irrelevant to cognitive development if you’re growing up in awful poverty—poverty’s adverse effects trump the genetics.fn24 Similarly, heritability of alcohol use is lower among religious than nonreligious subjects—i.e., your genes don’t matter much if you’re in a religious environment that condemns drinking. Domains like these showcase the potential power of classical behavior genetics. ~ Robert M Sapolsky,
253:This tragic sequence helps explain the fearful loss of cognition in coronary artery bypass patients.3 But neuroradiologists also report that using magnetic resonance imaging, they can detect little white spots in the brains of Americans starting at about age fifty. These spots represent small, asymptomatic strokes (see Figures 18 and 19 in insert). The brain has so much reserve capacity that at first these tiny strokes cause no trouble. But, if they continue, they begin to cause memory loss and, ultimately, crippling dementia. In fact, one recently reported study found that the presence of these “silent brain infarcts” more than doubles the risk of dementia.4 We now believe, in fact, that at least half of all senile mental impairment is caused by vascular injury to the brain. ~ Caldwell B Esselstyn Jr,
254:It is cognition that is the fantasy.... Everything I tell you now is mere words. Arrange them and rearrange them as I might, I will never be able to explain to you the form of Will... My explanation would only show the correlation between myself and that Will by means of a correlation on the verbal level. The negation of cognition thus correlates to the negation of language. For when those two pillars of Western humanism, individual cognition and evolutionary continuity, lose their meaning, language loses meaning. Existence ceases for the individuum as we know it, and all becomes chaos. You cease to be a unique entity unto yourself, but exist simply as chaos. And not just the chaos that is you; your chaos is also my chaos. To wit, existence is communication, and communication, existence. ~ Haruki Murakami,
255:Far from being a sign of intellectual inferiority, the capacity to err is crucial to human cognition. Far from being a moral flaw, it is inextricable from some of our most humane and honorable qualities: empathy, optimism, imagination, conviction, and courage. And far from being a mark of indifference or intolerance, wrongness is a vital part of how we learn and change. Thanks to error, we can revise our understanding of ourselves and amend our ideas about the world. Given this centrality to our intellectual and emotional development, error shouldn’t be an embarrassment, and cannot be an aberration. On the contrary. As Benjamin Franklin observed in the quote that heads this book, wrongness is a window into normal human nature—into our imaginative minds, our boundless faculties, our extravagant souls. ~ Kathryn Schulz,
256:Thought and cognition are not the same. Thought, the source of art works, is manifest without transformation or transfiguration in all great philosophy, whereas the chief manifestation of the cognitive processes, by which we acquire and store up knowledge, is the sciences. Cognition always pursues a definite aim, which can be set by practical considerations as well as by “idle curiosity”; but once this aim is reached, the cognitive process has come to an end. Thought, on the contrary, has neither an end nor an aim outside itself, and it does not even produce results; not only the utilitarian philosophy of homo faber but also the men of action and the lovers of results in the sciences have never tired of pointing out how entirely “useless” thought is—as useless, indeed, as the works of art it inspires. ~ Hannah Arendt,
257:Daniel Levitin is one of the world’s leading experts on how music influences the brain. He would be appearing with the conductor Edwin Outwater and the Kitchener-Waterloo Symphony Orchestra, which would play Beethoven. Levitin would explain how the music was affecting the audience’s collective brain. Levitin was no disinterested academic. He had had a serious career as a musician, performing with Sting, Mel Tormé, and Blue Öyster Cult, consulting with Stevie Wonder and Steely Dan, and having been recording engineer for Santana and the Grateful Dead. Then he—like Kahn—made a big switch and become a research psychologist, investigating how music interacts with the brain. He was now head of McGill University’s Laboratory for Musical Perception, Cognition and Expertise and author of This Is Your Brain on Music. ~ Norman Doidge,
258:SUDDEN RESURRECTION! Endless mercy!
Blazing fire in the thickets of thought!
Today you came laughing
Unlocking dungeons
Came to the meek
Like god’s grace and bounty

You are the antechamber to the sun
You are the hope’s prerequisite
You are sought
Seeker
Terminus
Principia
You pulse in every chest
adorn every idea
then permit their realization
Spirit- spring, irreplaceable
Delight of action and cognition.

All the rest is pretext, fraud-
the former, illness; the latter, cure
We’re jaundiced by that fraud
Heart-set to slay an innocent
Drunk, now on angel eyes
Now on plain bread and soup
Taste this intoxication, drop your ratiocination
Savor these delectable
Drop the debatables
A little bread and greens
Should not entail so much trouble

*Ghazal 1 ~ Rumi,
259:To deny the truth of our own experience in the scientific study of ourselves is not only unsatisfactory; it is to render the scientific study of ourselves without a subject matter. But to suppose that science cannot contribute to an understanding of our experience may be to abandon, within the modern context, the task of self-understanding. Experience and scientific understanding are like two legs without which we cannot walk.

We can phrase this very same idea in positive terms: it is only by having a sense of common ground between cognitive science and human experience that our understanding of cognition can be more complete and reach a satisfying level. We thus propose a constructive task: to enlarge the horizon of cognitive science to include the broader panorama of human, lived experience in a disciplined, transformative analysis. ~ Evan Thompson,
260:The student is told to set apart moments in his daily life in which to withdraw into himself, quietly and alone. He is not to occupy himself at such moments with the affairs of his own ego. This would result in the contrary of what is intended. He should rather let his experiences and the messages from the outer world re-echo within his own completely silent self. At such silent moments every flower, every animal, every action will unveil to him secrets undreamt of. And thus he will prepare himself to receive quite new impressions of the outer world through quite different eyes. The desire to enjoy impression after impression merely blunts the faculty of cognition; the latter, however, is nurtured and cultivated if the enjoyment once experienced is allowed to reveal its message. Thus the student must accustom himself not merely to let the enjoyment. ~ Rudolf Steiner,
261:How the Stress Response Helps You: How You Know It’s Happening Rise to the Challenge Focuses your attention Heightens your senses Increases motivation Mobilizes energy You notice your heart pounding, your body sweating, or your breath quickening. You are mentally focused on the source of stress. You feel excited, energized, anxious, restless, or ready for action. Connect with Others Activates prosocial instincts Encourages social connection Enhances social cognition Dampens fear and increases courage You want to be near friends or family. You notice yourself paying more attention to others, or are more sensitive to others’ emotions. You feel a desire to protect, support, or defend the people, organizations, or values you care about Learn and Grow Restores nervous system balance Processes and integrates the experience Helps the brain learn and grow Even though your body is calming down, you ~ Kelly McGonigal,
262:Some Christians mistrust or de-emphasize the role of the senses in spirituality, considering them to be inferior to reason and cognition. Such a view fails to appreciate the indispensable part of human personhood the senses actually form. It falls into the gnostic error of denying human embodiment. Because Christians affirm the goodness of the physical body and believe in the physicality of the incarnation, we should also affirm the importance of encountering God through our senses. God gave us senses to enrich our lives. They are channels that can be spiritually tuned so as to register the traces of the divine that saturate the world . . . it could be the sight of a child, the sound of birds
singing, the smell of flowers or freshly cut grass, or the feeling of warmth. Any of these things-and many more-can serve as a call to pause and, even if just for a moment, turn our heart toward God. ~ David G Benner,
263:No wonder Mr. Tagomi could not go on, he thought. The terrible dilemma of our lives. Whatever happens, it is evil beyond compare. Why struggle, then? Why choose? If all alternatives are the same . . . Evidently we go on, as we always have. From day to day. At this moment we work against Operation Dandelion. Later on, at another moment, we work to defeat the police. But we cannot do it all at once; it is a sequence. An unfolding process. We can only control the end by making a choice at each step. He thought, We can only hope. And try. On some other world, possibly it is different. Better. There are clear good and evil alternatives. Not these obscure admixtures, these blends, with no proper tool by which to untangle the components. We do not have the ideal world, such as we would like, where morality is easy because cognition is easy. Where one can do right with no effort because he can detect the obvious. The ~ Philip K Dick,
264:Having escaped the Dark Ages in which animals were mere stimulus-response machines, we are free to contemplate their mental lives. It is a great leap forward, the one that Griffin fought for. But now that animal cognition is an increasingly popular topic, we are still facing the mindset that animal cognition can be only a poor substitute of what we humans have. It can’t be truly deep and amazing. Toward the end of a long career, many a scholar cannot resist shining a light on human talents by listing all the things we are capable of and animals not. From the human perspective, these conjectures may make a satisfactory read, but for anyone interested, as I am, in the full spectrum of cognitions on our planet, they come across as a colossal waste of time. What a bizarre animal we are that the only question we can ask in relation to our place in nature is “Mirror, mirror on the wall, who is the smartest of them all? ~ Frans de Waal,
265:You are constantly told in depression that your judgment is compromised, but a part of depression is that it touches cognition. That you are having a breakdown does not mean that your life isn't a mess. If there are issues you have successfully skirted or avoided for years, they come cropping back up and stare you full in the face, and one aspect of depression is a deep knowledge that the comforting doctors who assure you that your judgment is bad are wrong. You are in touch with the real terribleness of your life. You can accept rationally that later, after the medication sets in, you will be better able to deal with the terribleness, but you will not be free of it. When you are depressed, the past and future are absorbed entirely by the present moment, as in the world of a three-year-old. You cannot remember a time when you felt better, at least not clearly; and you certainly cannot imagine a future time when you will feel better. ~ Andrew Solomon,
266:The head/heart duality is a well-known cultural phenomenon. In everyday speech we use "heart" as a shorthand to refer to our emotional state or our faith and "head" to refer to cognition or reason. Should I follow my head or my heart? Both "head" and "heart," while they are literally the names of body parts, are commonly used to stand for nonbodily phenonmena, for mental processes. But what body part do we use when we want to refer explicitly to our coporeal self? Whe, the humble "ass," of course! Consider the seminal gangsta rappers Niggaz with Attitude, who in thier classic track "Straight Outta Compton" rhyme: "Niggaz start to mumble / They wanna rumble / Mix 'em and cook 'em in a pot like gumbo / Goin' off on a motherfucker like that / With a gat that's pointed at yo ass." Do the guys in NWA mean to say that a gun is literally pointed downward, at your tuchas? Of course not. We understand that in this context "ass" means "corporeal self. ~ David J Linden,
267:Cognition and emotion cannot be separated. Cognitive thoughts lead to emotions: emotions drive cognitive thoughts. The brain is structured to act upon the world, and every action carries with it expectations, and these expectations drive emotions. That is why much of language is based on physical metaphors, why the body and its interaction with the environment are essential components of human thought. Emotion is highly underrated. In fact, the emotional system is a powerful information processing system that works in tandem with cognition. Cognition attempts to make sense of the world: emotion assigns value. It is the emotional system that determines whether a situation is safe or threatening, whether something that is happening is good or bad, desirable or not. Cognition provides understanding: emotion provides value judgments. A human without a working emotional system has difficulty making choices. A human without a cognitive system is dysfunctional. ~ Donald A Norman,
268:I have the idea that we grandmothers are meant to play the part of protective witches; we must watch over younger women, children, community, and also, why not?, this mistreated planet, the victim of such unrelenting desecration. I would like to fly on a broomstick and dance in the moonlight with other pagan witches in the forest, invoking earth forces and howling demons; I want to become a wise old crone, to learn ancient spells and healers' secrets. It is no small thing, this design of mine. Witches, like saints, are solitary stars that shine with a light of their own; they depend on nothing and no one, which is why they have no fear and can plunge blindly into the abyss with the assurance that instead of crashing to earth, they will fly back out. They can change into birds and see the world from above, or worms to see it from within, they can inhabit other dimensions and travel to other galaxies, they are navigators on an infinite ocean of consciousness and cognition. ~ Isabel Allende,
269:It wasn't that Harry had gone down the wrong path, it wasn't that the road to sanity lay somewhere outside of science. But reading science papers hadn't been enough. All the cognitive psychology papers about known bugs in the human brain and so on had helped, but they hadn't been sufficient. He'd failed to reach what Harry was starting to realise was a shockingly high standard of being so incredibly, unbelievably rational that you actually started to get things right,as opposed to having a handy language in which to describe afterwards everything you'd just done wrong. Harry could look back now and apply ideas like 'motivated cognition' to see where he'd gone astray over the last year. That counted for something, when it came to being saner in the future. That was better than having no idea what he'd done wrong. But that wasn't yet being the person who could pass through Time's narrow keyhole, the adult form whose possibility Dumbledore had been instructed by seers to create. ~ Eliezer Yudkowsky,
270:Mind control is the process by which individual or collective freedom of choice and action is compromised by agents or agencies that modify or distort perception, motivation, affect, cognition and/or behavioral outcomes. It is neither magical nor mystical, but a process that involves a set of basic social psychological principles. Conformity, compliance, persuasion, dissonance, reactance, guilt and fear arousal, modeling and identification are some of the staple social influence ingredients well studied in psychological experiments and field studies. In some combinations, they create a powerful crucible of extreme mental and behavioral manipulation when synthesized with several other real-world factors, such as charismatic, authoritarian leaders, dominant ideologies, social isolation, physical debilitation, induced phobias, and extreme threats or promised rewards that are typically deceptively orchestrated, over an extended time period in settings where they are applied intensively. ~ Steven Hassan,
271:I maintain that in every special natural doctrine only so much science proper is to be met with as mathematics; for... science proper, especially of nature, requires a pure portion, lying at the foundation of the empirical, and based upon à priori knowledge of natural things. ...the conception should be constructed. But the cognition of the reason through construction of conceptions is mathematical. A pure philosophy of nature in general, namely, one that only investigates what constitutes a nature in general, may thus be possible without mathematics; but a pure doctrine of nature respecting determinate natural things (corporeal doctrine and mental doctrine), is only possible by means of mathematics; and as in every natural doctrine only so much science proper is to be met with therein as there is cognition à priori, a doctrine of nature can only contain so much science proper as there is in it of applied mathematics. ~ Immanuel Kant, Preface, The Metaphysical Foundations of Natural Science (1786) Tr. Ernest Belfort Bax (1883).,
272:There are, as we know, three modes of cognition: analytical, intuitive, and the mode that was known to the biblical prophets: revelation. What distinguishes poetry from other forms of literature is that it uses all three of them at once (gravitating primarily toward the second and the third). For all three of them are given in the language; and there are times when, by means of a single word, a single rhyme, the writer of a poem manages to find himself where no one has ever been before him, further, perhaps, than he himself would have wished to go. The one who writes a poem writes it above all because verse writing is an extraordinary accelerator of consciousness, of thinking, of comprehending the universe. Having experienced this acceleration once, one is no longer capable of abandoning the chance to repeat this experience; one falls into dependency on this process, the way others fall into dependency on drugs or alcohol. One who finds himself in this sort of dependency on language is, I suppose, what they call a poet. ~ Joseph Brodsky,
273:A primary goal of Feeling Release Therapy is to put patients in touch with painful feelings from the past: the anger, rage, anxiety, sadness or grief that they found too threatening to allow themselves fully to experience originally. In shutting off this pain at an early age, people disengage from their real selves as a center of feeling, perception, cognition, and behavior. They disown their genuine reactions by projecting them onto others, or they feel guilty and hate themselves for having “unacceptable” feelings and try to cover them up. They numb themselves against their pain or suppress it altogether after they repress or depersonalize their memories of the traumatic events that caused them distress. They build a false self that is almost completely cut off from the pain they are suppressing. These repressed feelings are locked into the muscles of the body and experienced as tension. Patients are generally unaware that they still have these unresolved, disconnected feelings or that they are actively engaged in suppressing them. ~ Robert W Firestone,
274:There is a sense in which all cognition can be said to be motivated. One is motivated to understand the world, to be in touch with reality, to remove doubt, etc. Alternately one might say that motivation is an aspect of cognition itself. Nevertheless, motives like wanting to find the truth, not wanting to be mistaken, etc., tend to align with epistemic goals in a way that many other commitments do not. As we have begun to see, all reasoning may be inextricable from emotion. But if a person's primary motivation in holding a belief is to hue to a positive state of mind, to mitigate feelings of anxiety, embarrassment, or guilt for instance. This is precisely what we mean by phrases like "wishful thinking", and "self-deception". Such a person will of necessity be less responsive to valid chains of evidence and argument that run counter to the beliefs he is seeking to maintain. To point out non-epistemic motives in an others view of the world, therefore, is always a criticism, as it serves to cast doubt on a persons connection to the world as it is. ~ Sam Harris,
275:So before working to design the thing right, we must first be sure we’re designing the right thing. This calls for a process of diverging and converging twice. The “Double Diamond” asks us to discover many possible paths and goals before we define the problem and craft the plan; and then to develop and test prototypes before deciding upon and delivering the solution.[ 45] Figure 1-8. The Double Diamond. At the heart of design is our ability to model the world as it is and as it might be. This is powerful. A sketch or prototype can spark insights and change minds. Goals and vision may shift in a “now that I see it” moment. In recent years, business has begun to adapt these practices to strategy and planning under the aegis of Design Thinking. Post-its and prototypes engage our brains, bodies, colleagues, customers, and ecosystems in distributed cognition. Design helps us solve wicked problems by exploring paths and goals. And it works for individuals and teams, not just big business. In short, design is a great fit for planning, and its practices are the inspiration for this book. ~ Peter Morville,
276:Durkheim tells us: “The first and most fundamental rule is: Consider social facts as things.”27 And Weber observes: “Both for sociology in the present sense, and for history, the object of cognition is the subjective meaning-complex of action.”28 These two statements are not contradictory. Society does indeed possess objective facticity. And society is indeed built up by activity that expresses subjective meaning. And, incidentally, Durkheim knew the latter, just as Weber knew the former. It is precisely the dual character of society in terms of objective facticity and subjective meaning that makes its “reality sui generis,” to use another key term of Durkheim’s. The central question for sociological theory can then be put as follows: How is it possible that subjective meanings become objective facticities? Or, in terms appropriate to the aforementioned theoretical positions: How is it possible that human activity (Handeln) should produce a world of things (choses)? In other words, an adequate understanding of the “reality sui generis” of society requires an inquiry into the manner in which this reality is constructed. ~ Peter L Berger,
277:If anyone had ever asked me to defend my work, here’s what I would have said: The more complex a behavior is, the more rigorous and complicated the science behind it. Math, chemistry, that’s the easy stuff—closed models with discrete answers. To understand behavior—human or elephant—the systems are far more complex, which is why the science behind them must be that much more intricate. But no one ever asked. I’m pretty sure my boss, Grant, thought this was a phase I was going through, and that sooner or later, I’d get back to science, instead of elephant cognition. I had seen elephants die before, but this was the first time since I’d changed my research focus. I wanted every last detail to be noted. I wanted to make sure I didn’t overlook anything as too mundane; any action that I might learn later was critical to the way elephants mourn. To that end, I stayed there, sacrificing sleep. I marked down which elephants came to visit, identifying them by their tusks, their tail hair, the marks on their bodies, and sometimes even the veins on their ears, which had patterns as unique as our own thumbprints. I cataloged how much time they spent touching Mmaabo, ~ Jodi Picoult,
278:Autophagy also plays an important role in the prevention of Alzheimer’s disease. Alzheimer’s is characterized by the abnormal accumulation of amyloid beta (Aß) proteins in the brain, and it’s believed that these accumulations eventually destroy the synaptic connections in the memory and cognition areas. Normally, clumps of Aß protein are removed by autophagy: the brain cell activates the autophagosome, the cell’s internal garbage truck, which engulfs the Aß protein targeted for removal and excretes it, so it can be removed by the blood and recycled into other protein or turned into glucose, depending upon the body’s needs. But in Alzheimer’s disease, autophagy is impaired and the Aß protein remains inside the brain cell, where eventual buildup will result in the clinical syndromes of Alzheimer’s disease. Cancer is yet another disease that may be a result of disordered autophagy. We’re learning that mTOR plays a role in cancer biology, and mTOR inhibitors have been approved by the Food and Drug Administration for the treatment of various cancers. Fasting’s role in inhibiting mTOR, thereby stimulating autophagy, provides an interesting opportunity to prevent cancer’s development. ~ Jason Fung,
279:The rest of us, not chosen for enlightenment, left on the outside of Earth, at the mercy of a Gravity we have only begun to learn how to detect and measure, must go on blundering inside our front-brain faith in Kute Korrespondences, hoping that for each psi-synthetic taken from Earth's soul there is a molecule, secular, more or less ordinary and named, over here - kicking endlessly among the plastic trivia, finding in each Deeper Significance and trying to string them all together like terms of a power series hoping to zero in on the tremendous and secret Function whose name, like the permuted names of God, cannot be spoken... plastic saxophone reed sounds of unnatural timbre, shampoo bottle ego-image, Cracker Jack prize one-shot amusement, home appliance casing fairing for winds of cognition, baby bottles tranquilization, meat packages disguise of slaughter, dry-cleaning bags infant strangulation, garden hoses feeding endlessly the desert... but to bring them together, in their slick persistence and our preterition... to make sense out of, to find the meanest sharp sliver of truth in so much replication, so much waste... [Gravity's Rainbow, p. 590] ~ Thomas Pynchon,
280:Moreover, nothing entitles us to assume that man has a nature or essence in the same sense as other things. In other words, if we have a nature or essence, then surely only a god could know and define it, and the first prerequisite would be that he be able to speak about a “who” as though it were a “what.”2 The perplexity is that the modes of human cognition applicable to things with “natural” qualities, including ourselves to the limited extent that we are specimens of the most highly developed species of organic life, fail us when we raise the question: And who are we? This is why attempts to define human nature almost invariably end with some construction of a deity, that is, with the god of the philosophers, who, since Plato, has revealed himself upon closer inspection to be a kind of Platonic idea of man. Of course, to demask such philosophic concepts of the divine as conceptualizations of human capabilities and qualities is not a demonstration of, not even an argument for, the non-existence of God; but the fact that attempts to define the nature of man lead so easily into an idea which definitely strikes us as “superhuman” and therefore is identified with the divine may cast suspicion upon the very concept of “human nature. ~ Hannah Arendt,
281:In the brain, the amount of the neurotransmitter dopamine affects the process of salience acquisition and expression. During an acute psychotic state, schizophrenia is associated with an increase in dopamine synthesis, dopamine release, and resting-state synaptic dopamine concentrations.10 Kapur suggests that in psychosis, there is a malfunction in the regulation of dopamine, causing abnormal firing of the dopamine system, leading to the aberrant levels of the neurotransmitter and, thus, aberrant assignment of motivational salience to objects, people, and actions.11 Research supports this claim.12 The altered salience of sensory stimuli results in a conscious experience with very different contents than would normally be there, yet those contents are what constitute Mr. B’s reality and provide the experiences that his cognition must make sense of. When considering the contents of Mr. B’s conscious experience, his hallucinations, his efforts to make sense of his delusions are no longer so wacky, but are possible, though not probable, explanations of what he is experiencing. With this in mind, the behavior that results from his cognitive conclusion seems somewhat more rational. And despite suffering this altered brain function, Mr. B continues to be conscious and aware of his existence. ~ Michael S Gazzaniga,
282:I understand the mechanism of my own thinking. I know precisely how I know, and my understanding is recursive. I understand the infinite regress of this self-knowing, not by proceeding step by step endlessly, but by apprehending the limit. The nature of recursive cognition is clear to me. A new meaning of the term "self-aware."

Fiat logos. I know my mind in terms of a language more expressive than any I'd previously imagined. Like God creating order from chaos with an utterance, I make myself anew with this language. It is meta-self-descriptive and self-editing; not only can it describe thought, it can describe and modify its own operations as well, at all levels. What Gödel would have given to see this language, where modifying a statement causes the entire grammar to be adjusted.

With this language, I can see how my mind is operating. I don't pretend to see my own neurons firing; such claims belong to John Lilly and his LSD experiments of the sixties. What I can do is perceive the gestalts; I see the mental structures forming, interacting. I see myself thinking, and I see the equations that describe my thinking, and I see myself comprehending the equations, and I see how the equations describe their being comprehended.

I know how they make up my thoughts.

These thoughts. ~ Ted Chiang,
283:To experience the ocean of essence, resembling the sphere of unchanging space: free of center and perimeter, pervading the expanse. Enlightened mind transcends cognitions! Rootless and baseless are appearance and void, in the self-arisen rikpa of every perception. Vivid is the sense of noncessation: luminous, the absence of object perception. Within the voidness free of class distinction all appearances dissolve, for their ground is lost; The rikpa of liberation is spread evenly. Subject and object are both void, for their roots are lost. The essence of self-arisen wisdom and all duality are cleansed like the sky; subjects and objects arise as free from bounds, as naked dharmakaya! This is the Great Perfection, free of cognition! The self-arisen ground primordially pure, the ultraversed path supremely swift, the unsought fruit spontaneously savored, such is the Great Perfection, in the radiant dharmakaya. This primordial sphere of pervasive essence is the Great Perfection of samsara and nirvana; this song of transcending -- beyond cause and effect, beyond all endeaver, was sung by Longchen Rabjam Zangpo. [1585.jpg] -- from Songs of Spiritual Experience: Tibetan Buddhist Poems of Insight & Awakening, Translated by Thupten Jinpa / Translated by Jas Elsner

~ Longchen Rabjampa, An Adamantine Song on the Ever-Present
,
284:However, one can also cognize the existence of the thing prior to the perception of it, and therefore cognize it comparatively a priori, if only it is connected with some perceptions in accordance with the principles of their empirical connection (the analogies). For in that case the existence of the thing is still connected with our perceptions in a possible experience, and with the guidance of the analogies we can get from our actual perceptions to the thing in the series of possible perceptions. Thus we cognize the existence of a magnetic matter penetrating all bodies from the perception of attracted iron filings, although an immediate perception of this matter is impossible for us given the construction of our organs. For in accordance with the laws of sensibility and the context of our perceptions we could also happen upon the immediate empirical intuition of it in an experience of if our senses, the crudeness of which does not affect the form of possible experience in general, were finer. Thus wherever perception and whatever is appended to it in accordance with empirical laws reaches, there too reaches our cognition of the existence of things. If we do not being with experience, or proceed in accordance with laws of the empirical connection of appearances, then we are only making a vain display of wanting to discover or research the existence of any thing. ~ Immanuel Kant,
285:This is not (as you have charged) to paint religion with a broad brush. I am very quick to distinguish gradations of bad ideas; some clearly have no consequences at all (or at least not yet); some put civilization itself in peril. The problem with dogmatism, however, is that one can never quite predict how terrible its costs will be. To use one of my favorite examples, consider the Christian dogma that human life begins at the moment of conception: On its face, this belief seems likely to only improve our world. After all, it is the very quintessence of a life-affirming doctrine.

Enter embryonic stem-cell research. Suddenly, this “life begins at the moment of conception” business becomes the chief impediment to medical progress. Who would have thought that such an innocuous idea could unnecessarily prolong the agony of tens of millions of people? This is the problem with dogmatism, no matter how seemingly benign: it is unresponsive to reality. Dogmatism is a failure of cognition (as well as a commitment to such failure); it is the state of being closed to new evidence and new arguments. And this frame of mind is rightly despised in every area of culture, on every subject, except where it goes by the name of “religious faith.” In this guise, parading its most grotesque faults as virtues, it is granted a special dispensation, even in the pages of Nature. ~ Sam Harris,
286:Perhaps the greatest strike against philosophical pessimism is that its only theme is human suffering. This is the last item on the list of our species’ obsessions and detracts from everything that matters to us, such as the Good, the Beautiful, and a Sparking Clean Toilet Bowl. For the pessimist, everything considered in isolation from human suffering or any cognition that does not have as its motive the origins, nature, and elimination of human suffering is at base recreational, whether it takes the form of conceptual probing or physical action in the world—for example, delving into game theory or traveling in outer space, respectively. And by “human suffering,” the pessimist is not thinking of particular sufferings and their relief, but of suffering itself. Remedies may be discovered for certain diseases and sociopolitical barbarities may be amended. But those are only stopgaps. Human suffering will remain insoluble as long as human beings exist. The one truly effective solution for suffering is that spoken of in Zapffe’s “Last Messiah.” It may not be a welcome solution for a stopgap world, but it would forever put an end to suffering, should we ever care to do so. The pessimist’s credo, or one of them, is that nonexistence never hurt anyone and existence hurts everyone. Although our selves may be illusory creations of consciousness, our pain is nonetheless real. ~ Thomas Ligotti,
287:0 Order - All developmental theories consider the infant to be "undifferentiated," the essence of which is the absence of any self-other boundary (interpersonally) or any subject-object boundary (intrapsychically), hence, stage 0 rather than stage 1. The infant is believed to consider all of the phenomena it experiences as extensions of itself. The infant is "all self" or "all subject" and "no object or other." Whether one speaks of infantile narcissism," "orality," being under the sway completely of "the pleasure principle" with no countervailing "reality principle," or being "all assimilative" with no countervailing "accommodation," all descriptions amount to the same picture of an objectless, incorporative embeddedness. Such an underlying psychologic gives rise not only to a specific kind of cognition (prerepresentational) but to a specific kind of emotion in which the emotional world lacks any distinction between inner and outer sources of pleasure and discomfort. To describe a state of complete undifferentiation, psychologists have had to rely on metaphors: Our language itself depends on the transcendence of this prerepresentational stage. The objects, symbols, signs, and referents of language organize the experienced world and presuppose the very categories that are not yet articulated at stage 0. Thus, Freud has described this period as the "oceanic stage," the self undifferentiated from the swelling sea. Jung suggested "uroboros," the snake that swallows its tail. ~ Robert Kegan,
288:I. Of the difference between Pure and Empirical Knowledge That all our knowledge begins with experience there can be no doubt. For how is it possible that the faculty of cognition should be awakened into exercise otherwise than by means of objects which affect our senses, and partly of themselves produce representations, partly rouse our powers of understanding into activity, to compare, to connect, or to separate these, and so to convert the raw material of our sensuous impressions into a knowledge of objects, which is called experience? In respect of time, therefore, no knowledge of ours is antecedent to experience, but begins with it. But, though all our knowledge begins with experience, it by no means follows that all arises out of experience. For, on the contrary, it is quite possible that our empirical knowledge is a compound of that which we receive through impressions, and that which the faculty of cognition supplies from itself (sensuous impressions giving merely the occasion), an addition which we cannot distinguish from the original element given by sense, till long practice has made us attentive to, and skilful in separating it. It is, therefore, a question which requires close investigation, and not to be answered at first sight, whether there exists a knowledge altogether independent of experience, and even of all sensuous impressions. Knowledge of this kind is called a priori, in contradistinction to empirical knowledge, which has its sources a posteriori, that is, in experience. ~ Immanuel Kant,
289:A remarkably consistent finding, starting with elementary school students, is that males are better at math than females. While the difference is minor when it comes to considering average scores, there is a huge difference when it comes to math stars at the upper extreme of the distribution. For example, in 1983, for every girl scoring in the highest percentile in the math SAT, there were 11 boys.
Why the difference? There have always been suggestions that testosterone is central. During development, testosterone fuels the growth of a brain region involved in mathematical thinking and giving adults testosterone enhances their math skills. Oh, okay, it's biological. But consider a paper published in science in 2008. The authors examined the relationship between math scores and sexual equality in 40 countries based on economic, educational and political indices of gender equality. The worst was Turkey, United States was middling, and naturally, the Scandinavians were tops. Low and behold, the more gender equal the country, the less of a discrepancy in math scores. By the time you get to the Scandinavian countries it's statistically insignificant. And by the time you examine the most gender equal country on earth at the time, Iceland, girls are better at math than boys. Footnote, note that the other reliable sex difference in cognition, namely better reading performance by girls than by boys doesn't disappear in more gender equal societies. It gets bigger. In other words, culture matters. We carry it with us wherever we go. ~ Robert M Sapolsky,
290:fasting also stimulates growth hormone, which signals the production of some new snazzy cell parts, giving our bodies a complete renovation. Since it triggers both the breakdown of old cellular parts and the creation of new ones, fasting may be considered one of the most potent anti-aging methods in existence. Autophagy also plays an important role in the prevention of Alzheimer’s disease. Alzheimer’s is characterized by the abnormal accumulation of amyloid beta (Aß) proteins in the brain, and it’s believed that these accumulations eventually destroy the synaptic connections in the memory and cognition areas. Normally, clumps of Aß protein are removed by autophagy: the brain cell activates the autophagosome, the cell’s internal garbage truck, which engulfs the Aß protein targeted for removal and excretes it, so it can be removed by the blood and recycled into other protein or turned into glucose, depending upon the body’s needs. But in Alzheimer’s disease, autophagy is impaired and the Aß protein remains inside the brain cell, where eventual buildup will result in the clinical syndromes of Alzheimer’s disease. Cancer is yet another disease that may be a result of disordered autophagy. We’re learning that mTOR plays a role in cancer biology, and mTOR inhibitors have been approved by the Food and Drug Administration for the treatment of various cancers. Fasting’s role in inhibiting mTOR, thereby stimulating autophagy, provides an interesting opportunity to prevent cancer’s development. Indeed, some leading scientists, such as Dr. Thomas Seyfried, a professor of biology at Boston College, have proposed a yearly seven-day water-only fast for this very reason. ~ Jason Fung,
291:Working memory is a fundamental aspect of executive cognition that is thought to encompass three primary mental processes: 1) the access of information, 2) “on-line” operation(s) on this information, and 3) the production of a motor output response based on these operations (Goldman-Rakic, 1987). At present, several distinct theoretical conceptualizations of working memory exist within the cognitive science literature (reviewed in Kimberg, D’Esposito, & Farah, 1998). This lack of consensus may be due, in part, to the functional complexity of working memory, which includes aspects of rehearsal, maintenance, short term storage, attention, and executive control (Kimberg, et al., 1998). Working memory is widely accepted as being dependent on the lateral frontal cortex (Fuster, 1997; Goldman-Rakic, 1987; Owen, et al., 1998; 1999; Owen, 2000), and plays an important role in the temporal coordination of guided behavior via the perception-action cycle (Fuster, 2000).  Immediate serial recall and memory span tasks are two common tools used to assess working memory in humans (Baddeley, 1996). In such tasks, the participant is presented with a series of stimuli, and required to recall this stimulus string in sequential order (Baddeley, 1996). In these tasks, the likelihood of correct recall is directly related to the length of the stimulus string, and by manipulating the length of this string, the participant’s working memory capacity (memory span) can be assessed (Baddeley, 1996). ~ Mathew H. Gendle, Michael R. Ransom, “Use of the Electronic Game Simon as a Measure of Working Memory in College Age Adults”, Journal of Behavioral and Neuroscience Research, Vol. 4, (2006), p. 1.,
292:When should you be skeptical? Any time you see a report that a single food, beverage, supplement, food product, or ingredient causes or reduces the risk for obesity, heart disease, type 2 diabetes, or cancer, it is a good idea to envision a red warning flag flying high in the air. The studies may have identified associations between the food factor and the disease, but associations can be due to any number of other causes. Dietary patterns, not single factors, are what matter to health. Look out for words like “miracle” or “breakthrough.” Science tends to proceed in small increments and rarely works that way. And please be especially skeptical of “everything you thought you knew about nutrition is wrong.” Science does not work that way, either. Whenever you see “may” or “might”—as in “may reduce the risk of heart disease” or “might improve cognition in the elderly”—recognize that these also mean “may not” or “might not.” Overall, it is always a good idea to ask whether study results seem plausible in the light of everything else you know. As an eater, you should be wary of media hype about whether fat or sugar is a more important cause of health problems. This question ignores basic principles of nutrition: we eat foods, not nutrients, and how much we eat is often just as important as what we eat. Diets of enormous variety, from Asian diets traditionally based on rice (carbohydrates that convert to sugar in the body) to Mediterranean diets rich in olive oil (fat), can all promote long and healthy lives. The basic principles of eating healthfully have remained remarkably constant over the years: eat a wide variety of relatively unprocessed foods in reasonable amounts. Note that these same dietary principles apply to prevention of the entire range of diet-related chronic diseases. If an industry-funded study claims miraculous benefits from the sponsor’s products, think, “Advertising. ~ Marion Nestle,
293:On the other hand, the moral law, although it gives no such prospect, does provide a fact absolutely inexplicable from any data of the world of sense or from the whole compass of the theoretical use of reason, and this fact points to a pure intelligible world―indeed, it defines it positively and enable us to know something of it, namely a law.

This law gives to the sensible world, as sensuous nature (as this concerns rational beings), the form of an intelligible world, i.e., the form of supersensuous nature, without interfering with the mechanism of the former. Nature, in the widest sense of the word, is the existence of things under laws. The sensuous nature of rational beings in general is their existence under empirically conditioned laws, and therefore it is, from the point of view of reason, heteronomy. The supersensuous nature of the same beings, on the other hand, is their existence according to laws which are independent of all empirical conditions and which therefore belong to the autonomy of pure reason. And since the laws, according to which the existence of things depends on cognition, are practical, supersensuous nature, so far as we can form a concept of it, is nothing else than nature under the autonomy of the pure practical reason. The law of this autonomy is the moral law, and it, therefore, is the fundamental law of supersensuous nature and of a pure world of the understanding, whose counterpart must exist in the world of sense without interfering with the laws of the latter. The former could be called the archetypal world (*natura archetypa*) which we know only by reason; the latter, on the other hand, could be called the ectypal world (*natura ectypa*), because it contains the possible effect of the idea of the former as the determining ground of the will."

―from Critique of Practical Reason . Translated, with an Introduction by Lewis White Beck, p. 44. ~ Immanuel Kant,
294:1. that the emergence of the nervous system was an indispensable enabler of life in elaborate multicellular organisms; the nervous system has been a servant of whole-organism homeostasis, although its cells also depend on that same homeostasis process for its own survival; this integrated mutuality is most often overlooked in discussions of behavior and cognition; 2. that the nervous system is part of the organism it serves, specifically a part of its body, and that it holds close interactions with that body; that these interactions are of an entirely different nature from those that the nervous system holds with the environment that surrounds the organism; the particularity of this privileged relationship also tends to be overlooked; I will say more on this critical issue in part II; 3. that the extraordinary emergence of the nervous system opened the way for neurally mediated homeostasis—an addition to the chemical/visceral variety; later, after the development of conscious minds capable of feeling and creative intelligence, the way was open for the creation, in the social and cultural space, of complex responses whose existence began as homeostatically inspired but later transcended homeostatic needs and gained considerable autonomy; therein the beginning but not the middle or the end of our cultural lives; even at the highest levels of sociocultural creation, there are vestiges of simple life-related processes present in the most humble exemplars of living organisms, namely, bacteria; 4. that several complex functions of the higher nervous system have their functional roots in simpler operations of the lower devices of the system itself; for this reason, for example, it has not been productive to first look for the grounding of feeling and consciousness in the operations of the cerebral cortex; instead, as discussed in part II, the operation of brain-stem nuclei and of the peripheral nervous system offers better opportunities to identify precursors to feeling and consciousness. ~ Ant nio R Dam sio,
295:middle vision logic or paradigmatic ::: (1:25) Cognition is described as middle-vision logic, or paradigmatic in that it is capable of co-ordinating the relations between systems of systems, unifying them into principled frameworks or paradigms. This is an operation on meta-systems and allows for the view described above, a view of human development itself. Self-sense at teal is called Autonomous or Strategist and is characterized by the emergent capacity to acknowledge and cope with inner conflicts in needs, ... and values. All of which are part of a multifacted and complex world. Teal sees our need for autonomy and autonomy itself as limited because emotional interdependence is inevitable. The contradictory aspects of self are weaved into an identity that is whole, integrated and commited to generating a fulfilling life.

Additionally, Teal allows individuals to link theory and practice, perceive dynamic systems interactions, recognize and strive for higher principles, understand the social construction of reality, handle paradox and complexity, create positive-sum games and seek feedback from others as a vital source for growth. Values embrace magnificence of existence, flexibility, spontaneioty, functionality, the integration of differences into interdependent systems and complimenting natural egalitarianism with natural ranking. Needs shift to self-actualization, and morality is in both terms of universal ethical principles and recognition of the developmental relativity of those universals. Teal is the first wave that is truly able to see the limitations of orange and green morality, it is able to uphold the paradox of universalism and relativism. Teal in its decision making process is able to see ... deep and surface features of morality and is able to take into consideration both those values when engaging in moral action. Currently Teal is quite rare, embraced by 2-5% of the north american and european population according to sociological research. ~ Essential Integral, L4.1-53, Middle Vision Logic,
296:Revelation. I understand the mechanism of my own thinking. I know precisely how I know, and my understanding is recursive. I understand the infinite regress of this self-knowing, not by proceeding step by step endlessly, but by apprehending the limit. The nature of recursive cognition is clear to me. A new meaning of the term ‘self-aware.’ Fiat logos. I know my mind in terms of a language more expressive than any I’d previously imagined. Like God creating order from chaos with an utterance, I make myself anew with this language. It is meta-self-descriptive and self-editing; not only can it describe thought, it can describe and modify its own operations as well, at all levels. What Gödel would have given to see this language, where modifying a statement causes the entire grammar to be adjusted. With this language, I can see how my mind is operating. I don’t pretend to see my own neurons firing; such claims belong to John Lilly and his LSD experiments of the sixties. What I can do is perceive the gestalts; I see the mental structures forming, interacting. I see myself thinking, and I see the equations that describe my thinking, and I see myself comprehending the equations, and I see how the equations describe their being comprehended. I know how they make up my thoughts. These thoughts. Initially I am overwhelmed by all this input, paralyzed with awareness of my self. It is hours before I can control the flood of self-describing information. I haven’t filtered it away, nor pushed it into the background. It’s become integrated into my mental processes, for use during my normal activities. It will be longer before I can take advantage of it, effortlessly and effectively, the way a dancer uses her kinesthetic knowledge. All that I once knew theoretically about my mind, I now see detailed explicitly. The undercurrents of sex, aggression, and self-preservation, translated by the conditioning of my childhood, clash with and are sometimes disguised as rational thought. I recognize all the causes of my every mood, the motives behind my every decision. What ~ Ted Chiang,
297:[There is] a widespread approach to ideas which Objectivism repudiates altogether: agnosticism. I mean this term in a sense which applies to the question of God, but to many other issues also, such as extra-sensory perception or the claim that the stars influence man’s destiny. In regard to all such claims, the agnostic is the type who says, “I can’t prove these claims are true, but you can’t prove they are false, so the only proper conclusion is: I don’t know; no one knows; no one can know one way or the other.”

The agnostic viewpoint poses as fair, impartial, and balanced. See how many fallacies you can find in it. Here are a few obvious ones: First, the agnostic allows the arbitrary into the realm of human cognition. He treats arbitrary claims as ideas proper to consider, discuss, evaluate—and then he regretfully says, “I don’t know,” instead of dismissing the arbitrary out of hand. Second, the onus-of-proof issue: the agnostic demands proof of a negative in a context where there is no evidence for the positive. “It’s up to you,” he says, “to prove that the fourth moon of Jupiter did not cause your sex life and that it was not a result of your previous incarnation as the Pharaoh of Egypt.” Third, the agnostic says, “Maybe these things will one day be proved.” In other words, he asserts possibilities or hypotheses with no jot of evidential basis.

The agnostic miscalculates. He thinks he is avoiding any position that will antagonize anybody. In fact, he is taking a position which is much more irrational than that of a man who takes a definite but mistaken stand on a given issue, because the agnostic treats arbitrary claims as meriting cognitive consideration and epistemological respect. He treats the arbitrary as on a par with the rational and evidentially supported. So he is the ultimate epistemological egalitarian: he equates the groundless and the proved. As such, he is an epistemological destroyer. The agnostic thinks that he is not taking any stand at all and therefore that he is safe, secure, invulnerable to attack. The fact is that his view is one of the falsest—and most cowardly—stands there can be. ~ Leonard Peikoff,
298:formal-operational ::: The orange altitude emerged a few hundred years ago with the European Rennisance. Its modern, rational view grew in prominance through the Age of Enlightenment and came to its fullest expression during the Industrial Revolution.

Fueling this age of reason and science was the emergence of formal operational cognition, or the ability to operate on thoughts themselves. No longer limited to reflection on concrete objects, cognition moves from representations to abstractions and can now operate on a range of non-tangiable propositions that may not reflect the concrete world. This is the basis of scientific reasoning through hypothesis. Orange also brings multiplistic thinking, or the realization that there are several possible ways of approaching a situation, even though one is still considered most right. Self-sense at orange features two shifts, first to expert and then to achiever, these moves feature an increase in self-awareness and appreciation for multiple possibilities in a given situation. Recognition that one doesnt always live up to idealized social expectations is fueled by an awareness that begins to penetrate the inner world of subjectivity. This is the beginning of introspection. An objectifiable self-sense and the capacity to take a third person perspective. Needs shift from belonging to self-esteem. And values land on pragmatic utiliarian approaches to life that rely on ... and thinking to earn progress, prosperity and self-reliance. Morality at orange sees right defined by universal ethical principles. The emergence of formal operational thinking at orange enables a world-centric care for universal human rights and the right of each individual for autonomy and the pursuit of happiness. A desire for individual dignity and self-respect are also driving forces behind orange morality. A significant number of the founding fathers of the United States harbored orange values. ...

Faith at orange is called Individual Reflective and so far as identity and world-view are differentiated from others, and faith takes on an essence of critical thought. Demythologizing symbols into conceptual meanings. At orange we see the emergence of rational deism and secularism. ~ Essential Integral, 4.1-51, Formal Operational,
299:a new teaching appointment required that I become familiar with mysticism in Christianity and other religions. That’s when I realized that these were mystical experiences. Especially important was William James’s classic book The Varieties of Religious Experience, published more than a century ago, still in print, and named by a panel of experts in 1999 as the second most important nonfiction book published in English in the twentieth century. The book combines the elements that made up James himself: a psychologist fascinated by the varieties of human consciousness, and a philosopher pondering what all of this might mean.1 Part of his book is about mystical experiences. Based on James’s study of accounts of such experiences, he concluded that their two primary features are “illumination” and “union.” Illumination has a twofold meaning. The experiences often involve light, luminosity, radiance. Moreover, they involve “enlightenment,” a new way of seeing. “Union” (or “communion”) refers to the experience of connectedness and the disappearance or softening of the distinction between self and world. In addition, James names four other common features: Ineffability. The experiences are difficult, even impossible, to express in words. Yet those who have such experiences often try, usually preceded by, “It’s really hard to describe, but it was like . . .” Transiency. They are usually brief; they come and then go. Passivity. One cannot make them happen through active effort. They come upon one—one receives them. Noetic quality. They include a vivid sense of knowing (and not just intense feelings of joy, wonder, amazement)—a nonverbal, nonlinguistic way of knowing marked by a strong sense of seeing more clearly and certainly than one ever has. What is known is “the way things are” when all of our language falls away and we see “what is” without the domestication created by our words and categories. This way of knowing might be called direct cognition, a way of knowing not mediated through language. Reading James and other writers on mysticism was amazing. In colloquial language, I was blown away. I found my experiences described with great precision. Suddenly, I had a way of naming and understanding them. Moreover, they were linked to the experiences of many people. They are a mode of human consciousness. They happen. And ~ Marcus J Borg,
300:higher mind or late vision logic ::: Even more rare, found stably in less than 1% of the population and even more emergent is the turquoise altitude.

Cognition at Turquoise is called late vision-logic or cross-paradigmatic and features the ability to connect meta-systems or paradigms, with other meta-systems. This is the realm of coordinating principles. Which are unified systems of systems of abstraction to other principles. ... Aurobindo indian sage and philosopher offers a more first-person account of turquoise which he called higher-mind, a unitarian sense of being with a powerful multiple dynamism capable of formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming of all of which a spontaneous inherient knowledge.

Self-sense at turquoise is called Construct-aware and is the first stage of Cook-Greuter's extension of Loveigers work on ego-development. The Construct-aware stage sees individuals for the first time as exploring more and more complex thought-structures with awareness of the automatic nature of human map making and absurdities which unbridaled complexity and logical argumentation can lead. Individuals at this stage begin to see their ego as a central point of reference and therefore a limit to growth. They also struggle to balance unique self-expressions and their concurrent sense of importance, the imperical and intuitive knowledge that there is no fundamental subject-object separation and the budding awareness of self-identity as temporary which leads to a decreased ego-desire to create a stable self-identity. Turquoise individuals are keenly aware of the interplay between awareness, thought, action and effects. They seek personal and spiritual transformation and hold a complex matrix of self-identifications, the adequecy of which they increasingly call into question. Much of this already points to Turquoise values which embrace holistic and intuitive thinking and alignment to universal order in a conscious fashion.

Faith at Turquoise is called Universalising and can generate faith compositions in which conceptions of Ultimate Reality start to include all beings. Individuals at Turquoise faith dedicate themselves to transformation of present reality in the direction of transcendent actuality. Both of these are preludes to the coming of Third Tier. ~ Essential Integral, L4.1-54, Higher Mind,
301:meta-systemic operations ::: As the 1950's and 60s begin to roll around the last stage of first tier emerged as a cultural force. With the Green Altitude we see the emergence of Pluralistic, Multicultural, Post-Modern world-views.

Cognition is starting to move beyond formal-operations into the realm of co-ordinating systems of abstractions, in what is called Meta-systemic Cognition. While formal-operations acted upon the classes and relations between members of classes. Meta-systemic operations start at the level of relating systems to systems. The focus of these investigations is placed upon comparing, contrasting, transforming and synthesizing entire systems, rather than components of one system. This emergent faculty allows self-sense to focus around a heightened sense of individuality and an increased ability for emotional resonance. The recognition of individual differences, the ability to tolerate paradox and contradiction, and greater conceptual complexity all provide for an understanding of conflict as being both internally and externally caused. Context plays a major role in the creation of truth and individual perspective. With each being context dependent and open to subjective interpretation, meaning each perspective and truth are rendered relative and are not able to be judged as better or more true than any other. This fuels a value set that centers on softness over cold rationality. Sensitivity and preference over objectivity.

Along with a focus on community harmony and equality which drives the valuing of sensitivity to others, reconcilation, consensus, dialogue, relationship, human development, bonding, and a seeking of a peace with the inner-self. Moral decisions are based on rights, values, or principles that are agreeable to all individuals composing a society based on fair and beneficial practices. All of this leads to the Equality movements and multiculturalism. And to the extreme form of relativitism which we saw earlier as context dependant nature of all truth including objective facts.

Faith at the green altitude is called Conjunctive, and allows the self to integrate what was unrecognized by the previous stages self-certainty and cognitive and affective adaptation to reality. New features at this level of faith include the unification of symbolic power with conceptual meaning, an awareness of ones social unconscious, a reworking of ones past, and an opening to ones deeper self. ~ Essential Integral, 4.1-52, Meta-systemic Operations,
302:A great deal of effort has been devoted to explaining Babel. Not the Babel event
-- which most people consider to be a myth -- but the fact that languages tend
to diverge. A number of linguistic theories have been developed in an effort to
tie all languages together."
"Theories Lagos tried to apply to his virus hypothesis."
"Yes. There are two schools: relativists and universalists. As George Steiner
summarizes it, relativists tend to believe that language is not the vehicle of
thought but its determining medium. It is the framework of cognition. Our
perceptions of everything are organized by the flux of sensations passing over
that framework. Hence, the study of the evolution of language is the study of
the evolution of the human mind itself."
"Okay, I can see the significance of that. What about the universalists?"
"In contrast with the relativists, who believe that languages need not have
anything in common with each other, the universalists believe that if you can
analyze languages enough, you can find that all of them have certain traits in
common. So they analyze languages, looking for such traits."
"Have they found any?"
"No. There seems to be an exception to every rule."
"Which blows universalism out of the water."
"Not necessarily. They explain this problem by saying that the shared traits
are too deeply buried to be analyzable."
"Which is a cop out."
"Their point is that at some level, language has to happen inside the human
brain. Since all human brains are more or less the same --"
"The hardware's the same. Not the software."
"You are using some kind of metaphor that I cannot understand."
"Well, a French-speaker's brain starts out the same as an English-speaker's
brain. As they grow up, they get programmed with different software -- they
learn different languages."
"Yes. Therefore, according to the universalists, French and English -- or any
other languages -- must share certain traits that have their roots in the 'deep
structures' of the human brain. According to Chomskyan theory, the deep
structures are innate components of the brain that enable it to carry out
certain formal kinds of operations on strings of symbols. Or, as Steiner
paraphrases Emmon Bach: These deep structures eventually lead to the actual
patterning of the cortex with its immensely ramified yet, at the same time,
'programmed' network of electrochemical and neurophysiological channels."
"But these deep structures are so deep we can't even see them?"
"The universalists place the active nodes of linguistic life -- the deep
structures -- so deep as to defy observation and description. Or to use
Steiner's analogy: Try to draw up the creature from the depths of the sea, and
it will disintegrate or change form grotesquely. ~ Neal Stephenson,
303:The philosophers who in their treatises of ethics assigned supreme value to justice and applied the yardstick of justice to ali social institutions were not guilty of such deceit. They did not support selfish group concerns by declaring them alone just, fair, and good, and smear ali dissenters by depicting them as the apologists of unfair causes. They were Platonists who believed that a perennial idea of absolute justice exists and that it is the duty of man to organize ali human institutions in conformity with this ideal. Cognition of justice is imparted to man by an inner voice, i.e., by intuition. The champions of this doctrine did not ask what the consequences of realizing the schemes they called just would be. They silently assumed either that these consequences will be beneficiai or that mankind is bound to put up even with very painful consequences of justice. Still less did these teachers of morality pay attention to the fact that people can and really do disagree with regard to the interpretation of the inner voice and that no method of peacefully settling such disagreements can be found.
Ali these ethical doctrines have failed to comprehend that there is, outside of social bonds and preceding, temporally or logically, the existence of society, nothing to which the epithet "just" can be given. A hypothetical isolated individual must under the pressure of biological competition look upon ali other people as deadly foes. His only concern is to preserve his own life and health; he does not need to heed the consequences which his own survival has for other men; he has no use for justice. His only solicitudes are hygiene and defense. But in social cooperation with other men the individual is forced to abstain from conduct incompatible with life in society. Only then does the distinction between what is just and what is unjust emerge. It invariably refers to interhuman social relations. What is beneficiai to the individual without affecting his fellows, such as the observance of certain rules in the use of some drugs, remains hygiene.
The ultimate yardstick of justice is conduciveness to the preservation of social cooperation. Conduct suited to preserve social cooperation is just, conduct detrimental to the preservation of society is unjust. There cannot be any question of organizing society according to the postulates of an arbitrary preconceived idea of justice. The problem is to organize society for the best possible realization of those ends which men want to attain by social cooperation. Social utility is the only standard of justice. It is the sole guide of legislation.
Thus there are no irreconcilable conflicts between selfíshness and altruism, between economics and ethics, between the concerns of the individual and those of society. Utilitarian philosophy and its finest product, economics, reduced these apparent antagonisms to the opposition of shortrun and longrun interests. Society could not have come into existence or been preserved without a harmony of the rightly understood interests of ali its members. ~ Ludwig von Mises,
304:The Candle
O Candle! I am also an afflicted person in the world assembly
Constant complaint is my lot in the manner of the rue
Love gave the warmth of internal pathos to you
It made me the florist selling blood-mixed tears
Whether you be the candle of a celebrating assembly or one at the grave
In every condition associated with the tears of sorrow you remain
Your eye views all with equity like the Secret's Lovers
My eye is the pride of the tumult of discrimination
Your illumination is alike in the Ka'bah and the temple
I am entangled in the temple and the Haram's discrimination
Your black smoke contains the sigh's elegance
Is some heart hidden in the place of your manifestation?
You burn with pathos due to distance from Tajalli's Light
Your pathos the callous ones consider your light
Though you are burning you are unaware of it all
You see but do not encompass the internal pathos
I quiver like mercury with the excitement of vexation
As well I am aware of vexations of the restless heart
This was also the elegance of some Beloved
Which gave me perception of my own pathos
This cognition of mine keeps me restless
Innumerable fire temples are asleep in this spark
Discrimination between high and low is created by this alone!
Fragrance in flower, ecstasy in wine is created by this alone!
Garden, nightingale, flower, fragrance this Cognition is
41
Root of the struggle of ‘I and you' this Cognition is
At creation's dawn as Beauty became the abode of Love
The sound of "Kun" taught warmth to the spirit of Love
The command came Beauty of Kun's garden to witness
With one eye a thousand dreadful dreams to witness
Do not ask me of the nature of the veil of being
The eve of separation was the dawn of my being
Gone are the days when unaware of imprisonment I was
That my abode the adornment of the tree of Tur was
I am a prisoner but consider the cage to be a garden
This exile's hovel of sorrow I consider the homeland
Memories of the homeland a needless melancholy became
Now the desire for sight, now Longing for search became
O Candle! Look at the excessive illusion of thought
Look at the end of the one worshipped by celestial denizens
Theme of separation I am, the exalted one I am
Design of the Will of the Universe's Lord I am
He desired my display as He designed me
When at the head of Existence' Divan He wrote me
The pearl likes living in a handful of dust
Style may be dull the subject is excellent
Not seeing it rightly is the fault of shortsighted perception
The universe is the show of effulgence of taste for Cognizance
This network of time and space is the scaling ladder of the Universe
It is the necklace of the neck of Eternal BeautyI
have lost the way, Longing for the goal I am
O Candle! Captive of perception's illusion I am
I am the hunter as well as the circle of tyranny's net!
I am the Haram's roof as well as the bird on Haram's roofAm I the Beauty or
head to foot the melting love am I?
42
It is not clear whether the beloved or the Lover am I?
am afraid the old secret may come up to my lips again
Lest story of suffering on the Cross may come up again.
~ Allama Muhammad Iqbal,
305: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
,
306:English version by Kunzang Tenzin HOMAGE TO ARYAMANJUSRI! Homage to the destroyer of demonic power! The wind lashes calm waters into rollers and breakers; The king makes multifarious forms out of unity, Seeing many faces of this one Archer, Saraha. The cross-eyed fool sees one lamp as two; The vision and the viewer are one, You broken, brittle mind! Many lamps are lit in the house, But the blind are still in darkness; Sahaja is all-pervasive But the fool cannot see what is under his nose. Just as many rivers are one in the ocean All half-truths are swallowed by the one truth; The effulgence of the sun illuminates all dark corners. Clouds draw water from the ocean to fall as rain on the earth And there is neither increase nor decrease; Just so, reality remains unaltered like the pure sky. Replete with the Buddha's perfections Sahaja is the one essential nature; Beings are born into it and pass into it, Yet there is neither existence nor non-existence in it. Forsaking bliss the fool roams abroad, Hoping for mundane pleasure; Your mouth is full of honey now, Swallow it while you may! Fools attempt to avoid their suffering, The wise enact their pain. Drink the cup of sky-nectar While others hunger for outward appearances. Flies eat filth, spurning the fragrance of sandalwood; Man lost to nirvana furthers his own confusion, Thirsting for the coarse and vulgar. The rain water filling an ox's hoof-print Evaporates when the sun shines; The imperfections of a perfect mind, All are dissolved in perfection. Salt sea water absorbed by clouds turns sweet; The venom of passionate reaction In a strong and selfless mind becomes elixir. The unutterable is free of pain; Non-meditation gives true pleasure. Though we fear the dragon's roar Rain falls from the clouds to ripen the harvest. The nature of beginning and end is here and now, And the first does not exist without the last; The rational fool conceptualising the inconceivable Separates emptiness from compassion. The bee knows from birth That flowers are the source of honey; How can the fool know That samsara and nirvana are one? Facing himself in a mirror The fool sees an alien form; The mind with truth forgotten Serves untruth's outward sham. Flowers' fragrance is intangible Yet its reality pervades the air, Just as mandala circles are informed By a formless presence. Still water stung by an icy wind Freezes hard in starched and jagged shapes; In an emotional mind agitated by critical concepts The unformed becomes hard and intractable. Mind immaculate by nature is untouched By samsara and nirvana's mud; But just like a jewel lost in a swamp Though it retains its lustre it does not shine. As mental sloth increases pure awareness diminishes; As mental sloth increases suffering also grows. Shoots sprout from the seed and leaves from the branches. Separating unity from multiplicity in the mind The light grows dim and we wander in the lower realms; Who is more deserving of pity than he Who walks into fire with his eyes wide open? Obsessed with the joys of sexual embrace The fool believes he knows ultimate truth; He is like someone who stands at his door And, flirting, talks about sex. The wind stirs in the House of Emptiness Exciting delusions of emotional pleasure; Fallen from celestial space, stung, The tormented yogin faints away. Like a brahmin taking rice and butter Offering sacrifice to the flame, He who visualises material things as celestial ambrosia Deludes himself that a dream is ultimate reality. Enlightening the House of Brahma in the fontanelle Stroking the uvala in wanton delight, Confused, believing binding pleasure to be spiritual release, The vain fools calls himself a yogin. Teaching that virtue is irrelevant to intrinsic awareness, He mistakes the lock for the key; Ignorant of the true nature of the gem The fool calls green glass emerald. His mind takes brass for gold, Momentary peak experience for reality accomplished; Clinging to the joy of ephemeral dreams He calls his short-thrift life Eternal Bliss. With a discursive understanding of the symbol EVAM, Creating four seals through an analysis of the moment, He labels his peak experience sahaja: He is clinging to a reflection mistaken for the mirror. Like befuddled deer leaping into a mirage of water Deluded fools in their ignorance cling to outer forms And with their thirst unslaked, bound and confined, They idealise their prison, pretending happiness. The relatively real is free of intellectual constructs, And ultimately real mind, active or quiescent, is no-mind, And this is the supreme,the highest of the high, immaculate; Friends, know this sacred high! In mind absorbed in samadhi that is concept-free, Passion is immaculately pure; Like a lotus rooted in the slime of a lake bottom, This sublime reality is untouched by the pollution of existence. Make solid your vision of all things as visionary dream And you attain transcendence, Instantaneous realisation and equanimity; A strong mind binding the demons of darkness Beyond thought your own spontaneous nature is accomplished. Appearances have never ceased to be their original radiance, And unformed, form never had a substantial nature to be grasped; It is a continuum of unique meditation, In an inactive, stainless, meditative mind that is no-mind. Thus the I is intellect, mind and mind-forms, I the world, all seemingly alien show, I the infinite variety of vision-viewer, I the desire, the anger, the mental sloth - And bodhicitta. Now there is a lamp lit in spiritual darkness Healing the splits riven by the intellect So that all mental defilements are erased. Who can define the nature of detachment? It cannot be denied nor yet affirmed, And ungraspable it is inconceivable. Through conceptualisation fools are bound, While concept-free there is immaculate sahaja. The concepts of unity and multiplicity do not bring integration; Only through awareness do sentient beings reach freedom. Cognition of radiance is strong meditation; Abide in a calm, quiescent mind. Reaching the joy swollen land Powers of seeing expand, And there is joy and laughter; Even chasing objects there is no separation. From joy, buds of pure pleasure emerge, Bursting into blooms of supreme pleasure, And so long as outflow is contained Unutterable bliss will surely mature. What, where and by whom are nothing, Yet the entire event is imperative. Whether love and attachment or desirelessness The form of the event is emptiness. Like pigs we wallow in this sensual mire But what can stain our pearly mind? Nothing can ever contaminate it, And by nothing can we ever be bound.

~ Saraha, The Royal Song of Saraha (Dohakosa)
,

IN CHAPTERS [98/98]



   10 Yoga
   9 Occultism
   8 Philosophy
   7 Psychology
   7 Christianity
   6 Integral Yoga
   3 Poetry
   1 Science
   1 Hinduism
   1 Fiction


   26 Sri Aurobindo
   9 Swami Krishnananda
   8 Carl Jung
   6 Plotinus
   4 Franz Bardon
   3 Jordan Peterson
   2 Sri Ramana Maharshi
   2 Rudolf Steiner
   2 R Buckminster Fuller
   2 Ken Wilber


   21 The Life Divine
   9 The Study and Practice of Yoga
   5 Talks
   4 The Synthesis Of Yoga
   4 Initiation Into Hermetics
   4 Aion
   3 The Secret Doctrine
   3 Plotinus - Complete Works Vol 02
   3 Maps of Meaning
   2 The Archetypes and the Collective Unconscious
   2 Synergetics - Explorations in the Geometry of Thinking
   2 Sex Ecology Spirituality
   2 Plotinus - Complete Works Vol 04
   2 Letters On Yoga II
   2 Letters On Yoga I
   2 Knowledge of the Higher Worlds
   2 Kena and Other Upanishads


0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  Such packages consist of complexedly interrelated and not as-yet differentially analyzed phenomena which, as initially unit cognitions, are potentially re-experienceable. A rose, for instance, grows. has thorns, blossoms, and fragrance, but often is stored in the brain only under the single word-rose.
  As Korzybski, the founder of general semantics, pointed out, the consequence of its single-tagging is that the rose becomes reflexively considered by man only as a red, white, or pink device for paying tribute to a beautiful girl, a thoughtful hostess, or last night's deceased acquaintance. The tagging of the complex biological process under the single title rose tends to detour human curiosity from further differentiation of its integral organic operations as well as from consideration of its interecological functionings aboard our planet. We don't know what a rose is, nor what may be its essential and unique cosmic function. Thus for long have we inadvertently deferred potential discovery of the essential roles in Universe that are performed complementarily by many, if not most, of the phenomena we experience.

04.03 - Consciousness as Energy, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Consciousness has a fourfold potential. The first is the normal consciousness, which is predominantly mental; it is the sphere comprising movements of which man is usually and habitually aware. It is what the Upanishad names Jgrat or jgaritasthna and characterises as bahipraja: it is the waking state and has cognition only of external things. In other words, the consciousness here is wholly objectivised, externalisedextrovert: it is also a strongly individualised formation, the consciousness is hedged in, isolated and contoured by a protective ring, as it were, of a characteristically separative personality; it is a surface formation, a web made out of day-to-day sensations and thoughts, perceptions and memories, impressions and associations. It is a system of outward actions and reactions against or in the midst of one's actual environment. The second potential is that of the Inner Consciousness: its characteristic is that the consciousness here is no longer trenchantly separative and individual, narrowly and rigidly egoistic. It feels and sees itself as part of or one with the world consciousness. It looks upon its individuality as only a wave of the universal movement. It is also sometimes called the subliminal consciousness; for it plays below or behind the normal surface range of consciousness. It is made up of the residuary powers of the normal consciousness, the abiding vibrations and stresses that settle down and remain in the background and are not immediately required or utilised for life purposes: also it contacts directly energies and movements that well out of the universal life. The phenomena of clairvoyance and clairaudience, the knowledge of the past and the future and of other worlds and persons and beings, certain more dynamic movements such as distant influence and guidance and controlling without any external means, well known in all yogic disciplines, are various manifestations of the power of this Inner Consciousness. But there is not only an outward and an inner consciousness; there is also a deeper or nether consciousness. This is the great field that has been and is being explored by modern psychologists. It is called the subconscious, sometimes also the unconscious: but really it should be named the inconscient, for it is not altogether devoid of consciousness, but is conscious in its own way the consciousness is involved or lost within itself or lies buried. It comprises those movements and impulsions, inclinations and dispositions that have no rational basis, on the contrary, have an irrational basis; they are not acquired or developed by the individual in his normal course of life experience, they are ingrained, lie imbedded in man's nature and are native to his original biological and physical make-up. As the human embryo recapitulates in the womb the whole history of man's animal evolution, even so the normal man, even the most civilised and apparently the farthest from his ancient moorings and sources, enshrines in his cells, in a miraculously living manner, the memory of vast geological epochs, the great struggles and convulsions through which earth and its inhabitants have passed, the basic urges of the crude life force, its hopes, fears, desires, hungers that constitute the rudimental and aboriginal consciousness, the atavism that links the man of today not only to his primitive ancestry but even to the plant worldeven perhaps to the mineral worldout of which his body cells have issued and evolved. Legends and fairy tales, mythologies and fables are a rationalised pattern and picture of the vibrations and urges that moved the original consciousness. It was a collectivea racial and an aboriginal consciousness. The same lies chromosomic, one can almost say, in the constitution of the individual man of today. This region of the unconscious (or the inconscient) is a veritable field of force: it lies at the root of all surface dynamisms. The surface consciousness, jgrat, is a very small portion of the whole, it is only the tip of the pyramid or an iceberg, the major portion lies submerged beyond our normal view. In reflex movements, in sudden unthinking outbursts, in dreams and day-dreams, this undercurrent is silhouetted and made visible and recognisable. Even otherwise, they exercise a profound influence upon all our conscious movements. This underground consciousness is the repository of the most dark and unenlightened elements that grew and flourished in the slime of man's original habitat. They are small, ugly, violent, anti-social, chaotic forces, their names are cruelty, lust, hunger, blind selfishness. Nowhere else than in this domain can the great Upanishadic truth find its fullest applicationHunger that is Death.
   But this is the seamy side of Nature, there is also a sunny side. If there is a nadir, there must be a corresponding zenith. In the Vedic image, if man is born of the Dark Mother, he is also a child of the White Mother (ka and vet). Or again, if Earth is our mother, the Heaven is our fatherdyaur me pit mat pthiv iyam. In other words, consciousness extends not in depth alone, but in height alsoit is vertically extended, infinite both ways. As there is a sub-consciousness or unconsciousness, so also there is at the other end super-consciousness.

100.00 - Synergy, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  100.015 The child apprehends only sensorially. The combined complex of different sensorial apprehendings (touch, smell, hear, see) of each special case experience are altogether coordinated in the child's brain to constitute "awareness" conceptions. The senses can apprehend only other-than-self "somethings" __ for example, the child's left hand discovering its right hand, its toe, or its mother's finger. Brains differentially correlate the succession of special case informations communicated to the brain by the plurality of senses. The brain distinguishes the new, first-time-event, special case experiences only by comparing them with the set of all its recalled prior cognitions.
  100.016 Although children have the most superb imaginative faculties, when

1.008 - The Principle of Self-Affirmation, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  It is also necessary here to make a distinction between the necessary and the unnecessary aspects of life, or the essentials and the non-essentials, we may say. We have umpteen kinds of perceptions and relationships in life. I see a tree in front of me, I see the Ganga flowing, I see the sun rising these are all perceptions. But I need not worry too much about these perceptions since they are indeterminate to a large extent, and except for the fact that they are cognitions and perceptions of certain facts outside, they do not mean much in my personal emotional life or volitional undertakings. In two important sutras, Patanjali draws a distinction between 'indeterminate perceptions' and 'determinate perceptions'. The determinate ones are those which have a direct connection with our daily life we cannot avoid them, and they control us to a large extent. The indeterminate ones are like the tree in front, for example. It is merely a perception and a knowledge of something that is there, but it is not going to harass us or control us in any visible or palpable manner.
  These perceptions or we may call them cognitions of the determinate and indeterminate character are designated in the language of Patanjali as vrittis. Sometimes they are equated with what they call kleshas. A klesha is a peculiar term used in yoga psychology meaning a kind of affliction. Unless we enter into the philosophical background of yoga, it will be difficult to appreciate why a perception is called an affliction. We shall look into the details of this subject as we proceed further why every perception is a kind of affliction upon us, why it is a pain and not something desirable.
  The determinate perceptions or the directly involved factors in our life are: love and hatred, self-assertion, and fear of death, including of course, or equivalent to, love of life. We are terribly fond of our own personal life, and we dread death. The physical individuality is to be protected at any cost by hook or by crook, by the struggle for existence, or as our biologists say, by the application of the law of the survival of the fittest. By struggle, by competition, by any method, we wish to survive. If it is a question of one's survival, one would not mind even the destruction of others, because it is a question of 'my life'.

1.00a - Foreword, #Initiation Into Hermetics, #Franz Bardon, #Occultism
  There is no doubt that every one who has been searching for the true and au thentic cognition, in vain looked for years, if not even for a lifetime, to find a reliable method of training. The ardent desire for this noble aim made people again and again collect a mass of books, from near and far, supposed to be the best ones, but which were lacking a great deal for real practice. Not one, however, of all the seekers could make any sense from all the stuff collected in the course of time, and the goal aimed at so fervently vanished more and more in nebulous distances. Provided the one or the other did start to work on the progress after instructions so highly praised, his good will and diligence never saw any practical results. Apart from that, nobody could reliably answer to his pressing questions, whether or not just this way he had selected, was the correct one for his individual case.
  Just at this time Divine Providence decided to help all those seekers who have been searching with tough endurance to find means and ways for their spiritual development. Through this book universal methods are given into the hands of mankind by a highest initiate who was chosen by Divine Providence for this special task.

1.010 - Self-Control - The Alpha and Omega of Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The whole of yoga is self-control in one word, 'self-mastery' in the sense that the rays of the mind and the senses, the projecting powers of individuality, have to be brought back to their source in order that there may be consciousness of the cause. There cannot be a consciousness of the cause as long as the cause is not the object of consciousness, inasmuch as the latter is involved in the externalised activity of the mind and the senses. We cannot know an object unless the consciousness follows this cognitive act and enlivens the senses, activates them towards the object which is seen, cognised or perceived by them. On account of this engagement of consciousness through the mind and the senses in respect of objects outside and in all acts of perception and cognition, it finds no time to revert to its cause. We have no time. The consciousness cannot find time to become aware of its own background, inasmuch as it is heavily engaged and is very busy throughout the day and the night in attending to the needs of the mind and the senses in their activity of projection externally to objects. So, to become aware of the cause would be to enable the consciousness to revert itself in that direction inwardly for which purpose it has to be withdrawn, tentatively at least, in an appreciable measure, from its engagement in objective perception through the mind and the senses.
  All perceptions are, therefore, engagements of consciousness, which prevents it from knowing its own background and conditions of action, so that when we are busily engaged in the perceptions and cognitions through the mind and the senses, we cannot know our own background, and we look helpless. The necessity for self-control arises merely because of the fact that the object of our quest is inherently present in the very act of our individual experience, and it cannot be observed by the ordinary means of an academic character or a scientific nature. Here we need no instruments, no types of apparatus either for observation or knowledge, because the object here is the background of our own self. There are causes behind causes, extending one behind the other, and lying one behind the other in larger and larger expansiveness one implying the other, and one inclusive of the other. The causes that are precedent are inclusive of the causes that are succeeding, so that when we go higher up we do not lose anything that is lower, but get everything that is lower in a refined form by transcendence.
  Transcendence is different from giving up. When we transcend a condition, we do not reject that condition as something necessary or unnecessary, but absorb that condition into a higher nature, include it in our higher condition and make it a part of our experience, so that nothing is lost but everything is found in a more real form. So in the practice of yoga, nothing is lost. Nehbhikramanso'sti pratyavyo na vidyate (B.G. II.40), says the Bhagavadgita. There is no loss in the practice of yoga; always there is a gain. And no question of sin arises here. If we do it well, so much the better for us. If we cannot do it well, there is no sin in it; the only thing is, we have not got what we wanted. Such is the impartiality and the genuine character of this wonderful practice called yoga.
  Previously we were touching upon the nature of perceptions of objects, and these were explained as the reasons behind our attachments and aversions, our love of individual physical life and dread of death, etc. It was also discovered that self-affirmation or egoism becomes a necessary link, an intermediary between the external acts of cognition, perception, attachment, aversion etc., and the ultimate cause of the appearance of this phenomenon, of which we have no knowledge. This phenomenon was explained also as having been caused by a vast multiple manifestation of the Ultimate Reality in the form of what we may call 'located individuals', as if one is not connected with the other, so that each individual which was originally an inseparable part of the Ultimate Truth or Reality, enjoying the status of pure selfhood or subjectivity got distorted into an object of the cognitive act and perceptive action of the senses, so that it is possible to regard any person and any object in this world either as a subject from its own point of view, or as an object from another's point of view. It is this peculiar double character, or dual role, of persons and things in this world that has made life difficult. Which is the correct attitude: to regard things as subjects, or regard them as objects? Well, the correct attitude would be to regard everything as it ought to be regarded from the point of view of what it really is.
  Can we look upon anything, any person, any object for the matter of that, as something which is to be utilised as a kind of instrument in perception or cognition, or has it a status of its own? What we mean by a status of one's own is a capacity to exist by oneself, independent of external relations and dependence on others; this is the nature of subjectivity. Everyone, you and I included, has a status of one's own. It is this status that gets distorted later on into what they call egoism, pride, etc., what is called ijjat in Hindi a kind of stupid form which it has taken, though originally it was a spiritual status. Our status as pure subjects is incapable of objectification, and it is not intended to be used as a tool for another's activity or satisfaction. It is not in the nature of things to subject themselves into objects as vehicles of action and satisfaction for somebody else, because every individual, judged from its own real status, enjoys subjectivity. It is an end in itself, and not a means.
  That is why everyone is egoistic, and everyone wants satisfaction for one's own self. When we analyse all our actions, we will find that there is no such thing as unselfish action, finally. Every action is selfish, if we very closely define the principle of selfishness. The element of self is present in every act, every perception, every cognition and every effort, because when the self is isolated, all things lose their meaning the whole world looks empty. What we call unselfishness is only the presence of a higher type of self as an element in our act of perception, cognition, etc. It does not mean that the Self is absolutely absent that is not possible. We only mean that a higher, more expansive kind of self is present rather than a lower self. What we call selfishness is nothing but the interference of the lower self in our actions, and what we call unselfishness is the presence in the same way of a higher form of self, but Self is there it cannot be absent. There is nothing in this world where the Self is absent. The whole universe is invaded by the Self. It is present in everything, and nothing can exist without it, because that is the only existence.
  The act of self-control is the return of consciousness to a higher selfhood from a lower one. It is a rise from self to self, we may call it from the self that is involved in externality and objectivity, to a self that is less involved in this manner a return from objectivity to subjectivity through higher and higher degrees of ascent. But this process becomes extremely difficult on account of our weddedness to the senses. We have been habituated to look at things only through the senses, and we have no other way of knowing or judging. We immediately pass a judgement on anything that is seen with the eyes it is there in such-and-such a condition, it has such-and-such a value, it is real in this percentage. Our judgement of value and reality depends, therefore, unfortunately for us, on our sense-perceptions, so that external relationships are mistaken by us as realities. A reality is not a relationship; it is an existence by itself. So, self-control is a return of consciousness from its life of relationships, to a higher form of life where relationships become less and less palpable.
  --
  Self-control is yoga, and that is the return of consciousness to its own cause, which is nothing but its own higher nature. This cause that we are searching for is not another thing outside consciousness. It is a higher expansive condition of its own being, so that we rise from our self to our self in a more expanded form. When we rise to the cause from the effect, we do not grow from one thing to another thing, or rise from one state to another state as if they are two different states. We grow from a lower condition of inadequacy to a higher state of greater adequacy, greater comprehensiveness and reality. It is like rising from lesser and lesser abilities of cognition and knowledge to higher and higher abilities. It is like waking up from deep sleep to the dream state, and from dreaming to waking. We are not rising from one world to another world, but from one condition of consciousness to another condition of consciousness. So it is, after all, a treatment of one's own self by one's own self. Here, another person, another thing or any external instrument is of no use, and so great caution and persistence in practice is necessary.
  If we miss the practice even one day, we will miss the link of action, because it is easy to follow the course of the senses and difficult to control them and act in a reverse order. The senses have a peculiar habit if we do not allow them to act according to their whims and fancies even on a single day, the next day they become more powerful and vehement, like a servant who has not been paid his salary and will not do his work. He will murmur, grumble, and he will say all kinds of things because we have not paid his dues. He will say, "I'll go. I will do this or that." Likewise are the senses. They are like servants who have not been paid their dues because of our act of self-control, so they murmur, grumble, and threaten us and tell us, "One day we will do something to you"- and they may even do that if we are careless. They may finish us and see that we are done for ultimately, if as masters we are careless with the servants. So, even for one day we cannot miss the practice.

1.01 - How is Knowledge Of The Higher Worlds Attained?, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   with cognition. This is due to the fact that we are inclined to set cognition aside as a faculty by itself-one that stands in no relation to what otherwise occurs in the soul. In so thinking we do not bear in mind that it is the soul which exercises the faculty of cognition; and feelings are for the soul what food is for the body. If we give the body stones in place of bread, its activity will cease. It is the same with the soul. Veneration, homage, devotion are like nutriment making it healthy and strong, especially strong for the activity of cognition. Disrespect, antipathy, underestimation of what deserves re cognition, all exert a paralyzing and withering effect on this faculty of cognition. For the spiritually experienced this fact is visible in the aura. A soul which harbors feelings of reverence and devotion produces a change in its aura. Certain spiritual colorings, as they may be called, yellow-red and brown-red in tone, vanish and are replaced by blue-red tints. Thereby the cognitional faculty is ripened; it receives intelligence of facts in its environment of which it had hitherto no idea. Reverence awakens in the soul a sympathetic
   p. 14
  --
  The student is told to set apart moments in his daily life in which to withdraw into himself, quietly and alone. He is not to occupy himself at such moments with the affairs of his own ego. This would result in the contrary of what is intended. He should rather let his experiences and the messages from the outer world re-echo within his own completely silent self. At such silent moments every flower, every animal, every action will unveil to him secrets undreamt of. And thus he will prepare himself to receive quite new impressions of the outer world through quite different eyes. The desire to enjoy impression after impression merely blunts the faculty of cognition; the latter, however, is nurtured and cultivated if the enjoyment once experienced is allowed to reveal its message. Thus the student must accustom himself not merely to let the enjoyment
   p. 16

1.020 - The World and Our World, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The subject of our discussion is the mental cognition of objects. In the experience of an object, does the mind influence the object, or does the object influence the mind? This is the central issue in all philosophical schools, which has led to various divergent doctrines such as idealism, realism, materialism, subjectivism, etc. There has been very little progress towards an answer to this query because, just as we cannot know whether the beauty that we see in an object is in our own mind or if it is really in the object, so there is the question is the mind influencing the object, or is the object influencing the mind? The difficulty arises on account of the position of the perceiving subject itself. To hold that the mind entirely influences the object, that it determines it in every manner, would be another way of saying that we have created the world and everything is in our hands which does not seem to be the truth of things.
  Everything does not seem to be in our hands. We cannot change the pattern of things. We cannot make the sun rise in the west merely because we think that it should be so. So there seems to be something which is outside the jurisdiction of mental operations, to which the operations of the mind should accord, and whose law the mind has to follow. We cannot suddenly imagine that a cup of milk is identical with a stone. The stone and the milk are not identical, and the mind cannot change one into the other by any amount of thought. So, the hard reality, in the form of an external something which the world presents before the mind, has led many to conclude that the mind cannot determine the objects. On the other hand, the objects have a reality of their own and they influence the mind, so that the mind subjects itself to the conditions of the object, rather than conditions the object by its own laws.
  --
  We cannot understand what our connection is with anything at all, and so we are in a helpless condition. Therefore we cannot even control the mind, because controlling the mind is an adjustment of the modifications of the mind in respect of the object of its cognition, and the object of its cognition is not properly understood because of its unintelligible character. Everything then becomes difficult, and our efforts become a source of failure in the end. Success does not seem to be forthcoming, because it is not clear to us what is the right direction that we have to take.
  What is the mind to do, what are we to do, what is anyone to do in this prescription of yoga called 'mind-control'? Are we to subjugate the object, destroy the object, absorb the object into ourselves, or abstract the mind from the object and not cognise it? In an act of mind-control, what is to be done? Are we satisfied if we merely become unaware of the existence of the object, which is what is usually known as abstraction of the senses and the mind from objects, or is there anything to be done in respect of the object itself? This question arises on account of the necessity to understand the extent of influence the object exerts upon the subject, and the extent of influence that the subject exerts upon the object.

1.024 - Affiliation With Larger Wholes, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The mind moves only to realities, and never to unrealities. There is no such thing as the mind getting attracted to unreal things. Anything that it considers to be real becomes the object of its consideration and action. The subsequent transcendence of a particular concept of reality does not in any way affect the mind from getting interested in whatever level of reality it considers valuable at a given moment in time. In every stage of life the mind is confronted only by realities, because should it be convinced that its perceptions or cognitions are unreal, it will not bother itself about them. A reality is that which can fulfil a particular need at a given time; whether or not it is is ultimately real is a different question altogether. A thing may not be ultimately real, and yet it may be real enough to satisfy a particular requisition of the mind under a given condition.
  Sometimes we have false illnesses which can be set right by false remedies. The remedy and the illness should be of the same category. In dream, we may sometimes feel very hungry. It is possible that even after a heavy dinner, we may dream of hunger when we go to bed. Is this hunger in the dream real, or is it unreal? If it is unreal, we would not feel it. Why would we feel it if it is unreal? So when it is felt, it is real. We may have lunch in a dream. Is this lunch real, or is it unreal? If it is unreal, it cannot appease the hunger of the dreaming individual. We have a dream hunger, appeased by a dream lunch. The hunger in dream cannot be called real if we compare it with the waking state, nor can we regard the lunch that we have in dream as real when compared to the waking lunch. But that is a different matter; we are not asked to compare here. We have to take things as they are. The condition of the mind in dream, which makes it feel an intense hunger, is commensurate with the nature of the food that is given to it in that very same dream condition. The dream food can satisfy the dream hunger because they are in the same space-time level; they are not in different degrees of reality.
  --
  Patanjali's point is that as long as diverse realities are cognised by the mind, it is impossible to withdraw the mind from them, because the mind has already been convinced that they are realities and, therefore, it has to relate itself to these realities in a particular manner. There is no question of control of the mind as long as there are realities which are multifarious in character. The rays of the mind, which go out in the form of cognition, can be drawn back and the energy of the mind is conserved but this can be done only when there is a flowing of the mind towards a single reality. Our difficulty is that there is no such thing as a single reality in this world. Where is that One Reality, of which Patanjlai speaks or advises? Every reality is as good as any other reality, under different conditions. The One Reality of which Patanjali speaks, and of which yoga speaks in general, is that transcendent comprehensiveness where the lower realities are subsumed so that the mind will not find a need to go to the lower levels because of the satisfaction it achieves through contact with the higher real.
  The question may be asked, what is the higher real and what is the lower real? Here again, we have the analogy of the comparative reality between dream and waking. A beggar who has very little to eat in his waking state will not be sorry that he has missed his beautiful dinner in dream. Let us suppose a beggar was dreaming that he was an emperor, and a delicious meal was served to him in his dream palace, and suddenly he awakens to the discovery that he is a beggar on the street. Will he feel sorry and cry, "Oh, what has happened to me? I was an emperor. I was enjoying my life, but now I have become a beggar. It would be better to go back to that condition of emperorship." The beggar will not be grieved over his waking from dream. He will not think that he has lost something valuable, though it is true that he has lost a great thing that he has lost his kingdom, wealth and joys and is now sitting on the street like a beggar. From a certain viewpoint, it is a loss. But the beggar would rather be on the street with a crumb of bread in the waking condition than to be rejoicing in emperorship in dream. This is because a higher degree of reality is experienced by his consciousness during waking.

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  motivation for abstract cognition, whose cooperative endeavor is critical to the establishment of permanent
  memory, and whose physical substrates constitute universal elements of the human nervous system. The
  --
  What is known about brain function can be used to illuminate our conceptions of cognition indeed, of
  reality itself) can be used to provide those conceptions with suitable objective constraints.
  --
  suffice.91 cognition, by contrast, allows us to construct and maintain our ordered environments, and keep
  chaos and affect in check.
  --
   cognition,161 and in processes that aid or are analogous to such cognition: the ability to decode the
  nonverbal and melodic aspects of speech, to empathize (or to engage, more generally, in interpersonal
  --
  first, the unconscious (where they exist as potential objects of cognition) and then, the unknown
  78
  --
  process of development, originating in action, culminating in production of capacity for abstract cognition.
  The episodic system, which generates representations of the experiential world, contains an elaborate

1.036 - The Rise of Obstacles in Yoga Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  What is this new type of knowledge? A third eye will open. The physical eyes would not be essential at that time, because whatever knowledge is gained through the perception of the senses would be inadequate to the purpose. The knowledge that we have to acquire through yoga is not a sensory knowledge it not a psychological cognition. It is an insight into the Truth of things. This insight is pratyakcetana adhigamah, where we begin to recognise what is in front of us. Up to that time we have not been able to recognise anything. We are not able to know what is in front of us when we are looking at things with our eyes, because the eyes, the senses, do not give us the truth of things - only a camouflage is presented before us. All that we see with our eyes is a camouflage, because the essence of things is covered over by a relational form in which alone the object is presented, and through which alone the cognition of the object is made possible. But, this form is lifted when there is pratyakcetana adhigamah, or inner attainment. The veil that covers the object is removed, and we see what is really there inside.
  What is this veil? It is nothing but the space-time complex, which is the reason for the appearance of the individuality of things and the diversity of objects. This space-time-cause complex is the veil that covers the truth of things; and this veil covers even the perceiver himself. The individual cogniser, the perceiver, the experiencer, is a part of this involvement in the space-time-cause complex. So there is an entire relativity of perception and knowledge throughout the world, and there is no such thing as real insight into the nature of things. And so the whole universe is samsara world riddled over with error and sorrow. The veil of samsara gets lifted; it is penetrated into, and what is behind the veil is seen when there is pratyakcetana adhigamah. There is no relational knowledge at that time; it is a direct perception, aparoksha anubhava. We do not require the instrumentality of mind and senses at that time.
  There is a sudden rising into the wakefulness of reality from the dream of world perception. All instruments of knowing are hushed forever. We begin to be aware of the presence of objects by a sympathy of 'being' rather than by a relatedness of sensory cognition. At present we are repelled by objects due to the egoism of personalities, and as one ego cannot tolerate another ego, there is an automatic repulsion of objects, one throwing the other out into a remote distance. But when this interior consciousness arises, the repulsion that is consequent to the presence of egoism ceases, and the reverse action takes place, namely, a friendliness of attitude, not in the sense of an emotional affection that we are used to in this world, but the urge of kindred characters towards a fraternal embrace for a permanent union of their essential being.
  This experience is uncommon, and humanly it is not possible, and we cannot call it human understanding, human awareness, or human relationship it is super-human, super-physical, super-psychical, super-intellectual, super- logical and super-relational. Such knowledge will rise as an emanation of being rather than as a faculty of understanding. This knowledge is a light that is shed by our essential being, and it is not merely a function of the psychological organ. This subject is explained in more detail in another sutra of Patanjali, which we shall study when we come to it later on. When this knowledge arises, there is a cessation of obstacles. Enmity ceases when the causes of enmity cease. The obstacles on the path to the realisation of Truth appear only as long as there is a hidden tendency of the individual to maintain itself in contradistinction with other individuals.
  --
  But when these impending impediments get reversed in their order of action and procedure, we face the world directly and do not turn our backs to it. Now we are turning our backs to nature. It is moving in one direction, and we are moving in the opposite direction, and therefore there is a repulsion of two forces and an apparent feeling of irreconcilability between our intentions and the intentions of the world or of nature. The reason is that we have turned our backs to nature. While the order of nature requires cognition of things from the point of view of their own subjecthood or selfhood, we turn our backs to this truth and regard everything as an object. This is the reason why there is conflict between us and nature.
  There is no such thing as an object from the point of view of nature as a whole. Everything is a subject from the point of view of each and every individual element. So when we look upon anything as an object, we are fighting with nature and opposing its order; and as nature is ultimately the face of God, we are opposing God Himself. In this struggle, it is we who will be defeated, because Truth will triumph. But when this inner consciousness rises, pratyakcetana adhigamah is present, we collaborate with the order of nature by developing that faculty of cognition within us which is a function of our being, rather than an activity of our mind and senses. Then the universe comes to us like a dear mother and embraces us in all affection, and the abundance, the richness and the wealth of the whole of nature becomes ours, and we return like a prodigal son to the father from whom we have run away, having deserted him. The obstacles cease.
  These obstacles are of varying categories physical, psychological and social, and we have to be prepared to meet any obstacle that comes on the way. As it is difficult to know what sort of obstacle will come before us, it is better that we be prepared for everything even the worst thing conceivable. We should conceive of the worst possible thing, and be ready for it. At present it is not possible to have a clear idea of what is ahead of us. The obstacles, as I mentioned, are external reactions produced by certain internal potentialities. The hidden latencies in us, on the subconscious and unconscious levels, stimulate certain centres outside, and there is an apparent reaction set up by these centres in relation to the wire-pullers that are within us, within ourselves.
  --
  So, the obstacles are not necessarily the outcome of conscious action, perception and cognition. The obstacles are the reactions set up by our deeper personality. It is not merely the intelligible relationships of waking consciousness that are the causes of our experiences, but the unintelligible inner hidden latencies which become these powers. So we ourselves cannot know what mood will come to us tomorrow, what we will do tomorrow, what we will utter tomorrow, and in what direction we will move tomorrow. "Oh, something occurred to me, and so I went somewhere," is how we will put it. Why should something just occur to us and make us go somewhere? The reason is that the causes of our moods and actions are not always on the conscious level, and as long as they are there, even unconsciously, they shall be the determining factors of our future; and these are the obstacles which have to be faced with a deliberate, conscious practice of yoga.

1.038 - Impediments in Concentration and Meditation, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The irreconcilability arises on account of the fact that all objects of pleasure are centres which pull consciousness in a direction which is different from the direction which the spirit is trying to take in the practice of meditation. To use a common term, 'objects of sense', the centres of pleasure in life exert a centrifugal force, while in meditation the force is centripetal. It is a movement towards the centre rather than towards the circumference. But in the pursuit of pleasure in the cognition of objects of sense and the activity that is directed towards the achievement of these objects there is a movement of the mind away from the centre externally, like the radii of a circle moving away from the centre towards the circumference. In meditation these rays, which are the radii of the mind, are withdrawn to the centre and conserved with a tremendous effort of understanding. Whatever the circumstance, one has to pass through these stages, and perhaps no one can escape these conditions. One day or the other we will find ourselves in this mood of sorrow and despondency; and most of these difficulties come only in an advanced state and not in the initial stages. A beginner does not know what all this is, because he has not felt any one of these. It is only after a certain stage, perhaps after years of intense practice, that these experiences will come like violent winds blowing over one's head.
  Patanjali also mentions that there can be another difficulty, namely, tremor of the body angamejayatva - which means a sudden reshuffling of the cells of the body and an urgent necessity felt by the pranas within to rearrange themselves on account of pressure exerted by meditation. The pranas move in a particular direction and in a particular manner, usually speaking. Though this is the usual way that they function, it is not the way in which we want them to work, according to the ideal that is before us. This meditation on the ideal may require the pranas to function in a different manner altogether, and if they are thus required, insistently and persistently, every day for a long time, and a rearrangement of the pattern of action is demanded of them, they may feel the pressure thereof to such an extent that they may cause a jerk in the body, a sudden shaking up of the muscular system and a shock felt in the nerves all of which is only due to the movement of prana.

1.03 - Some Practical Aspects, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   mania for imparting information, and the making of distinctions in human beings according to the outward characteristics of rank, sex, race, and so forth. In our time it is difficult for people to understand how the combating of such qualities can have anything to do with the heightening of the faculty of cognition. But every spiritual scientist knows that much more depends upon such matters than upon the increase of intelligence and employment of artificial exercises. Especially can misunderstanding arise if we believe that we must become foolhardy in order to be fearless; that we must close our eyes to the differences between people, because we must combat the prejudices of rank, race, and so forth. Rather is it true that a correct estimate of all things is to be attained only when we are no longer entangled in prejudice. Even in the ordinary sense it is true that the fear of some phenomenon prevents us from estimating it rightly; that a racial prejudice prevents us from seeing into a man's soul. It is this ordinary sense that the student must develop in all its delicacy and subtlety.
  Every word spoken without having been thoroughly purged in thought is a stone thrown in

1.03 - The Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Mulaprakriti, or cosmic root substance, which as Blavatsky states must be regarded as objectivity in its purest abstrac- tion- the self-existing basis whose differentiations consti- ute the objective reality underlying the phenomena of every phase of conscious existence. It is that subtle form of root matter which we touch, feel, and brea the without per- ceiving, look at without seeing, hear and smell without the slightest cognition of its existence. The Qabalah of Isaac
  Myers lays down the principle that matter (the spiritual passive substance of Ibn Gabirol) always corresponds with the female passive principle to be influenced by the active or the male, the formative principle. In short, Binah is the substantive vehicle of every possible phenomenon, physical or mental, just as Chokmah is the essence of consciousness.

1.03 - The Syzygy - Anima and Animus, #Aion, #Carl Jung, #Psychology
  therefore can never become the object of direct cognition.
  Though the effects of anima and animus can be made conscious,

1.040 - Re-Educating the Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  We have a wrong notion that our secret feelings are not known to others, and that we can dupe people by showing an external form of friendship, though inwardly there may not be that friendship. It is not true that we love all people, but yet we show that we are fraternal in our attitude. This is called political relationship, or social etiquette, etc., which will not succeed always, because things of the world have a peculiar sense, and this sense is ingrained even in inanimate objects. There is nothing absolutely senseless in this world. Everything has a sense, and that sense is peculiar to its own structure. The vibrations produced by things are the senses which these things possess, and any kind of disharmonious vibration that emanates from ourselves, in respect of those things or persons outside, would be an expression of an unfriendly attitude. This has nothing to do with what we speak with our mouths or the gestures that we make with our hands. We may shake hands or we may have tea on a common table, and yet all people sitting there may be enemies. It has nothing to do with common tea, etc., because the sense of internal structure and relationship with others is something deep-rooted more deep-rooted than is visible outside. Sometimes we get repelled by certain things even when nothing is happening, and sometimes we are pulled or attracted even if there is no obvious cause behind it. That is because of something else happening inside. Some people use the term 'prehension' for this peculiar sensibility present in things, to distinguish it from 'apprehension', or conscious understanding of the nature of things by means of sensation and mental cognition. Everything reacts to everything else in a subtle manner, notwithstanding the fact that it cannot be detected by ordinary observation through the waking mind or the active senses of the waking life.
  It is this subtle disharmony we have in ourselves, and an irreconcilability of our nature with the nature of other persons and things, that is the cause of failure in our life. We do not succeed, because we do not want to be friendly with anyone. We are always opposed to something or the other, and this sense of opposition within us can be felt by everybody, though we do not express it openly with our mouths. In this world, an open expression through words is not necessary. The vibrations of our very being will be felt by the vibrations of other things and other persons in life through a peculiar sensation that they have got, and which will act or react according to the circumstance on hand. Therefore truthfulness of attitude, or openness in one's dealing with others, does not constitute merely a question of speaking with people or gesticulating in society, but an inward harmonious feeling which is deeper than the conscious relationships that we deliberately put on, sometimes contrary to what we are inside, deeply, at the core.

1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
  emotion and cognition: affect generated, in large part, as a consequence of novelty, always emerges
  where something is not known (and is therefore always dependent on what is known); is always

1.04 - The Control of Psychic Prana, #Raja-Yoga, #Swami Vivkenanda, #unset
  The Yogi alone has the Sushumna open. When this Sushumna current opens, and begins to rise, we get beyond the sense, our minds become supersensuous, superconscious we get beyond even the intellect, where reasoning cannot reach. To open that Sushumna is the prime object of the Yogi. According to him, along this Sushumna are ranged these centres, or, in more figurative language, these lotuses, as they are called. The lowest one is at the lower end of the spinal cord, and is called Muldhra, the next higher is called Svdhishthna, the third Manipura, the fourth Anhata, the fifth Vishuddha, the sixth jn and the last, which is in the brain, is the Sahasrra, or "the thousand-petalled". Of these we have to take cognition just now of two centres only, the lowest, the Muladhara, and the highest, the Sahasrara. All energy has to be taken up from its seat in the Muladhara and brought to the Sahasrara. The Yogis claim that of all the energies that are in the human body the highest is what they call "Ojas". Now this Ojas is stored up in the brain, and the more Ojas is in a man's head, the more powerful he is, the more intellectual, the more spiritually strong. One man may speak beautiful language and beautiful thoughts, but they, do not impress people; another man speaks neither beautiful language nor beautiful thoughts, yet his words charm. Every movement of his is powerful. That is the power of Ojas.
  Now in every man there is more or less of this Ojas stored up. All the forces that are working in the body in their highest become Ojas. You must remember that it is only a question of transformation. The same force which is working outside as electricity or magnetism will become changed into inner force; the same forces that are working as muscular energy will be changed into Ojas. The Yogis say that that part of the human energy which is expressed as sex energy, in sexual thought, when checked and controlled, easily becomes changed into Ojas, and as the Muladhara guides these, the Yogi pays particular attention to that centre. He tries to take up all his sexual energy and convert it into Ojas. It is only the chaste man or woman who can make the Ojas rise and store it in the brain; that is why chastity has always been considered the highest virtue. A man feels that if he is unchaste, spirituality goes away, he loses mental vigour and moral stamina. That is why in all the religious orders in the world which have produced spiritual giants you will always find absolute chastity insisted upon. That is why the monks came into existence, giving up marriage. There must be perfect chastity in thought, word, and deed; without it the practice of Raja-Yoga is dangerous, and may lead to insanity. If people practice Raja-Yoga and at the same time lead an impure life, how can they expect to become Yogis?

1.05 - Christ, A Symbol of the Self, #Aion, #Carl Jung, #Psychology
  as such, the sine qua non of all acts of cognition. From the
  empirical standpoint we cannot say more than this. And from
  --
  sites are necessary conditions inherent in the act of cognition,
  and that without them no discrimination would be possible.
  --
  up with the act of cognition should be at the same time a prop-
  erty of the object. It is far easier to suppose that it is primarily
  --
  the self is at least in part a product of cognition, grounded
  neither on faith nor on metaphysical speculation but on the

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  aspects of behavior and cognition necessary for redemption for deliverance from the unbearable weight of
  tragic self-consciousness will be suppressed, with intrapsychic and social pathology as the inevitable
  --
  qualitative shift in human cognition regardless of whether it was actually undertaken by Moses, or by any
  number of individuals, over hundreds of years (a flash in time, nonetheless, from the evolutionary
  --
  Semantic cognition, feeding on narrative the bridge between the episode and the pure verbal abstraction
  derives rules from behavior. Application of the rules alters the environment, including procedural and
  --
  Armstrong, S.L., Gleitman, L.R., & Gleitman, H. (1983). What some concepts might not be. cognition, 13,
  263-308.
  --
  Davidson, R.J. (1984a). Affect, cognition, and hemispheric specialization. In C.E. Izard, J.Kagan, & R.
  Zajonc (Eds.), Emotion, cognition, and behavior (pp. 320-365). New York: Cambridge University Press.
  Davidson, R.J. (1984b). Hemispheric asymmetry and emotion. In K. Scherer & P. Ekman (Eds.),
  --
  Davidson, R.J. (1992). Anterior cerebral asymmetry and the nature of emotion. Brain and cognition, 20,
  125-151.
  --
  Halgren, E. (1992). Emotional neurophysiology of the amygdala within the conyext of human cognition. In
  J.P. Aggleton (Ed.)., The amygdala: Neurobiological aspects of emotion, memory and mental
  --
  Moods, arriving upon the stage of consciousness, influence perception, memory, cognition and behaviour,
  producing perplexing outbursts of sadness and rage on the part of the person who is so influenced (Jung identified the
  --
  chapter is particularly interesting, insofar as it describes pathological alterations, not of systematic cognition, but of
  meaning. Ervin describes cases where epileptic patients refuse pharmacological treatment, risking their physiological

1.07 - The Farther Reaches of Human Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  But I can't run around and find Buddha and show you that, unless you have developed the requisite cognitions that will allow you to resonate with the signifier whose referent exists only in the spiritual worldspace and whose signified exists only in the consciousness of those who have awakened to that space.
  VALIDITY CLAIMS OF MYSTICISM:
  --
  Each of these stages follows the same patterns and shows the same developmental characteristics as all the other stages of consciousness evolution: each is a holon following the twenty tenets (a new differentiation/integration, a new emergence with a new depth, a new interiority, etc.); each possesses a new and higher sense of self existing in a new and wider world of others, with new drives, new cognitions, new moral stances, and so forth; each possesses a deep structure (basic defining pattern) that is culturally invariant but with surface structures (manifestations) that are culturally conditioned and molded; and each has a new and higher form of possible pathology (with the exception of the unmanifest "end" point, although even that is not without certain possible complications in its manifestation).
  I have elsewhere given preliminary descriptions of the deep structures (and pathologies) of each of these four major stages.22 Instead of repeating myself, I have for this presentation simply chosen four individuals who are especially representative of these stages, and will let them speak for us. They are (respectively) Ralph Waldo Emerson, Saint Teresa of Avila, Meister Eckhart, and Sri Ramana Maharshi. Each also represents the type of mysticism typical at each stage: nature mysticism, deity mysticism, formless mysticism, and nondual mysticism (each of which we will discuss).

1.080 - Pratyahara - The Return of Energy, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Similar is the case with the contact of the senses in respect of their objects. They do not unite themselves with the object. If there is a real union, how can there be separation? How can there be bereavement? How can there be sorrow that one is dispossessed of the object which one liked? There has never been union there was only contact. And this contact is, really speaking, the opposite of what the senses are aiming at through that means which they adopt in the cognition of an object.
  The intention of the senses is not the same as what is really happening there. The intention of the senses in respect of its object is that it wants to grab the object, to assimilate the object, to digest it, and to make the object part of its own being. Though this is the intention, this will not take place for certain reasons. What actually happens is that the senses are repelled by the structure of the object. We may call it an electrical repulsion, if we like, just as there is the repulsion felt by the tactile sense when there is contact of the sense with the physical object. What we call the touch sense of the fingers, for instance, on account of which they feel the solidity of an object, is not really a union of the tactile sense with the object, but it is a kind of repulsion that is produced by the particles of matter which constitute the object and are electrically charged as also are the particles which constitute the structure of the tips of the fingers, or the nerve-endings. This produces a different type of reaction altogether, like positive and negative joining. But here, positive and positive are repelling. There is a kind of electrical repulsion produced by the nature of the object and the workings of the senses, though this repulsion itself sometimes looks like a satisfying condition due to a mistaken notion about what is really happening.
  --
  Therefore, first and foremost, what is required is a severance of the attention of consciousness in respect of the movement of the senses towards objects. The attention is diverted. That is why sometimes, when we are deeply thinking over some important matter, even if we may be looking at some object, we may not see it. Our eyes may be open; it may appear that we are gazing at something, but we are seeing nothing at all on account of the fact that the energy that is necessary for the cognition of an object is withdrawn. There cannot be perception when the attention is diverted in some other way. Thus, in pratyahara there is first a diversion of attention from one place to another place. We have to find out what that place is, which is the object of meditation.
  In this withdrawal of the consciousness from its movement along the lines of the senses, what happens is, it returns to the source from where it started. It will be difficult for one to distinguish between the senses and the mind at this moment. The senses and the mind become one. Here, the mind becomes powerful because when we turn off all the lights, turn off all the fans, and all the expenditure of electric energy is cut off on account of the turning off of all the switches, we see that the power station feels the surge immediately. The energy returns to the power station because we have turned off all the switches; there is no expenditure of energy. All the sources of the external movement of energy are severed on account of the turning off of the switches; naturally, the energy has to increase at the source, and we will see the indication of the increase in kilowatts recorded in the meters of the power station. The engineer in the power station will find out that people have turned off all the switches, because consumption of energy has gone down.
  So is the case with pratyahara. It is the turning off of all the switches of action through the senses by which there has been expenditure of energy. The senses coming in contact with objects is like turning on the switch the fan is working, the light is working, the fridge is working everything is working, and so all the energy is spent. Sometimes it may be impossible for the power station to supply the requisite energy on account of the intense activity of the senses. When this happens, the connection is severed. What happens to that energy which was being spent through sense-activity, which was being utilised for perception, cognition of things, and enjoyment of objects? What happens to that energy? It goes back. It goes back to the source from where it was generated, from where it was conducted outward through the media of the senses. Then there is a rise or a swell of energy within suddenly coming up and overflowing, as it were. The mind will feel a new type of health within itself on account of the exuberance of energy that it has due to the reversion of the energies through the channels of the senses from the points of objects towards which they were previously moving. This is the meaning of the term cittasya svarupanukarah: the energy returning to the power station on account of the severance of contact with the points of expenditure. Then one becomes powerful, strong, indefatigable, energised charged with a new kind of buoyancy of spirit, and brilliant in ones expression, on account of the energy being stored within oneself rather than its being outwardly directed for expenditure through contact. So the senses are disconnected from contact with objects that is one thing that is expected here, and that is done. Secondly, the energy returns on account of this disconnection this is pratyahara. Svavishaya asamprayoge and cittasya svarupanukarah are the two essential points mentioned in respect of the practice of pratyahara.
  Tata param vayat indriym (II.55). We then become supreme master of the senses and can direct them wherever we like. The senses no more compel us to act against our wish, and do not any more make us puppets in their hands, on account of the control gained over their activities. But this parama vashyata, the great mastery one gains over sense activities, is gained with great, hard effort. A very intensely strenuous effort is necessary for years, perhaps to gain this sort of mastery over the senses. We think that the senses will automatically come back from their objects; but, they will not listen to us. They are very powerful, and they will simply show their thumbs before us if we talk to them. It requires persistence, tenacity and untiring effort day in and day out doing the very same thing, even if we may fail in our attempt. It does not mean that every day we will succeed. One day they will listen, and for ten days they will not listen. Then it will look like our effort has been a failure. We will complain, What is the matter with me? For ten days I am struggling; nothing is happening. But, on the eleventh day they may listen. This is the peculiarity of these senses and the mind, so one should not be dejected.

1.081 - The Application of Pratyahara, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  There is a prejudiced notion which the mind entertains in respect of its things, of its objects. This prejudice has arisen on account of a preconceived notion that is already there; and that notion has only one objective in front of it namely, the exploitation of that object for its purposes. It has got a single intent, a deeply concentrated objective. If a wild beast looks at a prey, it has a single intention, which is not very complicated. Likewise, the mental cognition of an object, especially when it is charged with a forceful emotion, is backed up by a single intent. This is the prejudice, which is very irrational, and it will not be amenable to any kind of rational analysis.
  A sentiment or a prejudice cannot be rationally analysed. It will not be subject to analysis, and it will not agree to it either that is the force that is behind it. So there is a need to completely isolate the mind in its individual aspect as well as its externally related social aspect. The mind may not think of an object when it does not like it. This is one kind of pratyahara. Suppose we are averse to a thing; we will not think of that thing. But this is not yogic pratyahara, because the spontaneous dislike that arises in the mind on account of that particular object being an obstructing factor to its satisfactions is not a healthy condition.

1.08 - The Depths of the Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  This omega point of rationality can therefore be seen permeating the theories of virtually all developmentalists in the wake of modernity. We see it in Freud: magical and mythic primary-process cognition gives way, after much reluctance and turmoil, to the secondary (mature) process of rationality. We see it in Marx: rationality, as a worldcentric mode of cognition, will, with its economic developments, overcome egocentric and ethnocentric class divisions and usher in a true communion of equally free subjects. We see it in Piaget: preop to conop to formop, with each previous stage suffering the limitations of its own incapacities. Kohlberg and Gilligan: egocentric to sociocentric to worldcentric reason. Hegel: Self-positing Spirit returns to itself in the form of global Reason, the culmination of
  History itself. And Habermas: mutual understanding in unrestrained communicative action unfolded by rationality is the omega point of individual and social evolution itself.

1.08 - The Methods of Vedantic Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  5:In a sense all our experience is psychological since even what we receive by the senses, has no meaning or value to us till it is translated into the terms of the sense-mind, the Manas of Indian philosophical terminology. Manas, say our philosophers, is the sixth sense. But we may even say that it is the only sense and that the others, vision, hearing, touch, smell, taste are merely specialisations of the sense-mind which, although it normally uses the sense-organs for the basis of its experience, yet exceeds them and is capable of a direct experience proper to its own inherent action. As a result psychological experience, like the cognitions of the reason, is capable in man of a double action, mixed or dependent, pure or sovereign. Its mixed action takes place usually when the mind seeks to become aware of the external world, the object; the pure action when it seeks to become aware of itself, the subject. In the former activity, it is dependent on the senses and forms its perceptions in accordance with their evidence; in the latter it acts in itself and is aware of things directly by a sort of identity with them. We are thus aware of our emotions; we are aware of anger, as has been acutely said, because we become anger. We are thus aware also of our own existence; and here the nature of experience as knowledge by identity becomes apparent. In reality, all experience is in its secret nature knowledge by identity; but its true character is hidden from us because we have separated ourselves from the rest of the world by exclusion, by the distinction of ourself as subject and everything else as object, and we are compelled to develop processes and organs by which we may again enter into communion with all that we have excluded. We have to replace direct knowledge through conscious identity by an indirect knowledge which appears to be caused by physical contact and mental sympathy. This limitation is a fundamental creation of the ego and an instance of the manner in which it has proceeded throughout, starting from an original falsehood and covering over the true truth of things by contingent falsehoods which become for us practical truths of relation.
  6:From this nature of mental and sense knowledge as it is at present organised in us, it follows that there is no inevitable necessity in our existing limitations. They are the result of an evolution in which mind has accustomed itself to depend upon certain physiological functionings and their reactions as its normal means of entering into relation with the material universe. Therefore, although it is the rule that when we seek to become aware of the external world, we have to do so indirectly through the sense-organs and can experience only so much of the truth about things and men as the senses convey to us, yet this rule is merely the regularity of a dominant habit. It is possible for the mind - and it would be natural for it, if it could be persuaded to liberate itself from its consent to the domination of matter, - to take direct cognisance of the objects of sense without the aid of the sense-organs. This is what happens in experiments of hypnosis and cognate psychological phenomena. Because our waking consciousness is determined and limited by the balance between mind and matter worked out by life in its evolution, this direct cognisance is usually impossible in our ordinary waking state and has therefore to be brought about by throwing the waking mind into a state of sleep which liberates the true or subliminal mind. Mind is then able to assert its true character as the one and allsufficient sense and free to apply to the objects of sense its pure and sovereign instead of its mixed and dependent action. Nor is this extension of faculty really impossible but only more difficult in our waking state, - as is known to all who have been able to go far enough in certain paths of psychological experiment.
  7:The sovereign action of the sense-mind can be employed to develop other senses besides the five which we ordinarily use. For instance, it is possible to develop the power of appreciating accurately without physical means the weight of an object which we hold in our hands. Here the sense of contact and pressure is merely used as a starting-point, just as the data of sense-experience are used by the pure reason, but it is not really the sense of touch which gives the measure of the weight to the mind; that finds the right value through its own independent perception and uses the touch only in order to enter into relation with the object. And as with the pure reason, so with the sensemind, the sense-experience can be used as a mere first point from which it proceeds to a knowledge that has nothing to do with the sense-organs and often contradicts their evidence. Nor is the extension of faculty confined only to outsides and superficies. It is possible, once we have entered by any of the senses into relation with an external object, so to apply the Manas as to become aware of the contents of the object, for example, to receive or to perceive the thoughts or feelings of others without aid from their utterance, gesture, action or facial expressions and even in contradiction of these always partial and often misleading data. Finally, by an utilisation of the inner senses, - that is to say, of the sense-powers, in themselves, in their purely mental or subtle activity as distinguished from the physical which is only a selection for the purposes of outward life from their total and general action, - we are able to take cognition of sense-experiences, of appearances and images of things other than those which belong to the organisation of our material environment. All these extensions of faculty, though received with hesitation and incredulity by the physical mind because they are abnormal to the habitual scheme of our ordinary life and experience, difficult to set in action, still more difficult to systematise so as to be able to make of them an orderly and serviceable set of instruments, must yet be admitted, since they are the invariable result of any attempt to enlarge the field of our superficially active consciousness whether by some kind of untaught effort and casual ill-ordered effect or by a scientific and well-regulated practice.
  8:None of them, however, leads to the aim we have in view, the psychological experience of those truths that are "beyond perception by the sense but seizable by the perceptions of the reason", buddhigrahyam atndriyam.2 They give us only a larger field of phenomena and more effective means for the observation of phenomena. The truth of things always escapes beyond the sense. Yet is it a sound rule inherent in the very constitution of universal existence that where there are truths attainable by the reason, there must be somewhere in the organism possessed of that reason a means of arriving at or verifying them by experience. The one means we have left in our mentality is an extension of that form of knowledge by identity which gives us the awareness of our own existence. It is really upon a selfawareness more or less conscient, more or less present to our conception that the knowledge of the contents of our self is based. Or to put it in a more general formula, the knowledge of the contents is contained in the knowledge of the continent. If then we can extend our faculty of mental self-awareness to awareness of the Self beyond and outside us, Atman or Brahman of the Upanishads, we may become possessors in experience of the truths which form the contents of the Atman or Brahman in the universe. It is on this possibility that Indian Vedanta has based itself. It has sought through knowledge of the Self the knowledge of the universe.

1.10 - Theodicy - Nature Makes No Mistakes, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  spaces, it has another vision and cognition, other terms of
  consciousness than human reason and feeling.

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  itself only as a rational possibility. A cognition higher than Mind
  presents itself on the other hand as a necessity which arises from
  --
  absolute cognition behind the play of expression, but also an
  absolute Sense behind the action of the senses. Every part of
  --
  a combined analytic and synthetic cognition. Samjnana is the
  contact of consciousness with an image of things by which there

1.13 - Gnostic Symbols of the Self, #Aion, #Carl Jung, #Psychology
  287 Since all cognition is akin to re cognition, it should not come
  as a surprise to find that what I have described as a gradual

1.14 - The Mental Plane, #Initiation Into Hermetics, #Franz Bardon, #Occultism
  From this cognition we may draw the conclusion that there are pure electric, pure magnetic, indifferent and neutral ideas from the standpoint of their effect. According to the idea, each thought in the mental sphere has its own form, colour and vibration.
  Through the tetra-polar magnet of the spirit, the thought arrives at the consciousness, from where it is forwarded to realization. Each thing created in the material world consequently has its cause in the ideal world through the thought and the spiritual consciousness, and is reflected therein. If the point in question is not exactly an abstract idea, several forms of ideas can be expressed. Such thoughts are electric or magnetic or electromagnetic, according to the elementary property of the idea.

1.14 - The Supermind as Creator, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  6:There are subordinate, but important details. The Vedic seers seem to speak of two primary faculties of the "truthconscious" soul; they are Sight and Hearing, by which is intended direct operations of an inherent Knowledge describable as truth-vision and truth-audition and reflected from far-off in our human mentality by the faculties of revelation and inspiration. Besides, a distinction seems to be made in the operations of the Supermind between knowledge by a comprehending and pervading consciousness which is very near to subjective knowledge by identity and knowledge by a projecting, confronting, apprehending consciousness which is the beginning of objective cognition. These are the Vedic clues. And we may accept from this ancient experience the subsidiary term "truthconsciousness" to delimit the connotation of the more elastic phrase, Supermind.
  7:We see at once that such a consciousness, described by such characteristics, must be an intermediate formulation which refers back to a term above it and forward to another below it; we see at the same time that it is evidently the link and means by which the inferior develops out of the superior and should equally be the link and means by which it may develop back again towards its source. The term above is the unitarian or indivisible consciousness of pure Sachchidananda in which there are no separating distinctions; the term below is the analytic or dividing consciousness of Mind which can only know by separation and distinction and has at the most a vague and secondary apprehension of unity and infinity, - for, though it can synthetise its divisions, it cannot arrive at a true totality. Between them is this comprehensive and creative consciousness, by its power of pervading and intimately comprehending knowledge the child of that self-awareness by identity which is the poise of the Brahman and by its power of projecting, confronting, apprehending knowledge parent of that awareness by distinction which is the process of the Mind.

1.15 - Index, #Aion, #Carl Jung, #Psychology
  i22n; "uncomeliness" of, 140; cognition, 61, 69
  "within," 183; as younger son of collective unconscious, 7, 164, 223,
  --
  127, 167; a product of cognition,
  69; as quaternion of opposites,

1.15 - The Supreme Truth-Consciousness, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  13:But the Supermind works otherwise. The tree and its process would not be what they are, could not indeed exist, if it were a separate existence; forms are what they are by the force of the cosmic existence, they develop as they do as a result of their relation to it and to all its other manifestations. The separate law of their nature is only an application of the universal law and truth of all Nature; their particular development is determined by their place in the general development. The tree does not explain the seed, nor the seed the tree; cosmos explains both and God explains cosmos. The Supermind, pervading and inhabiting at once the seed and the tree and all objects, lives in this greater knowledge which is indivisible and one though with a modified and not an absolute indivisibility and unity. In this comprehensive knowledge there is no independent centre of existence, no individual separated ego such as we see in ourselves; the whole of existence is to its self-awareness an equable extension, one in oneness, one in multiplicity, one in all conditions and everywhere. Here the All and the One are the same existence; the individual being does not and cannot lose the consciousness of its identity with all beings and with the One Being; for that identity is inherent in supramental cognition, a part of the supramental self-evidence.
  14:In that spacious equality of oneness the Being is not divided and distributed; equably self-extended, pervading its extension as One, inhabiting as One the multiplicity of forms, it is everywhere at once the single and equal Brahman. For this extension of the Being in Time and Space and this pervasion and indwelling is in intimate relation with the absolute Unity from which it has proceeded, with that absolute Indivisible in which there is no centre or circumference but only the timeless and spaceless One. That high concentration of unity in the unextended Brahman must necessarily translate itself in the extension by this equal pervasive concentration, this indivisible comprehension of all things, this universal undistributed immanence, this unity which no play of multiplicity can abrogate or diminish. "Brahman is in all things, all things are in Brahman, all things are Brahman" is the triple formula of the comprehensive Supermind, a single truth of self-manifestation in three aspects which it holds together and inseparably in its self-view as the fundamental knowledge from which it proceeds to the play of the cosmos.

1.17 - God, #Initiation Into Hermetics, #Franz Bardon, #Occultism
  The pure mystic wishes to approach his God only in the all-embracing love. The yogi, too, walks toward one single aspect of God. The bhakti- yogi keeps to the road of love and devotion, the raja and hatha yogi choose the path of self-control or volition, the jnana yogi will follow that of wisdom and cognition.
  Now let us regard the idea of God from the magic standpoint, according to the four elements, the so-called tetragrammaton, the unspeakable, the supreme: the fiery principle involves the almightiness and the omnipotence, the airy principle owns the wisdom, purity and clarity, from which aspect proceeds the universal lawfulness.

1.18 - Asceticism, #Initiation Into Hermetics, #Franz Bardon, #Occultism
  Before bringing the theoretical part to an end which has illustrated the principles, I advise everybody that this part should not only be read, but must become the mental possession of the concerned person by means of intense reflection and meditation. He who is going to be a magician will recognize that life is dependent on the work of the elements in the various planes and spheres. It is to be seen in great and in small things, in the microcosm as well as in the macrocosm, temporarily and eternally, everywhere there are powers in action. Starting from this point of cognition, you will find that there is no death at all, in the true sense of the word, but everything goes on living, transmuting and becoming perfect according to primitive laws. Therefore a magician is not afraid of death, for he believes the physical death to be only a transition to a subtler sphere, the astral plane, and from there to the spiritual level, and so on. Consequently he will not believe in heaven nor in hell. The priests of the various religions stick to these fancies solely to keep their kids to the point. Their moralizing serves only to provoke fear of the hell or the purgatory and to promise heaven to morally good people. Average people, as far as they are religiously inclined, are favorably influenced by such a point of view for, from fear of hell, they will try to be good.
  But as for the magician, he sees the purpose of the moral laws in ennobling the mind and the soul, for it is in an ennobled soul only that the universal powers can do their work, especially if body, mind and soul have been equally trained and developed.

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
  Nada, photisms, etc., imply the existence of triputi (the triads of cogniser, cognition and the cognised). The current resulting from investigation for the Self is suddha triputi or pure triad - that is to say, undifferentiated triad.
  26th December, 1936
  --
  Self, uninterrupted by jagrat, svapna and sushupti. Thus it is akhandakara vritti (unbroken experience). Vritti is used for lack of a better expression. It should not be understood to be literally a vritti. In that case, vritti will resemble an ocean-like river, which is absurd. Vritti is of short duration, it is qualified, directed consciousness; or absolute consciousness broken up by cognition of thoughts, senses, etc. Vritti is the function of the mind, whereas the continuous consciousness transcends the mind. This is the natural, primal state of the Jnani or the liberated being. That is unbroken experience. It asserts itself when relative consciousness subsides. Aham vritti (I-thought) is broken, Aham sphurana (the light of I-I) is unbroken, continuous. After the thoughts subside, the light shines forth.
  31st December, 1936
  --
  This brings us to the conclusion that the cogniser, cognition and the cognised are present in all the three states, though there are differences in their subtleties. In the transitional state, the aham (I) is suddha (pure), because idam (this) is suppressed. Aham (I) predominates.
  Why is not that pure I realised now or even remembered by us? Because of want of acquaintance (parichaya) with it. It can be recognised only if it is consciously attained. Therefore make the effort and gain consciously.
  --
  M.: Sight or cognition is impossible without such light. How do you cognise anything in sleep? Our cognition pertains to the present state because there is light. Light is the essential requisite for sight.
  It is plain in our daily life. Among the lights, sunlight is the most important. Hence they speak of the glory of millions of suns.

1.24 - Matter, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   call sense, but here it has to be an obscure externalised sense which must be assured of the reality of what it contacts. The descent of pure substance into material substance follows, then, inevitably on the descent of Sachchidananda through supermind into mind and life. It is a necessary result of the will to make multiplicity of being and an awareness of things from separate centres of consciousness the first method of this lower experience of existence. If we go back to the spiritual basis of things, substance in its utter purity resolves itself into pure conscious being, self-existent, inherently self-aware by identity, but not yet turning its consciousness upon itself as object. Supermind preserves this self-awareness by identity as its substance of selfknowledge and its light of self-creation, but for that creation presents Being to itself as the subject-object one and multiple of its own active consciousness. Being as object is held there in a supreme knowledge which can, by comprehension, see it both as an object of cognition within itself and subjectively as itself, but can also and simultaneously, by apprehension, project it as an object (or objects) of cognition within the circumference of its consciousness, not other than itself, part of its being, but a part (or parts) put away from itself, - that is to say, from the centre of vision in which Being concentrates itself as the Knower,
  Witness or Purusha. We have seen that from this apprehending consciousness arises the movement of Mind, the movement by which the individual knower regards a form of his own universal being as if other than he; but in the divine Mind there is immediately or rather simultaneously another movement or reverse side of the same movement, an act of union in being which heals this phenomenal division and prevents it from becoming even for a moment solely real to the knower. This act of conscious union is that which is represented otherwise in dividing Mind obtusely, ignorantly, quite externally as contact in consciousness between divided beings and separate objects, and with us this contact in divided consciousness is primarily represented by the principle of sense. On this basis of sense, on this contact of union subject to division, the action of the thought-mind founds itself and prepares for the return to a higher principle of union in which

1.28 - Supermind, Mind and the Overmind Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  8:In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light. Even, it is by the projection of this luminous Overmind corona that the diffusion of a diminished light in the Ignorance and the throwing of that contrary shadow which swallows up in itself all light, the Inconscience, became at all possible. For Supermind transmits to Overmind all its realities, but leaves it to formulate them in a movement and according to an awareness of things which is still a vision of Truth and yet at the same time a first parent of the Ignorance. A line divides Supermind and Overmind which permits a free transmission, allows the lower Power to derive from the higher Power all it holds or sees, but automatically compels a transitional change in the passage. The integrality of the Supermind keeps always the essential truth of things, the total truth and the truth of its individual self-determinations clearly knit together; it maintains in them an inseparable unity and between them a close interpenetration and a free and full consciousness of each other: but in Overmind this integrality is no longer there. And yet the Overmind is well aware of the essential Truth of things; it embraces the totality; it uses the individual self-determinations without being limited by them: but although it knows their oneness, can realise it in a spiritual cognition, yet its dynamic movement, even while relying on that for its security, is not directly determined by it. Overmind Energy proceeds through an illimitable capacity of separation and combination of the powers and aspects of the integral and indivisible all-comprehending Unity. It takes each Aspect or Power and gives to it an independent action in which it acquires a full separate importance and is able to work out, we might say, its own world of creation. Purusha and Prakriti, Conscious Soul and executive Force of Nature, are in the supramental harmony a two-aspected single truth, being and dynamis of the Reality; there can be no disequilibrium or predominance of one over the other. In Overmind we have the origin of the cleavage, the trenchant distinction made by the philosophy of the Sankhyas in which they appear as two independent entities, Prakriti able to dominate Purusha and cloud its freedom and power, reducing it to a witness and recipient of her forms and actions, Purusha able to return to its separate existence and abide in a free self-sovereignty by rejection of her original overclouding material principle. So with the other aspects or powers of the Divine Reality, One and Many, Divine Personality and Divine Impersonality, and the rest; each is still an aspect and power of the one Reality, but each is empowered to act as an independent entity in the whole, arrive at the fullness of the possibilities of its separate expression and develop the dynamic consequences of that separateness. At the same time in Overmind this separateness is still founded on the basis of an implicit underlying unity; all possibilities of combination and relation between the separated Powers and Aspects, all interchanges and mutualities of their energies are freely organised and their actuality always possible.
  9:If we regard the Powers of the Reality as so many Godheads, we can say that the Overmind releases a million Godheads into action, each empowered to create its own world, each world capable of relation, communication and interplay with the others. There are in the Veda different formulations of the nature of the Gods: it is said they are all one Existence to which the sages give different names; yet each God is worshipped as if he by himself is that Existence, one who is all the other Gods together or contains them in his being; and yet again each is a separate Deity acting sometimes in unison with companion deities, sometimes separately, sometimes even in apparent opposition to other Godheads of the same Existence. In the Supermind all this would be held together as a harmonised play of the one Existence; in the Overmind each of these three conditions could be a separate action or basis of action and have its own principle of development and consequences and yet each keep the power to combine with the others in a more composite harmony. As with the One Existence, so with its Consciousness and Force. The One Consciousness is separated into many independent forms of consciousness and knowledge; each follows out its own line of truth which it has to realise. The one total and manysided Real-Idea is split up into its many sides; each becomes an independent Idea-Force with the power to realise itself. The one Consciousness-Force is liberated into its million forces, and each of these forces has the right to fulfil itself or to assume, if needed, a hegemony and take up for its own utility the other forces. So too the Delight of Existence is loosed out into all manner of delights and each can carry in itself its independent fullness or sovereign extreme. Overmind thus gives to the One Existence-Consciousness-Bliss the character of a teeming of infinite possibilities which can be developed into a multitude of worlds or thrown together into one world in which the endlessly variable outcome of their play is the determinant of the creation, of its process, its course and its consequence.
  10:Since the Consciousness-Force of the eternal Existence is the universal creatrix, the nature of a given world will depend on whatever self-formulation of that Consciousness expresses itself in that world. Equally, for each individual being, his seeing or representation to himself of the world he lives in will depend on the poise or make which that Consciousness has assumed in him. Our human mental consciousness sees the world in sections cut by the reason and sense and put together in a formation which is also sectional; the house it builds is planned to accommodate one or another generalised formulation of Truth, but excludes the rest or admits some only as guests or dependents in the house. Overmind Consciousness is global in its cognition and can hold any number of seemingly fundamental differences together in a reconciling vision. Thus the mental reason sees Person and the Impersonal as opposites: it conceives an impersonal Existence in which person and personality are fictions of the Ignorance or temporary constructions; or, on the contrary, it can see Person as the primary reality and the impersonal as a mental abstraction or only stuff or means of manifestation. To the Overmind intelligence these are separable Powers of the one Existence which can pursue their independent self-affirmation and can also unite together their different modes of action, creating both in their independence and in their union different states of consciousness and being which can be all of them valid and all capable of coexistence. A purely impersonal existence and consciousness is true and possible, but also an entirely personal consciousness and existence; the Impersonal Divine, Nirguna Brahman, and the Personal Divine, Saguna Brahman, are here equal and coexistent aspects of the Eternal. Impersonality can manifest with person subordinated to it as a mode of expression; but, equally, Person can be the reality with impersonality as a mode of its nature: both aspects of manifestation face each other in the infinite variety of conscious Existence. What to the mental reason are irreconcilable differences present themselves to the Overmind intelligence as coexistent correlatives; what to the mental reason are contraries are to the Overmind intelligence complementaries. Our mind sees that all things are born from Matter or material Energy, exist by it, go back into it; it concludes that Matter is the eternal factor, the primary and ultimate reality, Brahman. Or it sees all as born of Life-Force or Mind, existing by Life or by Mind, going back into the universal Life or Mind, and it concludes that this world is a creation of the cosmic Life-Force or of a cosmic Mind or Logos. Or again it sees the world and all things as born of, existing by and going back to the Real Idea or Knowledge-Will of the Spirit or to the Spirit itself and it concludes on an idealistic or spiritual view of the universe. It can fix on any of these ways of seeing, but to its normal separative vision each way excludes the others. Overmind consciousness perceives that each view is true of the action of the principle it erects; it can see that there is a material world-formula, a vital world-formula, a mental world-formula, a spiritual worldformula, and each can predominate in a world of its own and at the same time all can combine in one world as its constituent powers. The self-formulation of Conscious Force on which our world is based as an apparent Inconscience that conceals in itself a supreme Conscious-Existence and holds all the powers of Being together in its inconscient secrecy, a world of universal Matter realising in itself Life, Mind, Overmind, Supermind, Spirit, each of them in its turn taking up the others as means of its selfexpression, Matter proving in the spiritual vision to have been always itself a manifestation of the Spirit, is to the Overmind view a normal and easily realisable creation. In its power of origination and in the process of its executive dynamis Overmind is an organiser of many potentialities of Existence, each affirming its separate reality but all capable of linking themselves together in many different but simultaneous ways, a magician craftsman empowered to weave the multicoloured warp and woof of manifestation of a single entity in a complex universe.
  11:In this simultaneous development of multitudinous independent or combined Powers or Potentials there is yet - or there is as yet - no chaos, no conflict, no fall from Truth or Knowledge. The Overmind is a creator of truths, not of illusions or falsehoods: what is worked out in any given overmental energism or movement is the truth of the Aspect, Power, Idea, Force, Delight which is liberated into independent action, the truth of the consequences of its reality in that independence. There is no exclusiveness asserting each as the sole truth of being or the others as inferior truths: each God knows all the Gods and their place in existence; each Idea admits all other ideas and their right to be; each Force concedes a place to all other forces and their truth and consequences; no delight of separate fulfilled existence or separate experience denies or condemns the delight of other existence or other experience. The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms: it is a sort of inferior Supermind, - although it is concerned predominantly not with absolutes, but with what might be called the dynamic potentials or pragmatic truths of Reality, or with absolutes mainly for their power of generating pragmatic or creative values, although, too, its comprehension of things is more global than integral, since its totality is built up of global wholes or constituted by separate independent realities uniting or coalescing together, and although the essential unity is grasped by it and felt to be basic of things and pervasive in their manifestation, but no longer as in the Supermind their intimate and ever-present secret, their dominating continent, the overt constant builder of the harmonic whole of their activity and nature.
  12:If we would understand the difference of this global Overmind Consciousness from our separative and only imperfectly synthetic mental consciousness, we may come near to it if we compare the strictly mental with what would be an overmental view of activities in our material universe. To the Overmind, for example, all religions would be true as developments of the one eternal religion, all philosophies would be valid each in its own field as a statement of its own universe-view from its own angle, all political theories with their practice would be the legitimate working out of an Idea Force with its right to application and practical development in the play of the energies of Nature. In our separative consciousness, imperfectly visited by glimpses of catholicity and universality, these things exist as opposites; each claims to be the truth and taxes the others with error and falsehood, each feels impelled to refute or destroy the others in order that itself alone may be the Truth and live: at best, each must claim to be superior, admit all others only as inferior truth-expressions. An overmental Intelligence would refuse to entertain this conception or this drift to exclusiveness for a moment; it would allow all to live as necessary to the whole or put each in its place in the whole or assign to each its field of realisation or of endeavour. This is because in us consciousness has come down completely into the divisions of the Ignorance; Truth is no longer either an Infinite or a cosmic whole with many possible formulations, but a rigid affirmation holding any other affirmation to be false because different from itself and entrenched in other limits. Our mental consciousness can indeed arrive in its cognition at a considerable approach towards a total comprehensiveness and catholicity, but to organise that in action and life seems to be beyond its power. Evolutionary Mind, manifest in individuals or collectivities, throws up a multiplicity of divergent view-points, divergent lines of action and lets them work themselves out side by side or in collision or in a certain intermixture; it can make selective harmonies, but it cannot arrive at the harmonic control of a true totality. Cosmic Mind must have even in the evolutionary Ignorance, like all totalities, such a harmony, if only of arranged accords and discords; there is too in it an underlying dynamism of oneness: but it carries the completeness of these things in its depths, perhaps in a supermind-overmind substratum, but does not impart it to individual Mind in the evolution, does not bring it or has not yet brought it from the depths to the surface. An Overmind world would be a world of harmony; the world of Ignorance in which we live is a world of disharmony and struggle.
  13:And still we can recognise at once in the Overmind the original cosmic Maya, not a Maya of Ignorance but a Maya of Knowledge, yet a Power which has made the Ignorance possible, even inevitable. For if each principle loosed into action must follow its independent line and carry out its complete consequences, the principle of separation must also be allowed its complete course and arrive at its absolute consequence; this is the inevitable descent, facilis descensus, which Consciousness, once it admits the separative principle, follows till it enters by obscuring infinitesimal fragmentation, tucchyena,5 into the material Inconscience, - the Inconscient Ocean of the Rig Veda, - and if the One is born from that by its own greatness, it is still at first concealed by a fragmentary separative existence and consciousness which is ours and in which we have to piece things together to arrive at a whole. In that slow and difficult emergence a certain semblance of truth is given to the dictum of Heraclitus that War is the father of all things; for each idea, force, separate consciousness, living being by the very necessity of its ignorance enters into collision with others and tries to live and grow and fulfil itself by independent self-assertion, not by harmony with the rest of existence. Yet there is still the unknown underlying Oneness which compels us to strive slowly towards some form of harmony, of interdependence, of concording of discords, of a difficult unity. But it is only by the evolution in us of the concealed superconscient powers of cosmic Truth and of the Reality in which they are one that the harmony and unity we strive for can be dynamically realised in the very fibre of our being and all its self-expression and not merely in imperfect attempts, incomplete constructions, ever-changing approximations. The higher ranges of spiritual Mind have to open upon our being and consciousness and also that which is beyond even spiritual Mind must appear in us if we are to fulfil the divine possibility of our birth into cosmic existence.

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  Nada, photisms, etc., imply the existence of triputi (the triads of cogniser, cognition and the cognised). The current resulting from investigation for the Self is suddha triputi or pure triad - that is to say, undifferentiated triad.
  26th December, 1936
  --
  Self, uninterrupted by jagrat, svapna and sushupti. Thus it is akhandakara vritti (unbroken experience). Vritti is used for lack of a better expression. It should not be understood to be literally a vritti. In that case, vritti will resemble an 'ocean-like river', which is absurd. Vritti is of short duration, it is qualified, directed consciousness; or absolute consciousness broken up by cognition of thoughts, senses, etc. Vritti is the function of the mind, whereas the continuous consciousness transcends the mind. This is the natural, primal state of the Jnani or the liberated being. That is unbroken experience. It asserts itself when relative consciousness subsides. Aham vritti ('I-thought') is broken, Aham sphurana (the light of 'I-I') is unbroken, continuous. After the thoughts subside, the light shines forth.
  31st December, 1936
  --
  This brings us to the conclusion that the cogniser, cognition and the cognised are present in all the three states, though there are differences in their subtleties. In the transitional state, the aham ('I') is suddha (pure), because idam ('this') is suppressed. Aham ('I') predominates.
  'Why is not that pure 'I' realised now or even remembered by us? Because of want of acquaintance (parichaya) with it. It can be recognised only if it is consciously attained. Therefore make the effort and gain consciously.

1.400 - 1.450 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  M.: Sight or cognition is impossible without such light. How do you cognise anything in sleep? Our cognition pertains to the present state because there is light. Light is the essential requisite for sight.
  It is plain in our daily life. Among the lights, sunlight is the most important. Hence they speak of the glory of millions of suns.

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  We do bhajana and the rest. But we have not seen nor heard of those who had seen Thee. One cannot see God and yet retain individuality. The seer and the seen unite into one Being. There is no cogniser, nor cognition, nor the cognised. All merge into One
  Supreme Siva only!

1.450 - 1.500 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  "We do bhajana and the rest. But we have not seen nor heard of those who had seen Thee." One cannot see God and yet retain individuality. The seer and the seen unite into one Being. There is no cogniser, nor cognition, nor the cognised. All merge into One
  Supreme Siva only!

1.A - ANTHROPOLOGY, THE SOUL, #Philosophy of Mind, #unset, #Integral Yoga
   387 Mind, on the ideal stage of its development, is mind as cognitive. cognition, however, being taken here not as a merely logical category of the Idea ( 223), but in the sense appropriate to the concrete mind.
  Subjective mind is:

1f.lovecraft - The Haunter of the Dark, #Lovecraft - Poems, #unset, #Integral Yoga
   himsomething which would ceaselessly follow him with a cognition that
   was not physical sight. Plainly, the place was getting on his nervesas

1.kt - A Song on the View of Voidness, #unset, #Anonymous, #Various
   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.lr - An Adamantine Song on the Ever-Present, #unset, #Anonymous, #Various
   English version by Thubten Jinpa and Jas Elsner Original Language Tibetan To experience the ocean of essence, resembling the sphere of unchanging space: free of center and perimeter, pervading the expanse. Enlightened mind transcends cognitions! Rootless and baseless are appearance and void, in the self-arisen rikpa of every perception. Vivid is the sense of noncessation: luminous, the absence of object perception. Within the voidness free of class distinction all appearances dissolve, for their ground is lost; The rikpa of liberation is spread evenly. Subject and object are both void, for their roots are lost. The essence of self-arisen wisdom and all duality are cleansed like the sky; subjects and objects arise as free from bounds, as naked dharmakaya! This is the Great Perfection, free of cognition! The self-arisen ground primordially pure, the ultraversed path supremely swift, the unsought fruit spontaneously savored, such is the Great Perfection, in the radiant dharmakaya. This primordial sphere of pervasive essence is the Great Perfection of samsara and nirvana; this song of transcending -- beyond cause and effect, beyond all endeaver, was sung by Longchen Rabjam Zangpo. [1585.jpg] -- from Songs of Spiritual Experience: Tibetan Buddhist Poems of Insight & Awakening, Translated by Thupten Jinpa / Translated by Jas Elsner

1.srh - The Royal Song of Saraha (Dohakosa), #unset, #Anonymous, #Various
   English version by Kunzang Tenzin HOMAGE TO ARYAMANJUSRI! Homage to the destroyer of demonic power! The wind lashes calm waters into rollers and breakers; The king makes multifarious forms out of unity, Seeing many faces of this one Archer, Saraha. The cross-eyed fool sees one lamp as two; The vision and the viewer are one, You broken, brittle mind! Many lamps are lit in the house, But the blind are still in darkness; Sahaja is all-pervasive But the fool cannot see what is under his nose. Just as many rivers are one in the ocean All half-truths are swallowed by the one truth; The effulgence of the sun illuminates all dark corners. Clouds draw water from the ocean to fall as rain on the earth And there is neither increase nor decrease; Just so, reality remains unaltered like the pure sky. Replete with the Buddha's perfections Sahaja is the one essential nature; Beings are born into it and pass into it, Yet there is neither existence nor non-existence in it. Forsaking bliss the fool roams abroad, Hoping for mundane pleasure; Your mouth is full of honey now, Swallow it while you may! Fools attempt to avoid their suffering, The wise enact their pain. Drink the cup of sky-nectar While others hunger for outward appearances. Flies eat filth, spurning the fragrance of sandalwood; Man lost to nirvana furthers his own confusion, Thirsting for the coarse and vulgar. The rain water filling an ox's hoof-print Evaporates when the sun shines; The imperfections of a perfect mind, All are dissolved in perfection. Salt sea water absorbed by clouds turns sweet; The venom of passionate reaction In a strong and selfless mind becomes elixir. The unutterable is free of pain; Non-meditation gives true pleasure. Though we fear the dragon's roar Rain falls from the clouds to ripen the harvest. The nature of beginning and end is here and now, And the first does not exist without the last; The rational fool conceptualising the inconceivable Separates emptiness from compassion. The bee knows from birth That flowers are the source of honey; How can the fool know That samsara and nirvana are one? Facing himself in a mirror The fool sees an alien form; The mind with truth forgotten Serves untruth's outward sham. Flowers' fragrance is intangible Yet its reality pervades the air, Just as mandala circles are informed By a formless presence. Still water stung by an icy wind Freezes hard in starched and jagged shapes; In an emotional mind agitated by critical concepts The unformed becomes hard and intractable. Mind immaculate by nature is untouched By samsara and nirvana's mud; But just like a jewel lost in a swamp Though it retains its lustre it does not shine. As mental sloth increases pure awareness diminishes; As mental sloth increases suffering also grows. Shoots sprout from the seed and leaves from the branches. Separating unity from multiplicity in the mind The light grows dim and we wander in the lower realms; Who is more deserving of pity than he Who walks into fire with his eyes wide open? Obsessed with the joys of sexual embrace The fool believes he knows ultimate truth; He is like someone who stands at his door And, flirting, talks about sex. The wind stirs in the House of Emptiness Exciting delusions of emotional pleasure; Fallen from celestial space, stung, The tormented yogin faints away. Like a brahmin taking rice and butter Offering sacrifice to the flame, He who visualises material things as celestial ambrosia Deludes himself that a dream is ultimate reality. Enlightening the House of Brahma in the fontanelle Stroking the uvala in wanton delight, Confused, believing binding pleasure to be spiritual release, The vain fools calls himself a yogin. Teaching that virtue is irrelevant to intrinsic awareness, He mistakes the lock for the key; Ignorant of the true nature of the gem The fool calls green glass emerald. His mind takes brass for gold, Momentary peak experience for reality accomplished; Clinging to the joy of ephemeral dreams He calls his short-thrift life Eternal Bliss. With a discursive understanding of the symbol EVAM, Creating four seals through an analysis of the moment, He labels his peak experience sahaja: He is clinging to a reflection mistaken for the mirror. Like befuddled deer leaping into a mirage of water Deluded fools in their ignorance cling to outer forms And with their thirst unslaked, bound and confined, They idealise their prison, pretending happiness. The relatively real is free of intellectual constructs, And ultimately real mind, active or quiescent, is no-mind, And this is the supreme,the highest of the high, immaculate; Friends, know this sacred high! In mind absorbed in samadhi that is concept-free, Passion is immaculately pure; Like a lotus rooted in the slime of a lake bottom, This sublime reality is untouched by the pollution of existence. Make solid your vision of all things as visionary dream And you attain transcendence, Instantaneous realisation and equanimity; A strong mind binding the demons of darkness Beyond thought your own spontaneous nature is accomplished. Appearances have never ceased to be their original radiance, And unformed, form never had a substantial nature to be grasped; It is a continuum of unique meditation, In an inactive, stainless, meditative mind that is no-mind. Thus the I is intellect, mind and mind-forms, I the world, all seemingly alien show, I the infinite variety of vision-viewer, I the desire, the anger, the mental sloth - And bodhicitta. Now there is a lamp lit in spiritual darkness Healing the splits riven by the intellect So that all mental defilements are erased. Who can define the nature of detachment? It cannot be denied nor yet affirmed, And ungraspable it is inconceivable. Through conceptualisation fools are bound, While concept-free there is immaculate sahaja. The concepts of unity and multiplicity do not bring integration; Only through awareness do sentient beings reach freedom. cognition of radiance is strong meditation; Abide in a calm, quiescent mind. Reaching the joy swollen land Powers of seeing expand, And there is joy and laughter; Even chasing objects there is no separation. From joy, buds of pure pleasure emerge, Bursting into blooms of supreme pleasure, And so long as outflow is contained Unutterable bliss will surely mature. What, where and by whom are nothing, Yet the entire event is imperative. Whether love and attachment or desirelessness The form of the event is emptiness. Like pigs we wallow in this sensual mire But what can stain our pearly mind? Nothing can ever contaminate it, And by nothing can we ever be bound.

2.01 - Indeterminates, Cosmic Determinations and the Indeterminable, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Overmind consciousness is such a state or principle beyond individual mind, beyond even universal mind in the Ignorance; it carries in itself a first direct and masterful cognition of cosmic truth: here then we might hope to understand something of the original working of things, get some insight into the fundamental movements of cosmic Nature. One thing indeed becomes clear; it is self-evident here that both the individual and the cosmos come from a transcendent Reality which takes form in them: the mind and life of the individual being, its self in nature must therefore be a partial self-expression of the cosmic Being and, both through that and directly, a self-expression of the transcendent Reality, - a conditional and half-veiled expression it may be, but still that is its significance. But also we see that what the expression shall be is also determined by the individual himself: only what he can in his nature receive, assimilate, formulate, his portion of the cosmic being or of the Reality, can find shape in his mind and life and physical parts; something that derives from the Reality, something that is in the cosmos he expresses, but in the terms of his own self-expression, in the terms of his own nature. But the original question set out for us by the phenomenon of the universe is not solved by the Overmind knowledge, - the question, in this case, whether the building of thought, experience, world of perceptions of the mental Person, the mind Purusha, is truly a self-expression, a self-determination proceeding from some truth of his own spiritual being, a manifestation of that truth's dynamic possibilities, or whether it is not rather a creation or construction presented to him by Nature, by Prakriti, and only in the sense of being individualised in his personal formation of that Nature can it be said to be his own or dependent on him; or, again, it might be a play of a cosmic Imagination, a fantasia of the Infinite imposed on the blank indeterminable of his own eternal pure existence. These are the three views of creation that seem to have an equal chance of being right, and mind is incapable of definitely deciding between them; for each view is armed with its own mental logic and its appeal to intuition and experience.
  Overmind seems to add to the perplexity, for the overmental view of things allows each possibility to formulate itself in its own independent right and realise its own existence in cognition, in dynamic self-presentation, in substantiating experience.
  In Overmind, in all the higher ranges of the mind, we find recurring the dichotomy of a pure silent self without feature or qualities or relations, self-existent, self-poised, self-sufficient, and the mighty dynamis of a determinative knowledge-power, of a creative consciousness and force which precipitates itself into the forms of the universe. This opposition which is yet a collocation, as if these two were correlatives or complementaries, although apparent contradictions of each other, sublimates itself into the coexistence of an impersonal Brahman without qualities, a fundamental divine Reality free from all relations or determinates, and a Brahman with infinite qualities, a fundamental divine Reality who is the source and container and master of all relations and determinations - Nirguna, Saguna. If we pursue the Nirguna into a farthest possible selfexperience, we arrive at a supreme Absolute void of all relations and determinations, the ineffable first and last word of existence.
  --
  Overmind, then, gives us no final and positive solution; it is in a supramental cognition beyond it that we are left to seek for an answer. A Supramental Truth-consciousness is at once the self-awareness of the Infinite and Eternal and a power of self-determination inherent in that self-awareness; the first is its foundation and status, the second is its power of being, the dynamis of its self-existence. All that a timeless eternity of selfawareness sees in itself as truth of being, the conscious power of its being manifests in Time-eternity. To Supermind therefore the Supreme is not a rigid Indeterminable, an all-negating Absolute; an infinite of being complete to itself in its own immutable purity of existence, its sole power a pure consciousness able only to dwell on the being's changeless eternity, on the immobile delight of its sheer self-existence, is not the whole Reality. The Infinite of Being must also be an Infinite of Power; containing in itself an eternal repose and quiescence, it must also be capable of an eternal action and creation: but this too must be an action in itself, a creation out of its own self eternal and infinite, since there could be nothing else out of which it could create; any basis of creation seeming to be other than itself must be still really in itself and of itself and could not be something foreign to its existence. An infinite Power cannot be solely a Force resting in a pure inactive sameness, an immutable quiescence; it must have in it endless powers of its being and energy: an infinite Consciousness must hold within it endless truths of its own self-awareness. These in action would appear to our cognition as aspects of its being, to our spiritual sense as powers and movements of its dynamis, to our aesthesis as instruments and formulations of its delight of existence. Creation would then be a self-manifestation: it would be an ordered deploying of the infinite possibilities of the Infinite.
  But every possibility implies a truth of being behind it, a reality in the Existent; for without that supporting truth there could not be any possibles. In manifestation a fundamental reality of the Existent would appear to our cognition as a fundamental spiritual aspect of the Divine Absolute; out of it would emerge all its possible manifestations, its innate dynamisms: these again must create or rather bring out of a non-manifest latency their own significant forms, expressive powers, native processes; their own being would develop their own becoming, svarupa, svabhava.
  This then would be the complete process of creation: but in our mind we do not see the complete process, we see only possibilities that determine themselves into actualities and, though we infer or conjecture, we are not sure of a necessity, a predetermining truth, an imperative behind them which capacitates the possibilities, decides the actualities. Our mind is an observer of actuals, an inventor or discoverer of possibilities, but not a seer of the occult imperatives that necessitate the movements and forms of a creation: for in the front of universal existence there are only forces determining results by some balance of the meeting of their powers; the original Determinant or determinants, if it or they exist, are veiled from us by our ignorance. But to the supramental Truth-Consciousness these imperatives would be apparent, would be the very stuff of its seeing and experience: in the supramental creative process the imperatives, the nexus of possibilities, the resultant actualities would be a single whole, an indivisible movement; the possibilities and actualities would carry in themselves the inevitability of their originating imperative, - all their results, all their creation would be the body of the Truth which they manifest in predetermined significant forms and powers of the All-Existence.
  Our fundamental cognition of the Absolute, our substantial spiritual experience of it is the intuition or the direct experience of an infinite and eternal Existence, an infinite and eternal Consciousness, an infinite and eternal Delight of Existence. In overmental and mental cognition it is possible to make discrete and even to separate this original unity into three self-existent aspects: for we can experience a pure causeless eternal Bliss so intense that we are that alone; existence, consciousness seem to be swallowed up in it, no longer ostensibly in presence; a similar experience of pure and absolute consciousness and a similar exclusive identity with it is possible, and there can be too a like identifying experience of pure and absolute existence. But to a supermind cognition these three are always an inseparable Trinity, even though one can stand in front of the others and manifest its own spiritual determinates; for each has its primal aspects or its inherent self-formations, but all of these together are original to the triune Absolute. Love, Joy and Beauty are the fundamental determinates of the Divine Delight of Existence, and we can see at once that these are of the very stuff and nature of that Delight: they are not alien impositions on the being of the Absolute or creations supported by it but outside it; they are truths of its being, native to its consciousness, powers of its force of existence. So too is it with the fundamental determinates of the absolute consciousness, - knowledge and will; they are truths and powers of the original Consciousness-Force and are inherent in its very nature. This au thenticity becomes still more evident when we regard the fundamental spiritual determinates of the absolute Existence; they are its triune powers, necessary first postulates for all its self-creation or manifestation, - Self, the Divine, the Conscious Being; Atman, Ishwara, Purusha.
  If we pursue the process of self-manifestation farther, we shall see that each of these aspects or powers reposes in its first action on a triad or trinity; for Knowledge inevitably takes its stand in a trinity of the Knower, the Known and Knowledge; Love finds itself in a trinity of the Lover, the Beloved and Love; Will is self-fulfilled in a trinity of the Lord of the Will, the object of the Will and the executive Force; Joy has its original and utter gladness in a trinity of the Enjoyer, the Enjoyed and the Delight that unites them; Self as inevitably appears and founds its manifestation in a trinity of Self as subject, Self as object and self-awareness holding together Self as subject-object.
  These and other primal powers and aspects assume their status among the fundamental spiritual self-determinations of the Infinite; all others are determinates of the fundamental spiritual determinates, significant relations, significant powers, significant forms of being, consciousness, force, delight, - energies, conditions, ways, lines of the truth-process of the Consciousness-Force of the Eternal, imperatives, possibilities, actualities of its manifestation. All this deploying of powers and possibilities and their inherent consequences is held together by supermind cognition in an intimate oneness; it keeps them founded consciously on the original Truth and maintained in the harmony of the truths they manifest and are in their nature. There is here no imposition of imaginations, no arbitrary creation, neither is there any division, fragmentation, irreconcilable contrariety or disparateness. But in Mind of Ignorance these phenomena appear; for there a limited consciousness sees and deals with everything as if all were separate objects of cognition or separate existences and it seeks so to know, possess and enjoy them and gets mastery over them or suffers their mastery: but, behind its ignorance, what the soul in it is seeking for is the Reality, the Truth, the Consciousness, the Power, the Delight by which they exist; the mind has to learn to awaken to this true seeking and true knowledge veiled within itself, to the Reality from which all things hold their truth, to the Consciousness of which all consciousnesses are entities, to the Power from which all get what force of being they have within them, to the Delight of which all delights are partial figures. This limitation of consciousness and this awakening to the integrality of consciousness are also a process of self-manifestation, are a self-determination of the Spirit; even when contrary to the Truth in their appearances, the things of the limited consciousness have in their deeper sense and reality a divine significance; they too bring out a truth or a possibility of the Infinite. Of some such nature, as far as it can be expressed in mental formulas, would be the supramental cognition of things which sees the one Truth everywhere and would so arrange its account to us of our existence, its report of the secret of creation and the significance of the universe.
  At the same time indeterminability is also a necessary element in our conception of the Absolute and in our spiritual experience: this is the other side of the supramental regard on being and on things. The Absolute is not limitable or definable by any one determination or by any sum of determinations; on the other side, it is not bound down to an indeterminable vacancy of pure existence. On the contrary, it is the source of all determinations: its indeterminability is the natural, the necessary condition both of its infinity of being and its infinity of power of being; it can be infinitely all things because it is no thing in particular and exceeds any definable totality. It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Nonbeing, the Ineffable and the Unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence, - even to speak of them as sides is excessive, for they are in each other, their coexistence or oneexistence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.
  But neither is the separate cognition of them entirely an illusion or a complete error of the Ignorance; this too has its validity for spiritual experience. For these primary aspects of the Absolute are fundamental spiritual determinates or indeterminates answering at this spiritual end or beginning to the general determinates or generic indeterminates of the material end or inconscient beginning of the descending and ascending Manifestation. Those that seem to us negative carry in them the freedom of the Infinite from limitation by its own determinations; their realisation disengages the spirit within, liberates us and enables us to participate in this supremacy: thus, when once we pass into or through the experience of immutable self, we are no longer bound and limited in the inner status of our being by the determinations and creations of Nature. On the other, the dynamic side, this original freedom enables the Consciousness to create a world of determinations without being bound by it: it enables it also to withdraw from what it has created and re-create in a higher truth-formula. It is on this freedom that is based the spirit's power of infinite variation of the truthpossibilities of existence and also its capacity to create, without tying itself to its workings, any and every form of Necessity or system of order: the individual being too by experience of these negating absolutes can participate in that dynamic liberty, can pass from one order of self-formulation to a higher order.
  At the stage when from the mental it has to move towards its supramental status, one most liberatingly helpful, if not indispensable experience that may intervene is the entry into a total Nirvana of mentality and mental ego, a passage into the silence of the Spirit. In any case, a realisation of the pure Self must always precede the transition to that mediating eminence of the consciousness from which a clear vision of the ascending and descending stairs of manifested existence is commanded and the possession of the free power of ascent and descent becomes a spiritual prerogative. An independent completeness of identity with each of the primal aspects and powers - not narrowing as in the mind into a sole engrossing experience seeming to be final and integral, for that would be incompatible with the realisation of the unity of all aspects and powers of existence is a capacity inherent in consciousness in the Infinite; that indeed is the base and justification of the overmind cognition and its will to carry each aspect, each power, each possibility to its independent fullness. But the Supermind keeps always and in every status or condition the spiritual realisation of the Unity of all; the intimate presence of that unity is there even within the completest grasp of each thing, each state given its whole delight of itself, power and value: there is thus no losing sight of the affirmative aspects even when there is the full acceptance of the truth of the negative. The Overmind keeps still the sense of this underlying Unity; that is for it the secure base of the independent experience. In Mind the knowledge of the unity of all aspects is lost on the surface, the consciousness is plunged into engrossing, exclusive separate affirmations; but there too, even in the Mind's ignorance, the total reality still remains behind the exclusive absorption and can be recovered in the form of a profound mental intuition or else in the idea or sentiment of an underlying truth of integral oneness; in the spiritual mind this can develop into an ever-present experience.
  All aspects of the omnipresent Reality have their fundamental truth in the Supreme Existence. Thus even the aspect or power of Inconscience, which seems to be an opposite, a negation of the eternal Reality, yet corresponds to a Truth held in itself by the self-aware and all-conscious Infinite. It is, when we look closely at it, the Infinite's power of plunging the consciousness into a trance of self-involution, a self-oblivion of the Spirit veiled in its own abysses where nothing is manifest but all inconceivably is and can emerge from that ineffable latency. In the heights of Spirit this state of cosmic or infinite trance-sleep appears to our cognition as a luminous uttermost Superconscience: at the other end of being it offers itself to cognition as the Spirit's potency of presenting to itself the opposites of its own truths of being - an abyss of non-existence, a profound Night of inconscience, a fathomless swoon of insensibility from which yet all forms of being, consciousness and delight of existence can manifest themselves, - but they appear in limited terms, in slowly emerging and increasing self-formulations, even in contrary terms of themselves; it is the play of a secret all-being, all-delight, allknowledge, but it observes the rules of its own self-oblivion, self-opposition, self-limitation until it is ready to surpass it. This is the Inconscience and Ignorance that we see at work in the material universe. It is not a denial, it is one term, one formula of the infinite and eternal Existence.
  It is important to observe here the sense that is acquired in such a total cognition of cosmic being by the phenomenon of the Ignorance, its assigned place in the spiritual economy of the universe. If all that we experience were an imposition, an unreal creation in the Absolute, both cosmic and individual existence would be in their very nature an Ignorance; the sole real knowledge would be the indeterminable self-awareness of the Absolute. If all were the erection of a temporal and phenomenal creation over against the reality of the witnessing timeless Eternal and if the creation were not a manifestation of the Reality but an arbitrary self-effective cosmic construction, that too would be a sort of imposition. Our knowledge of the creation would be the knowledge of a temporary structure of evanescent consciousness and being, a dubious Becoming that passes across the vision of the Eternal, not a knowledge of Reality; that too would be an Ignorance. But if all is a manifestation of the Reality and itself real by the constituting immanence, the substantiating essence and presence of the Reality, then the awareness of individual being and world-being would be in its spiritual origin and nature a play of the infinite self-knowledge and all-knowledge: ignorance could be only a subordinate movement, a suppressed or restricted cognition or a partial and imperfect evolving knowledge with the true and total self-awareness and all-awareness concealed both in it and behind it. It would be a temporary phenomenon, not the cause and essence of cosmic existence; its inevitable consummation would be a return of the spirit, not out of the cosmos to a sole supracosmic self-awareness, but even in the cosmos itself to an integral self-knowledge and all-knowledge.
  It might be objected that the supramental cognition is, after all, not the final truth of things. Beyond the supramental plane of consciousness which is an intermediate step from overmind and mind to the complete experience of Sachchidananda, are the greatest heights of the manifested Spirit: here surely existence would not at all be based on the determination of the One in multiplicity, it would manifest solely and simply a pure identity in oneness. But the supramental truth-consciousness would not be absent from these planes, for it is an inherent power of Sachchidananda: the difference would be that the determinations would not be demarcations, they would be plastic, interfused, each a boundless finite. For there all is in each and each is in all radically and integrally, - there would be to the utmost a fundamental awareness of identity, a mutual inclusion and interpenetration of consciousness: knowledge as we envisage it would not exist, because it would not be needed, since all would be direct action of consciousness in being itself, identical, intimate, intrinsically self-aware and all-aware. But still relations of consciousness, relations of mutual delight of existence, relations of self-power of being with self-power of being would not be excluded; these highest spiritual planes would not be a field of blank indeterminability, a vacancy of pure existence.
  It might be said again that, even so, in Sachchidananda itself at least, above all worlds of manifestation, there could be nothing but the self-awareness of pure existence and consciousness and a pure delight of existence. Or, indeed, this triune being itself might well be only a trinity of original spiritual self-determinations of the Infinite; these too, like all determinations, would cease to exist in the ineffable Absolute. But our position is that these must be inherent truths of the supreme being; their utmost reality must be pre-existent in the Absolute even if they are ineffably other there than what they are in the spiritual mind's highest possible experience. The Absolute is not a mystery of infinite blankness nor a supreme sum of negations; nothing can manifest that is not justified by some self-power of the original and omnipresent Reality.

2.01 - On the Concept of the Archetype, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  structure of cognition. During the century and a half that have
  elapsed since the appearance of the Critique of Pure Reason, the

2.02 - Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  But although thus indeterminable to Mind, because of its absoluteness and infinity, we discover that this Supreme and Eternal Infinite determines itself to our consciousness in the universe by real and fundamental truths of its being which are beyond the universe and in it and are the very foundation of its existence. These truths present themselves to our conceptual cognition as the fundamental aspects in which we see and experience the omnipresent Reality. In themselves they are seized directly, not by intellectual understanding but by a spiritual intuition, a spiritual experience in the very substance of our consciousness; but they can also be caught at in conception by a large and plastic idea and can be expressed in some sort by a plastic speech which does not insist too much on rigid definition or limit the wideness and subtlety of the idea. In order to express this experience or this idea with any nearness a language has to be created which is at once intuitively metaphysical and revealingly poetic, admitting significant and living images as the vehicle of a close, suggestive and vivid indication, - a language such as we find hammered out into a subtle and pregnant massiveness in the Veda and the Upanishads. In the ordinary tongue of metaphysical thought we have to be content with a distant indication, an approximation by abstractions, which may still be of some service to our intellect, for it is this kind of speech which suits our method of logical and rational understanding; but if it is to be of real service, the intellect must consent to pass out of the bounds of a finite logic and accustom itself to the logic of the Infinite. On this condition alone, by this way of seeing and thinking, it ceases to be paradoxical or futile to speak of the Ineffable: but if we insist on applying a finite logic to the Infinite, the omnipresent Reality will escape us and we shall grasp instead an abstract shadow, a dead form petrified into speech or a hard incisive graph which speaks of the Reality but does not express it. Our way of knowing must be appropriate to that which is to be known; otherwise we achieve only a distant speculation, a figure of knowledge and not veritable knowledge.
  The supreme Truth-aspect which thus manifests itself to us is an eternal and infinite and absolute self-existence, self-awareness, self-delight of being; this founds all things and secretly supports and pervades all things. This Self-existence reveals itself again in three terms of its essential nature, self, conscious being or spirit, and God or the Divine Being. The Indian terms are more satisfactory, Brahman the Reality is Atman, Purusha, Ishwara; for these terms grew from a root of Intuition and, while they have a comprehensive preciseness, are capable of a plastic application which avoids both vagueness in the use and the rigid snare of a too limiting intellectual concept.

2.03 - The Christian Phenomenon and Faith in the Incarnation, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
  longer an act of cognition but of re cognition; it is the com-
  plex interaction of two beings who freely open themselves

2.05 - The Cosmic Illusion; Mind, Dream and Hallucination, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Sleep like trance opens the gate of the subliminal to us; for in sleep, as in trance, we retire behind the veil of the limited waking personality and it is behind this veil that the subliminal has its existence. But we receive the records of our sleep experience through dream and in dream figures and not in that condition which might be called an inner waking and which is the most accessible form of the trance state, nor through the supernormal clarities of vision and other more luminous and concrete ways of communication developed by the inner subliminal cognition when it gets into habitual or occasional conscious connection with our waking self. The subliminal, with the subconscious as an annexe of itself, - for the subconscious is also part of the behind-the-veil entity, - is the seer of inner things and of supraphysical experiences; the surface subconscious is only a transcriber. It is for this reason that the Upanishad describes the subliminal being as the Dream Self because it is normally in dreams, visions, absorbed states of inner experience that we enter into and are part of its experiences, - just as it describes the superconscient as the Sleep Self because normally all mental or sensory experiences cease when we enter this superconscience.
  For in the deeper trance into which the touch of the superconscient plunges our mentality, no record from it or transcript of its contents can normally reach us; it is only by an especial or an unusual development, in a supernormal condition or through a break or rift in our confined normality, that we can be on the surface conscious of the contacts or messages of the Superconscience. But, in spite of these figurative names of dream-state and sleep-state, the field of both these states of consciousness was clearly regarded as a field of reality no less than that of the waking state in which our movements of perceptive
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  Illusion as the solution of its problem. A problem exists, but it consists in the mixture of Knowledge with Ignorance in our cognition of self and things, and it is the origin of this imperfection that we have to discover. There is no need of bringing in an original power of Illusion always mysteriously existent in the eternal Reality or else intervening and imposing a world of non-existent forms on a Consciousness or Superconscience that is for ever pure, eternal and absolute.

2.06 - Reality and the Cosmic Illusion, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  It can be conceded that knowledge is a useful instrument of the Illusion of Maya, for escaping from herself, for destroying herself in the Mind; spiritual knowledge is indispensable: but the one true truth, the only abiding reality beyond all duality of knowledge and ignorance is the eternal relationless Absolute or the Self, the eternal pure Existence. All here turns on the mind's conception and the mental being's experience of reality; for according to the mind's experience or conception of reality will be its interpretation of data otherwise identical, the facts of the Cosmos, individual experience, the realisation of the supreme Transcendence. All mental cognition depends on three elements, the percipient, the perception and the thing perceived or percept. All or any of these three can be affirmed or denied reality; the question then is which of these, if any, are real and to what extent or in what manner. If all three are rejected as instruments of a cosmic Illusion, the farther and consequent question arises, is there then a reality outside them and, if so, what is the relation between the Reality and the Illusion?
  It is possible to affirm the reality of the percept, of the objective universe, and deny or diminish the reality of the percipient individual and his perceptive consciousness. In the theory of the sole reality of Matter consciousness is only an operation of
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  Something that is behind the world shown to us by our mind and senses. Our cognitive action of thought, our action of life and being seem to overlay the truth, the reality; they grasp the finite but not the infinite, they deal with the temporal and not the eternal Real. It is reasoned that this is so because all action, all creation, all determining perception limits; it does not embrace or grasp the Reality, and its constructions disappear when we enter into the indivisible and indeterminable consciousness of the Real: these constructions are unreal in eternity, however real they may seem or be in Time. Action leads to ignorance, to the created and finite; kinesis and creation are a contradiction of the immutable Reality, the pure uncreated Existence. But this reasoning is not wholly valid because it is looking at perception and action only as they are in our mental cognition of the world and its movement; but that is the experience of our surface being regarding things from its shifting motion in Time, a regard itself superficial, fragmentary and delimited, not total, not plunging into the inner sense of things. In fact we find that action need not bind or limit, if we get out of this moment- cognition into a status of cognition of the eternal proper to the true consciousness.
  Action does not bind or limit the liberated man; action does not bind or limit the Eternal: but we can go farther and say that action does not bind or limit our own true being at all. Action has no such effect on the spiritual Person or Purusha or on the psychic entity within us, it binds or limits only the surface constructed personality. This personality is a temporary expression of our self-being, a changing form of it, empowered to exist by it, dependent on it for substance and endurance, - temporary, but not unreal. Our thought and action are means for this expression of ourselves and, as the expression is incomplete and evolutive, as it is a development of our natural being in Time, thought
  --
   widest reality which admits their truth and exceeds it. This is, we may say, a sign of the relativity of all truth and all experience, since both vary with the outlook and the inlook of the knowing and experiencing mind and being; each man is said to have his own religion according to his own nature, but so too each man may be said to have his own philosophy, his own way of seeing and experience of existence, though only a few can formulate it. But from another point of view this variety testifies rather to the infinity of aspects of the Infinite; each catches a partial glimpse or a whole glimpse of one or more aspects or contacts or enters into it in his mental or his spiritual experience. To the mind at a certain stage all these view-points begin to lose their definitiveness in a large catholicity or a complex tolerant incertitude, or all the rest may fall away from it and yield place to an ultimate truth or a single absorbing experience. It is then that it is liable to feel the unreality of all that it has seen and thought and taken as part of itself or its universe. This "all" becomes to it a universal unreality or a many-sided fragmental reality without a principle of unification; as it passes into the negativing purity of an absolute experience, all falls away from it and there remains only a silent and immobile Absolute. But the consciousness might be called to go farther and see again all it has left in the light of a new spiritual vision: it may recover the truth of all things in the truth of the Absolute; it may reconcile the negation of Nirvana and the affirmation of the cosmic consciousness in a single regard of That of which both are the self-expressions. In the passage from mental to overmind cognition this many-sided unity is the leading experience; the whole manifestation assumes the appearance of a singular and mighty harmony which reaches its greatest completeness when the soul stands on the border between Overmind and Supermind and looks back with a total view upon existence.
  This is at least a possibility that we have to explore and pursue this view of things to its ultimate consequence. A consideration of the possibility of a great cosmic Illusion as the explanation of the enigma of being had to be undertaken because this view and experience of things presents itself powerfully at
  --
  This is necessary for its action since its business is to deal with the finite as finite, and we have to accept for practical purposes and for the reason's dealings with the finite the cadre it gives us, because it is valid as an effect of reality and so cannot be disregarded. When we come to the experience of the spiritual which is itself the whole or contains the whole in itself, our mind carries there too its segmenting reason and the definitions necessary to a finite cognition; it cuts a line of section between the infinite and the finite, the spirit and its phenomena or manifestations, and dubs those as real and these as unreal. But an original and ultimate consciousness embracing all the terms of existence in a single integral view would see the whole in its spiritual essential reality and the phenomenon as a phenomenon or manifestation of that reality. If this greater spiritual consciousness saw in things only unreality and an entire disconnection with the truth of the spirit, it could not have - if it were itself a Truth-consciousness
  6 This position has been shaken by the theory of Relativity, but it must hold as a pragmatic basis for experiment and affirmation of the scientific fact.

2.07 - The Knowledge and the Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   the inconscient sea from which this world has arisen,10 but either a limited or a false knowledge, a knowledge based on the division of undivided being, founded upon the fragmentary, the little, opposed to the opulent, vast and luminous completeness of things; it is a cognition which by the opportunity of its limitations is turned into falsehood and supported in that aspect by the Sons of Darkness and Division, enemies of the divine endeavour in man, the assailants, robbers, coverers of his light of knowledge.
  It was therefore regarded as an undivine Maya,11 that which creates false mental forms and appearances, - and hence the later significance of this word which seems to have meant originally a formative power of knowledge, the true magic of the supreme
  --
   world might be a reality and only the mind's construction of it or picture of it erroneous or imperfect. But this would imply that there is a Knowledge, other than our mental thought and perception which is only an attempt at knowing, a true cognition which is aware of the Reality and aware also in it of the truth of a real universe.
  For if we found that the highest Reality and an ignorant

2.07 - The Supreme Word of the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  (the divine Yoga, aisvara yoga, by which the Transcendent is one with all existences, even while more than them all, and dwells in them and contains them as becomings of his own Nature), unites himself to me by an untrembling Yoga. . . . The wise hold me for the birth of each and all, hold each and all as developing from me its action and movement, and so holding they love and adore me . . . and I give them the Yoga of the understanding by which they come to me and I destroy for them the darkness which is born of the ignorance." These results must arise inevitably from the very nature of the knowledge and from the very nature of the Yoga which converts that knowledge into spiritual growth and spiritual experience. For all the perplexity of man's mind and action, all the stumbling, insecurity and affliction of his mind, his will, his ethical turn, his emotional, sensational and vital urgings can be traced back to the groping and bewildered cognition and volition natural to his sense-obscured mortal mind in the body, sammoha. But when he sees the divine Origin of all things, when he looks steadily from the cosmic appearance to its transcendent
  352
  --
  Assigning to everything its supernal and real and not any longer only its present and apparent value, he finds the hidden links and connections; he consciously directs all life and act to their high and true object and governs them by the light and power which comes to him from the Godhead within him. Thus he escapes from the wrong cognition, the wrong mental and volitional reaction, the wrong sensational reception and impulse which here originate sin and error and suffering, sarva-papaih. pramucyate. For living thus in the transcendent and universal he sees his own and every other individuality in their greater values and is released from the falsehood and ignorance of his separative and egoistic will and knowledge. That is always the essence of the spiritual liberation.
  The wisdom of the liberated man is not then, in the view of the Gita, a consciousness of abstracted and unrelated impersonality, a do-nothing quietude. For the mind and soul of the liberated man are firmly settled in a constant sense, an integral feeling of the pervasion of the world by the actuating and directing presence of the divine Master of the universe, etam vibhutim mama yo vetti. He is aware of his spirit's transcendence of the cosmic order, but he is aware also of his oneness with it by the divine Yoga, yogam ca mama. And he sees each aspect of the transcendent, the cosmic and the individual existence in its right relation to the supreme Truth and puts all in their right place in the unity of the divine Yoga. He no longer sees each thing in its separateness, - the separate seeing that leaves all either unexplained or one-sided to the experiencing consciousness. Nor does he see all confusedly together, - the confused seeing that gives a wrong light and a chaotic action. Secure in the transcendence, he is not affected by the cosmic stress and the turmoil of Time and circumstance. Untroubled in the midst of all this creation and destruction of things, his spirit adheres to an unshaken and untrembling, an unvacillating Yoga of union with the eternal and spiritual in the universe. He watches through it all

2.10 - Knowledge by Identity and Separative Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  UR SURFACE cognition, our limited and restricted mental way of looking at our self, at our inner movements and at the world outside us and its objects and happenings, is so constituted that it derives in different degrees from a fourfold order of knowledge. The original and fundamental way of knowing, native to the occult self in things, is a knowledge by identity; the second, derivative,
  1 VI. 20.
  --
   is a knowledge by direct contact associated at its roots with a secret knowledge by identity or starting from it, but actually separated from its source and therefore powerful but incomplete in its cognition; the third is a knowledge by separation from the object of observation, but still with a direct contact as its support or even a partial identity; the fourth is a completely separative knowledge which relies on a machinery of indirect contact, a knowledge by acquisition which is yet, without being conscious of it, a rendering or bringing up of the contents of a pre-existent inner awareness and knowledge. A knowledge by identity, a knowledge by intimate direct contact, a knowledge by separative direct contact, a wholly separative knowledge by indirect contact are the four cognitive methods of Nature.
  The first way of knowing in its purest form is illustrated in the surface mind only by our direct awareness of our own essential existence: it is a knowledge empty of any other content than the pure fact of self and being; of nothing else in the world has our surface mind the same kind of awareness. But in the knowledge of the structure and movements of our subjective consciousness some element of awareness by identity does enter; for we can project ourselves with a certain identification into these movements. It has already been noted how this can happen in the case of an uprush of wrath which swallows us up so that for the moment our whole consciousness seems to be a wave of anger: other passions, love, grief, joy have the same power to seize and occupy us; thought also absorbs and occupies, we lose sight of the thinker and become the thought and the thinking. But very ordinarily there is a double movement; a part of ourselves becomes the thought or the passion, another part of us either accompanies it with a certain adherence or follows it closely and knows it by an intimate direct contact which falls short of identification or entire self-oblivion in the movement.
  --
   field of the action of consciousness in which three movements of cognition can meet together, a certain kind of knowledge by identity, a knowledge by direct contact and, dependent upon them, a separative knowledge.
  In thought separation of the thinker and the thinking is more difficult. The thinker is plunged and lost in the thought or carried in the thought current, identified with it; it is not usually at the time of or in the very act of thinking that he can observe or review his thoughts, - he has to do that in retrospect and with the aid of memory or by a critical pause of corrective judgment before he proceeds further: but still a simultaneity of thinking and conscious direction of the mind's action can be achieved partially when the thought does not engross, entirely when the thinker acquires the faculty of stepping back into the mental self and standing apart there from the mental energy. Instead of being absorbed in the thought with at most a vague feeling of the process of thinking, we can see the process by a mental vision, watch our thoughts in their origination and movement and, partly by a silent insight, partly by a process of thought upon thought, judge and evaluate them. But whatever the kind of identification, it is to be noted that the knowledge of our internal movements is of a double nature, separation and direct contact: for even when we detach ourselves, this close contact is maintained; our knowledge is always based on a direct touch, on a cognition by direct awareness carrying in it a certain element of identity. The more separative attitude is ordinarily the method of our reason in observing and knowing our inner movements; the more intimate is the method of our dynamic part of mind associating itself with our sensations, feelings and desires: but in this association too the thinking mind can intervene and exercise a separative dissociated observation and control over both the dynamic self-associating part of mind and the vital or physical movement. All the observable movements of our physical being also are known and controlled by us in both these ways, the separative and the intimate; we feel the body and what it is doing intimately as part of us, but the mind is separate from it and can exercise a detached control over its movements.
  Knowledge by Identity and Separative Knowledge
  --
  In the cognition of external things, our knowledge has an entirely separative basis; its whole machinery and process are of the nature of an indirect perception. We do not identify ourselves with external objects, not even with other men though they are beings of our own nature; we cannot enter into their existence as if it were our own, we cannot know them and their movements with the directness, immediateness, intimacy with which we know - even though incompletely - ourselves and our movements. But not only identification lacks, direct contact also is absent; there is no direct touch between our consciousness and their consciousness, our substance and their substance, our self of being and their self-being. The only seemingly direct contact with them or direct evidence we have of them is through the senses; sight, hearing, touch seem to initiate some kind of a direct intimacy with the object of knowledge: but this is not so really, not a real directness, a real intimacy, for what we get by our sense is not the inner or intimate touch of the thing itself, but an image of it or a vibration or nerve message in ourselves through which we have to learn to know it. These means are so ineffective, so exiguous in their poverty that, if that were the whole machinery, we could know little or nothing or only achieve a great blur of confusion. But there intervenes a sense-mind intuition which seizes the suggestion of the image or vibration and equates it with the object, a vital intuition which seizes the energy or figure of power of the object through another kind of vibration created by the sense contact, and an intuition of the perceptive mind which at once forms a right
  548
  --
  It is evident that our state on the surface is indeed a state of knowledge, so far as it goes, but a limited knowledge enveloped and invaded by ignorance and, to a very large extent, by reason of its limitation, itself a kind of ignorance, at best a mixed knowledge-ignorance. It could not be otherwise since our awareness of the world is born of a separative and surface observation with only an indirect means of cognition at its disposal; our knowledge of ourselves, though more direct, is stultified by its restriction to the surface of our being, by an ignorance of our true self, the true sources of our nature, the true motive-forces of our action. It is quite evident that we know ourselves with only a superficial knowledge, - the sources of our consciousness and thought are a mystery; the true nature of our mind, emotions, sensations is a mystery; our cause of being and our end of being, the significance of our life and its activities are a mystery: this could not be if we had a real self-knowledge and a real world-knowledge.
  If we look for the reason of this limitation and imperfection, we shall find first that it is because we are concentrated on our surface; the depths of self, the secrets of our total nature are shut away from us behind a wall created by our externalising consciousness - or created for it so that it can pursue its activity of ego-centric individualisation of the mind, life and body uninvaded by the deeper and wider truth of our larger existence: through this wall we can look into our inner self and reality only through crevices and portholes and we see little there but a mysterious dimness. At the same time our consciousness has to defend its ego-centric individualisation, not only against its own deeper self of oneness and infinity, but against the cosmic
  --
  These are the dynamic functionings and pragmatic values of the subliminal cognition; but what concerns us in our present inquiry is to learn from its way of action the exact character of this deeper and larger cognition and how it is related to
  560
  --
   true knowledge. Its main character is a knowledge by the direct contact of consciousness with its object or of consciousness with other consciousness; but in the end we discover that this power is an outcome of a secret knowledge by identity, a translation of it into a separative awareness of things. For as in the indirect contact proper to our normal consciousness and surface cognition it is the meeting or friction of the living being with the existence outside it that awakens the spark of conscious knowledge, so here it is some contact that sets in action a pre-existent secret knowledge and brings it to the surface. For consciousness is one in the subject and the object, and in the contact of existence with existence this identity brings to light or awakens in the self the dormant knowledge of this other self outside it. But while this pre-existent knowledge comes up in the surface mind as a knowledge acquired, it arises in the subliminal as a thing seen, caught from within, remembered as it were, or, when it is fully intuitive, self-evident to the inner awareness; or it is taken in from the object contacted but with an immediate response as to something intimately recognisable. In the surface consciousness knowledge represents itself as a truth seen from outside, thrown on us from the object, or as a response to its touch on the sense, a perceptive reproduction of its objective actuality. Our surface mind is obliged to give to itself this account of its knowledge, because the wall between itself and the outside world is pierced by the gates of sense and it can catch through these gates the surface of outward objects though not what is within them, but there is no such ready-made opening between itself and its own inner being: since it is unable to see what is within its deeper self or observe the process of the knowledge coming from within, it has no choice but to accept what it does see, the external object, as the cause of its knowledge. Thus all our mental knowing of things represents itself to us as objective, a truth imposed on us from outside; our knowledge is a reflection or responsive construction reproducing in us a figure or picture or a mental scheme of something that is not in our own being. In fact, it is a hidden deeper response to the contact, a response coming from within that throws up from there an inner knowledge of the
  Knowledge by Identity and Separative Knowledge
  --
  But the cosmic consciousness of things is founded upon knowledge by identity; for the universal Spirit knows itself as the Self of all, knows all as itself and in itself, knows all nature as part of its nature. It is one with all that it contains and knows it by that identity and by a containing nearness; for there is at the same time an identity and an exceeding, and, while from the point of view of the identification there is a oneness and complete knowledge, so from the point of view of the exceeding there is an inclusion and a penetration, an enveloping cognition of each thing and all things, a penetrating sense and vision of each thing and all things. For the cosmic Spirit inhabits each and all, but is more than all; there is therefore in its self-view and world-view a separative power which prevents the cosmic consciousness from being imprisoned in the objects and beings in which it dwells: it dwells within them as an all-pervading spirit and power; whatever individualisation takes place is proper to the person or object, but is not binding on the cosmic Being. It becomes each thing without ceasing from its own larger allcontaining existence. Here then is a large universal identity containing smaller identities; for whatever separative cognition exists in or enters into the cosmic consciousness must stand on this double identity and does not contradict it. If there is any need of a drawing back and a knowledge by separation plus contact, it is yet a separateness in identity, a contact in identity; for the object contained is part of the self of that which contains it. It is only when a more drastic separativeness intervenes, that the identity veils itself and throws up a lesser knowledge, direct or indirect, which is unaware of its source; yet is it always the sea of identity which throws up to
  Knowledge by Identity and Separative Knowledge
  --
   others: but the dynamisation of that knowledge would not go farther than a translation of this sense of identity into a greater power and intimacy of direct contact of consciousness with all, a greater, more intimate, more powerful and efficient impact of the force of consciousness on things and persons, a capacity too of an effective inclusion and penetration, of a dynamised intimate vision and feeling and other powers of cognition and action proper to this larger nature.
  In the subliminal, therefore, even enlarged into the cosmic consciousness, we get a greater knowledge but not the complete and original knowledge. To go farther and see what the knowledge by identity is in its purity and in what way and to what extent it originates, admits or uses the other powers of knowledge, we have to go beyond the inner mind and life and subtlephysical to the two other ends of the subliminal, interrogate the subconscient and contact or enter into the superconscient. But in the subconscient all is blind, an obscure universalism such as is seen in the mass consciousness, an obscure individualism either abnormal to us or ill-formed and instinctive: here, in the subconscient, a dark knowledge by identity, such as we find already in the Inconscience, is the basis, but it does not reveal itself and its secret. The superior superconscient ranges are based upon the spiritual consciousness free and luminous, and it is there that we can trace the original power of knowledge and perceive the origin and difference of the two distinct orders, knowledge by identity and separative knowledge.

2.11 - The Boundaries of the Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   level. We see that in us it consists of a succession of waves of being and force, pressing from outside and rising from within, which become stuff of consciousness and formulate in a mental cognition and mentalised sensation of self and things in Time and
  Space. Time presents itself to us as a flow of dynamic movement,
  --
   capacity can grasp in their sense and appreciate in their relations: the intelligence of the inner being needs no training, but preserves the accurate form and relations of all its perceptions and memories and, - though this is a proposition which may be considered doubtful or difficult to concede in its fullness, - can grasp immediately, when it does not possess already, their significance. And its perceptions are not confined, as are ordinarily those of the waking mind, to the scanty gleanings of the physical senses, but extend far beyond and use, as telepathic phenomena of many kinds bear witness, a subtle sense the limits of which are too wide to be easily fixed. The relations between the surface will or impulsion and the subliminal urge, mistakenly described as unconscious or subconscious, have not been properly studied except in regard to unusual and unorganised manifestations and to certain morbidly abnormal phenomena of the diseased human mind; but if we pursue our observation far enough, we shall find that the cognition and will or impulsive force of the inner being really stand behind the whole conscious becoming; the latter represents only that part of its secret endeavour and achievement which rises successfully to the surface of our life. To know our inner being is the first step towards a real self-knowledge.
  If we undertake this self-discovery and enlarge our knowledge of the subliminal self, so conceiving it as to include in it our lower subconscient and upper superconscient ends, we shall discover that it is really this which provides the whole material of our apparent being and that our perceptions, our memories, our effectuations of will and intelligence are only a selection from its perceptions, memories, activities and relations of will and intelligence; our very ego is only a minor and superficial formulation of its self-consciousness and self-experience. It is, as it were, the urgent sea out of which the waves of our conscious becoming arise. But what are its limits? how far does it extend? what is its fundamental nature? Ordinarily, we speak of a subconscious existence and include in this term all that is not on the waking surface. But the whole or the greater part of the inner or subliminal self can hardly be characterised by that epithet; for when we say subconscious, we think readily

2.12 - The Origin of the Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   phenomenon of the dynamic action of Force of Consciousness, not an essential fact but a creation, a consequence of that action, it is this Force aspect of Consciousness that it will be fruitful to consider. Absolute consciousness is in its nature absolute power; the nature of Chit is Shakti: Force or Shakti concentrated and energised for cognition or for action in a realising power effective or creative, the power of conscious being dwelling upon itself and bringing out, as it were, by the heat of its incubation6 the seed and development of all that is within it or, to use a language convenient to our minds, of all its truths and potentialities, has created the universe. If we examine our own consciousness, we shall see that this power of its energy applying itself to its object is really the most positive dynamic force it has; by that it arrives at all its knowledge and its action and its creation. But for us there are two objects on which the dynamism within can act, ourselves, the internal world, and others, whether creatures or things, the external world around us. To Sachchidananda this distinction with its effective and operative consequences does not apply in the same way as for us, because all is himself and within himself and there is no such division as we make by the limitations of our mind. Secondly, in us only a part of the force of our being is identified with our voluntary action, with our will engaged in mental or other activity, the rest is to our surface mental awareness involuntary in its action or subconscient or superconscient, and from this division also a great number of important practical consequences emerge: but in Sachchidananda this division too and its consequences do not apply, since all is his one indivisible self and all action and result
  6 Tapas means literally heat, afterwards any kind of energism, askesis, austerity of conscious force acting upon itself or its object. The world was created by Tapas in the form, says the ancient image, of an egg, which being broken, again by Tapas, heat of incubation of conscious force, the Purusha emerged, Soul in Nature, like a bird from the egg. It may be observed that the usual translation of the word tapasya in English books, "penance", is quite misleading - the idea of penance entered rarely into the austerities practised by Indian ascetics. Nor was mortification of the body the essence even of the most severe and self-afflicting austerities; the aim was rather an overpassing of the hold of the bodily nature on the consciousness or else a supernormal energising of the consciousness and will to gain some spiritual or other object.

2.13 - Exclusive Concentration of Consciousness-Force and the Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  He does not, however, live in the past; what he recalls is not the past itself, but only the ghost of it, a conceptual shadow of a reality which is now to him dead, non-existent, no longer in being. But all this is an action of the superficial ignorance. The true consciousness within is not unaware of its past; it holds it there, not necessarily in memory but in being, still active, living, ready with its fruits, and sends it up from time to time in memory or more concretely in result of past action or past causes to the superficial conscious being, - that is indeed the true rationale of what is called Karma. It is or can be aware too of the future, for there is somewhere in the inner being a field of cognition open to future knowledge, a prospective as well as a retrospective
  Time-sense, Time-vision, Time-perception; something in it lives indivisibly in the three times and contains all their apparent divisions, holds the future ready for manifestation within it. Here, then, in this habit of living in the present, we have a second absorption, a second exclusive concentration which complicates and farther limits the being, but simplifies the apparent course of the action by relating it not to the whole infinite course of

2.14 - The Origin and Remedy of Falsehood, Error, Wrong and Evil, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Error by itself, however, would not amount to falsehood; it would only be an imperfection of truth, a trying, an essay of possibilities: for when we do not know, untried and uncertain possibilities have to be admitted and, even if as a result an imperfect or inapt structure of thought is built, yet it may justify itself by opening to fresh knowledge in unexpected directions and either its dissolution and rebuilding or the discovery of some truth it concealed might increase our cognition or our experience. In spite of the mixture created the growth of consciousness, intelligence and reason could arrive through this mixed truth to a clearer and truer figure of self-knowledge and world-knowledge. The obstruction of the original and enveloping inconscience would diminish, and an increasing mental consciousness would reach a clarity and wholeness which would enable the concealed powers of direct knowledge and intuitive process to emerge, utilise the prepared and enlightened instruments and make mind-intelligence their true agent and truth-builder on the evolutionary surface.
  But here the second condition or factor of the evolution intervenes; for this seeking for knowledge is not an impersonal mental process hampered only by the general limitations of mind-intelligence: the ego is there, the physical ego, the life ego bent, not on self-knowledge and the discovery of the truth of things and the truth of life, but on vital self-affirmation; a mental ego is there also bent on its own personal self-affirmation and largely directed and used by the vital urge for its life-desire and life-purpose. For as mind develops, there develops also a mental
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  This is in the field of cognition, but the same law applies to will and action. Out of ignorance a wrong consciousness is created which gives a wrong dynamic reaction to the contact of persons, things, happenings: the surface consciousness develops the habit of ignoring, misunderstanding or rejecting the suggestions to action or against action that come from the secret inmost consciousness, the psychic entity; it answers instead to unenlightened mental and vital suggestions, or acts in accordance with the demands and impulsions of the vital ego.
  Here the second of the primary conditions of the evolution, the law of a separate life-being affirming itself in a world which is not-self to it, comes into prominence and assumes an immense importance. It is here that the surface vital personality or life-self asserts its dominance, and this dominance of the ignorant vital being is a principal active source of discord and disharmony, a cause of inner and outer perturbations of the life, a mainspring of wrong-doing and evil. The natural vital element in us, in so far as it is unchecked or untrained or retains its primitive character, is not concerned with truth or right consciousness or right action; it is concerned with self-affirmation, with life-growth, with possession, with satisfaction of impulse, with all satisfactions of desire. This main need and demand of the life-self seems allimportant to it; it would readily carry it out without any regard to truth or right or good or any other consideration: but because mind is there and has these conceptions, because the soul is there and has these soul-perceptions, it tries to dominate mind and get from it by dictation a sanction and order of execution for its own will of self-affirmation, a verdict of truth and right and good for its own vital assertions, impulses, desires; it is concerned with self-justification in order that it may have room for full selfaffirmation. But if it can get the assent of mind, it is quite ready to ignore all these standards and set up only one standard, the satisfaction, growth, strength, greatness of the vital ego. The life-individual needs place, expansion, possession of its world, dominance and control of things and beings; it needs life-room, a space in the sun, self-assertion, survival. It needs these things for itself and for those with whom it associates itself, for its own

2.15 - Reality and the Integral Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  There is, then, in the conception or the realisation of the truth of the Absolute no inherent inevitable consequence of a rejection or a dissolution of the truth of the universe. The idea of an essentially unreal universe manifested somehow by an inexplicable Power of illusion, the Absolute Brahman regarding it not or aloof and not affecting it even as it is unaffected by it, is at bottom a carrying over, an imposing or imputation, adhyaropa, of an incapacity of our mental consciousness to That so as to limit it. Our mental consciousness, when it passes beyond its limits, loses its own way and means of knowledge and tends towards inactivity or cessation; it loses at the same time or tends to have no further hold on its former contents, no continuing conception of the reality of that which once was to it all that was real: we impute to absolute Parabrahman, conceived as non-manifest for ever, a corresponding inability or separation or aloofness from what has become or seems now to us unreal; it must, like our mind in its cessation or self-extinction, be by its very nature of pure absoluteness void of all connection with this world of apparent manifestation, incapable of any supporting cognition or dynamic maintenance of it that gives it a reality - or, if there is such a cognition, it must be of the nature of an Is that is not, a magical Maya. But there is no binding reason to suppose that this chasm must exist; what our relative human consciousness is or is not capable of, is no test or standard of an absolute capacity; its conceptions cannot be applied to an absolute self-awareness: what is necessary for our mental ignorance in order to escape from itself cannot be the necessity of the Absolute which has no need of self-escape and no reason for refusing to cognise whatever is to it cognisable.
  There is that unmanifest Unknowable; there is this manifest knowable, partly manifest to our ignorance, manifest entirely to the divine Knowledge which holds it in its own infinity. If it is true that neither our ignorance nor our utmost and widest mental knowledge can give us a hold of the Unknowable, still it is also true that, whether through our knowledge or through our ignorance, That variously manifests itself; for it cannot be manifesting something other than itself, since nothing else can exist: in this variety of manifestation there is that Oneness and through the diversity we can touch the Oneness. But even so, even accepting this coexistence, it is still possible to pass a final verdict and sentence of condemnation on the Becoming and decide on the necessity of a renunciation of it and a return into the absolute Being. This verdict can be based on the distinction between the real reality of the Absolute and the partial and misleading reality of the relative universe.

2.2.03 - The Divine Force in Work, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  When you have opened yourself to a higher Force, when you have made yourself a channel for the energy of its work, it is quite natural that the Force should flow and act in the way that is wanted or the way that is needed and for the effect that is needed. Once the channel is made, the Force that acts is not necessarily bound by the personal limitations or disabilities of the instrument; it can disregard them and act in its own power. In doing so it may use the instrument simply as a medium and, as soon as the work is finished, leave him just what he was before, incapable in his ordinary moments of doing such good work, capable only when he is seized and used and illumined. But also it may by its power of transforming action set the instrument right, accustom it to the necessary intuitive knowledge and movement so that this living perfected instrument can at will call for and receive the action of the Force. In technique, there are two different things,there is the intellectual knowledge which one has acquired and applies or thinks one is applying there is the intuitive cognition which acts in its own right, even if it is not actually possessed by the worker so that he cannot give an adequate account of the modes of working or elements of what he has done. Many poets have a very summary theoretic knowledge of metrical or linguistic technique; they have its use but they would not be able to explain how they write or what are the qualities and constituent methods of their successful art, but they achieve all the same things that are perfect in the weaving of sounds and the skill of words, consummate in rhythm and language. Intellectual knowledge of technique is a help but a minor help; it can become a mere device or a rigid fetter. It is an intuitive divination of the right process that is more frequent and a more powerful actionor even it is an inspiration that puts the right sounds or right words without need of even any intuitive choice. This is especially true of poetry, for there are artsthose that work in a more material substancewhere perfect work cannot be done without full technical knowledge,painting, sculpture, architecture.
  What the higher Force writes through you is your own in the sense that you have been an instrument of manifestationas is indeed every artist or worker. When you put your name to it, it is the name of the instrumental creator; but for sadhana it is necessary to recognise that the real Power, the true Creator was not your surface self, you were simply the living harp on which the Musician played his tune.

2.21 - The Order of the Worlds, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  At the same time there are some elements in our subliminal experience which raise a point of question against any invariable priority of the other worlds to the material existence. One such indication is that in the vision of after-death experience there is a persistent tradition of residence in conditions which seem to be a supraphysical prolongation of earth-conditions, earth-nature, earth-experience. Another is that, in the life-worlds especially, we find formulations which seem to resemble the inferior movements of earth-existence; here are already embodied the principles of darkness, falsehood, incapacity and evil which we have supposed to be consequent upon the evolution out of the material Inconscience. It seems even to be the fact that the vital worlds are the natural home of the Powers that most disturb human life; this is indeed logical, for it is through our vital being that they sway us and they must therefore be powers of a larger and more powerful life-existence. The descent of Mind and Life into evolution need not have created any such untoward developments of the limitation of being and consciousness: for this descent is in its nature a limitation of knowledge; existence and cognition and delight of being confine themselves in a lesser truth and good and beauty and its inferior harmony, and move according to that law of a narrower light, but in such a movement darkness and suffering and evil are not obligatory phenomena. If we find them existing in these worlds of other mind and other life, even though not pervading it but only occupying their separate province, we must either conclude that they have come into existence by a projection out of the inferior evolution, upward from below, by something in the subliminal parts of Nature bursting there into a larger formation of the evil created here, or that they were already created as part of a parallel gradation to the involutionary descent, a gradation forming a stair for evolutionary ascension towards Spirit just as the involutionary was a stair of the descent of the Spirit. In the latter hypothesis the ascending gradation might have a double purpose. For it would contain pre-formations of the good and evil that must evolve in the earth as part of the struggle necessary for the evolutionary growth of the Soul in Nature; these would be formations existing for themselves, for their own independent satisfaction, formations that would present the full type of these things, each in its separate nature, and at the same time they would exercise on evolutionary beings their characteristic influence.
  These worlds of a larger life would then hold in themselves both the more luminous and the darker formations of our world's life in a medium in which they could arrive freely at their independent expression, their own type's full freedom and natural completeness and harmony for good or for evil, - if indeed that distinction applies in these ranges, - a completeness and independence impossible here in our existence where all is mingled in the complex interaction necessary to the field of a many-sided evolution leading towards a final integration. For we find what we call false, dark or evil seems there to have a truth of its own and to be entirely content with its own type because it possesses that in a full expression which creates in it a sense of a satisfied power of its own being, an accord, a complete adaptation of all its circumstances to its principle of existence; it enjoys there its own consciousness, its own self-power, its own delight of being, obnoxious to our minds but to itself full of the joy of satisfied desire. Those life impulses which are to earth-nature inordinate and out of measure and appear here as perverse and abnormal, find in their own province of being an independent fulfilment and an unrestricted play of their type and principle. What is to us divine or titanic, Rakshasic, demoniac and therefore supernatural, is, each in its own domain, normal to itself and gives to the beings that embody these things the feeling of self-nature and the harmony of their own principle. Discord itself, struggle, incapacity, suffering enter into a certain kind of life-satisfaction which would feel itself baulked or deficient without them. When these powers are seen in their isolated working, building their own life-edifices, as they do in those secret worlds where they dominate, we perceive more clearly their origin and reason of existence and the reason also for the hold they have on human life and the attachment of man to his own imperfections, to his life-drama of victory and failure, happiness and suffering, laughter and tears, sin and virtue. Here on earth these things exist in an unsatisfied and therefore unsatisfactory and obscure state of struggle and mixture, but there reveal their secret and their motive of being because they are there established in their native power and full form of nature in their own world and their own exclusive atmosphere. Man's heavens and hells or worlds of light and worlds of darkness, however imaginative in their building, proceed from a perception of these powers existing in their own principle and throwing their influences on him in life from a beyond-life which provides the elements of his evolutionary existence.

2.2.4 - Taittiriya Upanishad, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  these are the cognitions in the human. Then in the divine; as
  satisfaction in the rain, as force in the lightning, as splendour in

2.25 - The Triple Transformation, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  This is the first result, but the second is a free inflow of all kinds of spiritual experience, experience of the Self, experience of the Ishwara and the Divine Shakti, experience of cosmic consciousness, a direct touch with cosmic forces and with the occult movements of universal Nature, a psychic sympathy and unity and inner communication and interchanges of all kinds with other beings and with Nature, illuminations of the mind by knowledge, illuminations of the heart by love and devotion and spiritual joy and ecstasy, illuminations of the sense and the body by higher experience, illuminations of dynamic action in the truth and largeness of a purified mind and heart and soul, the certitudes of the divine light and guidance, the joy and power of the divine force working in the will and the conduct. These experiences are the result of an opening outward of the inner and inmost being and nature; for then there comes into play the soul's power of unerring inherent consciousness, its vision, its touch on things which is superior to any mental cognition; there is there, native to the psychic consciousness in its pure working, an immediate sense of the world and its beings, a direct inner contact with them and a direct contact with the Self and with the Divine, - a direct knowledge, a direct sight of Truth and of all truths, a direct penetrating spiritual emotion and feeling, a direct intuition of right will and right action, a power to rule and to create an order of the being not by the gropings of the superficial self, but from within, from the inner truth of self and things and the occult realities of Nature.
  Some of these experiences can come by an opening of the inner mental and vital being, the inner and larger and subtler mind and heart and life within us, without any full emergence of the soul, the psychic entity, since there too there is a power of direct contact of consciousness: but the experience might then be of a mixed character; for there could be an emergence not only of the subliminal knowledge but of the subliminal ignorance. An insufficient expansion of the being, a limitation by mental idea, by narrow and selective emotion or by the form of the temperament so that there would be only an imperfect self-creation and action and not the free soul-emergence, could easily occur. In the absence of any or of a complete psychic emergence, experiences of certain kinds, experiences of a greater knowledge and force, a surpassing of the ordinary limits, might lead to a magnified ego and even bring about instead of an outflowering of what is divine or spiritual an uprush of the titanic or demoniac, or might call in agencies and powers which, though not of this disastrous type, are of a powerful but inferior cosmic character. But the rule and guidance of the soul brings into all experience the tendency of light, of integration, of harmony and intimate rightness which is native to the psychic essence. A psychic or, more widely speaking, a psycho-spiritual transformation of this kind would be already a vast change of our mental human nature.

2.26 - The Ascent towards Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  There is a possibility too that what would be achieved might only be an imperfect superior mentalisation; the new higher elements might strongly dominate the consciousness, but they would be still subjected to a modification of their action by the principle of an inferior mentality: there would be a greater expanded and illuminating knowledge, a cognition of a higher order; but it would still undergo a mixture subjecting it to the law of the Ignorance, as Mind undergoes limitation by the law of Life and Matter. For a real transformation there must be a direct and unveiled intervention from above; there would be necessary too a total submission and surrender of the lower consciousness, a cessation of its insistence, a will in it for its separate law of action to be completely annulled by transformation and lose all rights over our being. If these two conditions can be achieved even now by a conscious call and will in the spirit and a participation of our whole manifested and inner being in its change and elevation, the evolution, the transformation can take place by a comparatively swift conscious change; the supramental Consciousness-Force from above and the evolving Consciousness-Force from behind the veil acting on the awakened awareness and will of the mental human being would accomplish by their united power the momentous transition. There would be no farther need of a slow evolution counting many millenniums for each step, the halting and difficult evolution operated by Nature in the past in the unconscious creatures of the Ignorance.
  It is a first condition of this change that the mental Man we now are should become inwardly aware and in possession of his own deeper law of being and its processes; he must become the psychic and inner mental being master of his energies, no longer a slave of the movements of the lower Prakriti, in control of it, seated securely in a free harmony with a higher law of Nature.
  --
  It is not to be supposed that the circumstances and the lines of the transition would be the same for all, for here we enter into the domain of the infinite: but, since there is behind all of them the unity of a fundamental truth, the scrutiny of a given line of ascent may be expected to throw light on the principle of all ascending possibilities; such a scrutiny of one line is all that can be attempted. This line is, as all must be, governed by the natural configuration of the stair of ascent: there are in it many steps, for it is an incessant gradation and there is no gap anywhere; but, from the point of view of the ascent of consciousness from our mind upwards through a rising series of dynamic powers by which it can sublimate itself, the gradation can be resolved into a stairway of four main ascents, each with its high level of fulfilment. These gradations may be summarily described as a series of sublimations of the consciousness through Higher Mind, Illumined Mind and Intuition into Overmind and beyond it; there is a succession of self-transmutations at the summit of which lies the Supermind or Divine Gnosis. All these degrees are gnostic in their principle and power; for even at the first we begin to pass from a consciousness based on an original Inconscience and acting in a general Ignorance or in a mixed Knowledge-Ignorance to a consciousness based on a secret selfexistent Knowledge and first acted upon and inspired by that light and power and then itself changed into that substance and using entirely this new instrumentation. In themselves these grades are grades of energy-substance of the Spirit: for it must not be supposed, because we distinguish them according to their leading character, means and potency of knowledge, that they are merely a method or way of knowing or a faculty or power of cognition; they are domains of being, grades of the substance and energy of the spiritual being, fields of existence which are each a level of the universal Consciousness-Force constituting and organising itself into a higher status. When the powers of any grade descend completely into us, it is not only our thought and knowledge that are affected, - the substance and very grain of our being and consciousness, all its states and activities are touched and penetrated and can be remoulded and wholly transmuted. Each stage of this ascent is therefore a general, if not a total, conversion of the being into a new light and power of a greater existence.
  The gradation itself depends fundamentally upon a higher or lower substance, potency, intensity of vibrations of the being, of its self-awareness, of its delight of existence, of its force of existence. Consciousness, as we descend the scale, becomes more and more diminished and diluted, - dense indeed by its coarser crudity, but while that crudity of consistence compacts the stuff of Ignorance, it admits less and less the substance of light; it becomes thin in pure substance of consciousness and reduced in power of consciousness, thin in light, thin and weak in capacity of delight; it has to resort to a grosser thickness of its diminished stuff and to a strenuous output of its obscurer force to arrive at anything, but this strenuousness of effort and labour is a sign not of strength but of weakness. As we ascend, on the contrary, a finer but far stronger and more truly and spiritually concrete substance emerges, a greater luminosity and potent stuff of consciousness, a subtler, sweeter, purer and more powerfully ecstatic energy of delight. In the descent of these higher grades upon us it is this greater light, force, essence of being and consciousness, energy of delight that enter into mind, life, body, change and repair their diminished and diluted and incapable substance, convert it into its own higher and stronger dynamis of spirit and intrinsic form and force of reality. This can happen because all is fundamentally the same substance, the same consciousness, the same force, but in different forms and powers and degrees of itself: a taking up of the lower by the higher is therefore a possible and, but for our second nature of inconscience, a spiritually natural movement; what was put forth from the superior status is enveloped and taken up into its own greater being and essence.
  Our first decisive step out of our human intelligence, our normal mentality, is an ascent into a higher Mind, a mind no longer of mingled light and obscurity or half-light, but a large clarity of the spirit. Its basic substance is a unitarian sense of being with a powerful multiple dynamisation capable of the formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming, of all of which there is a spontaneous inherent knowledge. It is therefore a power that has proceeded from the Overmind, - but with the Supermind as its ulterior origin, - as all these greater powers have proceeded: but its special character, its activity of consciousness are dominated by Thought; it is a luminous thought-mind, a mind of spirit-born conceptual knowledge. An all-awareness emerging from the original identity, carrying the truths the identity held in itself, conceiving swiftly, victoriously, multitudinously, formulating and by self-power of the Idea effectually realising its conceptions, is the character of this greater mind of knowledge. This kind of cognition is the last that emerges from the original spiritual identity before the initiation of a separative knowledge, base of the Ignorance; it is therefore the first that meets us when we rise from conceptive and ratiocinative mind, our best-organised knowledge-power of the Ignorance, into the realms of the Spirit: it is, indeed, the spiritual parent of our conceptive mental ideation, and it is natural that this leading power of our mentality should, when it goes beyond itself, pass into its immediate source.
  But here in this greater Thought there is no need of a seeking and self-critical ratiocination, no logical motion step by step towards a conclusion, no mechanism of express or implied deductions and inferences, no building or deliberate concatenation of idea with idea in order to arrive at an ordered sum or outcome of knowledge; for this limping action of our reason is a movement of Ignorance searching for knowledge, obliged to safeguard its steps against error, to erect a selective mental structure for its temporary shelter and to base it on foundations already laid and carefully laid but never firm, because it is not supported on a soil of native awareness but imposed on an original soil of nescience. There is not here, either, that other way of our mind at its keenest and swiftest, a rapid hazardous divination and insight, a play of the searchlight of intelligence probing into the little known or the unknown. This higher consciousness is a Knowledge formulating itself on a basis of self-existent all-awareness and manifesting some part of its integrality, a harmony of its significances put into thought-form. It can freely express itself in single ideas, but its most characteristic movement is a mass ideation, a system or totality of truth-seeing at a single view; the relations of idea with idea, of truth with truth are not established by logic but pre-exist and emerge already self-seen in the integral whole. There is an initiation into forms of an ever-present but till now inactive knowledge, not a system of conclusions from premisses or data; this thought is a self-revelation of eternal Wisdom, not an acquired knowledge.
  --
  This is the Higher Mind in its aspect of cognition; but there is also the aspect of will, of dynamic effectuation of the Truth: here we find that this greater more brilliant Mind works always on the rest of the being, the mental will, the heart and its feelings, the life, the body, through the power of thought, through the ideaforce. It seeks to purify through knowledge, to deliver through knowledge, to create by the innate power of knowledge. The idea is put into the heart or the life as a force to be accepted and worked out; the heart and life become conscious of the idea and respond to its dynamisms and their substance begins to modify itself in that sense, so that the feelings and actions become the vibrations of this higher wisdom, are informed with it, filled with the emotion and the sense of it: the will and the life impulses are similarly charged with its power and its urge of self-effectuation; even in the body the idea works so that, for example, the potent thought and will of health replaces its faith in illness and its consent to illness, or the idea7 of strength calls in the substance, power, motion, vibration of strength; the idea generates the force and form proper to the idea and imposes it on our substance of mind, life or matter. It is in this way that the first working proceeds; it charges the whole being with a new and superior consciousness, lays a foundation of change, prepares it for a superior truth of existence.
  It has here to be emphasised, in order to obviate a natural misconception which can easily arise when the superior power of the higher forces is first perceived or experienced, that these higher forces are not in their descent immediately all-powerful as they would naturally be in their own plane of action and in their own medium. In the evolution in Matter they have to enter into a foreign and inferior medium and work upon it; they encounter there the incapacities of our mind and life and body, meet with the unreceptiveness or blind refusal of the Ignorance, experience the negation and obstruction of the Inconscience. On their own level they work upon a basis of luminous consciousness and luminous substance of being and are automatically effective; but here they have to encounter an already and strongly formed foundation of Nescience, - not only the complete nescience of Matter, but the modified nescience of mind and heart and life.
  --
  In the human mind the intuition is even such a truthremembrance or truth-conveyance, or such a revealing flash or blaze breaking into a great mass of ignorance or through a veil of nescience: but we have seen that it is subject there to an invading mixture or a mental coating or an interception and substitution; there is too a manifold possibility of misinterpretation which comes in the way of the purity and fullness of its action. Moreover, there are seeming intuitions on all levels of the being which are communications rather than intuitions, and these have a very various provenance, value and character. The infrarational "mystic", so styled, - for to be a true mystic it is not sufficient to reject reason and rely on sources of thought or action of which one has no understanding, - is often inspired by such communications on the vital level from a dark and dangerous source. In these circumstances we are driven to rely mainly on the reason and are disposed even to control the suggestions of the intuition - or the pseudo-intuition, which is the more frequent phenomenon, - by the observing and discriminating intelligence; for we feel in our intellectual part that we cannot be sure otherwise what is the true thing and what the mixed or adulterated article or false substitute. But this largely discounts for us the utility of the intuition: for the reason is not in this field a reliable arbiter, since its methods are different, tentative, uncertain, an intellectual seeking; even though it itself really relies on a camouflaged intuition for its conclusions, - for without that help it could not choose its course or arrive at any assured finding, - it hides this dependence from itself under the process of a reasoned conclusion or a verified conjecture. An intuition passed in judicial review by the reason ceases to be an intuition and can only have the authority of the reason for which there is no inner source of direct certitude. But even if the mind became predominantly an intuitive mind reliant upon its portion of the higher faculty, the co-ordination of its cognitions and its separated activities, - for in mind these would always be apt to appear as a series of imperfectly connected flashes, - would remain difficult so long as this new mentality has not a conscious liaison with its suprarational source or a self-uplifting access to a higher plane of consciousness in which an intuitive action is pure and native.
  Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of "stable lightnings". When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power. To complete or verify an isolated intuition or discriminate its nature, its application, its limitations, the receiving consciousness must rely on another completing intuition or be able to call down a massed intuition capable of putting all in place. For once the process of the change has begun, a complete transmutation of the stuff and activities of the mind into the substance, form and power of intuition is imperative; until then, so long as the process of consciousness depends upon the lower intelligence serving or helping out or using the intuition, the result can only be a survival of the mixed Knowledge-Ignorance uplifted or relieved by a higher light and force acting in its parts of Knowledge.
  --
  Often there is no rule or governance of the immense movement, but a free play of universal Nature to which what was the personal being responds with a passive acceptance or a dynamic identity, while yet the spirit remains free and undisturbed by any bondage to the reactions of this passivity or this universal and impersonal identification and sympathy. But with a strong influence or full action of the overmind a very integral sense of governance, a complete supporting or overruling presence and direction of the cosmic Self or the Ishwara can come in and become normal; or a special centre may be revealed or created overtopping and dominating the physical instrument, individual in fact of existence, but impersonal in feeling and recognised by a free cognition as something instrumental to the action of a Transcendent and Universal Being. In the transition towards the supermind this centralising action tends towards the discovery of a true individual replacing the dead ego, a being who is in his essence one with the supreme Self, one with the universe in extension and yet a cosmic centre and circumference of the specialised action of the Infinite.
  These are the general first results and create the normal foundation of the overmind consciousness in the evolved spiritual being, but its varieties and developments are innumerable.

2.27 - The Gnostic Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Our normal perception or imagination or formulation of things spiritual and things mundane is mental, but in the gnostic change the evolution crosses a line beyond which there is a supreme and radical reversal of consciousness and the standards and forms of mental cognition are no longer sufficient: it is difficult for mental thought to understand or describe supramental nature.
  Mental nature and mental thought are based on a consciousness of the finite; supramental nature is in its very grain a consciousness and power of the Infinite. Supramental Nature sees everything from the standpoint of oneness and regards all things, even the greatest multiplicity and diversity, even what are to the mind the strongest contradictions, in the light of that oneness; its will, ideas, feelings, sense are made of the stuff of oneness, its actions proceed upon that basis. Mental Nature, on the contrary, thinks, sees, wills, feels, senses with division as a starting-point and has only a constructed understanding of unity; even when it experiences oneness, it has to act from the oneness on a basis of limitation and difference. But the supramental, the divine life is a life of essential, spontaneous and inherent unity. It is impossible for the mind to forecast in detail what the supramental change must be in its parts of life action and outward behaviour or lay down for it what forms it shall create for the individual or the collective existence. For the mind acts by intellectual rule or device or by reasoned choice of will or by mental impulse or in obedience to life impulse; but supramental nature does not act by mental idea or rule or in subjection to any inferior impulse: each The Gnostic Being of its steps is dictated by an innate spiritual vision, a comprehensive and exact penetration into the truth of all and the truth of each thing; it acts always according to inherent reality, not by the mental idea, not according to an imposed law of conduct or a constructive thought or perceptive contrivance. Its movement is calm, self-possessed, spontaneous, plastic; it arises naturally and inevitably out of a harmonic identity of the truth which is felt in the very substance of the conscious being, a spiritual substance which is universal and therefore intimately one with all that is included in its cognition of existence. A mental description of supramental nature could only express itself either in phrases which are too abstract or in mental figures which might turn it into something quite different from its reality. It would not seem to be possible, therefore, for the mind to anticipate or indicate what a supramental being shall be or how he shall act; for here mental ideas and formulations cannot decide anything or arrive at any precise definition or determination, because they are not near enough to the law and self-vision of supramental Nature.
  At the same time certain deductions can be made from the very fact of this difference of nature which might be valid at least for a general description of the passage from Overmind to Supermind or might vaguely construct for us an idea of the first status of the evolutionary supramental existence.
  --
  Mind, observing and reasoning, labours to detach itself and see objectively and truly what it has to know; it tries to know it as not-self, independent other-reality not affected by process of personal thinking or by any presence of self: the gnostic consciousness will at once intimately and exactly know its object by a comprehending and penetrating identification with it. It will overpass what it has to know, but it will include it in itself; it will know the object as part of itself as it might know any part or movement of its own being, without any narrowing of itself by the identification or snaring of its thought in it so as to be bound or limited in knowledge. There will be the intimacy, accuracy, fullness of a direct internal knowledge, but not that misleading by personal mind by which we constantly err, because the consciousness will be that of a universal and not a restricted and ego-bound person. It will proceed towards all knowledge, not setting truth against truth to see which will stand and survive, but completing truth by truth in the light of the one Truth of which all are the aspects. All idea and vision and perception will have this character of an inner seeing, an intimate extended selfperception, a large self-integrating knowledge, an indivisible whole working itself out by light acting upon light in a selfexecuting harmony of truth-being. There will be an unfolding, not as a delivery of light out of darkness, but as a delivery of light out of itself; for if an evolving supramental Consciousness holds back part of its contents of self-awareness behind in itself, it does this not as a step or by an act of Ignorance, but as the movement of a deliberate bringing out of its timeless knowledge into a process of Time-manifestation. A self-illumination, a revelation of light out of light will be the method of cognition of this evolutionary supramental Nature.
  As mind seeks for light, for the discovery of knowledge and for mastery by knowledge, so life seeks for the development of its own force and for mastery by force: its quest is for growth, power, conquest, possession, satisfaction, creation, joy, love, beauty; its joy of existence is in a constant self-expression, development, diverse manifoldness of action, creation, enjoyment, an abundant and strong intensity of itself and its power. The gnostic evolution will lift that to its highest and fullest expression, but it will not act for the power, satisfaction, enjoyment of the mental or vital ego, for its narrow possession of itself and its eager ambitious grasp on others and on things or for its greater self-affirmation and magnified embodiment; for in that way no spiritual fullness and perfection can come. The gnostic life will exist and act for the Divine in itself and in the world, for the Divine in all; the increasing possession of the individual being and the world by the Divine Presence, Light, Power, Love,

2.28 - The Divine Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  46: In the terrestrial formulation of Knowledge and Power, this correlation is not altogether apparent because there consciousness itself is concealed in an original Inconscience and the natural strength and rhythm of its powers in their emergence are diminished and disturbed by the discordances and the veils of the Ignorance. The Inconscient there is the original, potent and automatically effective Force, the conscious mind is only a small labouring agent; but that is because the conscious mind in us has a limited individual action and the Inconscient is an immense action of a universal concealed Consciousness: the cosmic Force, masked as a material Energy, hides from our view by its insistent materiality of process the occult fact that the working of the Inconscient is really the expression of a vast universal Life, a veiled universal Mind, a hooded Gnosis, and without these origins of itself it could have no power of action, no organising coherence. Life-Force also in the material world seems to be more dynamic and effective than Mind; our Mind is free and fully powerful in idea and cognition only: its force of action, its power of effectuation outside this mental field is obliged to work with life and matter as instruments and, under the conditions imposed on it by life and matter, our mind is hampered and half effective. But even so we see that Nature-force in the mental being is much more powerful to deal with himself and with life and matter than Nature-force in the animal; it is the greater force of consciousness and knowledge, the greater emerged force of being and will that constitute this superiority. In human life itself the vital man seems to have a stronger dynamis of action than the mental man because of his superiority in kinetic life-force: the intellectual tends to be effective in thought but ineffective in power over the world, while the kinetic vital man of action dominates life. But it is his use of mind that enables him to arrive at a full exploitation of this superiority, and in the end the mental man by his power of knowledge, his science, is able to extend the mastery of existence far beyond what life in matter could accomplish by its own agencies or what the vital man could accomplish with his life-force and life-instinct without that increase of effective knowledge. An immensely greater power over existence and over Nature must come when a still greater consciousness emerges and replaces the hampered operations of the mental Energy in our too individualised and restricted force of existence.
  47: A certain fundamental subjection of mind to life and matter and an acceptance of this subjection, an inability to make the law of Mind directly dominant and modify by its powers the blinder law and operations of these inferior forces of being, remains even in the midst of our greatest mental mastery over self and things; but this limitation is not insuperable. It is the interest of occult knowledge that it shows us - and a dynamic force of spiritual knowledge brings us the same evidence - that this subjection of Mind to Matter, of the spirit to a lesser law of life is not what it at first appears to be, a fundamental condition of things, an inviolable and unalterable rule of Nature. The greatest, most momentous natural discovery that man can make is this that mind, and still more the force of the spirit, can in many tried and yet untried ways and in all directions - by its own nature and direct power and not only by devices and contrivances such as the superior material instrumentation discovered by physical Science - overcome and control life and matter. In the evolution of the gnostic supernature this direct power of consciousness, this direct action of the force of the being, its free mastery and control of life and matter, would be consummated and reach their acme. For the greater knowledge of the gnostic being would not be in the main an outwardly acquired or learned knowledge, but the result of an evolution of consciousness and of the force of consciousness, a new dynamisation of the being.

2.3.06 - The Mind, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  The "Mind" in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this Yoga, the words mind and mental are used to connote specially the part of the nature which has to do with cognition and intelligence, with ideas, with mental or thought perceptions, the reactions of thought to things, with the truly mental movements and formations, mental vision and will etc. that are part of his intelligence. The vital has to be carefully distinguished from mind, even though it has a mind element transfused into it; the vital is the Life nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire soul in man and of all that play of possessive and other related instincts, anger, fear, greed, lust etc. that belong to this field of the nature.
  Mind and vital are mixed up on the surface of the consciousness, but they are quite separate forces in themselves and as soon as one gets behind the ordinary surface consciousness one sees them as separate, discovers their distinct action and can with the aid of this knowledge analyse their surface mixtures. It is quite possible and even usual during a time shorter or longer, sometimes very long, for the mind to accept the Divine or the Yogic ideal while the vital is unconvinced and unsurrendered and goes obstinately on its way of desire, passion and attraction to the ordinary life.

3.05 - SAL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [335] This interpretation of salt and its qualities prompts us to ask, as in all cases where alchemical statements are involved, whether the alchemists themselves had such thoughts. We know from the literature that they were thoroughly aware of the moral meaning of the amaritudo, and by sapientia they did not mean anything essentially different from what we understand by this word. But how the wisdom comes from the bitterness, and how the bitterness can be the source of the colours, on these points they leave us in the dark. Nor have we any reason to believe that these connections were so self-evident to them that they regarded any explanation as superfluous. If that were so, someone would have been sure to blurt it out. It is much more probable that they simply said these things without any conscious act of cognition. Moreover, the sum of all these statements is seldom or never found consistently formulated in any one author; rather one author mentions one thing and another another, and it is only by viewing them all together, as we have tried to do here, that we get the whole picture.661 The alchemists themselves suggest this method, and I must admit that it was their advice which first put me on the track of a psychological interpretation. The Rosarium says one should read from page to page, and other sayings are He should possess many books and One book opens another. Yet the complete lack, until the nineteenth century, of any psychological viewpoint (which even today meets with the grossest misunderstandings) makes it very unlikely that anything resembling a psychological interpretation penetrated into the consciousness of the alchemists. Their moral concepts moved entirely on the plane of synonym and analogy, in a word, of correspondence. Most of their statements spring not from a conscious but from an unconscious act of thinking, as do dreams, sudden ideas, and fantasies, where again we only find out the meaning afterwards by careful comparison and analysis.
  [336] But the greatest of all riddles, of course, is the ever-recurring question of what the alchemists really meant by their substances. What, for instance, is the meaning of a sal spirituale? The only possible answer seems to be this: chemical matter was so completely unknown to them that it instantly became a carrier for projections. Its darkness was so loaded with unconscious contents that a state of participation mystique,662 or unconscious identity, arose between them and the chemical substance, which caused this substance to behave, at any rate in part, like an unconscious content. Of this relationship the alchemists had a dim presentimentenough, anyway, to enable them to make statements which can only be understood as psychological.

3.08 - Purification, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  thinking, cognition and feeling were all one to them. Their state of mind
  was not yet split up into so many different functions that each stage of the

3.1.01 - Distinctive Features of the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  One thing I feel I must say in connection with your remark about the soul of India and Xs observation about this stress on this-worldliness to the exclusion of other-worldliness. I do not quite understand in what connection his remark was made or what he meant by this-worldliness, but I feel it necessary to state my own position in the matter. My own life and my Yoga have always been, since my coming to India, both this-worldly and other-worldly without any exclusiveness on either side. All human interests are, I suppose, this-worldly and most of them have entered into my mental field and some, like politics, into my life, but at the same time, since I set foot on Indian soil on the Apollo Bunder in Bombay, I began to have spiritual experiences, but these were not divorced from this world but had an inner and intimate bearing on it, such as a feeling of the Infinite pervading material space and the Immanent inhabiting material objects and bodies. At the same time I found myself entering supraphysical worlds and planes with influences and an effect from them upon the material plane, so I could make no sharp divorce or irreconcilable opposition between what I have called the two ends of existence and all that lies between them. For me all is the Brahman and I find the Divine everywhere. Everyone has the right to throw away this-worldliness and choose other-worldliness only and if he finds peace by that choice he is greatly blessed. I, personally, have not found it necessary to do this in order to have peace. In my Yoga also I found myself moved to include both worlds in my purview, the spiritual and the material, and to try to establish the divine Consciousness and the divine Power in mens hearts and in earthly life, not for personal salvation only but for a life divine here. This seems to me as spiritual an aim as any and the fact of this life taking up earthly pursuits and earthly things into its scope cannot, I believe, tarnish its spirituality or alter its Indian character. This at least has always been my view and experience of the reality and nature of the world and things and the Divine: it seemed to me as nearly as possible the integral truth about them and I have therefore spoken of the pursuit of it as the integral Yoga. Everyone is, of course, free to reject and disbelieve in this kind of integrality or to believe in the spiritual necessity of an entire other-worldliness excluding any kind of this-worldliness altogether, but that would make the exercise of my Yoga impossible. My Yoga can include indeed a full experience of the other worlds, the plane of the supreme Spirit and the other planes in between and their possible effects upon our life and material world; but it will be quite possible to insist only on the realisation of the supreme Being or Ishwara even in one aspect, Shiva, Krishna as Lord of the world and Master of ourselves and our works or else the universal Sachchidananda, and attain to the essential results of this Yoga and afterwards to proceed from them to the integral results if one accepted the ideal of the divine life and this material world conquered by the Spirit. It is this view and experience of things and of the truth of existence that enabled me to write The Life Divine and Savitri. The realisation of the Supreme, the Ishwara, is certainly the essential thing; but to approach him with love and devotion and bhakti, to serve him with ones works and to know him, not necessarily by the intellectual cognition, but in a spiritual experience, is also essential in the path of the integral Yoga.
  ***

3.1.01 - The Problem of Suffering and Evil, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  Bliss and Peace? It is hard to answer to the human intelligence on its own level, for the consciousness to which the origin of this phenomenon belongs and to which it stands as it were automatically justified in a supra-intellectual knowledge, is a cosmic and not an individualised human intelligence; it sees in larger spaces, it has another vision and cognition, other terms of consciousness than human reason and feeling. To the human mind one might answer that while in itself the Infinite might be free from those perturbations, yet once manifestation began infinite possibility also began and among the infinite possibilities which it is the function of the universal manifestation to work out, the negation, the apparent effective negation - with all its consequences
  - of the Power, Light, Peace, Bliss was very evidently one. If it is asked why even if possible it should have been accepted, the answer nearest to the Cosmic Truth which the human intelligence can make is that in the relations or in the transition of the Divine in the Oneness to the Divine in the Many, this ominous possible became at a certain point an inevitable. For once it appears it acquires for the Soul descending into evolutionary manifestation an irresistible attraction which creates the inevitability - an attraction which in human terms on the terrestrial level might be interpreted as the call of the unknown, the joy of danger and difficulty and adventure, the will to attempt the impossible, to work out the incalculable, the will to create the new and uncreated with one's own self and life as the material, the fascination of contradictories and their difficult harmonisation - these things translated into another supraphysical, superhuman consciousness, higher and wider than the mental, were the temptation that

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  must serve either the senses or the ideal cognition; if it tries to
  work for itself it only leads to universal agnosticism, philosophic
  --
  It can be both aware and unaware, but its cognition is without
  relation. It has no connection with the worlds in which it cognises and perceives activity merely as the play of a dream on the

4.03 - The Special Phenomenology of the Child Archetype, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  sequently equated the subject of cognition with the subject of
  ontology in general. In accordance with the predominantly in-
  --
  sity for a transcendental subject of cognition as the counter-pole
  of the empirical universe, although the postulate of a world-

4.08 - The Liberation of the Spirit, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The liberation from ego, the liberation from desire together found the central spiritual freedom. The sense, the idea, the experience that I am a separately self-existent being in the universe, and the forming of consciousness and force of being into the mould of that experience are the root of all suffering, ignorance and evil. And it is so because that falsifies both in practice and in cognition the whole real truth of things; it limits the being, limits the consciousness, limits the power of our being, limits the bliss of being; this limitation, again, produces a wrong way of existence, wrong way of consciousness, wrong way of using the power of our being and consciousness, and wrong, perverse and contrary forms of the delight of existence. The soul limited in being and self-isolated in its environment feels itself no longer in unity and harmony with its Self, with God, with the universe, with all around it; but rather it finds itself at odds with the universe, in conflict and disaccord with other beings who are its other selves, but whom it treats as not-self; and so long as this disaccord and disagreement last, it cannot possess its world and it cannot enjoy the universal life, but is full of uncase, fear, afflictions of all kinds, in a painful struggle to preserve and increase itself and possess its surroundings, -- for to possess its world is the nature of infinite spirit and the necessary urge in all being. The satisfactions it gets from this labour and effort are of a stinted, perverse and unsatisfying kind: for the one real satisfaction it has is that of growth, of an increasing return towards itself, of some realisation of accord and harmony, of successful self-creation and self-realisation, but the little of these things that it can achieve on the basis of ego-consciousness is always limited, insecure, imperfect, transitory. It is at war too with its own self, -- first because, since it is no longer in possession of the central harmomsing truth of its own being, it cannot properly control its natural members or accord their tendencies, powers and demands; it has not the secret of harmony, because it has not the secret of its own unity and self-possession; and, secondly, not being in possession of its highest self, it has to struggle towards that, is not allowed to be at peace till it is in possession of its own true highest being. All this means that it is not at one with God; for to be at one with God is to be at one with oneself, at one with the universe and at one with all beings. This oneness is the secret of a right and a divine existence. But the ego cannot have it, because it is in its very nature separative and because even with regard to ourselves, to our own psychological existence it is a false centre of unity; for it tries to find the unity of our being in an identification with a shifting mental, vital, physical personality, not with the eternal self of our total existence. Only in the spiritual self can we possess the true unity; for there the individual enlarges to his own total being and finds himself one with universal existence and with the transcending Divinity.
  All the trouble and suffering of the soul proceeds from this wrong egoistic and separative way of existence. The soul not in possession of its free self-existence, anatmavan, because it is limited in its consciousness, is limited in knowledge; and this limited knowledge takes the form of a falsifying knowledge. The struggle to return to a true knowing is imposed upon it, but the ego in the separative mind is satisfied with shows and fragments of knowledge which it pieces together into some false or some imperfect total or governing notion, and this knowledge fails it and has to be abandoned for a fresh pursuit of the one thing to be known. That one thing is the Divine, the Self, the Spirit in whom universal and individual being find at last their right foundation and their right harmonies. Again, because it is limited in force, the ego-prisoned soul is full of many incapacities; wrong knowledge is accompanied by wrong will, wrong tendencies and impulses of the being, and the acute sense of this wrongness is the root of the human consciousness of sin. This deficiency of its nature it tries to set right by standards of conduct which will help it to remove the egoistic consciousness and satisfactions of sin by the egoistic consciousness and self-satisfaction of virtue, the rajasic by the sattwic egoism. But the original sin has to be cured, the separation of its being and will from the divine Being and the divine Will; when it returns to unity with the divine Will and Being, it rises beyond sin and virtue to the infinite self-existent purity and the security of its own divine nature. Its incapacities it tries to set right by organising its imperfect knowledge and disciplining its half-enlightened will and force and directing them by some systematic effort of the reason; but the result must always be a limited, uncertain, mutable and stumbling way and standard of capacity in action. Only when it returns again to the large unity of the free spirit, bhuma, can the action of its nature move perfectly as the instrument of the infinite Spirit and in the steps of the Right and Truth and Power which belong to the free soul acting from the supreme centre of its existence. Again, because it is limited in the delight of being, it is unable to lay hold on the secure, self-existent perfect bliss of the spirit or the delight, the Ananda of the universe which keeps the world in motion, but is only able to move in a mixed and shifting succession of pleasures and pains, joys and sorrows, or must take refuge in some conscient inconscience or neutral indifference. The ego mind cannot do otherwise, and the soul which has externalised itself in ego, is subjected to this unsatisfactory, secondary, imperfect, often perverse, troubled or annulled enjoyment of existence; yet all the time the spiritual and universal Ananda is within, in the self, in the spirit, in its secret unity with God and existence. To cast away the chain of ego and go back to free self, immortal spiritual being is the soul's return to its own eternal divinity.

4.23 - The supramental Instruments -- Thought-process, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  There are three possible movements of this kind of supramental observation. First, the knower may project himself in consciousness on the object, feel his cognition in contact or enveloping or penetrating it and there, as it were in the object itself, become aware of what he has to know. Or be may by the contact become aware of that which is in it or belongs to it, as for example, the thought or feeling of another, coming from it and entering into himself where he stands in his station of the witness. Or he may simply know in himself by a sort of supramental cognition in his own witness station without any such projection or entrance. The starting-point and apparent basis of the observation may be the presence of the object to the physical or other senses, but to the supermind tills is not indispensable. It may be instead an inner image or simply the idea of the object. The simple will to know may bring to the supramental consciousness the needed knowledge -- or, it may be, the will to be known or communicate itself of the object of knowledge.
  The elaborate process of analytical observation and synthetical construction adopted by the logical intelligence is not the method of the supermind and yet there is a corresponding action. The supermind distinguishes by a direct seeing and-without any mental process of taking to pieces the particularities of the thing, form, energy, action, quality, mind, soul that it has in view, and it sees too with an equal directness and without any process of construction the significant totality of which these particularities are the incidents. It sees also the essentiality, the Swabhava, of the thing in itself of which the totality and the particularities are the manifestation. And again it sees, whether apart from or through the essentiality or Swabhava, the one self, the one existence, consciousness, power, force of which it is the basic expression. It may be observing at the time only the particularities, but the whole is implied, and vice versa, -- as for an example, the total state of mind out of which a thought or a feeling arises, -- and the cognition may start from one or the other and proceed at once by immediate suggestion to the implied knowledge. The essentiality is similarly implied in the whole and in each or all of the particulars and there may be the same rapid or immediate alternative or alternate process. The. logic of the supermind is different from that of the mind: it sees always the self as what is, the essentiality of the thing as a fundamental expression of the being and power of the self, and the whole and particulars as a consequent manifestation of this power and its active expression. In the fullness of the supramental consciousness and cognition this is the constant order. All perception of unity, similarity, difference, kind, uniqueness arrived at by the supramental reason is consonant with and depends on this order.
  This observing action of supermind applies to all things. Its view of physical objects is not and cannot be only a surface or outward view, even when concentrated on the externals. It sees the form, action, properties, but it is aware at the same time of the qualities or energies, guna, sakti, of which the form is a translation and it sees them not as an inference or deduction from the form or action, but feels and sees them directly in the being of the object and quite as vividly, -- one might say, with a subtle concreteness and fine substantiality, -- as the form or sensible action. It is aware too of the consciousness that manifests itself in quality, energy, form. It can feel, know, observe, see forces, tendencies, impulsions, things abstract to us quite as directly and vividly as tile tilings we now call visible and sensible. It observes in just the same way persons and beings. It can take as its starting-point or first indication the speech, action, outward signs, but it is not limited by or dependent on them. It can know and feel and observe the very self and consciousness of another, can either proceed to that directly through the sign or can in its more powerful action begin with it and at once instead of seeking to know the inner being through the evidence of the outer expression, understand rather all the outer expression in the light of the inner being. Even so, completely, the supramental being knows his own inner being and nature. The supermind can too act with equal power and observe with direct experience what is hidden behind the physical order; it can move in other planes than the material universe. It knows the self and reality of things by identity, by experience of oneness or contact of oneness and a vision, a seeing and realising ideation and knowledge dependent on or derived from these things, and its thought presentation of the truths of the spirit is an expression of this kind of sight and experience.
  --
  The supramental judgment acts inseparably from the supramental observation or memory, inherent in it as a direct seeing or cognition of values, significances, antecedents, consequences, relations, etc.; or it supervenes on the observation as a luminous disclosing idea or suggestion; or it may go before, independent of any observation, and then the object called up and observed confirms visibly the truth of the idea. But in each case it is sufficient in itself for its own purpose, is its own evidence and does not really depend for its truth on any aid or confirmation. There is a logic of the supramental reason, but its function is not to test or scrutinise, to support and prove or to detect and eliminate error. Its function is simply to link knowledge with knowledge, to discover and utilise harmonies and arrangement and relations, to organise the movement of the supramental knowledge. This it does not by any formal rule or construction of inferences but by a direct, living and immediate seeing and placing of connection and relation. All thought in the supermind is in the nature of intuition, inspiration or revelation and all deficiency of knowledge is to be supplied by a farther action of these powers; error is prevented by the action of a spontaneous and luminous discrimination; the movement is always from knowledge to knowledge. It is not rational in our sense but suprarational, -- it does sovereignly what is sought to be done stumblingly and imperfectly by the mental reason.
  The ranges of knowledge above the supramental reason, taking it up and exceeding it, cannot well be described, nor is it necessary here to make the endeavour. It is sufficient to say that the process here is more sufficient, intense and large in light, imperative, instantaneous, the scope of the active knowledge larger, the way nearer to the knowledge by identity, the thought more packed with the luminous substance of self-awareness and all-vision and more evidently independent of any other inferior support or assistance.

5.03 - The Divine Body, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  This aim, it might be said, would be sufficiently served if the instrumentation of the centres and their forces reigned over all the activities of the nature with an entire domination of the body and made it both in its structural form and its organic workings a free channel and means of communication and a plastic instrument of cognition and dynamic action for all that they had to do in the material life, in the world of Matter. There would have to be a change in the operative processes of the material organs themselves and, it may well be, in their very constitution and their importance; they could not be allowed to impose their limitations imperatively on the new physical life. To begin with, they might become more clearly outer ends of the channels of communication and action, more serviceable for the psychological purposes of the inhabitant, less blindly material in their responses, more conscious of the act and aim of the inner movements and powers which use them and which they are wrongly supposed by the material man in us to generate and to use. The brain would be a channel of communication of the form of the thoughts and a battery of their insistence on the body and the outside world where they could then become effective directly, communicating themselves without physical means from mind to mind, producing with a similar directness effects on the thoughts, actions and lives of others or even upon material things. The heart would equally be a direct communicant and medium of interchange for the feelings and emotions thrown outward upon the world by the forces of the psychic centre. Heart could reply directly to heart, the life-force come to the help of other lives and answer their call in spite of strangeness and distance, many beings without any external communication thrill with the message and meet in the secret light from one divine centre. The will might control the organs that deal with food, safeguard automatically the health, eliminate greed and desire, substitute subtler processes or draw in strength and substance from the universal life-force so that the body could maintain for a long time its own strength and substance without loss or waste, remaining thus with no need of sustenance by material aliments, and yet continue a strenuous action with no fatigue or pause for sleep or repose. The souls will or the minds could act from higher sources upon the sex centre and the sex organs so as to check firmly or even banish the grosser sexual impulse or stimulus and instead of serving an animal excitation or crude drive or desire turn their use to the storing, production and direction towards brain and heart and life-force of the essential energy, ojas, of which this region is the factory so as to support the works of the mind and soul and spirit and the higher life-powers and limit the expenditure of the energy on lower things. The soul, the psychic being, could more easily fill all with the light and turn the very matter of the body to higher uses for its own greater purpose.
  This would be a first potent change, but not by any means all that is possible or desirable. For it may well be that the evolutionary urge would proceed to a change of the organs themselves in their material working and use and diminish greatly the need of their instrumentation and even of their existence. The centres in the subtle body, skma arra, of which one would become conscious and aware of all going on in it, would pour their energies into material nerve and plexus and tissue and radiate them through the whole material body; all the physical life and its necessary activities in this new existence could be maintained and operated by these higher agencies in a freer and ampler way and by a less burdensome and restricting method. This might go so far that these organs might cease to be indispensable and even be felt as too obstructive: the central force might use them less and less and finally throw aside their use altogether. If that happened they might waste by atrophy, be reduced to an insignificant minimum or even disappear. The central force might substitute for them subtle organs of a very different character or, if anything material was needed, instruments that would be forms of dynamism or plastic transmitters rather than what we know as organs.
  --
  The new type, the divine body, must continue the already developed evolutionary form; there must be a continuation from the type Nature has all along been developing, a continuity from the human to the divine body, no breaking away to something unrecognisable but a high sequel to what has already been achieved and in part perfected. The human body has in it parts and instruments that have been sufficiently evolved to serve the divine life; these have to survive in their form, though they must be still further perfected, their limitations of range and use removed, their liability to defect and malady and impairment eliminated, their capacities of cognition and dynamic action carried beyond the present limits. New powers have to be acquired by the body which our present humanity could not hope to realise, could not even dream of or could only imagine. Much that can now only be known, worked out or created by the use of invented tools and machinery might be achieved by the new body in its own power or by the inhabitant spirit through its own direct spiritual force. The body itself might acquire new means and ranges of communication with other bodies, new processes of acquiring knowledge, a new aesthesis, new potencies of manipulation of itself and objects. It might not be impossible for it to possess or disclose means native to its own constitution, substance or natural instrumentation for making the far near and annulling distance, cognising what is now beyond the bodys cognisance, acting where action is now out of its reach or its domain, developing subtleties and plasticities which could not be permitted under present conditions to the needed fixity of a material frame. These and other numerous potentialities might appear and the body become an instrument immeasurably superior to what we can now imagine as possible. There could be an evolution from a first apprehending truth-consciousness to the utmost heights of the ascending ranges of supermind and it may pass the borders of the supermind proper itself where it begins to shadow out, develop, delineate expressive forms of life touched by a supreme pure existence, consciousness and bliss which constitute the worlds of a highest truth of existence, dynamism of tapas, glory and sweetness of bliss, the absolute essence and pitch of the all-creating Ananda. The transformation of the physical being might follow this incessant line of progression and the divine body reflect or reproduce here in a divine life on the earth something of this highest greatness and glory of the self-manifesting Spirit.
  ***

Avatars of the Tortoise, #unset, #Anonymous, #Various
  and such a reason. . . To the problem of knowledge: cognition is re cognition,
  197but it is necessary to have known in order to recognize, but cognition is
  re cognition. . . How can we evaluate this dialectic? Is it a legimate

Blazing P1 - Preconventional consciousness, #unset, #Anonymous, #Various
  research is available). For each stage of consciousness, I first cover cognition, then selfidentity, the order of consciousness, values, morals, and end with faith.7 The paper is broken
  into three parts: preconventional consciousness, which covers Infrared, Magenta, and Red;
  --
  of cognition, self-identity, and orders of consciousness as the very material from which the
  Infancy to Enlightenment, Part I: Preconventional Consciousness
  --
  psychologic gives rise not only to a specific kind of cognition (prerepresentational) but to a
  specific kind of emotion in which the emotional world lacks any distinction between inner
  --
  overlap with cognition or were built off of Piagets original model. Kegans orders of consciousness and the selfidentity line, however, are more like developmental superhighways. That is, they track a bundle of
  developmental lines and assume a unified development. In In Over Our Heads, Kegan notes that each order of
  --
  based upon and measure the cognitive line, I am grouping them here with cognition as measuring the structure
  of consciousness, as opposed to the content of consciousness.

Blazing P2 - Map the Stages of Conventional Consciousness, #unset, #Anonymous, #Various
  these leading researchers are covered: cognition (Jean Piaget, Michael
  Commons, Francis Richards, Herb Koplowitz, Sri Aurobindo); Self-Identity

Blazing P3 - Explore the Stages of Postconventional Consciousness, #unset, #Anonymous, #Various
  by these leading researchers are covered: cognition (Jean Piaget, Michael
  Commons, Francis Richards, Herb Koplowitz, Sri Aurobindo); Self-Identity
  --
  Time frame: own history, own lifetime30 cognition: metasystemic; general systems thinker31
  Preoccupations: justice, development, self-fulfillment, self-actualization32
  --
  constricted mans cognition. This characteristic is now sufficiently awakened to provide him
  Infancy to Enlightenment, Part III: Postconventional Consciousness
  --
  experience through cognition and language73
  Self-definition: Complex matrix of self-identifications, at the same time questioning their
  --
  cognitive stage to looking from within a stage of cognitionfrom the objective view to the
  subjective experience. - Barrett]
  --
  consciousness for humans is simultaneously the non-objective integration of cognition,
  perception, and feeling because none of these can take place without the others (Washburn

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  cannot be a cogniser, "for THAT can have no subject of cognition." Can the flame be called the
  essence of Fire? This Essence is "the LIFE and LIGHT of the Universe, the visible fire and flame are
  --
  observer depends upon his power of cognition. To the untrained eye of the savage, a painting is at first
  an unmeaning confusion of streaks and daubs of color, while an educated eye sees instantly a face or a
  --
  the thing cognized and the cognition, all three in itself and all three one. No man is conscious of more
  than that portion of his knowledge that happens to have been recalled to his mind at any particular
  --
  Primary Creation, and is, in this sense, Universal cognition or Thought Divine; but, "That Mahat
  which was first produced is (afterwards) called Ego-ism, when it is born as "I," that is said to be the
  --
  psychic or semi-divine; the intellectual, the passional, the instinctual, or cognitional; the semicorporeal and the purely material or physical natures. All these evolve and progress cyclically, passing
  from one into another, in a double, centrifugal and centripetal way, one in their ultimate essence, seven

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  (Stallo). At any rate, it is incorrect to say so of idealism in Eastern philosophy and its cognition, for it
  is just the reverse.
  --
  phenomena, which, not being in relation to our narrow range of cognition, can only be traced to their
  source and their nature, and understood by the Spiritual faculties of the Adept. They are, as Asclepios
  --
  Kingdom it belongs to. "It is not in the object, but in the modification of the cognition of the object
  that the Monads are limited. They all go confusedly to the infinite, to the all, but they are all limited

BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  mental process: the cognition of the "ninth" creation, which, in its turn, is an effect, manifesting in the
  secondary of that which was a "Creation" in the Primary (Prakrita) Creation.** The Eighth, then,

DS3, #unset, #Anonymous, #Various
  skandhas [form, sensation, perception, volition, and cognition] are called beings.
  Textual note: Kumarajiva, Paramartha, and Yi-ching have suo-yu yichieh chung-sheng-chih-lei
  --
  focuses within and controls the five skandhas of form, sensation, perception, volition, and cognition.
  The perception of a being refers to the mistaken apprehension that the combination of the skandhas

DS4, #unset, #Anonymous, #Various
  of form, sensation, perception, volition, and cognition in which we search for a self in vain. But such
  renderings hardly do skandha justice. The primary meaning of skandha is not a pile but a body

ENNEAD 03.08b - Of Nature, Contemplation and Unity., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
  These words signify that nature is a soul begotten by a superior Soul that possesses a more potent life, and contains her contemplation silently within herself, without inclining towards that which is higher or lower. Abiding within her own essence ("being") that is, within her own rest and self-consciousness, having discovered, so far as it was possible for her, what was536 below her, without going out of her way to seek it, nature produced an agreeable and brilliant object. If it is desired to attri bute some sort of cognition or sensation to nature, these will resemble true cognition and sensation only as those of a man who is awake resemble those of a man who is asleep.182 For nature peaceably contemplates her object, which was born in her as effect of nature's abiding within and with herself, of herself being an object of contemplation, and herself being a silent, if weak contemplation. There is, indeed, another power that contemplates more strongly; the nature which is the image of another contemplation. Consequently, what she has produced is very weak, because a weakened contemplation can beget a weak object only.
  IT IS MEN WHO ARE TOO WEAK FOR CONTEMPLATION THAT SEEK A REFUGE IN ACTION.

ENNEAD 04.05 - Psychological Questions III. - About the Process of Vision and Hearing., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
  On the hypothesis that the soul remains within herself, while making use of the light (emanated from the eye) as a rod to reach the visible object, a very sharp perception would be caused by the resistance experienced by the light in its tension172 and sense-color. In so far as it is color, the light itself would possess the property of reflecting light. In this case, the contact would take place by a medium. But already before this the light has reached the object without any medium; so that the later contact operated by a medium would produce cognition by a sort of memory or reasoningwhich is not the case.
  THE OBJECTIVE LIGHT DOES NOT TRANSMIT THE IMAGE BY RELAYS.

ENNEAD 04.06a - Of Sensation and Memory., #Plotinus - Complete Works Vol 03, #Plotinus, #Christianity
  The case of hearing is similar to that of sight. The impression is in the air; the sounds consist in a series of distinct vibrations, similar to letters traced by some person who is speaking. By virtue of her power and her being, the soul reads the characters traced in the air, when they present themselves to the faculty which is suitable to reception of them. As to taste and smell also, we must distinguish between the experience and the cognition of it; this latter cognition constitutes sensation, or a judgment of the experience, and differs therefrom entirely.832228
   cognition OF INTELLIGIBLE OBJECTS STILL LESS ADMITS OF AN IMPRESSION.
  The cognition of intelligible things still less admits of an experience or impression; for the soul finds the intelligible things within herself, while it is outside of herself that she contemplates sense-objects. Consequently the soul's notions of intelligible entities are actualizations of a nature superior to those of sense-objects, being the actualizations of the soul herself, that is, spontaneous actualizations. We shall however have to relegate to another place229 the question whether the soul sees herself as double, contemplating herself as another object, so to speak, and whether she sees intelligence as single in a manner such that both herself and intelligence seem but one.
  B. OF MEMORY.

ENNEAD 05.03 - The Self-Consciousnesses, and What is Above Them., #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  Another objection is, that from an intelligence that is simple, manifold actualizations can surely proceed. This then admits the existence of something simple before the actualizations. Later, as these actualizations become permanent, they form hypostatic forms of existence. Being such, they will have to differ from the Principle from which they proceed, since the Principle remains simple, and that which is born of it must in itself be manifold, and be dependent thereon. Even if these actualizations exist only because the Principle acted a single time, this already constitutes manifoldness. Though these actualizations be the first ones, if they constitute second-rank (nature), the first rank will belong to the Principle that precedes these actualizations; this Principle abides in itself, while these actualizations constitute that which is of second rank, and is composed of actualizations. The First differs from the actualizations He begets, because He begets them without activity; otherwise, Intelligence would not be the first actualization. Nor should we think that the One first desired to beget Intelligence, and later begat it, so that this desire was an intermediary between the generating principle and the generated entity. The One could not have desired anything; for if He had desired anything, He would have been imperfect, since He would not yet have possessed what He desired. Nor could we suppose that the One lacked anything; for there was nothing towards which He could have moved. Therefore, the hypostatic form of existence which is beneath Him received existence from Him, without ceasing to persist in its own condition. Therefore, if there is to be a hypostatic form of existence beneath Him He must have remained within Himself in perfect tranquility; otherwise, He would have initiated1112 movement; and we would have to conceive of a movement before the first movement, a thought before the first thought, and its first actualization would be imperfect, consisting in no more than a mere tendency. But towards what can the first actualization of the One tend, and attain, if, according to the dictates of reason, we conceive of that actualization originating from Him as light emanates from the sun? This actualization, therefore, will have to be considered as a light that embraces the whole intelligible world; at the summit of which we shall have to posit, and over whose throne we shall have to conceive the rule of the immovable One, without separating Him from the Light that radiates from Him. Otherwise, above this Light we would have to posit another one, which, while remaining immovable, should enlighten the intelligible. Indeed the actualization that emanates from the One, without being separated from Him, nevertheless, differs from Him. Neither is its nature non-essential, or blind; it, therefore, contemplates itself, and knows itself; it is, consequently, the first knowing principle. As the One is above Intelligence, it is also above consciousness; as it needs nothing, neither has it any need of knowing anything. cognition (or, consciousness), therefore, belongs only to the second-rank nature. Consciousness is only an individual unity, while the One is absolute unity; indeed individual unity is not absolute Unity, because the absolute is (or, "in and for itself"), precedes the ("somehow determined," or) individual.
  THE SUPREME IS ABSOLUTELY INEFFABLE.

ENNEAD 05.05 - That Intelligible Entities Are Not External to the Intelligence of the Good., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
  1. Surely, nobody could believe that the veritable and real Intelligence could be deceived, and admit the existence of things that do not exist? Its very name guarantees its intelligent nature. It therefore possesses knowledge without being subject to forgetfulness, and its knowledge is neither conjectural, doubtful, nor borrowed, nor acquired by demonstration. Even if we did admit that some of its knowledge was derived from demonstration, no one will deny that it possesses certain knowledge from within itself. It would be wiser, however, to be entirely reasonable and say that it derives everything from within itself.244 Without this, it would be difficult to distinguish what knowledge it derived from itself, and what was derived from outside. Even the certainty of the knowledge derived from itself would vanish, and it would lose the right to believe that things really are such as it imagines. Indeed, though the things whose knowledge we derive from the senses seem capable of producing in us the highest evidential value, it may still be asked whether their apparent nature do not derive more from modifications in us than from the objects themselves. Even so, belief in them demands245 assent of the intelligence, or at least of the discursive reason, for though we admit576 that things perceived by the senses exist in sensible objects, it is none the less recognized that what is perceived by sensation is only a representation of the exterior object, and that sensation does not reach to this object itself, since it remains exterior to sensation.246 But when intelligence cognizes, and is cognizing intelligibles, intelligence could never even meet them if they are cognized as lying outside of Intelligence. One explanation would be that intelligence does not at all meet them, nor cognize them. If it be by chance that intelligence meets them, the cognition of them will also be accidental and transient. The explanation that cognition operates by union of the intelligence with the intelligible depends on explanation of the bond that unites them. Under this hypothesis, the cognitions of the intelligible gathered by intelligence will consist of impressions (or, types247) of reality, and will consequently be only accidental impressions. Such, however, could not exist in Intelligence; for what would be their form? As they would remain exterior to Intelligence, their knowledge would resemble sensation. The only distinction of this knowledge from sensation would be that intelligence cognizes more tenuous entities. Intelligence would never know that it really perceives them. It would never really know for certain that a thing was good, just or beautiful. In this case the good, just and beautiful would be exterior and foreign to it; Intelligence, in itself, will not possess any forms to regulate its judgments, and deserve its confidence; they, just as much as truth, would remain outside of it.
  INTELLIGENCE IS ANNIHILATED BY THE THEORY THAT TRUTH IS EXTERNAL TO IT.
  --
  2. Therefore intelligible entities must not be regarded as exterior to Intelligence, nor as impressions formed in it. Nor must we deny it the intimate possession of truth. Otherwise, any cognition of intelligibles is made impossible, and the reality of both them and Intelligence itself is destroyed. Intimate possession of all its essences is the only possible condition that will allow knowledge and truth to remain within Intelligence, that will save the reality of the intelligibles, that will make possible the knowledge of the essence of every thing, instead of limiting us to the579 mere notion of its qualities, a notion which gives us only the image and vestige of the object, which does not permit us to possess it, to unite ourselves with it, to become one with it. On this condition only, can Intelligence know, and know truly without being exposed to forgetfulness or groping uncertainty; can it be the location where truth will abide and essences will subsist; can it live and thinkall of which should belong to this blessed nature, and without which nowhere could be found anything that deserved our esteem and respect. On this condition only will Intelligence be able to dispense with credulity or demonstration in believing realities; for Intelligence itself consists in these very realities, and possesses a clear self-consciousness. Intelligence sees that which is its own principle, sees what is below it, and to what it gives birth. Intelligence knows that in order to know its own nature, it must not place credence in any testimony except its own; that it essentially is intelligible reality. It therefore is truth itself, whose very being it is to conform to no foreign form, but to itself exclusively. Within Intelligence fuses both being, and that which affirms its existence; thus reality justifies itself. By whom could Intelligence be convinced of error? What demonstration thereof would be of any value? Since there is nothing truer than truth, any proof to the contrary would depend on some preceding proof, and while seeming to declare something different, would in reality be begging the question.
  SUPREME INTELLIGENCE IS DIVINITY AND SUPREME ROYALTY.

ENNEAD 06.05 - The One and Identical Being is Everywhere Present In Its Entirety.345, #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  Beauty external, appreciation of, depends on cognition of interior beauty, v. 8.2 (31-554).
  Beauty external, partial, does not mar beauty of universe, ii. 9.17 (33-634).
  --
  Impression admits no cognition of intelligible objects, iv. 6.3 (41-832).
  Impressions on seal of wax, sensations, iv. 7.6 (2-66).

MoM References, #unset, #Anonymous, #Various
  Armstrong, S.L., Gleitman, L.R., & Gleitman, H. (1983). What some concepts might not be. cognition, 13,
  263-308.
  --
  Davidson, R.J. (1984a). Affect, cognition, and hemispheric specialization. In C.E. Izard, J.Kagan, & R.
  Zajonc (Eds.), Emotion, cognition, and behavior (pp. 320-365). New York: Cambridge University Press.
  Davidson, R.J. (1984b). Hemispheric asymmetry and emotion. In K. Scherer & P. Ekman (Eds.),
  --
  Davidson, R.J. (1992). Anterior cerebral asymmetry and the nature of emotion. Brain and cognition, 20,
  125-151.
  --
  Halgren, E. (1992). Emotional neurophysiology of the amygdala within the conyext of human cognition. In
  J.P. Aggleton (Ed.)., The amygdala: Neurobiological aspects of emotion, memory and mental dysfunction (pp. 191-228). New York: Wiley-Liss.

r1912 01 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Record of Ideal cognitions

Sophist, #unset, #Anonymous, #Various
  STRANGER: Next follows the whole class of learning and cognition; then comes trade, fighting, hunting. And since none of these produces anything, but is only engaged in conquering by word or deed, or in preventing others from conquering, things which exist and have been already producedin each and all of these branches there appears to be an art which may be called acquisitive.
  THEAETETUS: Yes, that is the proper name.

The Act of Creation text, #The Act of Creation, #Arthur Koestler, #Psychology
  'mechanisms' of digestion, perception, learning, and cognition, etc.,
  and to lay increasing or exclusive stress on the automaton aspect of the
  --
  perception and cognition, whose criteria of relevance are determined
  by the attitudes, drives, emotions, which they serve; they interlace
  --
  into the fields of cognition, memory, neuro-physiology, even the
  other sense-modalities, they seemed to wilt away. Some of these
  --
  codes which govern perception and cognition function below the
  level of focal awareness; in the second place because a great number of

The Logomachy of Zos, #unset, #Anonymous, #Various
  dimensions of our cognition. The ground of abstract human sentiment
  and ability is from inherent atavisms generating a potential and
  --
  The substratum of human cognition is an unknown inherent syllogism
  creating our formalisms. The field of sentiment goes beyond, to the ideal
  --
  The unknown substrate of human cognition is inspiration- all knowledge
  is subsequent.
  --
  a sufficient consummation. Our processes of cognition are arbitrary or
  casual because nothing is presented as logical sequence. This does not
  --
  transcribed into wordspecial form of cognition, therefore any conceptual value within its own
  context is not true universally, but is true, conatively, as means or
  --
  Truisms and generalizations are concretions of discursive cognition,
  dangerous outside their own framework. Hence the magician uses such

The Riddle of this World, #unknown, #Unknown, #unset
  spaces, it has another vision and cognition, other terms of
  consciousness than human reason and feeling. To the human mind one

WORDNET



--- Overview of noun cognition

The noun cognition has 1 sense (no senses from tagged texts)
                  
1. cognition, knowledge, noesis ::: (the psychological result of perception and learning and reasoning)


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun cognition

1 sense of cognition                          

Sense 1
cognition, knowledge, noesis
   => psychological feature
     => abstraction, abstract entity
       => entity


--- Hyponyms of noun cognition

1 sense of cognition                          

Sense 1
cognition, knowledge, noesis
   => mind, head, brain, psyche, nous
   => place
   => public knowledge, general knowledge
   => episteme
   => ability, power
   => inability
   => lexis
   => vocabulary, lexicon, mental lexicon
   => practice
   => cognitive factor
   => equivalent
   => process, cognitive process, mental process, operation, cognitive operation
   => process, unconscious process
   => perception
   => structure
   => content, cognitive content, mental object
   => information
   => history
   => attitude, mental attitude


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun cognition

1 sense of cognition                          

Sense 1
cognition, knowledge, noesis
   => psychological feature




--- Coordinate Terms (sisters) of noun cognition

1 sense of cognition                          

Sense 1
cognition, knowledge, noesis
  -> psychological feature
   => cognition, knowledge, noesis
   => motivation, motive, need
   => event




--- Grep of noun cognition
automatic face recognition
cognition
face recognition
facial recognition
object recognition
precognition
recognition
signature recognition



IN WEBGEN [10000/648]

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https://www.goodreads.com/book/show/53482.Understanding_Computers_and_Cognition
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https://www.goodreads.com/book/show/641936.The_Recognition_of_akuntal_
https://www.goodreads.com/book/show/683584.Microcognition
https://www.goodreads.com/book/show/695442.Autopoiesis_and_Cognition
https://www.goodreads.com/book/show/704824.The_Cultural_Origins_of_Human_Cognition
https://www.goodreads.com/book/show/761349._The_Law_of_Recognition
https://www.goodreads.com/book/show/761349.The_Law_of_Recognition
https://www.goodreads.com/book/show/92536.Neural_Networks_for_Pattern_Recognition
https://www.goodreads.com/book/show/935896.Mind_and_Cognition
https://www.goodreads.com/book/show/9519890-perception-and-cognition
https://military.wikia.org/wiki/Posthumous_recognition
https://psychology.wikia.org/wiki/Visual_Cognition
https://religion.wikia.org/wiki/17_parts_of_a_course_of_cognition
https://religion.wikia.org/wiki/Consecrated_life_(Catholic_Church)#Canonical_recognition_attained_in_modern_times
https://religion.wikia.org/wiki/Marriage#Recognition
https://religion.wikia.org/wiki/SIL_International#International_recognition
https://religion.wikia.org/wiki/Stephen_A._Kent#Awards_and_recognition
auromere - embodied-cognition-in-yoga-psychology
auromere - constitution-of-man
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Integral World - The Sword of Zen, Meditation/Brain Training for Functional Combat Cognition, Barclay Powers
selforum - evolution complexity and cognition
selforum - cognition issues
selforum - social cognition and dynamics of
https://thoughtsandvisions-searle88.blogspot.com/2012/10/retrocognition.html
Psychology Wiki - Animal_cognition
Psychology Wiki - Cognition
Psychology Wiki - Cognitions
Psychology Wiki - Consciousness_and_Cognition
Psychology Wiki - Embodied_cognition
Psychology Wiki - Facial_recognition_system
Psychology Wiki - Metacognitions
Psychology Wiki - Recognition
Psychology Wiki - Recognition_primed_decision
Psychology Wiki - Sex_recognition
Psychology Wiki - Situated_cognition
Psychology Wiki - Speech_recognition
Psychology Wiki - Visual_Cognition
Stanford Encyclopedia of Philosophy - cognition-animal
Stanford Encyclopedia of Philosophy - embodied-cognition
Stanford Encyclopedia of Philosophy - innateness-cognition
Stanford Encyclopedia of Philosophy - psychology-normative-cognition
Stanford Encyclopedia of Philosophy - recognition
Occultopedia - precognition
Occultopedia - retrocognition
https://tvtropes.org/pmwiki/pmwiki.php/Literature/TheRecognitions
https://tvtropes.org/pmwiki/pmwiki.php/Main/DeathByRecognition
https://tvtropes.org/pmwiki/pmwiki.php/Main/FacialRecognitionSoftware
https://tvtropes.org/pmwiki/pmwiki.php/Main/PhotoDoodleRecognition
https://tvtropes.org/pmwiki/pmwiki.php/Main/RecognitionFailure
https://tvtropes.org/pmwiki/pmwiki.php/Main/RecognitionTropes
https://tvtropes.org/pmwiki/pmwiki.php/Main/RetroactivePrecognition
https://tvtropes.org/pmwiki/pmwiki.php/Main/RetroactiveRecognition
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/CognitionAnEricaReedThriller
https://en.wikiquote.org/wiki/Animal_cognition
https://en.wikiquote.org/wiki/Category:Films_about_precognition
https://en.wikiquote.org/wiki/Cognition
https://en.wikiquote.org/wiki/Recognition
Primetime Emmy Awards (1967 - Current) - The Primetime Emmy Award is an American award bestowed by the Academy of Television Arts & Sciences (ATAS) in recognition of excellence in American primetime television programming. First given out in 1949, the award was originally referred to as simply the "Emmy Awards" until the first Daytime Emmy...
Daytime Emmy Awards (1974 - Current) - The Daytime Emmy Award is an American accolade bestowed by the New Yorkbased National Academy of Television Arts and Sciences in recognition of excellence in American daytime television programming. Ceremonies generally are held in May or June. The ceremony has been broadcast in Priemtime since 199...
Time Bokan (1975 - 2018) - The Time Bokan Series ( Taimu Bokan Shirzu) is an anime franchise from Tatsunoko Production. A prominent recognition in Japan, it has made around eight original incarnations, numerous spin-offs (including Yatterman and non-anime appearances) and a modern reboot. The series follows either...
Halloween III: Season of the Witch(1982) - In this creative film, you get a look at John Carpenter's original concept for what Halloween sequels would be about. Originally he meant for each Halloween installment to be a totally different story. Unfortunately this film didn't get the unique recognition it deserved because to most fans, Hallow...
Predator(1987) - A team of commandos, led by Dutch Schaeffer, go on a mission to rescue captured airmen from terrorists. When they discover that the airmen have been slaughtered beyond recognition, the team decimates the enemy encampment. Before they can radio for a lift-off, an invisible alien specie begins to kill...
The Band Wagon(1953) - A pretentiously artistic director is hired for a new Broadway musical and changes it beyond recognition.
Naruto: Shippden ::: TV-PG | 24min | Animation, Action, Adventure | TV Series (20072017) -- Naruto Uzumaki, is a loud, hyperactive, adolescent ninja who constantly searches for approval and recognition, as well as to become Hokage, who is acknowledged as the leader and strongest of all ninja in the village. Creator:
Naruto: Shippden ::: TV-PG | 24min | Animation, Action, Adventure | TV Series (2007-2017) Episode Guide 502 episodes Naruto: Shippden Poster -- Naruto Uzumaki, is a loud, hyperactive, adolescent ninja who constantly searches for approval and recognition, as well as to become Hokage, who is acknowledged as the leader and strongest of all ninja in the village. Creator:
Naruto ::: TV-Y7-FV | 24min | Animation, Action, Adventure | TV Series (2002-2007) Episode Guide 220 episodes Naruto Poster -- Naruto Uzumaki, a mischievous adolescent ninja, struggles as he searches for recognition and dreams of becoming the Hokage, the village's leader and strongest ninja. Creator:
Naruto ::: TV-Y7-FV | 24min | Animation, Action, Adventure | TV Series (20022007) -- Naruto Uzumaki, a mischievous adolescent ninja, struggles as he searches for recognition and dreams of becoming the Hokage, the village's leader and strongest ninja. Creator:
Noragami ::: TV-14 | 24min | Animation, Action, Adventure | TV Series (20142016) -- A minor god seeking to gain widespread worship teams up with a human girl he saved to gain fame, recognition and at least one shrine dedicated to him. Stars:
Noragami ::: TV-14 | 24min | Animation, Action, Adventure | TV Series (2014-2016) Episode Guide 29 episodes Noragami Poster -- A minor god seeking to gain widespread worship teams up with a human girl he saved to gain fame, recognition and at least one shrine dedicated to him. Stars:
Theater of Blood (1973) ::: 7.2/10 -- R | 1h 44min | Comedy, Drama, Horror | 5 April 1973 (USA) -- A Shakespearean actor takes poetic revenge on the critics who denied him recognition. Director: Douglas Hickox Writers: Anthony Greville-Bell (screenplay), Stanley Mann (idea) | 1 more
The Band Wagon (1953) ::: 7.5/10 -- Passed | 1h 52min | Comedy, Musical, Romance | 7 August 1953 (USA) -- A pretentiously artistic director is hired for a new Broadway musical and changes it beyond recognition. Director: Vincente Minnelli Writers: Betty Comden (story by), Adolph Green (story by)
https://civilization.fandom.com/wiki/Cognition_(CivBE)
https://couplesforchrist.fandom.com/wiki/Vatican_recognition_of_CFC_(2005)
https://dc.fandom.com/wiki/Precognition
https://dc.fandom.com/wiki/Retrocognition
https://dreamfiction.fandom.com/wiki/International_recognition_of_Vodkastan
https://forgottenrealms.fandom.com/wiki/Cognition_thief
https://girlgenius.fandom.com/wiki/Foglio_recognition_of_this_wiki
https://list.fandom.com/wiki/Approval,_Respect,_and_Recognition
https://logos.fandom.com/wiki/Flower_Recognition
https://marvel.fandom.com/wiki/Precognition
https://memory-alpha.fandom.com/wiki/Federation_Ship_Recognition_Manual
https://memory-alpha.fandom.com/wiki/Klingon_Ship_Recognition_Manual
https://memory-alpha.fandom.com/wiki/Precognition
https://memory-alpha.fandom.com/wiki/Romulan_Ship_Recognition_Manual
https://memory-alpha.fandom.com/wiki/Star_Fleet_Uniform_Recognition_Manual
https://memory-beta.fandom.com/wiki/Federation_Ship_Recognition_Manual
https://memory-beta.fandom.com/wiki/Klingon_Ship_Recognition_Manual
https://memory-beta.fandom.com/wiki/Romulan_Ship_Recognition_Manual
https://memory-beta.fandom.com/wiki/Ship_Recognition_Manual:_The_Federation
https://mtg.fandom.com/wiki/Precognition
https://mythus.fandom.com/wiki/Precognition
https://salem.fandom.com/wiki/Retrocognition
https://tardis.fandom.com/wiki/Identity_Recognition_Module
https://tardis.fandom.com/wiki/Precognition
https://tardis.fandom.com/wiki/The_Cognition_Shift_(audio_story)
https://williamgibson.fandom.com/wiki/Pattern_Recognition
Bakemono no Ko -- -- Studio Chizu -- 1 ep -- Original -- Adventure Supernatural -- Bakemono no Ko Bakemono no Ko -- Two souls, living very different lives, wander alone and isolated in their respective worlds. For nine-year-old Ren, the last person who treated him with any form of kindness has been killed and he is shunned by what is left of his family. With no parents, no real family, and no place to go, Ren escapes into the confusing streets and alleyways of Shibuya. Through the twists and turns of the alleys, Ren stumbles into the intimidating Kumatetsu, who leads him to the beast realm of Shibuten. -- -- For Kumatetsu, the boy represents a chance for him to become a candidate to replace the Lord of the realm once he retires. While nearly unmatched in combat, Kumatetsu's chilly persona leaves him with no disciples to teach and no way to prove he is worthy of becoming the Lord's successor. -- -- While the two share different goals, they agree to help each other in order to reach them. Kumatetsu searches for recognition; Ren, now known as Kyuuta, searches for the home he never had. As the years pass by, it starts to become apparent that the two are helping each other in more ways than they had originally thought. Perhaps there has always been less of a difference between them, a boy and a beast, than either of the two ever realized. -- -- -- Licensor: -- Funimation -- Movie - Jul 11, 2015 -- 320,389 8.31
Bokutachi wa Benkyou ga Dekinai -- -- Arvo Animation, Silver -- 13 eps -- Manga -- Harem Comedy Romance School Shounen -- Bokutachi wa Benkyou ga Dekinai Bokutachi wa Benkyou ga Dekinai -- Nariyuki Yuiga, an impoverished third-year high school student, works tirelessly to receive the VIP nomination, a scholarship that would cover all of his college tuition fees. In recognition of his hard work, the headmaster awards him the renowned scholarship. -- -- However, this scholarship is given under one condition: he must tutor the school's geniuses in their weakest subjects! Joining his new brigade of pupils are the math maestro Rizu Ogata, who wants to study humanities; the literature legend Fumino Furuhashi, who wants to study science; and Yuiga's sports-savvy childhood friend, Uruka Takemoto, who is hopeless at everything else. -- -- Bokutachi wa Benkyou ga Dekinai follows Yuiga as he tries to teach his three eccentric tutees in a series of strange and comedic antics. But as Ogata's and Furuhashi's ambitions conflict with their talents, will Yuiga be able to help his students achieve their dreams? -- -- 285,793 7.31
Gilgamesh -- -- Group TAC, Japan Vistec -- 26 eps -- Manga -- Drama Fantasy Sci-Fi Supernatural -- Gilgamesh Gilgamesh -- The half-divine King of Uruk, Gilgamesh, was considered but a paltry legend... until his majestic tomb was discovered in the Middle East. This imperial crypt drew scientists from across the globe to the land, and with that came recognition of their fame. In a joint effort, they built Heaven's Gate in pursuit of advancing human knowledge. -- -- One day, a group of terrorists driven by greed attack Heaven's Gate, causing an explosion within the facility for archaeological excavation. The resulting phenomenon had much more impact than anyone could have imagined. -- -- More specifically, it triggered the birth of supernatural beings. In the midst of this mess, two siblings by the names of Kiyoko and Tatsuya encounter mysterious men with supernatural powers who, despite the scientific crisis around them, claim the ability to restore good to the world. Nevertheless, these seemingly heroic and all-powerful creatures act under the rule of factions. Are they here to save the world, or destroy it? -- -- Licensor: -- ADV Films -- TV - Nov 2, 2003 -- 34,423 6.65
Gunslinger Girl -- -- Madhouse -- 13 eps -- Manga -- Action Psychological Military Drama Sci-Fi -- Gunslinger Girl Gunslinger Girl -- In the heart of Italy, the Social Welfare Agency rescues young girls from hospital beds and gives them a second chance at life using the latest in cybernetic advancements. With their artificially enhanced bodies, the girls are brainwashed and trained as assassins to carry out the dirty work of the Italian Government. Despite all the modifications, they are still just children at heart, struggling for recognition from those they love, even knowing the love they feel is manufactured. This tragic tale unfolds as these girls grapple with their emotions in an agency that treats them as nothing but ruthless killers. -- -- -- Licensor: -- Funimation -- TV - Oct 9, 2003 -- 163,660 7.41
Id:Invaded -- -- NAZ -- 13 eps -- Original -- Mystery Police Psychological Sci-Fi -- Id:Invaded Id:Invaded -- The Mizuhanome System is a highly advanced development that allows people to enter one of the most intriguing places in existence—the human mind. Through the use of so-called "cognition particles" left behind at a crime scene by the perpetrator, detectives from the specialized police squad Kura can manifest a criminal's unconscious mind as a bizarre stream of thoughts in a virtual world. Their task is to explore this psychological plane, called an "id well," to reveal the identity of the culprit. -- -- Not just anyone can enter the id wells; the prerequisite is that you must have killed someone yourself. Such is the case for former detective Akihito Narihisago, who is known as "Sakaido" inside the id wells. Once a respected member of the police, tragedy struck, and he soon found himself on the other side of the law. -- -- Nevertheless, Narihisago continues to assist Kura in confinement. While his prodigious detective skills still prove useful toward investigations, Narihisago discovers that not everything is as it seems, as behind the seemingly standalone series of murder cases lurks a much more sinister truth. -- -- -- Licensor: -- Funimation -- 227,851 7.89
Kamisama ni Natta Hi -- -- P.A. Works -- 12 eps -- Original -- Drama Fantasy -- Kamisama ni Natta Hi Kamisama ni Natta Hi -- Dressed in a conspicuous outfit and armed with an eccentric spirit, Hina Satou goes around insisting that she is the Asgardian god "Odin." When she crosses paths with a boy named Youta Narukami, she uses her precognition abilities to warn him about an impending catastrophe threatening the end of the world. But being a teenager preoccupied with his problems, Youta finds it hard to believe such a preposterous claim. -- -- Somehow forced to tag along with her antics, he witnesses the effectiveness of Hina's skills with his own eyes and realizes that she truly is capable of divination. Nevertheless, despite her persistence in being a god, Hina is still a child who desires to see and experience the wonders life has to offer. With the world ending in 30 days, Hina, Youta, and their friends venture forward to create lasting memories they will cherish forever. -- -- -- Licensor: -- Aniplex of America -- 176,477 6.83
Kenpuu Denki Berserk -- -- OLM -- 25 eps -- Manga -- Action Adventure Demons Drama Fantasy Horror Military Romance Seinen Supernatural -- Kenpuu Denki Berserk Kenpuu Denki Berserk -- Born from the corpse of his mother, a young mercenary known only as Guts, embraces the battlefield as his only means of survival. Day in and day out, putting his life on the line just to make enough to get by, he moves from one bloodshed to the next. -- -- After a run-in with the Band of the Hawk, a formidable troop of mercenaries, Guts is recruited by their charismatic leader Griffith, nicknamed the "White Hawk." As he quickly climbed the ranks in order to become the head of the offensive faction, Guts proves to be a mighty addition to Griffith's force, taking Midland by storm. However, while the band's quest for recognition continues, Guts slowly realizes that the world is not as black-and-white as he once assumed. -- -- Set in the medieval era, Kenpuu Denki Berserk is a dark, gritty tale that follows one man's struggle to find his own path, while supporting another's lust for power, and the unimaginable tragedy that begins to turn the wheels of fate. -- -- -- Licensor: -- Media Blasters, NYAV Post -- 447,805 8.49
Kingdom 2nd Season -- -- Studio Pierrot -- 39 eps -- Manga -- Action Military Historical Seinen -- Kingdom 2nd Season Kingdom 2nd Season -- A year after the devastating battle against the formidable Zhao, the State of Qin has returned its focus to pursuing King Ying Zheng's ambition of conquering the other six states and unifying China. Their next target is Wei, a smaller state which stands as a geographic stepping stone for the sake of conquest. -- -- Li Xin, now a three hundred man commander of the swiftly rising Fei Xin Unit, continues to seek out lofty achievements in order to garner recognition for himself and his soldiers, motivated by those previously lost in battle. In the preliminary battles ahead of Qin's invasion of Wei, Xin finds competition in other young commanders who are of a higher social status than him. Back in Qin, the royal palace faces turmoil as opposing factions begin to make their move against Ying Zheng's regime. -- -- With their hands full both abroad and at home, Zheng and Xin must lead the way in this era of unending war, resolved to etch their names in history by creating a unified China. -- -- -- Licensor: -- Funimation -- 82,402 8.38
https://wiki.archlinux.org/index.php/General_recommendations#Hardware_auto-recognition
https://wiki.archlinux.org/index.php/List_of_applications#Speech_recognition
https://commons.wikimedia.org/wiki/Category:Cognition
https://commons.wikimedia.org/wiki/Category:Fictional_characters_with_precognition
https://commons.wikimedia.org/wiki/Category:Music_cognition
https://commons.wikimedia.org/wiki/File:Theories_of_the_relationship_betweencognition_and_action.jpg
https://commons.wikimedia.org/wiki/File:Wordle_neurocognitionoflanguage_small.jpg
https://commons.wikimedia.org/wiki/File:Wordle_neurocognitionoflanguage.tiff
3D object recognition
Activity recognition
Adjutant General's Special Recognition Ribbon
Advancement and recognition in the Boy Scouts of America
Advancement and recognition in the Scout Association of Hong Kong
Aircraft Recognition (magazine)
Alloantigen recognition
Allorecognition
Animal Cognition
Animal cognition
Ape Cognition and Conservation Initiative
Architects (Recognition of European Qualifications etc and Saving and Transitional Provision) Regulations 2008
Armenian Genocide recognition
Articulatory speech recognition
Atomic Weapons Detection Recognition and Estimation of Yield
Audio-visual speech recognition
Augmented cognition
Automated Pain Recognition
Automatic content recognition
Automatic number-plate recognition
Automatic number plate recognition in the United Kingdom
Automatic target recognition
Bilingualism: Language and Cognition
Brain and Cognition
Burnt Beyond Recognition
Cellcell recognition
Center of Excellence for Document Analysis and Recognition
Centre for Research on Computer Supported Learning and Cognition
Cognition
Cognition and Emotion
Cognition enhanced Natural language Information Analysis Method
Cognition Network Technology
Community recognition
Comparative cognition
Comparative Cognition Society
Comparison of optical character recognition software
Computational cognition
Conference on Computer Vision and Pattern Recognition
Consciousness and Cognition
Constitutional recognition of Indigenous Australians
Convention on the Recognition and Enforcement of Foreign Arbitral Awards
Convention on the recognition of decisions recording a sex reassignment
Convention on the Recognition of Registered Partnerships
Covert facial recognition
CREB in cognition
Crown and Parliament Recognition Act 1689
Cultural cognition
Diplomatic recognition
Distributed cognition
Donders Centre for Cognition
Donor recognition wall
Drug Recognition Expert
Elephant cognition
Embodied cognition
Embodied embedded cognition
Emotion recognition
Emotion recognition in conversation
Employee recognition
European Convention on Recognition and Enforcement of Decisions concerning Custody of Children and on Restoration of Custody of Children
European Convention on the Recognition of the Legal Personality of International Non-Governmental Organisations
Evolution of cognition
Face Recognition Grand Challenge
Face Recognition Vendor Test
Facial recognition
Facial recognition system
Feature recognition
FERET (facial recognition technology)
FIA Contract Recognition Board
Finger vein recognition
Florida Institute for Human and Machine Cognition
For Inspiration and Recognition of Science and Technology
Format Recognition and Protection Association
Gender Recognition Act 2004
General Practitioner Assessment of Cognition
Gesture recognition
Gypsy International Recognition and Compensation Action
Handwriting recognition
Handwritten biometric recognition
Hot and cold cognition
IEEE Ernst Weber Engineering Leadership Recognition
Insect cognition
Intelligent character recognition
International Association for Pattern Recognition
International Conference on Document Analysis and Recognition
International Conference on Pattern Recognition in Bioinformatics
International Journal of Pattern Recognition and Artificial Intelligence
International recognition of Abkhazia and South Ossetia
International recognition of Bangladesh
International recognition of Israel
International recognition of Kosovo
International recognition of the Khojaly massacre
International recognition of the National Transitional Council
International recognition of the Sahrawi Arab Democratic Republic
Intra-species recognition
Iris recognition
Iris Recognition Immigration System
IsraelPalestine Liberation Organization letters of recognition
Journal of Applied Research in Memory and Cognition
Journal of Cognition and Development
Journal of Experimental Psychology: Animal Learning and Cognition
Journal of Experimental Psychology: Learning, Memory, and Cognition
Journal of Molecular Recognition
Kin recognition
Konrad Lorenz Institute for Evolution and Cognition Research
Kurdish recognition of the Armenian Genocide
Laboratory of Comparative Human Cognition
Language and spatial cognition
Language recognition
Legal recognition of intersex people
Legal recognition of non-binary gender
Legal recognition of sign languages
Lisbon Recognition Convention
List of awards, nominations, and recognitions received by Jolina Magdangal
List of speech recognition software
Macrocognition
Magnetic ink character recognition
Maternal recognition of pregnancy
Medal of Recognition 19401945
Memory & Cognition
Metacognition
Metacognitions questionnaire
Mike Phillips (speech recognition)
Modular Audio Recognition Framework
Molecular cellular cognition
Molecular recognition
Molecular recognition feature
MRC Cognition and Brain Sciences Unit
Multispectral pattern recognition
Mutual recognition agreement
Named-entity recognition
National Academic Recognition Information Centre
National Medal of Recognition for victims of terrorism
Need for cognition
Neurocognition
Non-neural cognition
Nuclear prelamin A recognition factor
Nuclear prelamin A recognition factor like
Numerical cognition
Nutrition and cognition
Optical braille recognition
Optical character recognition
Optical Character Recognition (Unicode block)
Optical mark recognition
Optical music recognition
Organizational metacognition
Origin recognition complex
Orion live ink character recognition solution
Outline of object recognition
Paper with delayed recognition
Pattern recognition
Pattern Recognition in Physics
Pattern Recognition (journal)
Pattern Recognition Letters
Pattern Recognition (novel)
Pattern recognition (psychology)
Pattern recognition receptor
Peptidoglycan recognition protein
Peptidoglycan recognition protein 1
Peptidoglycan recognition protein 2
Peptidoglycan recognition protein 3
Peptidoglycan recognition protein 4
Permanent S Corporation Built-in Gains Recognition Period Act of 2014
Perseverative cognition
Philippine recognition of South Korea
Point of Recognition
Political cognition
Precognition
Press Recognition Panel
Primate cognition
Quantum cognition
Recognition
Recognition and Prevention Program
Recognition-by-components theory
Recognition memory
Recognition of civil marriage in Israel
Recognition of Customary Marriages Act, 1998
Recognition of prior learning
Recognition of same-sex unions in Albania
Recognition of same-sex unions in Andorra
Recognition of same-sex unions in Cambodia
Recognition of same-sex unions in Chile
Recognition of same-sex unions in China
Recognition of same-sex unions in Colorado
Recognition of same-sex unions in Croatia
Recognition of same-sex unions in Cuba
Recognition of same-sex unions in El Salvador
Recognition of same-sex unions in Estonia
Recognition of same-sex unions in Europe
Recognition of same-sex unions in Greece
Recognition of same-sex unions in Hungary
Recognition of same-sex unions in Indonesia
Recognition of same-sex unions in Israel
Recognition of same-sex unions in Italy
Recognition of same-sex unions in Japan
Recognition of same-sex unions in Latvia
Recognition of same-sex unions in Liechtenstein
Recognition of same-sex unions in Lithuania
Recognition of same-sex unions in Nepal
Recognition of same-sex unions in Nigeria
Recognition of same-sex unions in Poland
Recognition of same-sex unions in Romania
Recognition of same-sex unions in Russia
Recognition of same-sex unions in Slovakia
Recognition of same-sex unions in Slovenia
Recognition of same-sex unions in South Korea
Recognition of same-sex unions in Switzerland
Recognition of same-sex unions in Tasmania
Recognition of same-sex unions in the Americas
Recognition of same-sex unions in the British Overseas Territories
Recognition of same-sex unions in the Czech Republic
Recognition of same-sex unions in Venezuela
Recognition of same-sex unions in Vietnam
Recognition of the Independence of Namibia Act, 1990
Recognition (parliamentary procedure)
Recognition primed decision
Recognition sequence
Recognition signal
Recognition (sociology)
Recognition strike
Retrocognition
Revenue recognition
RNA recognition motif
Rule of recognition
Santiago theory of cognition
Semantic Interpretation for Speech Recognition
Sex differences in cognition
Signal recognition particle
Signal-recognition-particle GTPase
Signal recognition particle receptor
Signal recognition particle RNA
Social cognition
Social Cognition (journal)
Social information processing (cognition)
Sound recognition
Spatial cognition
Speaker recognition
Speech recognition
Speech Recognition Grammar Specification
Speech recognition software for Linux
Structure specific recognition protein 1
Subvocal recognition
Syntactic pattern recognition
Tactical recognition flash
Terrorist Recognition Handbook
The Scheduled Tribes and Other Traditional Forest Dwellers (Recognition of Forest Rights) Act, 2006
Three-dimensional face recognition
Timeline of speech and voice recognition
Traffic-sign recognition
Treasure of Logic on Valid Cognition
Unified Theories of Cognition
User:Yaris678/Deny automated recognition
U.S. Steel recognition strike of 1901
Visual object recognition (animal test)
Voice recognition
Windows Speech Recognition
Word recognition



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