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conjunction ::: 1. The state of being joined. 2. Astronomy: The position of two celestial bodies on the celestial sphere when they have the same celestial longitude, especially a configuration in which a planet or the Moon lies on a straight line from Earth to or through the Sun.

conjunctional ::: a. --> Relating to a conjunction.

conjunction: A logical operator that returns the value true if and only if both its operands are true. It essentially captures the core meaning of the connective "and" that conbines two sentences into one.

conjunction {AND}

conjunction ::: n. --> The act of conjoining, or the state of being conjoined, united, or associated; union; association; league.
The meeting of two or more stars or planets in the same degree of the zodiac; as, the conjunction of the moon with the sun, or of Jupiter and Saturn. See the Note under Aspect, n., 6.
A connective or connecting word; an indeclinable word which serves to join together sentences, clauses of a sentence, or words; as, and, but, if.

Conjunction A conjunction of two heavenly bodies occurs when, as seen from the earth, they are in the same ecliptic longitude, according to astrology; or in the same right ascension, according to astronomy. More than two bodies appearing in exact conjunction is an exceedingly rare occurrence. The planets and the sun and moon are usually considered, but the fixed stars may be included. Such conjunctions have always been held in astrology to indicate, prefigure, or cause important events and changes, and to mark the changes of cycles. The conjunctions of Saturn, Jupiter, and Mars together are specially mentioned. The conjunctions of the sun and moon are related to human and animal physiological conception. Also, the fact that the planetary orbits have nodes and apsides with their own periods of revolution, affords us material for the calculation of many longer periods. See also ANNUS MAGNUS.

Conjunction; conjoined to: Terms used in astrology to indicate the mutual relation of two planets occupying longitudinal positions separated by less than 7°. (Strictly speaking, the conjunction takes place when both occupy exactly the same degree position.)

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.


1. THE PROPOSITIONAL CALCULUS formalizes the use of the sentential connectives and, or, not, if . . . then. Various systems of notation are current, of which we here adopt a particular one for purposes of exposition. We use juxtaposition to denote conjunction ("pq" to mean "p and q"), the sign ∨ to denote inclusive disjunction ("p ∨ q" to mean ("p or q or both"), the sign + to denote exclusive disiunction ("p + q" to mean "p or q but not both"), the sign ∼ to denote negation ("∼p" to mean "not p"), the sign ⊃ to denote the conditional ("p ⊃ q" to mean "if p then q," or "not both p and not-q"), the sign ≡ to denote the biconditional ("p ≡ q" to mean "p if and only if q," or "either p and q or not-p and not-q"), and the sign | to denote alternative denial ("p | q" to mean "not both p and q"). -- The word or is ambiguous in ordinary English usage between inclusive disjunction and exclusive disjunction, and distinct notations are accordingly provided for the two meanings of the word, The notations "p ⊃ q" and "p ≡ q" are sometimes read as "p implies q" and "p is equivalent to q" respectively. These readings must, however, be used with caution, since the terms implication and equivalence are often used in a sense which involves some relationship between the logical forms of the propositions (or the sentences) which they connect, whereas the validity of p ⊃ q and of p ≡ q requires no such relationship. The connective ⊃ is also said to stand for "material implication," distinguished from formal implication (§ 3 below) and strict implication (q. v.). Similarly the connective ≡ is said to stand for "material equivalence."

(7) A combination of two or more of the above propositions, of approximations to them, of their respective immediate implications, or of their mediate implications when taken together or in conjunction with other premises.

According to a view which is widely held by mathematicians, it is characteristic of a mathematical discipline that it begins with a set of undefined elements, properties, functions, and relations, and a set of unproved propositions (called axioms or postulates) involving them; and that from these all other propositions (called theorems) of the discipline are to be derived by the methods of formal logic. On its face, as thus stated, this view would identify mathematics with applied logic. It is usually added, however, that the undefined terms, which appear in the role of names of undefined elements, etc., are not really names of particulars at all but are variables, and that the theorems are to be regarded as proved for any values of these variables which render the postulates true. If then each theorem is replaced by the proposition embodying the implication from the conjunction of the postulates to the theorem in question, we have a reduction of mathematics to pure logic. (For a particular example of a set of postulates for a mathematical discipline see the article Arithmetic, foundations of.)

According to the Nyaya philosophy, all existing things possess 24 gunas or characteristic qualities: rupa (shape or form); rasa (savor); gandha (odor); sparsa (tangibility); sankhya (number); parimana (dimension); prithaktva (severalty); samyoga (conjunction); vibhaga (disjunction); paratva (remoteness); aparatva (proximity); gurutva (weight); dravatva (fluidity); sneha (viscidity); sabda (sound); buddhi or jnana (understanding or knowledge); sukha (happiness); duhkha (pain); ichchha (desire); dvesha (aversion); prayatna (effort); dharma (merit or virtue); adharma (demerit); and samskara (the self-reproductive quality).

Add-ins/ons - 1. refers to when an item is designed or intended for use in conjunction with another item, e.g. accessories to a vehicle in a purchase order. Or 2. can also refer to accessory computer software program that extends the capabilities or performance of an existing application.

adversative ::: a. --> Expressing contrariety, opposition, or antithesis; as, an adversative conjunction (but, however, yet, etc. ); an adversative force. ::: n. --> An adversative word.

’Aher (Hebrew) ’Aḥēr To be after, behind, secondary, another; the plural ’aherim, especially when used in conjunction with ’elohim, means “other or strange gods,” which were supposed to be merely idols. As the Hebrew scriptures themselves show, the ancient Hebrews never at any time denied the existence of the gods of other peoples, but being utterly and strongly tribalistic, their own god Jehovah was to them supreme. Their tribal god is the regent of the planet Saturn, who was their planetary hierarch, and consequently, to them, the supreme god — the god over all other gods. Had the Jews been born as a people under the regent of some other planet, the hierarchical regent of this other planet would then have been in their opinion the supreme god.

Aish (Hebrew) ’Īsh Man; the name Jesus was said by Blavatsky to have been derived aish (BCW 9:228n). Regarding the symbology of the crucifixion, Blavatsky remarks that “the early compilers of the Christian Mysteries were well versed in Esoteric philosophy and the Hebrew occult metrology, and used it dexterously. Thus they took the word aish . . . and used it in conjunction with that of Shanah ‘lunar year,’ so mystically connected with the name of Jehovah, the supposed ‘father’ of Jesus, and embosomed the mystic idea in an astronomical value and formula” (SD 2:561).

alternative ::: a. --> Offering a choice of two things.
Disjunctive; as, an alternative conjunction.
Alternate; reciprocal. ::: n. --> An offer of two things, one of which may be chosen, but not both; a choice between two things, so that if one is taken, the

AND "logic" (Or "conjunction") The {Boolean} function which is true only if all its arguments are true. The {truth table} for the two argument AND function is: A | B | A AND B --+---+--------- F | F |  F F | T |  F T | F |  F T | T |  T AND is often written as an inverted "V" in texts on logic. In the {C} programming language it is represented by the && (logical and) {operator}. (1997-11-15)

AND ::: (logic) (Or conjunction) The Boolean function which is true only if all its arguments are true. The truth table for the two argument AND function is: A | B | A AND B--+---+--------- programming language it is represented by the && (logical and) operator. (1997-11-15)

aniNjyakarman. [alt. aniNjanakarman] (P. aniNjitakamma; T. mi g.yo ba'i las; C. budong ye; J. fudogo; K. pudong op 不動業). In Sanskrit, "invariable" or "unwavering action"; usually appearing in conjunction with the dichotomies of wholesome (KUsALA) and unwholesome (AKUsALA) or meritorious (PUnYA) and demeritorious (APUnYA) in referring to types of action (KARMAN) or the states of existence resulting therefrom. Wholesome and unwholesome actions lead to rebirth, but other actions may intervene and produce their results first. In particular, according to the ABHIDHARMAKOsABHAsYA, when a meditator attains the fundamental state (maula) of a DHYANA (concentration) in the realm of subtle materiality (RuPADHATU) or the immaterial realm (ARuPYADHATU), the force of the action is aniNjya and will definitely lead to rebirth as a deity in the corresponding heaven in the next life. It is said, however, that BODHISATTVAs are able to circumvent birth as a long-lived divinity in one of the heavens of the realm of subtle materiality or immaterial realm so that they can better offer assistance to sentient beings. Thus, aniNjyakarman indicates the "invariable" connection or continuity between the achievement of those states in this lifetime and the subsequent rebirth: for example, a person who achieves the fourth immaterial absorption in this lifetime will "invariably" be reborn as a BHAVAGRA deity in the fourth immaterial heaven in the next lifetime.

Annus Magnus (Latin) Great year; the precessional cycle of 25,920 years. Also, the interval between two successive ecliptic conjunctions of all the planets, including sun and moon. The Hindus date the beginning of the kali yuga from such a conjunction said to have taken place in 3102 BC. It was a general belief in antiquity that cycles of varying lengths marked the terminal or initial points of eras, the occurrence or recurrence of cataclysms, and the consequent recurrence of similar events.

Another name for the spirit-man is monad used in a generalizing sense, which becomes confusing when one remembers that in the human septenary constitution there are several monads coordinately evolving. There is the divine monad, virtually atman; the spiritual monad, buddhi-manas overshone by atman; the human monad or reincarnating ego, the higher manas in conjunction with the aroma of kama and overshone by atma-buddhi; then on still lower scales of evolutionary unfolding come the animal monad seated in the manas-kama; the astral monad seated in the prana-lingasarira; and finally the physical monad, the lingasarira-sthulasarira under the gentle efflux of the higher principles, which accounts for the permanency, albeit changeability, of the physical person. In reality every portion of human pneumatology is a monad, each one producing all that any other produces, each lower being the vehicle or seat of the next higher, and the higher ones being merely more unfolded than the lower ones.

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.

apocrypha. (C. yijing/weijing; J. gikyo/gikyo; K. ŭigyong/wigyong 疑經/僞經). Buddhist scholars have appropriated (though not without some controversy) the Judeo-Christian religious term "apocrypha" to refer to indigenous sutras composed outside the Indian cultural sphere, but on the model of translated Indian or Serindian scriptures. Such scriptures were sometimes composed in conjunction with a revelatory experience, but many were intentionally forged using their false ascription to the Buddha or other enlightened figures as a literary device to enhance both their authority and their prospects of being accepted as authentic scriptures. Many of the literary genres that characterize Judeo-Christian apocrypha are found also in Buddhist apocrypha, including the historical, didactic, devotional, and apocalyptic. Both were also often composed in milieus of social upheaval or messianic revivalism. As Buddhism moved outside of its Indian homeland, its scriptures had to be translated into various foreign languages, creating openings for indigenous scriptures to be composed in imitation of these translated texts. Ferreting out such inauthentic indigenous scripture from authentic imported scripture occupied Buddhist bibliographical cataloguers (see JINGLU), who were charged with confirming the authenticity of the Buddhist textual transmission. For the Chinese, the main criterion governing scriptural authenticity was clear evidence that the text had been brought from the "Outer Regions" (C. waiyu), meaning India or Central Asia; this concern with authenticating a text partially accounts for why Chinese translations of Buddhist scriptures typically included a colophon immediately following the title, giving the name of the translator (who was also sometimes the importer of the scripture), along with the place where, and often the imperial reign era during which the translation was made. Scriptures for which there was no such proof were in danger of being labeled as texts of "suspect" or "suspicious" authenticity (yijing) or condemned as blatantly "spurious" or "counterfeit" scriptures (weijing). The presence of indigenous cultural elements, such as yin-yang cosmology, local spirits, or rituals and liturgies associated with folk religion could also be enough to condemn a scripture as "spurious." In Tibet, "treasure texts" (GTER MA) were scriptures or esoteric teachings attributed to enlightened beings or lineage holders that purported to have been buried or hidden away until they could be rediscovered by qualified individuals. Because of their association with a revelatory experience, such "treasure texts" carried authority similar to that of translated scripture. Different classifications of apocryphal scriptures have been proposed, based on genre and style, social history, and doctrinal filiations. In one of the ironies of the Buddhist textual transmission, however, many of the scriptures most influential in East Asian Buddhism have been discovered to be indigenous "apocrypha," not translated scriptures. Such indigenous scriptures were able to appeal to a native audience in ways that translated Indian materials could not, and the sustained popularity of many such "suspect" texts eventually led cataloguers to include them in the canon, despite continuing qualms about their authenticity. Such "canonical apocrypha" include such seminal scriptures as the FANWANG JING ("BrahmA's Net Sutra"), RENWANG JING ("Humane Kings Sutra"), and the YUANJUE JING ("Perfect Enlightenment Sutra"), as well as treatises like the DASHENG QIXIN LUN ("Awakening of Faith"). Similar questions of authenticity can be raised regarding scriptures of Indian provenance, since it is virtually impossible to trace with certainty which of the teachings ascribed to the Buddha in mainstream canonical collections (TRIPItAKA) such as the PAli canon can be historically attributed to him. Similarly, the MAHAYANA sutras, which are also attributed to the Buddha even though they were composed centuries after his death, are considered apocryphal by many of the MAINSTREAM BUDDHIST SCHOOLS, including the modern THERAVADA tradition; however, modern scholars do not use the term "Buddhist apocrypha" to describe MahAyAna texts.

Appulse: In astrology, the near approach of one orbital body to another—a conjunction; the culmination at or crossing of the meridian. (Applied particularly to the appulse of the Moon to the Earth’s shadow.)

appulse ::: n. --> A driving or running towards; approach; impulse; also, the act of striking against.

The near approach of one heavenly body to another, or to the meridian; a coming into conjunction; as, the appulse of the moon to a star, or of a star to the meridian.

Aryaman (Sanskrit) Aryaman The chief of the pitris or manes, one of the principle adityas (solar divinities) commonly invoked in conjunction with Varuna and Mitra. The Milky Way is called Aryamanah panthah (Aryaman’s path); and Aryaman is said to preside over one of the lunar mansions (nakshatra uttaraphalguni). As a masculine noun, bosom friend, companion.

As a corollary of this, every theorem of the pure propositional calculus (§ 1) of the form A ≡ B has a corresponding theorem of the algebra of classes obtained by replacing the principal occurrence of ≡ by =, elsewhere replacing negation, inclusive disjunction, and conjunction respectively by complementation, logical sum, and logical product, and at the same time replacing propositional variables by class variables. Likewise, every theorem A of the pure propositional calculus has a corresponding theorem B = ∨ of the algebra of classes, where B is obtained from A by replacing negation, inclusive disjunction, and conjunction respectively by complementation, logical sum, and logical product, and replacing propositional variables by class variables.

As another corollary of this, or otherwise, we obtain also the following theorem about the propositional calculus: If A ≡ B is a theorem, and D is the result of replacing a particular occurrence of A by B in the formula C, then the inference from C to D is a valid inference. The dual of a formula C of the propositional calculus is obtained by interchanging conjunction and disjunction throughout the formula, i.e., by replacing AB everywhere by A ∨ B, and A ∨ B by AB. Thus, e.g., the dual of the formula ∼[pq ∨ ∼r] is the formula ∼[[p ∨ q] ∼r]. In forming the dual of a formula which is expressed with the aid of the defined connectives, |, ⊃, ≡, +, it is convenient to remember that the effect of interchanging conjunction and (inclusive) disjunction is to replace A|B by ∼A∼B, to replace A ⊃ B by ∼A B; and to interchange ≡ and +.

Asceticism: (Gr. askesis, exercise) The view -- now and then appearing in conjunction with religion, particularly the Christian and Buddhistic one, or the striving for personal perfection or salvation, for self and others -- that the body is an evil and a detriment to a moral, spiritual, and god-pleasing life. Hence the negative adjustments to natural functions, desires, and even needs, manifesting themselves in abnegation of pleasures, denial of enjoyments, non-gratification of the senses, stifling of physical cravings, as well as self-torture which is meant to allay or kill off physical and worldly longings by destroying their root, in preparation for a happier, perhaps desireless future, in a post mortem existence. -- K.F.L.

A set of propositional functions is inconsistent if there is some propositional function such that their conjunction formally implies (see Logic, formal, § 3) both it and its negation.

asyndetic ::: a. --> Characterized by the use of asyndeton; not connected by conjunctions.

Atma-buddhi-manas (Sanskrit) Ātma-buddhi-manas [from ātman self + buddhi spiritual soul + manas mind] The reincarnating ego in conjunction with the monad. This trinity includes only the highest essence of manas — the higher manas. The combination of atma-buddhi-manas is sometimes mystically called the divine swallow or the uraeus of flame, when the speaker intends to convey the idea that spirit, the spiritual soul, and the intellect or higher manas are all united and therefore immortal and enduring for the cosmic manvantara. “The ‘Three-tongued flame’ that never dies is the immortal spiritual triad — the Atma-Buddhi and Manas — the fruition of the latter assimilated by the first two after every terrestrial life. The ‘four wicks’ that go out and are extinguished, are the four lower principles, including the body.

’Atstsiloth (Hebrew) ’Atstsīlōth [from ’ātsal to join, separate, flow out] In the Qabbalah, the first of the four worlds or spheres (‘olams) emanated during the manifestation of a cosmos, called the “sphere of emanations or condensation.” Being the most exalted of the spheres or conditions, it contains the upper ten Sephiroth, which represent the operative qualities of the divine will, as the most abstract and spiritual of the emanations from ’eyn soph. This uppermost sphere is represented as the abode of Diyyuqna’ (the prototype, the image, the upper ’Adam or ’Adam ‘Illa’ah) and is also called ‘olam has-sephiroth (the world of the Sephiroth). As the most perfect emanation from ’eyn soph, ’Atstsiloth is the Great Sacred Seal, the prototype from which all inferior worlds are copied, having impressed on themselves the image of the Great Seal. From this ‘olam (also called the ’Atstsilatic World), through the conjunction of the King and Queen, proceeds the second world — ‘olam hab-beri’ah. “The globes A, Z, of our terrestrial chain are in Aziluth” (TG 46).

atthakathA. In PAli, lit. "recital of meaning" or "exegesis"; referring specifically to the "commentaries" to the first four NIKAYAs, or scriptural collections, that comprise the PAli Buddhist canon (tipitaka; S. TRIPItAKA). According to THERAVADA tradition, MAHINDA brought the PAli tipitaka and atthakathAs to Sri Lanka from the Indian mainland during the third century CE, during the time of King AsOKA. The language of those Indian commentaries is unknown, but they were initially written down in Sri Lanka in some sort of Sinhalese PRAKRIT. That first Sinhalese recension of the four atthakathAs was superseded when, two centuries later, the renowned TheravAda scholiast, BUDDHAGHOSA, rewrote them in PAli and wrote a lengthy prolegomenon to this massive body of commentarial literature, which he titled the VISUDDHIMAGGA ("Path of Purification"). In conjunction with the systematic overview provided in the Visuddhimagga, the atthakathAs thus claim to offer a comprehensive account of the full panoply of Buddhist doctrine. The atthakathA to the last, and latest, of the nikAyas, the KHUDDAKANIKAYA ("Miscellaneous Discourses"), was composed separately, probably sometime between 450 and 600 CE, by the prolific PAli commentator DHAMMAPALA, and seems to draw on a separate textual recension from that used by Buddhaghosa.

backbond ::: n. --> An instrument which, in conjunction with another making an absolute disposition, constitutes a trust.

Back of all the orderly unfolding of the embryonic cells — usually ascribed to nature — is the subconscious directing influence of the monadic ego born from and bathing in the cosmic intelligence. In human beings the reincarnating ego is a ray of a spiritual monad, whose self-consciousness and activity takes in the solar system. This monad is karmically bound to oversee the evolving career of the human ego; and this celestial parentage in the cosmic hierarchy makes humans literally children of the sun. Here, then, is the solution of the biological mystery of unfolding purpose which is so harmoniously worked out by the reproductive material of a single cell. This intelligent influence acts upon the embryo through the directive power of “the astral fluid, working through and in conjunction with the vital capacities and potentialities of the cell . . .” (MIE 217-8).

conjunction ::: 1. The state of being joined. 2. Astronomy: The position of two celestial bodies on the celestial sphere when they have the same celestial longitude, especially a configuration in which a planet or the Moon lies on a straight line from Earth to or through the Sun.

conjunctional ::: a. --> Relating to a conjunction.

conjunction: A logical operator that returns the value true if and only if both its operands are true. It essentially captures the core meaning of the connective "and" that conbines two sentences into one.

conjunction {AND}

conjunction ::: n. --> The act of conjoining, or the state of being conjoined, united, or associated; union; association; league.

The meeting of two or more stars or planets in the same degree of the zodiac; as, the conjunction of the moon with the sun, or of Jupiter and Saturn. See the Note under Aspect, n., 6.
A connective or connecting word; an indeclinable word which serves to join together sentences, clauses of a sentence, or words; as, and, but, if.

bhAjanaloka. (T. snod kyi 'jig rten; C. qishijian; J. kiseken; K. kisegan 器世間) In Sanskrit, lit. "container world," referring to the wider environment, or the physical or inanimate world, whose function is to serve merely as a "container" for the lives of ordinary sentient beings (SATTVA). BhAjanaloka is used in contrast to and in conjunction with SATTVALOKA, the world of sentient beings, who are the inhabitants of that "container." Its ancillary production and cessation as well as its overall physical qualities were considered to be byproducts of the actions (KARMAN) of sentient beings. In the YOGACARA school, the physical world is viewed as a product of the storehouse consciousness (ALAYAVIJNANA).

Bhuvana (Sanskrit) Bhuvana [from the verbal root bhū to become] A living being; man, mankind; the world; the earth — all as being living entities. Also Rudra in the Vishnu-Purana. When used in conjunction with 14 (chaturdasa-bhuvanas), the reference is to the 14 lokas.

bit plane "graphics" (Or "bitplane") The memory in a graphic display device which holds a complete one-bit-per-{pixel} image. Several bit planes may be used in conjunction to give more bits per pixel or to overlay several images or mask one with another. "Bit plane" may be used as a synonym for "{bitmap}", though the latter suggests the data itself rather than the memory and also suggests a graphics file format. (1997-03-16)

bit plane ::: (graphics) (Or bitplane) The memory in a graphic display device which holds a complete one-bit-per-pixel image. Several bit planes may be used in conjunction to give more bits per pixel or to overlay several images or mask one with another.Bit plane may be used as a synonym for bitmap, though the latter suggests the data itself rather than the memory and also suggests a graphics file format. (1997-03-16)

Bodawpaya. (r. 1782-1819). Burmese king and sixth monarch of the Konbaung dynasty (1752-1885). Originally known as Badon Min, he was the fourth son of Alaungpaya (r. 1752-1760), founder of the dynasty, and ascended to the throne through usurpation. His official regnal title was Hsinpyumyashin, "Lord of Many White Elephants"; the name by which he is most commonly known, Bodawpaya, "Lord Grandfather," is a posthumous sobriquet. Immediately upon becoming king in 1782, he began construction of a new capital, AMARAPURA, and convened a conclave of abbots, known as the THUDHAMMA (P. Sudhamm) council, to oversee a reform of the Burmese SAMGHA. In 1784, he conquered the kingdom of Arakan and transported its colossal palladium, the MAHAMUNI image of the Buddha (see ARAKAN BUDDHA), to Amarapura and enshrined it in a temple to the north of the city. Later, in 1787 he dispatched a Buddhist mission to Arakan to bring the Arakanese THERAVADA saMgha into conformity with Thudhamma standards. In 1791 Buddhist missions were sent from the capital to forty-two cities around the realm, each equipped with Thudhamma handbooks and newly edited copies of the Buddhist canon (tipitaka; S. TRIPItAKA). The missions were charged with the threefold task of defrocking unworthy monks, disestablishing local monastic fraternities, and reordaining worthy monks from these local groups into a single empire-wide monastic order under Thudhamma control. In conjunction with this policy of saMgha unification, a standardized syllabus for monastic education was promulgated and monks and novices throughout the realm were thenceforth required to pass state-administered PAli examinations or to leave the order. That same year (1791), Bodawpaya retired from the palace, placing the daily affairs of the kingdom in the hands of his son, the crown prince. While retaining ultimate royal authority, he donned the robes of a mendicant and took up residence at Mingun, some fifteen miles north of Amarapura on the opposite bank of the Irrawaddy River. There, he oversaw for several years the construction of the great Mingun pagoda, which, if it had been completed, would have been the largest pagoda in the world. The labor force for this project, numbering some twenty thousand people, was conscripted from the vanquished kingdom of Arakan. Strict and austere in temperament, Bodawpaya was quick to suppress heresy and banned the use of intoxicants and the slaughter of cattle, on penalty of death. He was enamored of Hindu science and sent several missions to India to acquire Brahmanical treatises on medicine, alchemy, astrology, calendrics, and what he hoped would be original Indian recensions of Buddhist scriptures. His missions reached BODHGAYA and returned with models of the main shrine and maps of its environs, which were used to create a miniature replica of the site at Mingun. He appointed Indian brAhmanas to refine court punctilio and attempted to reform the Burmese calendar along Indian lines. The calendar reforms were rejected by monastic leaders and this rebuff appears to have caused the king to become increasingly critical of the monkhood. Toward the end of his reign, Bodawpaya defrocked the Thudhamma patriarch, declaring the dispensation (P. sAsana; S. sASANA) of Gotama (GAUTAMA) Buddha to be extinct and its saMgha therefore defunct. This attempt to disestablish the Burmese saMgha met with little success outside the capital and was later abandoned. Bodawpaya's military campaigns against Arakan and Assam extended the borders of the Burmese empire to the frontiers of the British East India Company. The cruelty of Bodawpaya's rule in Arakan created an influx of refugees into British territory, who were regularly pursued by Burmese troops. Although British diplomacy kept tensions with the Burmese kingdom under control throughout Bodawpaya's reign, the stage was set for eventual military conflict between the two powers and the subsequent British conquest of Burma in three wars during the nineteenth century.

breech sight ::: --> A device attached to the breech of a firearm, to guide the eye, in conjunction with the front sight, in taking aim.

chrome "jargon" (From automotive slang via wargaming) Showy {features} added to attract users but contributing little or nothing to the power of a system. "The 3D icons in {Motif} are just chrome, but they certainly are *pretty* chrome!" Chrome is distinguished from {bells and whistles} by the fact that the latter are usually added to gratify developers' own desires for featurefulness. Often used as a term of contempt and sometimes used in conjunction with 'fluff', "all the fluff and chrome that comes with Motif". [{Jargon File}] (1997-09-19)

chrome ::: (jargon) (From automotive slang via wargaming) Showy features added to attract users but contributing little or nothing to the power of a system.The 3D icons in Motif are just chrome, but they certainly are *pretty* chrome!Chrome is distinguished from bells and whistles by the fact that the latter are usually added to gratify developers' own desires for featurefulness. Often used as a term of contempt and sometimes used in conjunction with 'fluff', all the fluff and chrome that comes with Motif.[Jargon File] (1997-09-19)

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.

clause ::: 1. (logic) A logical formula in conjunctive normal form, which has the schema p1 ^ ...^ pm => q1 V ... V qn. or, equivalently, ~p1 V ... V ~pn V q1 V ... V qn, where pi and qi are atoms.The operators ~, ^, V, => are connectives, where ~ stands for negation, ^ for conjunction, V for disjunction and => for implication.2. (grammar) A part of a sentence (or programming language statement) that does not constitute a full sentence, e.g. an adjectival clause in human language or a WHERE clause in a SQL statement.(2004-05-28)

clause 1. "logic" A {logical formula} in {conjunctive normal form}, which has the {schema} p1 ^ ...^ pm =" q1 V ... V qn. or, equivalently, ~p1 V ... V ~pn V q1 V ... V qn, where pi and qi are {atoms}. The operators ~, ^, V, =" are {connectives}, where ~ stands for {negation}, ^ for {conjunction}, V for {disjunction} and =" for {implication}. 2. "grammar" A part of a sentence (or programming language statement) that does not constitute a full sentence, e.g. an adjectival clause in human language or a WHERE clause in a {SQL} statement. (2004-05-28)

co- ::: --> A form of the prefix com-, signifying with, together, in conjunction, joint. It is used before vowels and some consonants. See Com-.

cobelligerent ::: a. --> Carrying on war in conjunction with another power. ::: n. --> A nation or state that carries on war in connection with another.

cognitive architecture ::: The Institute of Creative Technologies defines cognitive architecture as: "hypothesis about the fixed structures that provide a mind, whether in natural or artificial systems, and how they work together – in conjunction with knowledge and skills embodied within the architecture – to yield intelligent behavior in a diversity of complex environments."[81]

colon ::: n. --> That part of the large intestines which extends from the caecum to the rectum. [See Illust of Digestion.]
A point or character, formed thus [:], used to separate parts of a sentence that are complete in themselves and nearly independent, often taking the place of a conjunction.

com- ::: --> A prefix from the Latin preposition cum, signifying with, together, in conjunction, very, etc. It is used in the form com- before b, m, p, and sometimes f, and by assimilation becomes col- before l, cor- before r, and con- before any consonant except b, h, l, m, p, r, and w. Before a vowel com- becomes co-; also before h, w, and sometimes before other consonants.

Commutative law is any law of the form x o y = y o x, or with the biconditional, etc., replacing equality -- compare Associative law. Commutative laws of addition and multiplication hold in arithmetic, also in the theory of real numbers, etc. In the propositional calculus there are commutative laws of conjunction, both kinds of disjunction, the biconditional, alternative denial and its dual; also corresponding laws in the algebra of classes. -- A.C.

concessive ::: a. --> Implying concession; as, a concessive conjunction.

concurrence ::: n. --> The act of concurring; a meeting or coming together; union; conjunction; combination.
A meeting of minds; agreement in opinion; union in design or act; -- implying joint approbation.
Agreement or consent, implying aid or contribution of power or influence; cooperation.
A common right; coincidence of equal powers; as, a concurrence of jurisdiction in two different courts.

concurrent ::: a. --> Acting in conjunction; agreeing in the same act or opinion; contributing to the same event or effect; cooperating.
Conjoined; associate; concomitant; existing or happening at the same time.
Joint and equal in authority; taking cognizance of similar questions; operating on the same objects; as, the concurrent jurisdiction of courts.
Meeting in one point.

conjunct: A logical operator that returns the value true if and only if both its operands are true. It essentially captures the core meaning of the connective "and" that conbines two sentences into one. Also known as a conjunction. The word conjunct has to it slight connotation towards natural languages or meta-language in the description of the (formal) logical conterpart.

Conjunction A conjunction of two heavenly bodies occurs when, as seen from the earth, they are in the same ecliptic longitude, according to astrology; or in the same right ascension, according to astronomy. More than two bodies appearing in exact conjunction is an exceedingly rare occurrence. The planets and the sun and moon are usually considered, but the fixed stars may be included. Such conjunctions have always been held in astrology to indicate, prefigure, or cause important events and changes, and to mark the changes of cycles. The conjunctions of Saturn, Jupiter, and Mars together are specially mentioned. The conjunctions of the sun and moon are related to human and animal physiological conception. Also, the fact that the planetary orbits have nodes and apsides with their own periods of revolution, affords us material for the calculation of many longer periods. See also ANNUS MAGNUS.

Conjunction; conjoined to: Terms used in astrology to indicate the mutual relation of two planets occupying longitudinal positions separated by less than 7°. (Strictly speaking, the conjunction takes place when both occupy exactly the same degree position.)

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.

conjunctively ::: adv. --> In conjunction or union; together.

Conjunctive Normal Form ::: (logic) (CNF) A logical formula consisting of a conjunction of disjunctions of terms where no disjunction contains a conjunction. Such a formula might also be described as a product of sums. E.g. the CNF of (A and B) or C is (1995-12-10)

Conjunctive Normal Form "logic" (CNF) A {logical formula} consisting of a {conjunction} of {disjunctions} of terms where no disjunction contains a conjunction. Such a formula might also be described as a product of sums. E.g. the CNF of (A and B) or C is (A or C) and (B or C). Contrast {Disjunctive Normal Form}. (1995-12-10)

connective ::: a. --> Connecting, or adapted to connect; involving connection. ::: n. --> That which connects
A word that connect words or sentences; a conjunction or preposition.

conominee ::: n. --> One nominated in conjunction with another; a joint nominee.

consort ::: n. --> One who shares the lot of another; a companion; a partner; especially, a wife or husband.
A ship keeping company with another.
Concurrence; conjunction; combination; association; union.
An assembly or association of persons; a company; a group; a combination.
Harmony of sounds; concert, as of musical instruments.

continuative ::: n. --> A term or expression denoting continuance.
A word that continues the connection of sentences or subjects; a connective; a conjunction.

Control Language "language" (CL) The {batch} language for {IBM RPG}/38, used in conjunction with {RPG III}. See also {OCL}. (2000-04-08)

Control Language ::: (language) (CL) The batch language for IBM RPG/38, used in conjunction with RPG III.See also OCL.(2000-04-08)

copulation ::: n. --> The act of coupling or joining; union; conjunction.
The coming together of male and female in the act of generation; sexual union; coition.

copulative ::: a. --> Serving to couple, unite, or connect; as, a copulative conjunction like "and". ::: n. --> Connection.
A copulative conjunction.

corradiation ::: n. --> A conjunction or concentration of rays in one point.

Cycle: A period of cosmic history, marking the beginning or end of some important event. (Cf. manvantara.) In astrology, the term is applied primarily to the recurrence of planetary conjunctions.

data striping ::: (storage) Segmentation of logically sequential data, such as a single file, so that segments can be written to multiple physical devices (usually disk accept it. While data is being transferred from the first disk, the second disk can locate the next segment.Data striping is used in some modern databases, such as Sybase, and in certain RAID devices under hardware control, such as IBM's RAMAC array subsystem (9304/9395).Data striping is different from, and may be used in conjunction with, mirroring. (1996-10-17)

data striping "storage" Segmentation of logically {sequential} data, such as a single file, so that segments can be written to multiple physical devices (usually {disk drives}) in a {round-robin} fashion. This technique is useful if the processor is capable of reading or writing data faster than a single disk can supply or accept it. While data is being transferred from the first disk, the second disk can locate the next segment. Data striping is used in some modern {databases}, such as {Sybase}, and in certain {RAID} devices under hardware control, such as {IBM}'s {RAMAC} array subsystem (9304/9395). Data striping is different from, and may be used in conjunction with, {mirroring}. (1996-10-17)

De Morgan's laws: Are the two dually related theorems of the propositional calculus, ∼[p ∨ q] ≡ [∼p ∼q], ∼[pq] ≡ [∼p v ∼q], or the two corresponding dually related theorems of the algebra of classes, −(a ∪ b) = −a ∩ −b, −(a ∩ b) = −a ∪ −b. In the propositional calculus these laws (together with the law of double negation) make it possible to define conjunction in terms of negation and (inclusive) disjunction, or, alternatively, disjunction in terms of negation and conjunction. Similarly in the algebra of classes logical product may be defined in terms of logical sum and complementation, or logical sum in terms of logical product and complementation.

DeMorgan's theorem ::: (logic) A logical theorem which states that the complement of a conjunction is the disjunction of the complements or vice versa. In symbols: not (x and y) = (not x) or (not y) not (x or y) = (not x) and (not y) combinations of more than two terms in the obvious way.The same laws also apply to sets, replacing logical complement with set complement, conjunction (and) with set intersection, and disjunction (or) with set union.A (C) programmer might use this to re-write if (!foo && !bar) ... as do the same, leaving the programmer free to use whichever form seemed clearest). (1995-12-14)

DeMorgan's theorem "logic" A logical {theorem} which states that the {complement} of a {conjunction} is the {disjunction} of the complements or vice versa. In symbols: not (x and y) = (not x) or (not y) not (x or y) = (not x) and (not y) E.g. if it is not the case that I am tall and thin then I am either short or fat (or both). The theorem can be extended to combinations of more than two terms in the obvious way. The same laws also apply to sets, replacing logical complement with set complement, conjunction ("and") with set intersection, and disjunction ("or") with set union. A ({C}) programmer might use this to re-write if (!foo && !bar) ... as if (!(foo || bar)) ... thus saving one operator application (though an {optimising compiler} should do the same, leaving the programmer free to use whichever form seemed clearest). (1995-12-14)

Dharmapāla, Anagārika. (1864-1933). An important figure in the revival of Buddhism in Sri Lanka and the dissemination of Buddhism in the West. Born Don David Hēvāvirtarne in Sri Lanka, at that time the British colony of Ceylon, he was raised in the English-speaking middle class of Colombo and educated in Christian schools run by Anglican missionaries, where he is said to have memorized large portions of the Bible. His family was Buddhist, however, and in 1880, at the age of sixteen, he met HENRY STEEL OLCOTT and MADAME BLAVATSKY, founders of the Theosophical Society, during their visit to Sri Lanka in support of Buddhism. In 1881, he took the Buddhist name Dharmapāla, "Protector of the Dharma," and in 1884 was initiated into the Theosophical Society by Colonel Olcott, later accompanying Madame Blavatsky to the headquarters of the Society in Adyar, India. Under the initial patronage of Theosophists, he studied Pāli, choosing to adopt the lifestyle of a celibate lay religious. Prior to that time in Sri Lanka, the leadership in Buddhism had been provided exclusively by monks and kings. Dharmapāla established a new role for Buddhist laypeople, creating the category of the anagārika (meaning "homeless wanderer"), a layperson who studied texts and meditated, as did monks, but who remained socially active in the world, as did laypeople. Free from the restrictions incumbent on the Sinhalese monkhood, yet distinct from ordinary laity, he regarded this new lifestyle of the anagārika as the most suitable status for him to work for the restoration and propagation of Buddhism. A social reformer, rationalist, and religious nationalist, he promoted rural education and a reformist style of Buddhism, stripped of what he considered extraneous superstitions, as a means of uplifting Sinhalese society and gaining independence for his country as a Buddhist nation. While he was in India in 1891, he was shocked to see the state of decay of the great pilgrimage sites of India, all then under Hindu control, and most especially of BODHGAYĀ, the site of the Buddha's enlightenment. In that same year, he joined a group of leading Sri Lankan Buddhists to found the MAHĀBODHI SOCIETY, which called on Buddhists from around the world to work for the return of important Indian Buddhist sites to Buddhist control, and one of whose aims was the restoration of the MAHĀBODHITEMPLE at Bodhgayā. This goal only came to fruition in 1949, well after his death, when the newly independent Indian government granted Buddhists a role in administering the site. His influential Buddhist journal, The Mahā-Bodhi, also established in 1891, continues to be published today. A gifted orator, in 1893 Anagārika Dharmapāla addressed the World's Parliament of Religions, held in conjunction with the Columbian Exhibition in Chicago, drawing much acclaim. Although he was one of several Buddhist speakers, his excellent English and Anglican education made him an effective spokesperson for the dharma, demonstrating both its affinities with, and superiority to, Christianity. In 1925, he founded the British Mahā Bodhi Society in London and a year later established the first THERAVĀDA monastery in the West, the London Buddhist Vihāra. In 1931, he was ordained as a monk (bhikkhu; BHIKsU), taking the name Devamitta. He died in 1933 at SĀRNĀTH, site of the Buddha's first sermon.

dianyan. (J. tengen; K. choman 點眼). In Chinese, lit. "dotting the eyes," also known as "opening the eyes" (KAIYAN; T. spyan phye); a consecration ceremony for a buddha image (BUDDHĀBHIsEKA) that serves to make the icon come alive. The term refers to a ceremony, or series of ceremonies, that accompanies the installation of a buddha image or painting, which specifically involves dotting the pupils onto the inert eyes of the icon in order to animate it. Until this ceremony is performed, the icon remains nothing more than an inert block of wood or lump of clay; once its eyes are dotted, however, the image is thought to become invested with the power and charisma of a living buddha. The related term kaiyan has the same denotation, but may in some contexts it refer more broadly to "opening up the eyes" of an image by ritually dropping eye drops into its eyes. Both dianyan or kaiyan occurred in conjunction with esoteric Buddhist rituals. The Yiqie rulai anxiang sanmei yigui jing provides an elaborate set of instructions on how to consecrate buddha images, in which "dotting the eyes" accompanies the performance of other esoteric practices, such as MANTRA and MUDRĀ. When a bodhisattva wonders why buddha images are installed if the DHARMAKĀYA of a buddha has no physical form, the Buddha replies that images are used as an expedient for guiding neophytes who have first aroused the thought of enlightenment (BODHICITTOTPĀDA). In Korea, where this term choman is typically used for this ceremony rather than kaean (C. kaiyan), there were different "dotting the eyes" consecrations for different types of Buddhist images and requisites, including images of a buddha, ARHAT, the ten kings of hell (shiwang), and the kings of heaven, as well as in conjunction with ceremonies for erecting a STuPA or offering robes (KAsĀYA). Through these choman ceremonies, Buddhist artifacts are transformed from mere physical objects into spiritually sanctioned religious items imbued with spiritual efficacy. The Korean Chinon chip ("Mantra Anthology"), extant in several editions of which the oldest is dated 1476, includes a "mantra for dotting the eyes" (choman mun) along with its Sanskrit and Chinese transliterations. In Japan, this ceremony is usually called kaigen (C. kaiyan) rather than tengen. In Chinese CHAN texts, "dotting the eyes" of a buddha image is also sometimes used as a metaphor for a Chan adept's final achievement of awakening. See also NETRAPRATIstHĀPANA.

disjunctive ::: a. --> Tending to disjoin; separating; disjoining.
Pertaining to disjunct tetrachords. ::: n. --> A disjunctive conjunction.
A disjunctive proposition.

Disjunctive Normal Form (DNF) A logical formula consisting of a {disjunction} of {conjunctions} where no conjunction contains a disjunction. E.g. the DNF of (A or B) and C is (A and C) or (B and C). (1994-12-07)

Disjunctive Normal Form ::: (DNF) A logical formula consisting of a disjunction of conjunctions where no conjunction contains a disjunction. E.g. the DNF of (A or B) and C is (A and C) or (B and C). (1994-12-07)

drum. (S. dundubhi, mṛdanga; P. dundubhi, mutinga; T. rnga bo che; C. gu; J. ku; K. ko 鼓). Drums and other percussion instruments are used in many Buddhist cultures to signal the events of the daily monastic schedule, to call the monks and nuns to assembly, and in Buddhist liturgical activities. Drums also appear frequently in Buddhist literature as a symbol of the power of the dharma to encourage good and frighten away evil. In Chinese monasteries, a drum is beaten at dawn and dusk to gather the monastic residents for services; a "cloud drum," viz., a drum ornamented with clouds, calls the monks to the midday meal; and a bathing drum is used to announce bath time in CHAN monasteries. The Chinese typically use four instruments to mark the schedule of events in a monastery: the dharma drum, temple bell, cloud-shaped gong, and wooden fish (C. muyu = K. MOKTAK). Especially interesting is the wooden fish, a wooden percussion instrument carved in the shape of a fish that is used for calling the monks to meals and to mark time during chanting. Because a fish's eyes are always open day and night, the wooden fish is a subtle admonition to monks and nuns to remain ever vigilant about their practice. Drums are often used together with other instruments during Buddhist liturgical activities. Small drums, bells, and gongs, for example, are used to mark time during Buddhist rituals and while chanting the Buddha's name (C. NIANFO). ¶ Drums often appear in conjunction with heavenly divinities (DEVA) in Buddhist literature. Dundubhisvara-rāja is the lord of the sound of celestial drums, viz., the thunder. Meghasvara-rāja, a son of MahābhijNābhibhu, is the ruler of the cloud drums in the SADDHARMAPUndARĪKASuTRA. The heavenly drum in the TRĀYASTRIMsA heaven spontaneously emits a sublime sound without being struck; it warns the divine inhabitants that even their lives are impermanent and subject to the law of causality. Drums are a common metaphor for the Buddha or dharma in Buddhist literature. "Great Drum of the Dharma" is one of the epithets of a Buddha, since he exhorts sentient beings to perform wholesome actions and frightens away baleful influences and demons. The YOGĀCĀRABHuMIsĀSTRA describes one of the characteristics of the divine voice of a Buddha as being like the thunderous sound of a heavenly drum. The drum of dharma is also likened to both a noxious drum that helps to repress unwholesome action and evil, as well as a heavenly drum that offers kind and gentle encouragement to sentient beings to perform wholesome deeds. The noxious drum is likened also to the buddha-nature (C. FOXING), which can help overcome all evil. There are many variant Sanskrit names for drums and percussion instruments, including bherī, ghattita, GHAntA, dundubha, and panava. See also MOKT'AK; dAMARU.

dual ported ::: A term used to describe memory integrated circuits which can be accessed simultaneously via two independent address and data busses.Dual ported memory is often used in video display hardware, especially in conjunction with Video Random Access Memory (VRAM). The two ports allow the must wait, thus resulting in slower access times. Cycle stealing is one technique used to avoid this in single-ported video memory. (1995-01-12)

dual ported A term used to describe memory {integrated circuits} which can be accessed simultaneously via two independent address and data busses. Dual ported memory is often used in {video display} hardware, especially in conjunction with {Video Random Access Memory} (VRAM). The two ports allow the video display hardware to read memory to display the contents on screen at the same time as the CPU writes data to other areas of the same memory. In single-ported memory these two processes cannot occur simultanteously, the CPU must wait, thus resulting in slower access times. {Cycle stealing} is one technique used to avoid this in single-ported {video memory}. (1995-01-12)

Dvandva (Sanskrit) Dvandva [from dva two] A pair, couple; a pair of opposites; a contest or conflict between two people. In grammar, a couple of names used together, or any compound in which the two parts or words if unjoined would remain in the same case and be connected by the conjunction and (e.g., deva-gandharvas).

Effectiveness: See Logistic system, and Logic, formal, § 1. Effluvium: See Effluxes, Theory of. Effluxes, Theory of: (Lat. efflux, from effluere, to flow out) Theory of early Greek thinkers that perception is mediated by effluvia or simulacra projected by physical objects and impinging upon the organs of sense. Thus Empedocles developed the theory of effluxes in conjunction with the principle that "like perceives only like" (similia similibus percipiuntur); an element in the external world can only be perceived by the same element in the body. (See Aristotle, De Gen. et Corr. I, 8, 324b26; Theophrastus, De Sens. 7.) Democritus' theory of images is a form of the theory of effluxes. -- L.W.

Effluvium theory; efflux theory: A theory of early Greek thinkers that perception is mediated by effluvia or simulacra projected by physical objects and impinging upon the organs of sense. Thus Empedocles developed the theory of effluxes in conjunction with the principle that “like perceives only like” (similia similibus percipiuntur ), that an element in the external world can only be perceived by the same element in the body.

Egoity I-am-I-ness, ahamkara; human egoity is dual, but egoity really should mean individuality, not personality. The characteristic or swabhava of individuality is egoity or the essential root of I-am-I-ness, while the characteristic or swabhava of the personality is egoism, the faint shadow of egoity drunken with the sense of its own exclusive importance in the world. Further, both egoity and egoism are sharply distinguished from essential selfhood; paradoxically, the stronger the idea of essential selfhood in the human being, the less is there of egoity, and the least there is of egoism, for even egoity is a reflection, albeit high, of spiritual selfhood, which recognizes its oneness with the All. Thus ego is defined as I-am-I, consciousness recognizing its own mayavi existence as a separate entity, hence often called reflected consciousness. Essential selfhood is the characteristic of atman in the human constitution; egoity arises in the conjunction of atma-buddhi with manas; whereas personality or egoism is the faint reflection of the latter working in and through the lower manas, kama, and prana.

En no Ozunu. (役小角) (b. 634). Also known as En no Gyoja (lit. "En the Ascetic"), a semi-legendary figure associated with SHUGENDo (lit. the "Way of Cultivating Supernatural Power") who is known for his shamanic abilities and mountain austerities. Practitioners of Shugendo, Japan's tradition of mountain asceticism, regard him as their founder and view him as the archetypal ascetic. The earliest accounts of En no Ozunu appear in the Shoku Nihongi (797) and the Nihon Ryoiki (810-824). He subsequently became the subject of numerous medieval texts, although many of the details of his life are sketchy. Allegedly born in Chihara in present-day Nara prefecture, he spent three decades of practice in KATSURAGISAN, where legend holds that he worked to convert malicious spirits. In 699, he was exiled to Izu (in present-day Shizuoka prefecture) by Emperor Monmu because of accusations made by his disciple, Karakuni no Muraji Hirotari that he was practicing sorcery. Shugendo considers En no Ozunu to be a manifestation of Hoki Bosatsu (DHARMODGATA), whose sphere of practice in the Katsuragi mountains includes KONGoSAN (see also KŬMGANGSAN), the traditional residence of this BODHISATTVA. In 1799, in conjunction with the alleged eleven hundredth anniversary of En no Ozunu's death, Emperor Kokaku bestowed on him the title Jinben Daibosatsu (Great Bodhisattva Mysterious Change).

Face Used in the Qabbalah especially for the first emanations of the Sephirothal or Cosmic Tree, the cosmic structure. Two Faces are mentioned: ’Arikh ’Anpin (Macroprosopus, Great or Long Face), applied to the first Sephirah; and Ze‘eir ’Anpin (Microprosopus, Small or Short Face), applied to the lower nine Sephiroth. A third Face or Head, corresponding to ’Arikh ’Anpin or Kether, is also enumerated: Resha’ Hiwwara’ or Re’sh Hiwwar (generally rendered White Head), signifying the white or colorless spirituality of the cosmic originating source. From the moment of their emanation, says the Qabbalah, all the material for future forms was contained in the three Faces, Heads, or Beginnings. It is when the Faces look toward each other that the Holy Ancients in three Heads are called ’Arikh ’Appayim (Long Faces) (Zohar iii, 292a): the union or conjunction thus signified by “looking towards each other” meaning the combined unity in a triad of an individual, whether the monad be human, cosmic, or intermediate.

fangsheng. (T. srog blu/tshe thar; J. hojo; K. pangsaeng 放生). In Chinese, "releasing living creatures," referring to the practice of buying captured animals, such as fish, turtles, or birds, and then setting them free; the focus of a ritual popular in East Asian Buddhism, the "ceremony of releasing living creatures" (FANGSHENG HUI). The Buddhist tradition asserts that merit (PUnYA) is produced by both actively pursuing wholesome actions (KUsALA-KARMAPATHA) as well as refraining from unwholesome actions (AKUsALA-KARMAPATHA); fangsheng is regarded as an enhancement of both types of action, by furthering the first lay precept (sĪLA) that forbids the unsalutary action of killing, as well as the MAHĀYĀNA precept that encourages the salutary act of vegetarianism. ¶ The two representative scriptures on fangsheng are the FANWANG JING ("Book of Brahmā's Net") and the SUVARnAPRABHĀSOTTAMASuTRA (C. Jinguangming jing; "Sutra of Golden Light"), the former providing the doctrinal basis for the practice of fangsheng, the latter a protypical example of a fangsheng hui. The Fanwang jing says that because all sentient beings in the six destinies (sAdGATI; see also GATI) have at some time or other during the vastness of SAMSĀRA been one's parents, a person should always strive to rescue creatures from people who would kill them in order to save them from their torment. The Suvarnaprabhāsottamasutra tells a story about Jalavāhana (sĀKYAMUNI Buddha in an earlier life), who saved ten thousand fish who were dying in a dried up pond by bringing water to refill it. He then recited for them the ten epithets of the buddha Ratnasikhin/Ratnabhava, since he had been told that any creatures who heard that Buddha's name at the time of their deaths would be reborn in the heavens. The fish were reborn as divinities in the TRĀYASTRIMsA heaven, who then rained jewels down on the earth.¶ In China, the Buddhist custom of vegetarianism had started to pervade the culture by the Qi (479-501) and Liang (502-556) dynasties, a custom that encouraged the freeing of animals. In 619, an imperial decree prohibited fishing, hunting, and the slaughter of animals during the first, fifth, and ninth months of the year. A decree of 759 established eighty-one ponds for the release and protection of fish. Fangsheng appears to have been practiced not only by individual laypeople and monks. There is a record of the Liang dynasty monk Huiji (456-515) who practiced mendicancy so he could buy and release captured animals. TIANTAI ZHIYI (538-597), the founder of the TIANTAI ZONG, is known to have performed a formal ceremony for releasing animals in 575. Zhiyi lamented the fact that local folk made their living by catching fish, so he built a "pond where creatures could be released" (fangsheng chi) and preached to the freed fish the SADDHARMAPUndARĪKASuTRA and the Suvarnaprabhāsottamasutra. Zhiyi thus established the Suvarnaprabhāsottamasutra as the scriptural authority for fangsheng. Following Zhiyi, the fangsheng ceremony subsequently became one of the important rituals used within the Tiantai school. Ciyun Zunshi (964-1032) and SIMING ZHILI (960-1028), both Tiantai monks during the Song dynasty, were ardent advocates of fangsheng, who established ponds for releasing creatures and performed the ceremony of releasing creatures, especially in conjunction with celebrations of the Buddha's birthday. In the CHAN school, YONGMING YANSHOU (904-975) and YUNQI ZHUHONG (1535-1615) were among the most enthusiastic proponents of fangsheng. Zhuhong wrote works regarding the practice of vegetarianism, including the Shirou ("On Meat-Eating") and the Shasheng feirensuowei ("Killing Is Not What Humans Are Supposed To Do"), and also composed tracts on the ritual practice of fangsheng, such as the Fangsheng yi ("Rite for Releasing Living Creatures") and the Jiesha fangsheng wen ("Text on Prohibiting Killing and Releasing Living Creatures"). His Fangsheng yi is still considered today one of the standard sources for the Fangsheng ritual. Eventually, almost every large monastery in China had a pool for releasing fish and pens for the care of livestock that had been rescued from the butcher. Because these animals had been given Buddhist precepts, they were encouraged to observe them, with males and females segregated and carnivorous fish kept separately. Birds, turtles, and fish were more popular for release than domesticated animals because they required no further assistance. The pious who delivered cows and pigs to the monastery, however, were required to contribute toward their sustenance. ¶ The practice was popular in other Buddhist countries. In medieval Japan the imperial government would order the capture of three times the number of fish needed to be released at a ceremony in order that the requisite number-often from one to three thousand-would still be alive by the time the ceremony took place. In such cases, the practice of releasing animals resulted in the unfortunate death of many before they could be liberated. Among Tibetan Buddhists, the killing of animals is normatively deplored, and protecting the life of even the tiniest insect (srog skyob) is a common practice; in the LHA SA region, a small Muslim community traditionally performed the task of killing and butchering animals; farmers and nomads butcher some of their animals each year. Vegetarianism (sha med) is admired, but not widespread in Tibet, except during the first two weeks of the fourth Tibetan month SA GA ZLA BA when, it is believed, the results of wholesome actions increase one hundred thousand times. Buying an animal destined for slaughter to protect one's own life, or more commonly to protect the life of an important religious figure, is also common; that practice is known as tshe thar, lit., "liberating life" in Tibetan.

first-order logic ::: (language, logic) The language describing the truth of mathematical formulas. Formulas describe properties of terms and have a truth value. The following are atomic formulas: TrueFalse If F1, F2 and F3 are formulas and v is a variable then the following are compound formulas: F1 ^ F2 conjunction - true if both F1 and F2 are true, a mathematical expression involving numbers, operators, functions and variables.The order of a logic specifies what entities For all and Exists may quantify over. First-order logic can only quantify over sets of atomic entity. The sets over which quantifiers operate are usually implicit but can be deduced from well-formedness constraints.In first-order logic quantifiers always range over ALL the elements of the domain of discourse. By contrast, second-order logic allows one to quantify over subsets.[The Realm of First-Order Logic, Jon Barwise, Handbook of Mathematical Logic (Barwise, ed., North Holland, NYC, 1977)].(2005-12-27)

first-order logic "language, logic" The language describing the truth of mathematical {formulas}. Formulas describe properties of terms and have a truth value. The following are atomic formulas: True False p(t1, where t1,..,tn are terms and p is a predicate. If F1, F2 and F3 are formulas and v is a variable then the following are compound formulas: F1 ^ F2 conjunction - true if both F1 and F2 are true, F1 V F2 disjunction - true if either or both are true, F1 =" F2 implication - true if F1 is false or F2 is true, F1 is the antecedent, F2 is the consequent (sometimes written with a thin arrow), F1 "= F2 true if F1 is true or F2 is false, F1 == F2 true if F1 and F2 are both true or both false (normally written with a three line equivalence symbol) ~F1 negation - true if f1 is false (normally written as a dash '-' with a shorter vertical line hanging from its right hand end). For all v . F universal quantification - true if F is true for all values of v (normally written with an inverted A). Exists v . F existential quantification - true if there exists some value of v for which F is true. (Normally written with a reversed E). The operators ^ V =" "= == ~ are called connectives. "For all" and "Exists" are {quantifiers} whose {scope} is F. A term is a mathematical expression involving numbers, operators, functions and variables. The "order" of a logic specifies what entities "For all" and "Exists" may quantify over. First-order logic can only quantify over sets of {atomic} {propositions}. (E.g. For all p . p =" p). Second-order logic can quantify over functions on propositions, and higher-order logic can quantify over any type of entity. The sets over which quantifiers operate are usually implicit but can be deduced from well-formedness constraints. In first-order logic quantifiers always range over ALL the elements of the domain of discourse. By contrast, second-order logic allows one to quantify over subsets. ["The Realm of First-Order Logic", Jon Barwise, Handbook of Mathematical Logic (Barwise, ed., North Holland, NYC, 1977)]. (2005-12-27)

fried ::: 1. (hardware) Non-working due to hardware failure; burnt out. Especially used of hardware brought down by a power glitch (see glitch), drop-outs, a melt down, emitting noxious smoke - see friode, SED and LER. However, this term is also used metaphorically.) Compare frotzed.2. (jargon) Of people, exhausted. Said particularly of those who continue to work in such a state. Often used as an explanation or excuse. Yeah, I know Especially common in conjunction with brain: My brain is fried today, I'm very short on sleep.[Jargon File] (1996-04-28)

fried 1. "hardware" Non-working due to hardware failure; burnt out. Especially used of hardware brought down by a "power glitch" (see {glitch}), {drop-outs}, a short, or some other electrical event. (Sometimes this literally happens to electronic circuits! In particular, resistors can burn out and transformers can melt down, emitting noxious smoke - see {friode}, {SED} and {LER}. However, this term is also used metaphorically.) Compare {frotzed}. 2. "jargon" Of people, exhausted. Said particularly of those who continue to work in such a state. Often used as an explanation or excuse. "Yeah, I know that fix destroyed the file system, but I was fried when I put it in." Especially common in conjunction with "brain": "My brain is fried today, I'm very short on sleep." [{Jargon File}] (1996-04-28)

F. V. Huntington, Postulates for assertive conjunction, negation, and equality, Proceedings of the American Academy of Arts and Sciences, vol. 72, no. 1, 1937.

genetic operator ::: An operator used in genetic algorithms to guide the algorithm towards a solution to a given problem. There are three main types of operators (mutation, crossover and selection), which must work in conjunction with one another in order for the algorithm to be successful.

Geomancy, astrological: A system of divination, employing a map containing twelve divisions, in which are placed symbols of geomancy, in conjunction with the ruling planets and signs.

ghantā. (T. dril bu; C. jianzhi; J. kenchi; K. konch'i 犍稚). In Sanskrit, "gong"; a resonant instrument used in Buddhist monasteries to announce the time of events, or to assemble the congregation. According to such texts as the MAHĪsĀSAKA VINAYA, ghantās are to be sounded when it is time to recite SuTRAs and to assemble SAMGHA members for meals and other activities, or to announce the time of the UPOsADHA observance. Ghanthās are also ritual bells used in tantric liturgy. When used in conjunction with the VAJRA, the ghantā is said to represent wisdom (PRAJNĀ), while the vajra represents method (UPĀYA).

hetu. (T. rgyu; C. yin; J. in; K. in 因). In Sanskrit and Pāli, "cause." In one of the first accounts of the Buddha's teachings, he was said to have "set forth the causes of things that have causes and also set forth their cessation." The process of causality is provisionally divided between hetu and PRATYAYA, "causes and conditions": hetu designates the main or primary cause of production, which operates in conjunction with pratyaya, the concomitant conditions or secondary, supporting causes; these two together produce a specific "fruition" or result (PHALA): thus, the fruition of a tree is the result of a primary cause (hetu), its seed; supported by such subsidiary conditions as soil, sunlight, and water; and only when all the relevant causes and conditions in their totality are functioning cooperatively will the prospective fruition or effect occur. ¶ The JNĀNAPRASTHĀNA, the central text of the SARVĀSTIVĀDA ABHIDHARMA, designates six specific types of hetu: (1) the "cause as a reason for being" (KĀRAnAHETU), the efficient cause or generic cause, referring to causation in its broadest possible sense, in which every conditioned dharma serves as the generic, indirect cause for the creation of all things except itself; (2) the coexistent cause (SAHABHuHETU), where dharmas simultaneously condition one another, as with a material element (MAHĀBHuTA) and its derivatives, or a dharma and its four conditioned characteristics (SAMSKṚTALAKsAnA); (3) associative cause (SAMPRAYUKTAHETU), wherein mental events cannot exist in isolation but instead mutually condition one another; (4) homogenous cause (SABHĀGAHETU), wherein cause is always antecedent to its incumbent effect, ensuring that apple seeds always produce apples, wholesome causes lead to wholesome effects, etc.; (5) all-pervasive, or universally active, cause (SARVATRAGAHETU), wherein afflictions (KLEsA) produce not only identical types of subsequent afflictions but also serve as the root cause of all other afflictions, obstructing a person's capacity to intuit empirical reality; (6) retributive cause (VIPĀKAHETU), i.e., the unwholesome dharmas and wholesome dharmas associated with the contaminants (ĀSRAVA) that produce subsequent "retribution," viz., pleasant, unpleasant, or neutral effects, or ultimately rebirth. ¶ In Indian Buddhist logic, the hetu also refers to the second step, or "reason," in a syllogism (SĀDHANA): e.g., "The mountain is on fire,/because there is smoke,/like a stove (and unlike a lake)"; see also LInGA.

High Performance Routing ::: (networking) (HPR) Routing designed to work in conjunction with APPN Intermediate Session Routing (ISR) network nodes. HPR nodes perform many of the place between the nodes. If one node supports HPR and the partner node does not, then the link will support ISR functionality only.[APPN Architecture and Product Implementations Tutorial, IBM, GG24-3669-92]. (1997-05-08)

High Performance Routing "networking" (HPR) Routing designed to work in conjunction with {APPN} {Intermediate Session Routing} (ISR) network nodes. HPR nodes perform many of the same functions as ISR nodes. For example, HPR nodes use the same method of calculating routes based on the {Topology} Routing Service database and {class of service} tables. HPR nodes also supports such APPN features as connection networks and support for parallel {transmission groups} (TGs). In the HPR architecture, both partner nodes must support HPR for {RTP} connections to take place between the nodes. If one node supports HPR and the partner node does not, then the link will support ISR functionality only. ["APPN Architecture and Product Implementations Tutorial", IBM, GG24-3669-92]. (1997-05-08)

hotpress ::: v. t. --> To apply to, in conjunction with mechanical pressure, for the purpose of giving a smooth and glosay surface, or to express oil, etc.; as, to hotpress paper, linen, etc.

IDEAL 1. Ideal DEductive Applicative Language. A language by Pier Bosco and Elio Giovannetti combining {Miranda} and {Prolog}. Function definitions can have a {guard} condition (introduced by ":-") which is a conjunction of equalities between arbitrary terms, including functions. These guards are solved by normal {Prolog} {resolution} and {unification}. It was originally compiled into {C-Prolog} but was eventually to be compiled to {K-leaf}. 2. A numerical {constraint} language written by Van Wyk of {Stanford} in 1980 for {typesetting} graphics in documents. It was inspired partly by {Metafont} and is distributed as part of {Troff}. ["A High-Level Language for Specifying Pictures", C.J. Van Wyk, ACM Trans Graphics 1(2):163-182 (Apr 1982)]. (1994-12-15)

I-em-hetep or Imhetep (Egyptian) I-em-ḥetep Imouthis, Imouthes (Greek) Also Imhotep, Imhot-pou. He who comes in peace; the Egyptian deity presiding over medicine, especially in connection with its learning and science; a son of Ptah who, with his brother Nefer-tem, was regarded as the third member of the great triad of gods at Memphis. The Greeks equated him with Aesculapius. He was regarded as the god of study and in later times took on some of the attributes of Thoth or Tehuti as the scribe of the gods. During their life he healed men’s bodies; after their death he superintended the preservation of their bodies, and was regarded as one of the protectors of the dead in the underworld. He is termed the Logos-Creator in conjunction with Kneph (SD 1:353).

If the notion of possibility is admitted, in the sense of a modality (see Modality, and Strict implication), a set of propositions may be said to be inconsistent if their conjunction is impossible. -- A.C.

If we deal only with formulas of the algebra of classes which are equations (i.e., which have the form A = B), the above description by reference to the functional calculus may be replaced by a simpler description using the applied propositional calculus (§ 1) whose fundamental proposittonal symbols are xε∨, xε∧, xεa, xεb, xεc, . . . . Given an equation, C of the algebra of classes, the corresponding formula C† of the propositional calculus is obtained by replacing equality ( = ) by the biconditional ( ≡ ), replacing complementation, logical sum, and logical product respectively by negation, inclusive disjunction, and conjunction, and at the same time replacing ∨, ∧, a, b, c, . . . respectively by xε∨, xε∧, xεa, xεb, xεc, . . . . An equation C is a theorem of the algbera of classes if and only if the inference from xε∨, ∼xε∧ to C† is a valid inference of the propositional calculus; analogously for valid inferences of the algebra of classes in which the formulas involved are equations.

Imagination Usually the making of mental pictures; but this is actually merely fancy; imagination is “one of the plastic powers of the higher Soul, the memory of preceding incarnations, which, however, disfigured by the lower Manas, yet rests always on a ground of truth” (TG 153). Imagination is therefore a creative power which, used in conjunction with will, calls forth not only creative forces, but likewise their productions. Thus it can be used for spiritualization and also for the materialization of images conceived in the mind; to bring about the results we desire, whether good or evil. It may become our master, chaining us to the illusions we have created; when, however, we can direct this power and resist its suggestions of fancy, it becomes a powerful instrument in shaping our lives and destiny.

Impedited: An astrological term, applied to a luminary or planet when badly aspected, especially by the malefics. Also said of the Moon when passing to a conjunction, square or opposition to the Sun, Mars, or Saturn. (The Moon when impedited by the Sun at birth was believed by the ancients to produce a blemish in or near the eye.)

inferior ::: a. --> Lower in place, rank, excellence, etc.; less important or valuable; subordinate; underneath; beneath.
Poor or mediocre; as, an inferior quality of goods.
Nearer the sun than the earth is; as, the inferior or interior planets; an inferior conjunction of Mercury or Venus.
Below the horizon; as, the inferior part of a meridian.
Situated below some other organ; -- said of a calyx when free from the ovary, and therefore below it, or of an ovary with an

Inner Man The true and immortal entity in us, as contrasted with the outward and mortal form (physical body, astral body, etc.). The higher ego, the higher manas or manas in conjunction with atma-buddhi; nous as opposed to psyche.

In telegraphic speech conjunctions and articles are missed out; meaning is retained and few words are used.

Interactive Voice Response "communications" (IVR) "communications" A {telecommunications} system, prevelant with {PBX} and {voice mail} systems, that uses a prerecorded database of voice messages to present options to a user, typically over telephone lines. User input is retrieved via {DTMF} tone key presses. When used in conjunction with {voice mail}, for example, these systems typically allow users to store, retrieve, and route messages, as well as interact with an underlying {database} server which may allow for automated transactions and {data processing}. (1997-09-21)

Interactive Voice Response ::: (communications) (IVR) communications> A telecommunications system, prevelant with PBX and voice mail systems, that uses a prerecorded database of voice messages to present options to a user, typically over telephone lines. User input is retrieved via DTMF tone key presses.When used in conjunction with voice mail, for example, these systems typically allow users to store, retrieve, and route messages, as well as interact with an underlying database server which may allow for automated transactions and data processing. (1997-09-21)

Interim Agreement (“Oslo II”) ::: Agreement signed between Israel and the PLO on September 28, 1995, which stipulated the redeployment of Israeli forces out of Palestinian cities in the West Bank and transfer of power to the Palestinian Authority of civil services in the West Bank's Palestinian villages in conjunction with Palestinian commitments to Israeli security.

interlunary ::: a. --> Belonging or pertaining to the time when the moon, at or near its conjunction with the sun, is invisible.

In the foregoing the list of fundamental propositional symbols has been left unspecified. A case of special importance is the case that the fundamental propositional symbols are an infinite list of variables, p, q, r, . . ., which may be taken as representing ambiguously any proposition whatever -- or any proposition of a certain class fixed in advance (the class should be closed under the operations of negation, conjunction, and inclusive disjunction). In this case we speak of the pure propositional calculus, and refer to the other cases as applied propositional calculus (although the application may be to something as abstract in character as the pure propositional calculus itself, as, e.g., in the case of the pure functional calculus of first order (§3), which contains an applied propositional calculus).

In the Hebrew Qabbalah, nephesh signifies the breath of life, the vital principle in conjunction with the emotions and passions, but modern Western Qabbalists have stressed the idea of the volitional aspect of the human constitution, wrongly making nephesh equivalent to manas rather than prana in the theosophical classification of human principles. Nephesh is the prana-kamic principle. See also NEPHESH HAYYAH

It is possible in various ways to define some of the sentential connectives named above in terms of others. In particular, if the sign of alternative denial is taken as primitive, all the other connectives can be defined in terms of this one. Also, if the signs of negation and inclusive disjunction are taken as primitive, all the others can be defined in terms of these; likewise if the signs of negation and conjunction are taken as primitive. Here, however, for reasons of naturalness and symmetry, we prefer to take as primitive the three connectives, denoting negation, conjunction, and inclusive disjunction. The remaining ones are then defined as follows:

jianxing chengfo. (J. kensho jobutsu; K. kyonsong songbul 見性成佛). In Chinese, lit. "see one's nature and become a buddha"; a line summarizing the CHAN school's unique approach to Buddhist meditative practice and attributed retrospectively to the school's putative founder, BODHIDHARMA. This phrase seems to have first appeared in Baoliang's (444-509) Niepan jing ji jie but appears in conjunction with the meaning of Bodhidharma's "coming from the West" (XILAI YI) for the first time in HUANGBO XIYUN's CHUANXIN FAYAO. The phrase jianxing chengfo appears together with another phrase, ZHIZHI RENXIN ("directly point to the human mind"), in the Chuanxin fayao; these two phrases would eventually appear together later with two other phrases, BULI WENZI ("without establishing words or letters") and JIAOWAI BIECHUAN ("a special transmission outside the teachings"), in the ZUTING SHIYUAN, compiled in 1108. These four phrases subsequently became a normative teaching within the Chan school and also the foundation on which the Chan traditions constructed their self-identities in China, Korea, and Japan.

jile. (J. Gokuraku; K. Kŭngnak 極樂). In Chinese, "extreme happiness" or "ultimate bliss." The term is most often used as a Chinese translation of SUKHĀVATĪ and frequently, but not necessarily, appears in this context in conjunction with the term JINGTU ("PURE LAND"). In the wider context of East Asian Buddhism, the term is also sometimes used to refer generally to a better afterlife or to heaven, and not specifically to the buddha-land of sukhāvatī.

jNānadarsana. (P. Nānadassana; T. ye shes mthong ba; C. zhijian; J. chiken; K. chigyon 知見). In Sanskrit, "knowledge and vision"; the direct insight into the reality of the three marks of existence (TRILAKsAnA)-impermanence (ANITYA), suffering (DUḤKHA), and nonself/insubstantiality (ANĀTMAN)-and one of the qualities perfected on the path leading to the stage of a worthy one (ARHAT). The term often appears in a stock description of the transition from the meditative absorption that is experienced during the four levels of DHYĀNA to the insight generated through wisdom (PRAJNĀ): after suffusing one's mind with concentration, purity, malleability, and imperturbability, the meditator directs his or her attention to "knowledge and vision." In this vision of truth, the meditator then recognizes that the self (ĀTMAN) is but the conjunction of a physical body constructed from the four great elements (MAHĀBHuTA) and a mentality (VIJNĀNA, CITTA) that is bound to and dependent upon that physical body (see NĀMARuPA). Letting go of attachment to body and mind, the meditator finally gains the knowledge that he is no longer subject to rebirth and becomes an arhat. The Pāli abhidhamma includes "knowledge and vision" within the last three types of purifications of practice (P. visuddhi; S. VIsUDDHI): the fifth "purification of the knowledge and vision of what constitutes the path" (P. MAGGĀMAGGANĀnADASSANAVISUDDHI), the sixth "purification of the knowledge and vision of the method of salvation" (P. PAtIPADĀNĀnADASSANAVISUDDHI), and finally the seventh "purification of knowledge and vision" itself (P. NĀnADASSANAVISUDDHI), which constitutes the pure wisdom that derives from the experience of enlightenment. In the MAHĀYĀNA, the perfection of knowledge and vision (jNānadarsanapāramitā) is also said to be an alternate name for the perfection of wisdom (PRAJNĀPĀRAMITĀ), one of the six or ten perfections (PĀRAMITĀ) of the BODHISATTVA path.

joinder ::: v. t. --> The act of joining; a putting together; conjunction.
A joining of parties as plaintiffs or defendants in a suit.
Acceptance of an issue tendered in law or fact.
A joining of causes of action or defense in civil suits or criminal prosecutions.

Kakacupamasutta. (C. Moulipoqunna jing; J. Murihagunnakyo; K. Morip'agunna kyong 牟犁破群那經). In Pāli, "Simile of the Saw Discourse"; the twenty-first sutta of the MAJJHIMANIKĀYA (a separate SARVĀSTIVĀDA recension appears as the 193rd SuTRA in the Chinese translation of the MADHYAMĀGAMA). According to the Pāli recension, the Buddha preached this sutta at Sāvatthi (sRĀVASTĪ), in conjunction with the admonishment of the monk Moliya Phagguna, who was overly friendly with nuns and angry at others' criticism of his behavior. Moliya Phagguna remained recalcitrant even after being admonished; in response, the Buddha spoke to his disciples of the harmfulness of anger and of the need for patience even in the most heinous of circumstances, such as if someone were sawing off one's limbs. Instead of giving in to hatred, such an event would offer an opportunity to develop loving-kindness by radiating loving thoughts even to one's attackers.

Kali Yuga (Sanskrit) Kali Yuga Iron age or black age; the fourth and last of the four great yugas constituting a mahayuga (great age), the other three being the krita or satya yuga, treta yuga, and dvapara yuga. The kali yuga is the most material phase of a being’s or group’s evolutionary cycle. The fifth root-race is at present in its kali yuga, which is stated to have commenced at the moment of Krishna’s death, usually given as 3102 BC. The Hindus also assert that at the first moment of kali yuga there was a conjunction of all the planets. Although the kali yuga is our present profoundly materialistic age, in which only one fourth of truth prevails among humanity, making a period often called an age black with horrors, its swift momentum permits one to do more with his energies, good or bad, in a shorter time than in any other yuga. This period will be followed by the krita yuga of the next root-race.

Kama-manas (Sanskrit) Kāma-manas [from kāma desire + manas mind] The lower or intermediate duad, the human soul or personal ego. In our present state of evolution, human consciousness is almost wholly in this intermediate duad, one part of which consists of the upward-aspiring manas which in connection with its parent buddhi is called the reincarnating ego. The lower part of manas in conjunction with kama is attracted below to material things, and in human life is commonly called the personal ego. This personal ego is mortal, although the monad of which it is the expression lasts through the ages.

kami. (神). In Japanese, "spirits," "gods," or "deities" (the term is not gender-specific and can be used as either singular or plural). Kami worship preceded the arrival of Buddhism in Japan and much later came to be regarded as the putative indigenous religion of SHINTo. Kami is a complicated concept in Japanese religion, because the term applies to several different entities. Kami were perhaps most commonly considered to be spirits associated with physical objects; in the natural world, this meant that kami inhabited everything from rocks and trees to rivers and mountains. Kami could also designate ancestors or ancient heroes. The early historical record Kojiki (712), for example, recorded the names of various gods (kami) who created Japan and the Japanese people. In this text, all recognized clans (J. uji) had ancestries that linked themselves back to these local spirits. The tutelary deity of the ruling family, for example, was an anthropomorphized solar spirit named Amateru/Amaterasu omikami (lit. "Great Honorable Spirit Heavenly Radiance"), who was claimed to reside at the Ise shrine. From the Heian (794-1185) through the Tokugawa (1600-1868) periods, in conjunction with the ongoing Buddhist appropriation of native cults, kami were largely regarded as the local physical manifestations of buddhas and BODHISATTVAs, a theory of correlation known as HONJI SUIJAKU. In addition, local kami were also presumed to have converted to Buddhism and become protectors of specific shrines (both portable and fixed) and monasteries. The nativist (J. kokugaku) movement during the Tokugawa period, which developed as a reaction against such so-called foreign elements in Japanese culture as Buddhism and Confucianism, began to explore ways of distinguishing Buddhism from indigenous cults and held up the kami as something uniquely Japanese. From the inception of the Meiji period (1868-1912) up until 1945, the notion of kami became heavily politicized due to the government-mandated separation of buddhas and kami (J. SHINBUTSU BUNRI) and the proposition that the emperor (J. tenno) was a kami whose lineage could be traced back to the gods of the Kojiki. During this period, Japanese soldiers who died for the empire were interred at the Yasukuni shrine where they were venerated as kami; with the Japanese defeat in World War II, the Japanese government was compelled publicly to renounce this position. See also SHINBUTSU SHuGo, HAIBUTSU KISHAKU.

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.

karman. (P. kamma; T. las; C. ye; J. go; K. op 業). In Sanskrit, "action"; in its inflected form "karma," it is now accepted as an English word; a term used to refer to the doctrine of action and its corresponding "ripening" or "fruition" (VIPĀKA), according to which virtuous deeds of body, speech, and mind produce happiness in the future (in this life or subsequent lives), while nonvirtuous deeds lead instead to suffering. In Vedic religion, karman referred especially to ritual actions. The term came to take on wider meanings among the sRAMAnA movements of wandering ascetics, to which Buddhism belonged. The JAINAs, for example, have a theory of karman as a physical substance created through unwholesome actions, which hinder the soul's ability to achieve liberation; in order to free the soul from the bonds created through past actions, the body had to be rigorously cleansed of this karmic substance through moral discipline and asceticism. Although the Buddhists accepted the notion of moral causality, as did the Jainas, they redefined karman instead as mental intention (CETANĀ) or intentional (cetayitvā) acts: the Buddha specifically says, "Action is volition, for after having intended something, one accomplishes action through body, speech, and mind." These actions are of four types: (1) wholesome (KUsALA), which lead to wholesome results (vipāka); (2) unwholesome (AKUsALA), which lead to unwholesome results; (3) mixed, with mixed results that may be partially harmful and partially beneficial; and (4) indeterminate (AVYĀKṚTA), which are actions done after enlightenment, which yield no result in the conditioned realm. The term karman describes both the potential and kinetic energy necessary to sustain a process; and, just as energy is not lost in a physical process, neither is it lost in the process of moral cause and effect. The Buddhists assert that there is a necessary relationship that exists between the action and its fruition, but this need not manifest itself in the present life; rather, when the complex of conditions and the appropriate time for their fruition come together, actions will bear their retributive fruit, even after an interval of hundreds of millions of eons (KALPA). The fruition of action is also received by the mental continuum (CITTASAMTĀNA) of the being who initially performed the action, not by another; thus, in mainstream Buddhism, one can neither receive the fruition of another's karman nor redeem another's actions. The physical universe (BHĀJANALOKA) and all experience within it are also said to be the products of karman, although in a passive, ethically neutral sense (viz., upapattibhava; see BHAVA). The goal of the Buddhist path is to be liberated from the effects of karman and the cycle of rebirth (SAMSĀRA) by destroying attachment to the sense of self (ĀTMAN). The doctrine of karman is meant to counter the errors of antinomianism (that morality is unnecessary to salvation), annihilationism, and materialism. Actions do, in fact, matter, even if there is ultimately no self that is the agent of action. Hence, karman as representing the continuity between action and result must be understood in conjunction with the teaching of discontinuity that is ANĀTMAN: there is indeed a causal chain connecting the initiator of action and the recipient of its result, but it is not the case that the person who performs the action is the same as the person who experiences the result (the wrong view of eternality) or that the agent is different from the experiencer (the wrong view of annihilationism). This connection is likened to milk changing to its different forms of curds, butter, and ghee: the milk and the ghee are neither identical nor different, but they are causally connected. The process that connects karmic cause and effect, as well as the process by which that connection is severed, is detailed in the twelvefold chain of dependent origination (PRATĪTYASAMUTPĀDA). Enlightened beings, such as a buddha or an ARHAT, have destroyed this chain and thus have eradicated all attachment to their past karmic continuums; consequently, after their enlightenment, they can still perform actions, but those will not lead to results that would lead to additional lifetimes in saMsāra. Although the Buddha acknowledges that the connections between karman and its effect may seem so complex as to appear unfathomable (why, for example, does the evil person who harms others live in wealth, while the good Samaritan who helps others lives in poverty?), he is adamant that those connections can be known, and known with perfect precision, through the experience of awakening (BODHI). Indeed, two of the three kinds of knowledge (TRIVIDYĀ; P. tevijja) and one of the superknowledges (ABHIJNĀ) that are by-products of enlightenment involve insight into the validity of the connection between karmic cause and effect for both oneself and for all beings: viz., the ability to remember one's own former lives (PuRVANIVĀSĀNUSMṚTI: P. pubbenivāsānunssati) in all their detail; and the insight into the karmic destinies of all other beings as well (CYUTYUPAPATTIJNĀNA; P. cutupapātānuNāna). Distinguish KARMAN, "ecclesiastical proceeding," s.v.; see also ĀNANTARYAKARMAN; ANINJYAKARMAN; ER BAO; KARMĀVARAnA.

knowledge acquisition ::: The process used to define the rules and ontologies required for a knowledge-based system. The phrase was first used in conjunction with expert systems to describe the initial tasks associated with developing an expert system, namely finding and interviewing domain experts and capturing their knowledge via rules, objects, and frame-based ontologies.

Lan Manager ::: (operating system) Microsoft's OS/2-based network operating system. Developed in conjunction with 3Com, Lan Manager runs as a task under OS/2. Because of this, a file server may concurrently be used for other tasks, such as database services. It offers good mulitasking. (1997-03-19)

Lan Manager "operating system" {Microsoft}'s {OS/2}-based {network operating system}. Developed in conjunction with {3Com}, Lan Manager runs as a task under OS/2. Because of this, a {file server} may concurrently be used for other tasks, such as {database} services. It offers good {mulitasking}. (1997-03-19)

Li Tongxuan. (J. Ri Tsugen; K. Yi T'onghyon 李通玄) (635-730; alt. 646-740). Tang-dynasty lay exegete of the AVATAMSAKASuTRA (Huayan jing) and renowned thaumaturge. Li's life is the stuff of legend. He is claimed to have been related to the Tang imperial house but is known only as an elusive and eccentric lay scholar of Buddhism, who hid away in hermits' cells and mountain grottoes so as to devote himself entirely to his writing. Li's hagiographer says that he was able to work late into the night just from the radiance that issued forth from his mouth; his scholarship and health were sustained by two mysterious maidens who brought him paper, brushes, and daily provisions. The magnum opus of this life of scholarship is a forty-roll commentary to sIKsĀNANDA's "new" 699 translation of the AvataMsakasutra; his commentary is entitled the Xin Huayan jing lun and was published posthumously in 774. In the mid-ninth century, Li's commentary was published together with the sutra as the HUAYAN JING HELUN, and this compilation is the recension of Li's exegesis that is most widely used. Li also wrote a shorter one-roll treatise known usually by its abbreviated title of Shiming lun ("The Ten Illuminations"; the full title is Shi Huayan jing shi'er yuansheng jiemi xianzhi chengbei shiming lun), which discusses the Huayan jing from ten different perspectives on the doctrine of conditioned origination (PRATĪTYASAMUTPĀDA), and two other shorter works. Because Li Tongxuan was not associated with the mainstream of the Huayan lineage (HUAYAN ZONG), he was able to develop his own distinctive vision of the insights found in the AvataMsakasutra, a vision that often offered an explicit challenge to the interpretations of FAZANG and the mainstream tradition. Li stands outside the orthodox patriarchal lineage of the Huayan school by being a layperson, not a monk, and by being someone interested not just in the profound philosophical implications of the scripture but also its concrete, practical dimensions. In his commentary, Li focuses not on the description of the dimensions of the realm of reality (dharmadhātu; see SI FAJIE) as had Fazang, but instead on SUDHANA's personal quest for enlightenment in the final, and massive, GAndAVYuHA chapter of the sutra. Li moved forward the crucial point of soteriological progress from the activation of the thought of enlightenment (BODHICITTOTPĀDA), which he places at the first stage of the ten abidings (shizhu), up to the first level of the ten faiths (shixin), what had previously been considered a preliminary stage of the Huayan path (MĀRGA). Since faith alone was sufficient to generate the understanding that one's own body and mind are identical to the dharmadhātu and are fundamentally equivalent to buddhahood, buddhahood could therefore be experienced in this very life, rather than after three infinite eons (ASAMKHYEYAKALPA) of training. ¶ Although Li's writings seem to have been forgotten soon after his death, there was an efflorescence of interest in Li Tongxuan during the Song dynasty, when specialists in the Linji school of Chinese CHAN Buddhism (LINJI ZONG), such as JUEFAN HUIHONG (1071-1128) and DAHUI ZONGGAO (1089-1163), and their acquaintance, the scholar-official ZHANG SHANGYING (1043-1121), began to draw on Li's practical orientation toward the Huayan jing in order to clarify aspects of Chan practice. In particular, Li's advocacy of "nature origination" (XINGQI) in the Huayan jing (rather than conditioned origination of the dharmadhātu [FAJIE YUANQI]) seemed to offer an intriguing sutra parallel to Chan's emphasis on "seeing the nature" in order to "achieve buddhahood" (JIANXING CHENGFO). In Korea, POJO CHINUL (1158-1210) was strongly influenced by Li Tongxuan's portrayal of Huayan thought, using it to demonstrate his claim that the words of the Buddha in the scriptural teachings of KYO and the mind of the Buddha transmitted by SoN (C. Chan) were identical. Through Li, Chinul was able to justify his claim of an intrinsic harmony between Son and Kyo. Chinul also wrote two treatises on Li's Huayan thought, including a three-roll abridgement of Li's Xin Huayan jing lun, entitled the Hwaom non choryo. In Japan, MYoE KoBEN (1173-1232) drew on Li's accounts of the radiance emanating from the Buddha himself, in conjunction with his readings of esoteric Buddhism (MIKKYo) and his own prophetic dreams and visionary experiences, to create a distinctive meditative technique called the SAMĀDHI of the Buddha's radiance (Bukko zanmai). Thus, despite being outside the mainstream of the Huayan tradition, in many ways, Li Tongxuan proved to be its longest lasting, and most influential, exponent. PENG SHAOSHENG (1740-1796), in his JUSHI ZHUAN ("Biographies of [Eminent Laymen"), lists Li Tongxuan as one of the three great lay masters (SANGONG) of Chinese Buddhism, along with PANG YUN (740-803) and LIU CHENGZHI (354-410), praising Li for his mastery of scholastic doctrine (jiao).

Loka (Sanskrit) Loka Place, locality; in Brahmanic literature, heavens; in theosophical literature, world, sphere, plane. Used in the metaphysical systems of India, both in contrast to and in conjunction with tala (inferior world). “Wherever there is a loka there is an exactly correspondential tala, and in fact, the tala is the nether pole of its corresponding loka. Lokas and talas, therefore, in a way of speaking, may be considered to be the spiritual and the material aspects or substance-principles of the different worlds which compose and in fact are the kosmic universe” (OG 168). The lokas and talas must be thought of by twos: a loka and its corresponding tala can no more be separated than can the two poles of a magnet. They are the two sides of being, the two contrasting forces of nature, the light-side and the night-side.

Lunation: As usually employed, a term approximately synonymous with new moon; specifically, the precise moment of the moon’s conjunction with sun; a syzygy.

Malefic: A term applied in astrology to certain planets deemed to exert a harmful influence; chiefly Mars and Saturn. As usually employed, it is loosely applied to an inharmonious aspect with any planet, and to a conjunction with any malefic planet.

ma ni 'khor lo. In Tibetan, lit. "MAnI wheel," commonly rendered into English as a "prayer wheel"; a device for the repetition of a MANTRA, so-called because of its frequent use in conjunction with repetitions of the mantra OM MAnI PADME HuM. The device, commonly used in Tibetan Buddhism, is a hollow cylinder ranging in length from a few inches to a few feet, filled with a long scroll of paper on which a mantra has been printed thousands of times. The scroll is wrapped tightly around the central axis of the device and enclosed in the cylinder. Each turn of the wheel is considered the equivalent of one recitation of the mantra, multiplied by the number of times the mantra is printed on the scroll. Smaller prayer wheels are carried and spun in the left hand while a rosary (JAPAMĀLĀ) is counted in the right hand as the mantra is recited. Larger versions are often mounted in a series along walls; very large wheels may even fill a small temple, where they are turned by pushing handles at their base. There are also wheels that are turned by the wind, water, or convection.

Mater (Latin) Mother; used in the categories of alchemy as one of the triad flamma, natura, mater; corresponding to sulphur, mercury, salt; or to spirit, water, and blood. Also used in conjunction with other names, meaning mother.

moral realism ::: The conjunction of the following three claims: 1) moral judgments express beliefs, 2) these beliefs are either true or false, and 3) therefore objective moral values exist. It contrasts with expressivist or non-cognitivist theories of moral judgment, error theories of moral judgments, fictionalist theories of moral judgment, and constructivist or relativist theories of the nature of moral facts.

More explicitly: -- Let "context" be used to mean a set of events such that events of the same kind and in the same relations recur "nearly uniformly." Let a be an event such that the complex event a + b would be a context of character C. Let it be granted that a certain utterance (or expectation) is caused jointly by the occurrence of a and residual traces in the speaker of previous adaptations to contexts of character C. Then that event which, in conjunction with a constitutes a context of character C is called the i of the utterance in question. (This covers only true utterances. The 'referents' of false expectations and general beliefs require a separate account). See Ogden and Richards, Meaning of Meaning, passim.

Mundane astrology: An interpretation of astrology in terms of world trends, the destinies of nations and of large groups of individuals, based on an analysis of the effects of equinoxes, solstices, new moons, eclipses, planetary conjunctions, and similar celestial phenomena; as distinguished from Natal Astrology, which is specifically applicable to an individual birth horoscope.

natural deduction "logic" A set of rules expressing how valid {proofs} may be constructed in {predicate logic}. In the traditional notation, a horizontal line separates {premises} (above) from {conclusions} (below). Vertical ellipsis (dots) stand for a series of applications of the rules. "T" is the constant "true" and "F" is the constant "false" (sometimes written with a {LaTeX} {\perp}). "^" is the AND ({conjunction}) operator, "v" is the inclusive OR ({disjunction}) operator and "/" is NOT (negation or {complement}, normally written with a {LaTeX} {\neg}). P, Q, P1, P2, etc. stand for {propositions} such as "Socrates was a man". P[x] is a proposition possibly containing instances of the variable x, e.g. "x can fly". A proof (a sequence of applications of the rules) may be enclosed in a box. A boxed proof produces conclusions that are only valid given the assumptions made inside the box, however, the proof demonstrates certain relationships which are valid outside the box. For example, the box below labelled "Implication introduction" starts by assuming P, which need not be a true {proposition} so long as it can be used to derive Q. Truth introduction: - T (Truth is free). Binary AND introduction: ----------- | . | . | | . | . | | Q1 | Q2 | -----------  Q1 ^ Q2 (If we can derive both Q1 and Q2 then Q1^Q2 is true). N-ary AND introduction: ---------------- | . | .. | . | | . | .. | . | | Q1 | .. | Qn | ---------------- Q1^..^Qi^..^Qn Other n-ary rules follow the binary versions similarly. Quantified AND introduction: --------- | x . | |  . | | Q[x] | --------- For all x . Q[x] (If we can prove Q for arbitrary x then Q is true for all x). Falsity elimination: F - Q (Falsity opens the floodgates). OR elimination:  P1 v P2 ----------- | P1 | P2 | | . | . | | . | . | | Q | Q | -----------   Q (Given P1 v P2, if Q follows from both then Q is true). Exists elimination: Exists x . P[x] ----------- | x P[x] | |   . | |   . | |   Q | -----------    Q (If Q follows from P[x] for arbitrary x and such an x exists then Q is true). OR introduction 1:   P1 ------- P1 v P2 (If P1 is true then P1 OR anything is true). OR introduction 2:   P2 ------- P1 v P2 (If P2 is true then anything OR P2 is true). Similar symmetries apply to ^ rules. Exists introduction:   P[a] ------------- Exists x.P[x] (If P is true for "a" then it is true for all x). AND elimination 1: P1 ^ P2 -------   P1 (If P1 and P2 are true then P1 is true). For all elimination: For all x . P[x] ----------------    P[a] (If P is true for all x then it is true for "a"). For all implication introduction: ----------- | x P[x] | |   . | |   . | |  Q[x] | ----------- For all x . P[x] -" Q[x] (If Q follows from P for arbitrary x then Q follows from P for all x). Implication introduction: ----- | P | | . | | . | | Q | ----- P -" Q (If Q follows from P then P implies Q). NOT introduction: ----- | P | | . | | . | | F | ----- / P (If falsity follows from P then P is false). NOT-NOT: //P --- P (If it is not the case that P is not true then P is true). For all implies exists: P[a] For all x . P[x] -" Q[x] -------------------------------    Q[a] (If P is true for given "a" and P implies Q for all x then Q is true for a). Implication elimination, modus ponens: P P -" Q ----------   Q (If P and P implies Q then Q). NOT elimination, contradiction: P /P ------  F (If P is true and P is not true then false is true). (1995-01-16)

natural deduction ::: (logic) A set of rules expressing how valid proofs may be constructed in predicate logic.In the traditional notation, a horizontal line separates premises (above) from conclusions (below). Vertical ellipsis (dots) stand for a series of applications of the rules. T is the constant true and F is the constant false (sometimes written with a LaTeX \perp).^ is the AND (conjunction) operator, v is the inclusive OR (disjunction) operator and / is NOT (negation or complement, normally written with a LaTeX \neg).P, Q, P1, P2, etc. stand for propositions such as Socrates was a man. P[x] is a proposition possibly containing instances of the variable x, e.g. x can fly.A proof (a sequence of applications of the rules) may be enclosed in a box. A boxed proof produces conclusions that are only valid given the assumptions made introduction starts by assuming P, which need not be a true proposition so long as it can be used to derive Q.Truth introduction: -T (Truth is free).Binary AND introduction: -----------| . | . | (If we can derive both Q1 and Q2 then Q1^Q2 is true).N-ary AND introduction: ----------------| . | .. | . | Other n-ary rules follow the binary versions similarly.Quantified AND introduction: ---------| x . | (If we can prove Q for arbitrary x then Q is true for all x).Falsity elimination: F- (Falsity opens the floodgates).OR elimination: P1 v P2----------- (Given P1 v P2, if Q follows from both then Q is true).Exists elimination: Exists x . P[x]----------- (If Q follows from P[x] for arbitrary x and such an x exists then Q is true).OR introduction 1: P1------- (If P1 is true then P1 OR anything is true).OR introduction 2: P2------- (If P2 is true then anything OR P2 is true). Similar symmetries apply to ^ rules.Exists introduction: P[a]------------- (If P is true for a then it is true for all x).AND elimination 1: P1 ^ P2------- (If P1 and P2 are true then P1 is true).For all elimination: For all x . P[x]---------------- (If P is true for all x then it is true for a).For all implication introduction: -----------| x P[x] | (If Q follows from P for arbitrary x then Q follows from P for all x).Implication introduction: -----| P | (If Q follows from P then P implies Q).NOT introduction: -----| P | (If falsity follows from P then P is false).NOT-NOT: //P--- (If it is not the case that P is not true then P is true).For all implies exists: P[a] For all x . P[x] -> Q[x]------------------------------- (If P is true for given a and P implies Q for all x then Q is true for a).Implication elimination, modus ponens: P P -> Q---------- (If P and P implies Q then Q).NOT elimination, contradiction: P /P------ (1995-01-16)

natural Law ::: a law or body of laws that derives from nature and is believed to be binding upon human actions apart from or in conjunction with laws established by human authority.

niḥsreyasa. (T. nges legs; C. zhishan; J. shizen; K. chison 至善). In Sanskrit, "ultimate goodness," a term often used in Buddhist texts to refer to liberation from REBIRTH. The term commonly occurs in conjunction with ABHYUDAYA (lit., "elevation"), which refers to the worldly prosperity and temporal happiness that is achieved through rebirth as a prosperous human or divinity. Thus, abhyudaya and niḥsreyasa constitute the two benefits that accrue from practicing the dharma: those who maintain the precepts and offer charity to the SAMGHA attain the "elevation" (abhyudaya) of a happy rebirth within SAMSĀRA; those who follow the path to its conclusion achieve the ultimate goodness (niḥsreyasa) of liberation from rebirth.

Nishida Kitaro. (西田幾太郎) (1870-1945). Influential Japanese philosopher of the modern era and founder 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. Nishida was instrumental in establishing in Japan the discipline of philosophy as practiced in Europe and North America, as well as in exploring possible intersections between European philosophy and such Buddhist ontological notions as the idea of nonduality (ADVAYA). Nishida was born in 1870, just north of Ishikawa prefecture's capital city of Kanazawa. In 1894, he graduated from Tokyo Imperial University with a degree in philosophy and eventually took an appointment at Kyoto University, where he taught from 1910 until his retirement in 1927. At Kyoto University, Nishida attracted a group of students who would later become known collectively as the "Kyoto School." These philosophers addressed an array of philosophical concerns, including metaphysics, ontology, phenomenology, and epistemology, using Western critical methods but in conjunction with Eastern religious concepts. Nishida's influential 1911 publication Zen no kenkyu ("A Study of Goodness") synthesized Zen Buddhist and German phenomenology to explore the unity between the ordinary and the transcendent. He argued that, through "pure experience" (J. junsui keiken), an individual human being is able to come in contact with a limitless, absolute reality that can be described either as God or emptiness (suNYATĀ). In Nishida's treatment, philosophy is subsumed under the broader soteriological quest for individual awakening, and its significance derives from its effectiveness in bringing about this goal of awakening. Other important works by Nishida include Jikaku ni okeru chokkan to hansei ("Intuition and Reflection in Self-Consciousness," 1917), Geijutsu to dotoku ("Art and Morality," 1923), Tetsugaku no konpon mondai ("Fundamental Problems of Philosophy," 1933), and Bashoteki ronri to shukyoteki sekaikan ("The Logic of the Place of Nothingness and the Religious Worldview," 1945). Nishida's Zen no kenkyu also helped lay the foundation for what later became regarded as Nihonjinron, a nationalist discourse that advocated the uniqueness and superiority of the Japanese race. Prominent in Nishida's philosophy is the idea that the Japanese-as exemplified in their exceptional cultivation of Zen, which here can stand for both Zen Buddhism and the homophonous word for "goodness"-are uniquely in tune with this concept of "pure experience." This familiarity, in part influenced by his longtime friend DAISETZ TEITARO SUZUKI, elevates the Japanese race mentally and spiritually above all other races in the world. This view grew in popularity during the era of Japanese colonial expansion and remained strong in some quarters even after the end of World War II. Since at least the 1970s, Nishida's work has been translated and widely read among English-speaking audiences. Beginning in the 1990s, however, his writings have come under critical scrutiny in light of their ties with Nihonjinron and Japanese nationalism.

Note on the Indian Sign-Language. Certain general principles concerning gesture speech may be established, by considering the sign-language of the North American Indian which seems to be the most developed. A sign-language is established when equally powerful tribes of different tongues come into contact. Better gestures are composed and undesirable ones are weeded out, partly as a result of tribal federations and partly through the development of technical skills and crafts. Signs come into being, grow and die, according to the needs of the time and to the changes in practical processes. Stimulus of outside intercourse is necessary to keep alive the interest required for the maintenance and growth of a gesture speech; without it, the weaker tribe is absorbed in the stronger, and the vocal language most easily acquired prevails. Sign-languages involve a basic syntax destined to convey the fundamental meanings without refinement and in abbreviated form. Articles, prepositions and conjunctions are omitted; adjectives follow nouns; verbs are used in the present tense; nouns and verbs are used in the singular, while the idea of plurality is expressed in some other way. The use of signals with the smoke, the pony, the mirror, the blanket and the drum (as is also the case with the African tam-tams) may be considered as an extension of the sign-language, though they are related more directly to the general art of signalling. -- T.G.

  “note what we read in the Zohar (ii. 43a): ‘For the service of the Angelic World, the Holy . . . made Samael and his legions, i.e., the world of action, who are as it were the clouds to be used (by the higher or upper Spirits, our Egos) to ride upon in their descent to the earth, and serve, as it were, for their horses.’ This, in conjunction with the fact that Q’lippoth contains the matter of which stars, planets, and even men are made, shows that Samael with his legions is simply chaotic, turbulent matter, which is used in its finer state by spirits to robe themselves in. For speaking of the ‘vesture’ or form (rupa) of the incarnating Egos, it is said in the Occult Catechism that they, the Manasaputras or Sons of Wisdom, use for the consolidation of their forms, in order to descend into lower spheres, the dregs of Swabhavat, or that plastic matter which is throughout Space, in other words, primordial ilus. And these dregs are what the Egyptians have called Typhon and modern Europeans Satan, Samael, etc., etc. Deus est Demon inversus — the Demon is the lining of God” (TG 269).

Occursion: A general term applied by astrologers to celestial occurrences; such as, ingresses, formation of aspects, and conjunctions.

octant ::: n. --> The eighth part of a circle; an arc of 45 degrees.

The position or aspect of a heavenly body, as the moon or a planet, when half way between conjunction, or opposition, and quadrature, or distant from another body 45 degrees.

An instrument for measuring angles (generally called a quadrant), having an arc which measures up to 9O¡, but being itself the eighth part of a circle. Cf. Sextant.
One of the eight parts into which a space is divided by

Omega test The Omega test is a system written by William Pugh "" and others for performing symbolic manipulations of {conjunctions} of {linear constraints} over integer variables. The Omega test dependence analyser is a system built on top of the Omega test to analyse {array} data dependences. Version 3.2.2 includes a fortran to tiny translator, a Tiny interpreter(?) and analysis tools. {(}. E-mail: "". (1992-11-13)

Panchanga (Sanskrit) Pañcāṅga [from pañca five + aṅga division] Five parts, portions, or bodies; an almanac, calendar, the five divisions of such an almanac consisting of solar days; lunar days; nakshatras (the heavenly bodies); yogas (conjunctions); karanas — certain astrological divisions of the day, commonly reckoned as eleven in number, hence, calculations. One of the best known of the Hindu almanacs is the Tirukkanda Panchanga.

parataxis: The placing side by side of phrases or clauses while omitting conjunctions. A famous example of this in English is "I came, I saw, I conquered."

parts of speech: A traditional classifying system for words in terms of their function. The main catagories are: Nouns, pronouns, Verbs, Adjectives, Adverbs, Articles, Prepositions, Conjunctions.

   radio-frequency probe - Probe used in conjunction with an AC meter to measure radio-frequency signals.

Personal Ego That aspect of manas which, in conjunction with kama, gives to man his sense of personality: that sense of being a unit distinct from others. This is an illusion from the standpoint of the spirit, although true enough as a fact of the lower quaternary in the worlds of matter. “The Lower, or Personal ‘Ego’ is the physical man in conjunction with his lower Self, i.e., animal instincts, passions, desires, etc. It is called the ‘false personality,’ and consists of the lower Manas combined with Kama-rupa, and operating through the Physical body and its phantom or ‘double’ ” (Key 176).

Phenomenon (plural: phenomena). Any item of experience or reality. Kant divides the latter into: the noumenon, the thing in itself, which is utterly unknowable; and the phenomenon, which is the object of experience. In occult terminology applied to a cosmical chemical, or psychical impulse, experienced by one who is attuned to Nature’s more sensitive forces. (In astrology, the term is applied to supplementary data in the ephemeris indicating the exact times of eclipses, of the passing of the Nodes and other points in the orbit, of conjunctions, of the lunar ingresses, and similar details.)

polysyndetic ::: a. --> Characterized by polysyndeton, or the multiplication of conjunctions.

polysyndeton ::: n. --> A figure by which the conjunction is often repeated, as in the sentence, "We have ships and men and money and stores." Opposed to asyndeton.

popkoch'um. (法鼓). In Korean, "dharma drum dance"; a CHAKPoP ritual dance performed by Buddhist monks during such Korean Buddhist rites as the YoNGSANJAE. The dance is performed with a giant drum that has a head often almost as wide as a person's outstretched arms. The dance seeks to teach human beings about the prospect of rebirth in the heavens and to rescue the denizens of hell from their suffering. The dancer uses two drumsticks and beats the drum while drawing the Sinograph sim (mind). The actual dance is in two parts: the first part, called the popkoch'um, begins before the drumming, when the drummer is dancing without sound; the second part, called the honggoch'um, begins when the drumming starts. Because the dance is performed in conjunction with pomp'ae (C. FANBAI) chanting, the dancer moderates his movements and the strength of the drumbeats in accordance with the chant. The beating of the drum is intended to awaken all sentient beings in order to deliver them from suffering. Just as in the cymbal dance (PARACH'UM), the monk performing the dance wears grey ceremonial robes with long sleeves. This dance is sometimes performed with one drummer and one dancer on opposite sides of the drum.

postpositive ::: a. --> Placed after another word; as, a postpositive conjunction; a postpositive letter.

pq, the conjunction of p and q, "p and q." Instead of simple juxtaposition of the propositional symbols, a dot is sometimes written between, as p·q. Or the common abbreviation for and may be employed as a logical symbol, p & q. Or an inverted letter ∨, usually from a gothic font, may be used. In the Lukasiewicz notation for the propositional calculus, which avoids necessity for parentheses, the conjunction of p and q id Kpq.

pradāsa. [alt. pradāsa] (P. padāleti; T. 'tshig pa; C. nao; J. no; K. noe 惱). In Sanskrit, "irritation," "maliciousness," "vexation," or "contentiousness"; one of the forty-six mental concomitants (CAITTA) according to the SARVĀSTIVĀDA-VAIBHĀsIKA school of ABHIDHARMA and one of the fifty-one according to the YOGĀCĀRA school. "Irritation" appears in conjunction with envy (ĪRsYĀ) and disparaging others' achievements or wholesome qualities (MRAKsA), and may be viewed as one of the possible derivative emotions of hatred (DVEsA) or aversion (PRATIGHA). "Irritation" is the compulsive resistance to letting anyone gain advantage over oneself. Irritation may also arise when one dwells compulsively on unpleasant events from the past or present and is closely associated with "remorse" (KAUKṚTYA), "worries," and "sadness."

pranidhāna. (P. panidhāna; T. smon lam; C. yuan; J. gan; K. won 願). In Sanskrit, "vow" or "aspiration"; a statement expressing the solemn wish that a specific aim be achieved. The most famous type of pranidhāna is the vow the BODHISATTVA takes to become a buddha in order to liberate all sentient beings from suffering (see PuRVAPRAnIDHĀNA). Pranidhāna is also listed as one of the ten perfections (PĀRAMITĀ) and as one of the ten powers (BALA) of a bodhisattva. A vow may take the form of an oath, in which one promises to achieve an aim, or the form of a prayer, in which one asks that an aim be fulfilled, often through dedicating merit toward that aim. The term occurs also in purvapranidhāna, or "prior vow," a vow made in the past that has either been fulfilled in the present or will be fulfilled in the future, typically in conjunction with the aspiration to attain buddhahood. The term purvapranidhāna is used specifically in the MAHĀYĀNA to denote the vow made in the past by a bodhisattva to become a buddha himself, often specifying the place, the time, and the retinue that will be associated with that event. Since the buddhas succeeded in achieving their goal of buddhahood, their prior vows are therefore all considered to have been fulfilled. The most famous of all purvapranidhāna are the forty-eight vows that the monk DHARMĀKARA made before the buddha LOKEsVARARĀJA, which ultimately led to his becoming the buddha AMITĀBHA and creating the pure land of SUKHĀVATĪ; these vows are described in the SUKHĀVATĪVYuHASuTRA and are foundational to the PURE LAND traditions of East Asia.

Precise conjunction or accompaniment, spatial or temporal. -- C.A.B.

presbytery ::: n. --> A body of elders in the early Christian church.
A judicatory consisting of all the ministers within a certain district, and one layman, who is a ruling elder, from each parish or church, commissioned to represent the church in conjunction with the pastor. This body has a general jurisdiction over the churches under its care, and next below the provincial synod in authority.
The Presbyterian religion of polity.
That part of the church reserved for the officiating

Probability: In general Chance, possibility, contingency, likelihood, likehness, presumption. conjecture, prediction, forecast, credibility, relevance; the quality or state of being likely true or likely to happen; a fact or a statement which is likely true, real, operative or provable by future events; the conditioning of partial or approximate belief or assent; the motive of a presumption or prediction; the conjunction of reasonable grounds for presuming the truth of a statement or the occurrence of an event; the field of knowledge between complete ignorance and full certitude; an approximation to fact or truth; a qualitative or numerical value attached to a probable inference, and by extension, the systematic study of chances or relative possibilities as forming the subject of the theory of probability. A. The Foundation of Probability. We cannot know everything completely and with certainty. Yet we desire to think and to act as correctly as possible hence the necessity of considering methods leading to reasonable approximations, and of estimating their results in terms of the relative evidence available in each case. In D VI-VII (infra) only, is probability interpreted as a property of events or occurrences as such: whether necessary or contingent, facts are simply conditioned by other facts, and have neither an intelligence nor a will to realize their certainty or their probability. In other views, probability requires ultimately a mind to perceive it as such it arises from the combination of our partial ignorance of the extremely complex nature and conditions of the phenomena, with the inadequacy of our means of observation, experimentation and analysis, however searching and provisionally satisfactory. Thus it may be said that probability exists formally in the mind and materially in the phenomena as related between themselves. In stressing the one or the other of these two aspects, we obtain (1) subjectize probability, when the psychological conditions of the mind cause it to evaluate a fact or statement with fear of possible error; and (2) objective probability, when reference is made to that quality of facts and statements, which causes the mind to estimate them with a conscious possibility of error. Usually, methods can be devised to objectify technically the subjective aspect of probability, such as the rules for the elimination of the personal equation of the inquirer. Hence the methods established for the study and the interpretation of chances can be considered independently of the state of mind as such of the inquirer. These methods make use of rational or empirical elements. In the first case, we are dealing with a priori or theoretical probability, which considers the conditions or occurrences of an event hypothetically and independently of any direct experience. In the second case, we are dealing with inductive or empirical probability. And when these probabilities are represented with numerals or functions to denote measures of likelihood, we are concerned with quantitative or mathematical probability. Methods involving the former cannot be assimilated with methods involving the latter, but both can be logically correlated on the strength of the general principle of explanation, that similar conjunctions of moral or physical facts demand a general law governing and justifying them.

Programmable Logic Controller "hardware" (PLC) A device used to automate monitoring and control of industrial plant. Can be used stand-alone or in conjunction with a {SCADA} or other system. (1997-02-11)

Programmable Logic Controller ::: (hardware) (PLC) A device used to automate monitoring and control of industrial plant. Can be used stand-alone or in conjunction with a SCADA or other system. (1997-02-11)

Psuchikos, Psychikos (Greek) The adjective of psuche or psyche, manas in conjunction with kama. In its mental aspects psyche is the distorted reflection of the higher aspect of manas, whereas the nous is manas overenlightened by buddhi. In the New Testament psuchikos is translated “natural” (1 Cor 15:46) and “sensual” (James 3:15) and thus is confused with the vital-emotional or corporeal parts of man, and the teaching of the duality of the human being is lost sight of. The correct word for the vital-physical or “natural” part of man is somatikos. See also PSYCHIC POWERS

public-key encryption "cryptography" (PKE, Or "public-key cryptography") An {encryption} scheme, introduced by Diffie and Hellman in 1976, where each person gets a pair of keys, called the public key and the private key. Each person's public key is published while the private key is kept secret. Messages are encrypted using the intended recipient's public key and can only be decrypted using his private key. This is often used in conjunction with a {digital signature}. The need for sender and receiver to share secret information (keys) via some secure channel is eliminated: all communications involve only public keys, and no private key is ever transmitted or shared. Public-key encryption can be used for {authentication}, {confidentiality}, {integrity} and {non-repudiation}. {RSA encryption} is an example of a public-key cryptosystem. { FAQ (}. See also {knapsack problem}. (1995-03-27)

public-key encryption ::: (cryptography) (PKE, Or public-key cryptography) An encryption scheme, introduced by Diffie and Hellman in 1976, where each person gets a pair of keys, recipient's public key and can only be decrypted using his private key. This is often used in conjunction with a digital signature.The need for sender and receiver to share secret information (keys) via some secure channel is eliminated: all communications involve only public keys, and no private key is ever transmitted or shared.Public-key encryption can be used for authentication, confidentiality, integrity and non-repudiation.RSA encryption is an example of a public-key cryptosystem. .See also knapsack problem. (1995-03-27)

purvapranidhāna. (T. sngon gyi smon lam; C. benyuan; J. hongan; K. ponwon 本願). In Sanskrit, "prior vow," a vow made in the past that has either been fulfilled in the present or will be fulfilled in the future, typically in conjunction with the attainment of buddhahood. The term purvapranidhāna is used specifically in the MAHĀYĀNA to denote the vow made in the past by a BODHISATTVA to become a buddha himself, often specifying the place, the time, and the retinue that will be associated with that achievement. Since the buddhas have perforce succeeded in achieving their goal of buddhahood, their prior vows are therefore all considered to have been fulfilled. The most famous of all prior vows are the forty-eight vows described in the SUKHĀVATĪVYuHASuTRA, in which the bodhisattva DHARMĀKARA makes a series of forty-eight vows to create the PURE LAND of SUKHĀVATĪ. These vows are narrated by the Buddha, who explains that the bodhisattva fulfilled all the vows and became the buddha AMITĀBHA. The exegesis of the vows of Dharmākara was an important element of JoDOSHu and JoDO SHINSHu buddhology in Japan. (The Chinese translation of this term literally means "original vow," and this English rendering is commonly seen in Western translations of PURE LAND works.) The compound *pubbepanidhāna is unattested in Pāli sources, but the term panidhāna is used to refer to this aspiration made in a previous life.

Pusa yingluo benye jing. (J. Bosatsu yoraku hongokyo; K. Posal yongnak ponop kyong 菩薩瓔珞本業經). In Chinese, "Book of the Original Acts that Adorn the Bodhisattva," in two rolls, translation attributed to ZHU FONIAN (fl. c. 390); a Chinese indigenous sutra (see APOCRYPHA) often known by its abbreviated title of Yingluo jing. The Yingluo jing was particularly influential in the writings of CHAN and TIANTAI exegetes, including such seminal scholastic figures as TIANTAI ZHIYI, who cited the sutra especially in conjunction with discussions of the BODHISATTVA MĀRGA and Mahāyāna VINAYA. The Yingluo jing is perhaps best known for its attempt to synthesize the variant schemata of the Buddhist path (mārga) into a comprehensive regimen of fifty-two BODHISATTVA stages: the ten faiths, the ten abidings, the ten practices, the ten transferences, and the ten grounds (see C. DAsABHuMI; BHuMI); these then culminate in the two stages of buddhahood, virtual or equal enlightenment (dengjue) and sublime enlightenment (miaojue), which the Yingluo jing calls respectively the immaculate stage (wugou di, S. *amalabhumi) and the sublime-training stage (miaoxue di). The Yingluo jing is one of the first texts formally to include the ten faiths in its prescribed mārga schema, as a preliminary level prior to the initiation onto the bodhisattva path proper, which is said to occur at the time of the first arousal of the thought of enlightenment (BODHICITTOTPĀDA) on the first level of the ten abidings. The text therefore adds an additional ten steps to the forty-two named stages of the path outlined in the AVATAMSAKASuTRA (C. Huayan jing), providing a complete fifty-two-stage path, one of the most comprehensive accounts of the mārga to be found in East Asian Buddhist literature. The Yingluo jing also offers one of the most widely cited descriptions of the threefold classification of Buddhist morality (C. sanju jingji; S. sĪLATRAYA), a categorization of precepts found typically in YOGĀCĀRA-oriented materials. The Yingluo jing describes these as (1) the moral code that maintains both the discipline and the deportments (= S. SAMVARAsĪLA) through the ten perfections (PĀRAMITĀ); (2) the moral code that accumulates wholesome dharmas (= S. kusaladharmasaMgrāhaka) through the eighty-four thousand teachings; and (3) the moral code that aids all sentient beings (= S. SATTVĀRTHAKRIYĀ), through exercising loving-kindness, compassion, sympathetic joy, and equanimity (viz. the four BRAHMAVIHĀRA). The Yingluo jing specifies that these three categories of precepts are the foundation of morality for all bodhisattvas. The provenance and authorship of the Pusa yingluo benye jing have long been matters of controversy. In the fifth-century Buddhist catalogue CHU SANZANG JI JI, the compiler Sengyou lists the Pusa yingluo benye jing among miscellaneous works by anonymous translators. In the 594 scriptural catalogue Zhongjing mulu, the scripture is ascribed to Zhu Fonian, while the LIDAI SANBAO JI instead claims that the text was translated by the dhyāna master Zhiyan in 427. Later cataloguers generally accept the attribution to Zhu Fonian, though some note that the translation style differs markedly from that found in other of his renderings. The attribution to Zhu Fonian is also suspect because it includes passages and doctrines that seem to derive from other indigenous Chinese sutras, such as the RENWANG JING, FANWANG JING, etc., as well as passages that appear in earlier Chinese translations of the AVATAMSAKASuTRA, PUSA BENYE JING, SHENGMAN JING, Pusa dichi jing, and DA ZHIDU LUN. Both internal and external evidence therefore suggests that the Yingluo jing is a Chinese apocryphon from the fifth century. ¶ The Pusa yingluo benye jing should be distinguished from the Pusa benye jing ("Basic Endeavors of the Bodhisattvas"), translated by ZHI QIAN (fl. c. 220-252), an authentic translation that offers one of the earliest accounts of the ten stages (S. dasavihāra, DAsABHuMI) translated into Chinese. (It is usually known by its abbreviated title of Benye jing.) This text seems to combine the accounts of the ten bodhisattva stages found in the GAndAVYuHA (viz., AvataMsakasutra) and the MAHĀVASTU and may have been the inspiration for the composition of this indigenous Chinese sutra. (Zhu Fonian also translated a Pusa yingluo jing, which may be how his name became associated with this apocryphal Pusa yingluo benye jing.)

Recurrence cycle: The period of time required for the recurrence of an event or phenomenon. In astrology, specifically, the periods of time in which a conjunction of any two given planets will recur in approximately the same degree of the zodiac.

Redundant Array of Independent Disks "storage, architecture" (RAID) A standard naming convention for various ways of using multiple disk drives to provide redundancy and distributed I/O. The original ("..Inexpensive..") term referred to the 3.5 and 5.25 inch disks used for the first RAID system but no longer applies. As {solid state drives} are becoming a practical repacement for magnetic disks, "RAID" is sometimes expanded as "Redundant Array of Independent Drives". The following standard RAID specifications exist: RAID 0 Non-redundant striped array RAID 1 Mirrored arrays RAID 2 Parallel array with ECC RAID 3 Parallel array with parity RAID 4 Striped array with parity RAID 5 Striped array with rotating parity RAID originated in a project at the computer science department of the {University of California at Berkeley}, under the direction of Professor Katz, in conjunction with Professor {John Ousterhout} and Professor {David Patterson}. A prototype disk array file server with a capacity of 40 GBytes and a sustained bandwidth of 80 MBytes/second was interfaced to a 1 Gb/s {local area network}. It was planned to extend the storage array to include automated {optical disks} and {magnetic tapes}. {(}. {(http://HTTP.CS.Berkeley.EDU/projects/parallel/research_summaries/14-Computer-Architecture/)}. ["A Case for Redundant Arrays of Inexpensive Disks (RAID)", "D. A. Patterson and G. Gibson and R. H. Katz", Proc ACM SIGMOD Conf, Chicago, IL, Jun 1988]. ["Introduction to Redundant Arrays of Inexpensive Disks (RAID)", "D. A. Patterson and P. Chen and G. Gibson and R. H. Katz", IEEE COMPCON 89, San Francisco, Feb-Mar 1989]. (2012-08-26)

Redundant Arrays of Independent Disks ::: (storage, architecture) (RAID. Originally Redundant Arrays of Inexpensive Disks) A project at the computer science department of the University of California at Berkeley, under the direction of Professor Katz, in conjunction with Professor John Ousterhout and Professor David Patterson.The project is reaching its culmination with the implementation of a prototype disk array file server with a capacity of 40 GBytes and a sustained bandwidth of A key element of the research will be to develop techniques for managing latency in the I/O and network paths.The original (..Inexpensive..) term referred to the 3.5 and 5.25 inch disks used for the first RAID system but no longer applies.The following standard RAID specifications exist: RAID 0 Non-redundant striped arrayRAID 1 Mirrored arrays . .[A Case for Redundant Arrays of Inexpensive Disks (RAID), D. A. Patterson and G. Gibson and R. H. Katz, Proc ACM SIGMOD Conf, Chicago, IL, Jun 1988].[Introduction to Redundant Arrays of Inexpensive Disks (RAID), D. A. Patterson and P. Chen and G. Gibson and R. H. Katz, IEEE COMPCON 89, San Francisco, Feb-Mar 1989]. (1995-07-20)

ris med. (ri me). In Tibetan, lit. "unbounded," "unlimited," or "impartial"; often translated as "nonsectarian" or "eclectic" in conjunction with a religious ideal that appears to have gained widespread currency in the early nineteenth century, most famously in the Khams SDE DGE kingdom in eastern Tibet. The origins of the movement are traced to the founding of DPAL SPUNGS monastery, established in 1727 by the eighth TAI SI TU CHOS KYI 'BYUNG GNAS, a great BKA' BRGYUD scholar, historian, and linguist, with support from Sde dge's ruler Bstan pa tshe ring (Tenpa Tsering, 1678-1738), who sponsored the carving and printing of the Sde dge edition of the Tibetan BKA' 'GYUR and BSTAN 'GYUR. Si tu revitalized the study of Sanskrit and stressed the importance of older traditions that had fallen into decline after the rise to power of the DGE LUGS sect. The revitalization of religious learning in Sde dge spread to the Bka' 'brgyud and RNYING MA institutions in the region and reached its peak in the middle of the nineteenth century. When the Dpal spungs-based revitalization began to disturb the traditional SA SKYA affilation of the Sde dge royal family (from the time of 'PHAGS PA,' 1235-1280), such leading figures as 'JAM MGON KONG SPRUL BLO 'GRO MTHA' YAS, 'JAM DBYANG MKHYEN BRTSE DBANG PO, and MCHOG GYUR GLING PA responded to the danger of conflict among powerful Sde dge clans by using impartial liturgies that did not stress one tradition over another. There is some evidence that another great ris med lama, DPAL SPRUL RIN PO CHE, extended the spirit to include even Dge lugs traditions. The frequency of the occurrence of the term ris med in Tibetan literature from that era has given rise in the West to the notion that something akin to a "nonsectarian movement" occurred in eastern Tibet in the nineteenth century, one in which scholars of the Rnying ma, Bka' brgyud, and Sa skya sects not only read and benefited from each other's traditions (as had long been the case), but also studied the works of the politically more powerful Dge lugs sect, which had been at odds with both Rnying ma and Bka' brgyud at various points since the seventeenth century. This idea that such a "movement" occurred has been largely drawn from preliminary studies of 'Jam mgon kong sprul. This Bka' brgyud lama (who was born into a BON family and initially ordained into a Rnying ma monastery) achieved a remarkable breadth and depth in his scholarship. In several collections of liturgical texts and lengthy treatises, he set forth a vision of a nonsectarian ideal in which intersectarian exchanges were valued, yet strict separations between the multiple lineages and orders were carefully upheld. Still, the notion that 'Jam mgon kong sprul, 'Jam dbyang mkhyen brtse, and Dpal sprul Rin po che were at the center of a "nonsectarian movement," in the sense that there was a widespread institutional reformation in their lifetimes, is not historically accurate. It is perhaps better to speak of the nonsectarian ideal and their own lives as models of its expression. That model was indeed much imitated in the early twentieth century, and the ris med ideal appears to have become a standard motif for the social and political unification of the Tibetan exile community since 1959. The current DALAI LAMA, for example, is known to use the metaphor of the five-fingered hand (the four main Buddhist orders and the Bon religion) to describe a Tibetan society as fundamentally united yet respectful of its differences.

Samael (Hebrew) Sammā’ēl In the Hebreo-Chaldean Qabbalah, the Prince of Darkness, the Angel of Death or Poison, who rules the seven habitations called Sheba‘ Ha-yechaloth, zones of our globe, yet these seven habitations or infernal regions are the lower seven of the ten degrees which make the dwelling places of the beings inhabiting the fourth or lowest world of the Qabbalah, of which Samael is supposed to be the hierarch or prince. This fourth or lowest world of Qelippoth (shells) is divided into ten degrees forming the lowest hierarchy of the Qabbalistic system corresponding to the ten Sephiroth. These ten stages of the world of shells are again subdivided into three higher or relatively immaterial, and seven lower, material, or infernal ranges; and of these seven Samael is supposed to be the hierarch or ruler. The Talmud states, however, that “the evil Spirit, Satan, and Sama’el the Angel of Death, are the same” (Rabba Batra, 16a); and Samael is also there made equivalent to the Biblical serpent of the Tree of Knowledge of Good and Evil. He is also termed the chief of the Dragons of Evil, and is popularly made responsible for the hot scorching wind of the desert — the simoom. In conjunction with Lilith he is represented as the Evil Beast (hiwyai’ bisha’).

Samavaya: Combination; union; conjunction; constant and inseparable connection or inherence; existence of one thing in another.

samaya. (T. dam tshig; C. sanmoye; J. sanmaya; K. sammaya 三摩耶). In Sanskrit and Pāli, "vow," "occasion," a polysemous term within the tradition. This term is especially important in tantric Buddhism, where it refers to a specific set of vows (see SAMVARA) taken in conjunction with an initiation rite (ABHIsEKA, dīksā). These vows are considered to represent a powerful bond between student and teacher and a commitment to maintain them is deemed essential to success in tantric practice. A breech of one's samaya vows is often said to have serious consequences, including rebirth in hell. Pledging to keep tantric practices secret and pledging never to bring harm to one's teacher are two examples of a samaya vow. A student of tantra will often take more and more of these vows as he or she progresses. In the Tibetan categorization of tantras into four sets, these vows are systematized into codes. In ANUTTARAYOGATANTRA, there is a set list of nineteen samayas associated with the PANCATATHĀGATA. The term samaya may also refer to the symbolic representation of a buddha, BODHISATTVA, or deity, such as with a VAJRA, a sword, or a lotus flower. These symbols may represent the divinity itself or more often an attribute of that divinity, such as a vow taken by a buddha or bodhisattva. ¶ In Sanskrit, samaya also indicates a general unit of time that is understood as one specific occasion or as a season of the year. The term samaya is often seen in ABHIDHARMA analyses of distinct chronological moments. For example, in the AttHASĀLINĪ, a Pāli commentary on the DHAMMASAnGAnI, BUDDHAGHOSA analyzes the term samaya into five specific meanings related to the passage of time.

Sambhuti (Sanskrit) Sambhūti Combination, conjunction, co-union; one of the daughters of Daksha, and consort of Marichi (light, light-monad), the father of the agnishvattas.

samhita (Sanhita) ::: ["conjunction"; the text of the Veda treated with respect to the rules of euphonic combination, the real continuous text of the Veda (cf. padapatha)].

Sankhya: Perhaps the oldest of the major systems of Indian philosophy, founded by Kapila (sixth century B.C.). Originally not theistic, it is realistic in epistemology, dualistic in metaphysics, assuming two moving ultimates, Cosmic Spirit (purusha) and Cosmic Substance (prakriti), both eternal and uncaused. Prakriti possesses the three qualities or principles of sattva, rajas, tamas, first in equipoise. When this is disturbed, the world in its multifariousness evolves in conjunction with purusha which becomes the plurality of selves in the process. The union (samyoga) of spirit and matter is necessary for world evolution, the inactivity of the former needing the verve of the latter, and the non-intelligence of that needing the guidance of conscious purusha. Successively, prakriti produces mahat or buddhi, ahamkara, manas, the ten indriyas, five tanmatras and five mahabhutas (q.v.).

Sankhya: Perhaps the oldest of the major systems of Indian philosophy (q.v.), founded by Kapila. Originally not theistic, it is realistic in epistemology, dualistic in metaphysics, assuming two moving ultimates, spirit (purusa, q.v.) and matter (prakrti, q.v.) both eternal and uncaused. Prakrti possesses the three qualities or principles of sattva, rajas, tamas (see these and guna), first in equipoise. When this is disturbed, the world in its multifariousness evolves in conjunction with purusa which becomes the plurality of selves in the process. The union (samyoga) of spirit and matter is necessary for world evolution, the inactivity of the former needing the verve of the latter, and the non-intelligence of that needing the guidance of conscious purusa. Successively, prakrti produces mahat or buddhi, ahamkara, manas, the ten indriyas, five tanmatras and five mahabhutas (all of which see). -- K.F.L.

satisfiability problem A problem used as an example in {complexity theory}. It can be stated thus: Given a Boolean expression E, decide if there is some assignment to the variables in E such that E is true. A {Boolean} expression is composed of Boolean variables, (logical) negation (NOT), (logical) {conjunction} (AND) and parentheses for grouping. The satisfiability problem was the first problem to be proved to be {NP-complete} (by Cook). ["Introduction to Automata Theory, Languages, and Computation" by Hopcroft and Ullman, pub. Addison-Wesley]. (1994-11-11)

sattvaloka. (P. sattaloka; T. sems can 'jig rten; C. zhongsheng shijian/youqing shijian; J. shujo seken/ujoseken; K. chungsaeng segan/yujong segan 衆生世間/有情世間). In Sanskrit, "world of sentient beings"; a term used to refer to the sentient beings (SATTVA) who are the inhabitants of the realms of SAMSĀRA. The sattvaloka is used in distinction to, and in conjunction with, its companion term BHĀJANALOKA, the "receptacle world" that is the physical environment or "container" for those sentient beings. The inanimate bhājanaloka and the animate sattvaloka together make up the three realms of existence (TRILOKA[DHĀTU]). The bhājanaloka is formed during the first of the twenty intermediate-length eons (KALPA) that make up the one great eon (MAHĀKALPA), called the "kalpa of creation" (VIVARTAKALPA); the sattvaloka comes into existence during the remaining nineteen intermediate-length kalpas as sentient beings begin to be reborn in the bhājanaloka, beginning in the heavens and ending in the hells. The disappearance of the sattvaloka takes the form of a gradual depopulation of the bhājanaloka during the "kalpa of dissolution" (SAMVARTAKALPA). This process begins with the cessation of those beings' rebirth in hell, which is followed by the dissolution of the hells themselves. (Those beings whose time in hell is not yet exhausted will be reborn in a hell in another universe.) The same twofold process then occurs for the realms of animals and ghosts. After that, seven suns appear in the sky, incinerating the remaining bhājanaloka, including Mount SUMERU, the four continents, and the subtle-materiality heavens of the first DHYĀNA. Beings in the first DHYĀNA who can achieve the second dhyāna escape destruction. When the kalpa of creation begins again, the bhājanaloka and the sattvaloka reappear due to the inertial force of the KARMAN of sentient beings. These two worlds and the world of the five aggregates (C. WUYUN SHIJIAN) together constitute the three types of world systems (C. SANZHONG SHIJIAN).

Sayana or Sayanacharya (Sanskrit) Sāyaṇa, Sāyaṇācārya The celebrated commentator on the Rig-Veda, who flourished under Vira-bukka I of Vijaya-nagara (1350-79). Some of his works were written in conjunction with his brother Madhava, who was the prime minister of Vira-bukka, also known as Madhavacharya, a celebrated teacher and scholar. Madhavacharya brought into clearer focus the Dvaita-Vedanta (dualistic Vedanta), according to which Brahma and the human soul, although intimately connected, are distinct. This teaching is in direct contradistinction with that of Sankaracharya, the greatest historic exponent of the Advaita-Vedanta (nondualistic Vedanta), according to the teaching of which, spirit and matter, Brahman-atman (divinity) and the human spirit, are one in essence.

Sephira: Number, emanation, sphere, wheel or chakia. There are ten Sephiroth; each one represents both an emanation and a concent= ration of cosmic power, and together they constitute the Tree of Life. They are, in order from one to ten, increas ingly dense manifestations of Nuit (the Ain) in conjunction with Hadit (the Hidden God). The whole schema constitutes the Holy Qabalah which forms-as Dion Fortune observes- the ground plan of Western Illuminism.

Shinto. (J) (神道). In Japanese, lit. "The Way of the Spirits (KAMI)"; modern designation used to refer to a supposedly indigenous religion of Japan distinct from Buddhism. Shinto (alt. jindo) was originally a Buddhist term that designated the realm or course (to) of the local gods and spirits (shin), in distinction to tendo, the Indian divinities who populated the Buddhist celestial heavens (SVARGA). The term therefore referred to an amorphous complex of local beliefs, myths, and rituals that were focused on village and clan tutelary gods called KAMI. During the medieval period, this amorphous set of beliefs was gradually being systematized on a broader scale, but always in conjunction with, and under the strong influence of, Buddhism. It was only in 1868, with the start of the Meiji Restoration, that there was a forced separation of the kami and the buddhas (SHINBUTSU BUNRI), which artificially created two distinct and autonomous religions: the putatively autochthonous Japanese religion of Shinto and the imported traditions of Japanese Buddhism. See HAIBUTSU KISHAKU; HONJI SUIJAKU; KAMI; SHINBUTSU BUNRI; SHINBUTSU SHuGo.

siksamānāsaMvara. (T. dge slob ma'i sdom pa; C. shichamona jie; J. shikishamanakai; K. sikch'amana kye 式叉摩那戒). In Sanskrit, "restraints for a probationer"; the VINAYA rules to be followed by a female postulant (sIKsAMĀnĀ) during the probationary period before a female novice (sRĀMAnERIKĀ) received full ordination (UPASAMPADĀ) as a nun (BHIKsUnĪ). In conjunction with the typical set of ten precepts (DAsAsĪLA) taken by novices (subdivided into thirty-six separate rules in the MuLASARVĀSTIVĀDA school), these are six specific rules of training (sIKsĀPADA): (1) abstention from killing, (2) abstention from stealing, (3) abstention from sexual activity, (4) abstention from false speech, (5) abstention from intoxicants, and (6) abstention from eating after midday. This additional set of rules, which had to be followed for two years before full ordination was allowed, constituted the sixth of the eight "weighty rules" (GURUDHARMA) that the Buddha imposed on nuns as a condition of establishing the nun's SAMGHA. Some commentators say their purpose was to ensure that a probationer was not pregnant at the time of full ordination.

sīla. (P. sīla; T. tshul khrims; C. jie; J. kai; K. kye 戒). In Sanskrit, "morality"; those practices whose aim is to restrain nonvirtuous deeds of body and speech, often in conjunction with the keeping of precepts. Morality constitutes one of the three trainings (TRIsIKsĀ), together with SAMĀDHI and PRAJNĀ, and the second of the six perfections (PĀRAMITĀ). In the traditional organization of the constituents of the noble eightfold path (ĀRYĀstĀnGAMĀRGA) under the rubrics of the three higher trainings (adhisiksā), the "morality group" (sīlaskandha; see ADHIsĪLAsIKsĀ) consists of right speech (S. SAMYAGVĀC; P. sammāvācā), right action (S. SAMYAKKARMĀNTA; P. sammākammanta), and right livelihood (S. SAMYAGĀJĪVA; P. sammājīva). The term also appears in the five precepts, or PANCAsĪLA, the five precepts taken by the Buddhist laity: "I undertake the training rules (sIKsĀPADA) to abstain from" (1) killing living creatures, (2) stealing, (3) sexual misconduct, (4) false speech, and (5) consuming intoxicants. On full- and new-moon days (UPOsADHA), the laity had the option of taking a modified version of these precepts as a sort of temporary renunciation, which are termed the eight precepts (S. see AstĀnGASAMANVĀGATAM UPAVĀSAM; BAGUAN ZHAI). They are (1) not to kill living beings, (2) not to steal, (3) not to engage to sexual activity, (4) not to lie about spiritual attainments, (5) not to use intoxicants, (6) not to eat after twelve noon, (7) not to sing, dance, play music, or attend entertainments and not to wear perfumes, garlands, or cosmetics, (8) not to sleep on high beds. All male novices (sRĀMAnERA) and female novices (sRĀMAnERIKĀ) were required to follow as part of their training the ten precepts (DAsAsĪLA), which were an expansion and enhancement of the five lay precepts (paNcasīla): "I undertake the training rule to abstain from" (1) killing, (2) stealing, (3) sexual activity, (4) false speech, (5) intoxicants, (6) eating after midday, (7) dancing, singing, music, and other unseemly forms of entertainment, (8) using garlands, perfumes, and cosmetics to adorn the body, (9) using high and luxurious beds and couches, (10) handling money. In the context of the bodhisattva's perfection of morality (sĪLAPĀRAMITĀ), the meaning of sīla is expanded to encompass the taking and keeping of the bodhisattva precepts (BODHISATTVASAMVARA); see SAMVARA; sĪLAPĀRAMITĀ; sĪLATRAYA.

SLD resolution "logic, programming" (Selected, Linear, Definite) {Linear resolution} with a {selection function} for {definite sentences}. A definite sentence has exactly one {positive literal} in each {clause} and this literal is selected to be resolved upon, i.e. replaced in the {goal} clause by the {conjunction} of {negative literals} which form the body of the clause. [Why is SLD resolution important?] (2003-12-04)

SLD resolution ::: (logic, programming) (Selected, Linear, Definite) Linear resolution with a selection function for definite sentences.A definite sentence has exactly one positive literal in each clause and this literal is selected to be resolved upon, i.e. replaced in the goal clause by the conjunction of negative literals which form the body of the clause.[Why is SLD resolution important?](2003-12-04)

Sometimes, however, the distinction between nominal definitions and real definitions is made on the basis that the latter convey an assertion of existence, of the defimendum, or rather, where the definiendum is a concept, of things falling thereunder (Saccheri, 1697); or the distinction may be made on the basis that real definitions involve the possibility of what is defined (Leibniz, 1684). Ockham makes the distinction rather on the basis that real definitions state the whole nature of a thing and nominal definitions state the meaning of a word or phrase, but adds that non-existents (as chimaera) and such parts of speech as verbs, adverbs, and conjunctions may therefore have only nominal definition. -- A.C.

Spark A scintilla or atom of fire. Fire in its septenary or denary forms exists on all planes, so that we hear of sparks in various senses. Atman is the homogeneous divine spark which radiates in millions of rays, in their aggregate producing the primeval seven. The same idea in more mechanical form is found in Lucretius, who says that all fires come from the one scintilla. Sparks may be worlds, monads, or even atoms, though the word usually means the jiva within the atom. The divine spark hangs from the flame by the finest thread of fohat and journeys through the seven worlds of maya, passing upwards in its evolutionary course through the animate kingdoms. In man it is the monad in conjunction with the aroma of manas, and is called a jiva; it is that which remains from each personality and hangs by a thread from atman. The personalities are like the sparks that dance on moonlit waves — fleeting reflections of their spiritual prototype.

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)

Spiritual Powers Generally used in contradistinction to psychic powers; for while psychic powers pertain to the intermediate, psychomental part of human nature, the spiritual powers pertain to the higher part. Hence the psychic powers, precisely because intermediaries, may become the instrument either of our higher or of our lower nature, being vehicular products in themselves and subject to influx from above or below. The spiritual powers cannot be used for selfish and personal ends because their svabhava is universality and impersonality, attributes which link man with the surrounding universe. They emanate from the spiritual monad, atma-buddhi. We are able to use spiritual powers when our manas acts in conjunction with the spiritual monad. Such powers cannot be evoked by personal ambition or any form of acquisitiveness, because they do not rise above the intermediate or psychic nature and make no appeal to the spirit above; in fact, spiritual powers are the fruit of renunciation, of the replacing of the personal with the universal, the resigning of the limited for the virtually limitless, the giving up of the small for the great. Spiritual powers consist in a clear intuition of the truth, leading to right conduct, an ability to help and teach others — the powers which we attribute to a Buddha or Christ.

sukha. (T. bde ba; C. le; J. raku; K. nak 樂). In Sanskrit and Pāli, "bliss," "ease," or "joy"; the fourth of the five constituents of meditative absorption (DHYĀNĀnGA). A sustained sense of sukha is obstructed by restlessness and worry (AUDDHATYA-KAUKṚTYA), the fourth of the five hindrances (NĪVARAnA) to DHYĀNA. Sukha is the maturation of the physical and mental tranquillity (PRAsRABDHI) that is associated with the coarser experience of physical "rapture" (PRĪTI). Sukha always appears in conjunction with prīti, but not necessarily the converse; whereas sukha is part of the perception aggregate (SAMJNĀ), prīti is instead grouped with the conditioning factors aggregate (SAMSKĀRA). Sukha leaves one "feeling well" and catalyzes the development of expansive mental states. Sukha is present in the first, second, and third of the meditative absorptions (dhyāna) associated with the realm of subtle materiality (RuPĀVACARADHYĀNA), but fades into equanimity (UPEKsĀ) in the even subtler fourth dhyāna, wherein the meditator experiences neither pleasure nor pain and is left only with one-pointedness of mind (CITTAIKĀGRATĀ). The term sukha is also important in Buddhist TANTRA, especially ANUTTARAYOGATANTRA, where the movement of winds (PRĀnA) and drops (BINDU) up and down the central channel generate various forms of bliss; the bliss created by the upward movement of the winds and drops are particularly powerful. In order to achieve buddhahood, the bliss consciousness is used to understand emptiness (suNYATĀ).

Synodial Months [from Greek syn together + hodos path] Also synodical, synodal. The month which is measured by the successive conjunctions of the sun and moon as seen from the earth, i.e., from one new moon to the next, the average time of which is 29.5306 days. Sometimes called a lunar month to distinguish it from a solar month which is one twelfth of a year. The number of synodical months in any period is equal to the difference between the number of revolutions of the moon and the number of years in that period.

Syzygy: A term literally meaning yoking together, often loosely applied in astrology to any conjunction or opposition; particularly of a planet with the Sun, and close to the ecliptic whereby the Earth and the two bodies are in a sight line. In its use in connection with the calculation of Tide Tables it applies to the conjunctions and oppositions of Sun and Moon near the Node.

Syzygy [from Greek syzygia conjunction] Used in reference to the geocentric conjunction of the Sun, Moon, Venus, and Mercury, or some of them, the occurrence being especially favorable for certain initiations, particularly at the time of the winter solstice, because at such periods the influences of these bodies cooperate in producing the necessary occult natural conditions. Astronomically syzygy refers to the union in a more or less straight line as seen from the earth, of any two or more bodies with the earth.

Tala(Sanskrit) ::: A word which is largely used in the metaphysical systems of India, both in contrast and at thesame time in conjunction with loka. As the general meaning of loka is "place" or rather "world," so thegeneral meaning of tala is "inferior world." Every loka has as its twin or counterpart a corresponding tala.Wherever there is a loka there is an exactly correspondential tala, and in fact the tala is the nether pole ofits corresponding loka. Lokas and talas, therefore, in a way of speaking, may be considered to be thespiritual and the material aspects or substance-principles of the different worlds which compose and infact are the kosmic universe. It is impossible to separate a tala from its corresponding loka -- quite asimpossible as it would be to separate the two poles of electricity.The number of talas as generally outlined in the exoteric philosophies of Hindustan is usually given asseven, there being thus seven lokas and seven talas; but, as a matter of fact, this number varies. If we mayspeak of a loka as the spiritual pole, we may likewise call it the principle of any world; andcorrespondentially when we speak of the tala as being the negative or inferior pole, it is quite proper alsoto refer to it as the element of its corresponding loka or principle. Hence, the lokas of a hierarchy may becalled the principles of a hierarchy, and the talas, in exactly the same way, may be called the elements orsubstantial or material aspects of the hierarchy.It should likewise be remembered that all the seven lokas and all the seven talas are continuously andinextricably interblended and interworking; and that the lokas and the talas working together form theuniverse and its various subordinate hierarchies that encompass us around. The higher lokas with thehigher talas are the forces or energies and substantial parts of the spiritual and ethereal worlds; the lowestlokas and their corresponding talas form the forces or energies and substantial parts of the physical worldsurrounding us; and the intermediate lokas with their corresponding talas form the respective energiesand substantial parts of the intermediate or ethereal realms.Briefly, therefore, we may speak of a tala as the material aspect of the world where it predominates, justas when speaking of a loka we may consider it to be the spiritual aspect of the world where itpredominates. Every loka, it should be always remembered, is coexistent with and cannot be separatedfrom its corresponding tala on the same plane.As an important deduction from the preceding observations, be it carefully noted that man's ownconstitution as an individual from the highest to the lowest is a hierarchy of its own kind, and thereforeman himself as such a subordinate hierarchy is a composite entity formed of lokas and talas inextricablyinterworking and intermingled. In this subordinate hierarchy called man live and evolve vast armies,hosts, multitudes, of living entities, monads in this inferior stage of their long evolutionary peregrination,and which for convenience and brevity of expression we may class under the general term of life-atoms.

Tala (Sanskrit) Tala Lower or inferior portions of a series, inferior world; also a chasm, abyss, floor. All these ideas suggest lower or inferior planes. Often used in conjunction with loka (place, world). The talas stand for the material aspects or substance-principles of the different worlds which are the cosmic universe, in contrast with the lokas which suggest the spiritual aspect of the universe. The number of loka-talas is generally given as seven, though the number varies, all the seven lokas and seven talas interblending and interworking to form the universe and all its various hierarchies. The seven talas are generally given in theosophical writings as atala, vitala, sutala, rasatala, talatala, mahatala, and patala.

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.

Tautology: As a syntactical term of the propositional calculus this is defined in the article on logic, formal (q.v.). Wittgenstein and Ramsey proposed to extend the concept of a tautology to disciplines involving quantifiers, by interpreting a quantified expression as a multiple (possibly infinite) conjunction or disjunction; under this extension, however, it no longer remains true that the test of a tautology is effective.

The dual of a formula is obtained by interchanging conjunction and (inclusive) disjunction throughout and at the same time interchanging universal quantification and existential quantification throughout. (In doing this the different symbols, e.g., functional constants, although they may consist of several characters in succession rather than a single character, shall be treated as units, and no change shall be made inside a symbol. A similar remark, applies at all places where we speak of occurrences of a particular symbol or sequence of symbols in a formula, and the like.) It can be shown that the following principles of duality hold (where A* and B* denote the duals of. the formulas A and B respectively): if A is a theorem, then ∼A* is a theorem; if A ⊃ B is a theorem, then B* ⊃ A* is a theorem; if A ≡ B is a theorem, then A* ≡ B* is a theorem. A formula is said to be in prenex normal form if all the quantifiers which it contains stand together at the beginning, unseparated by negations (or other sentential connectives), and the scope of each quantifier (i.e., the extent of the bracket [ ] following the quantifier) is to the end of the entire formula. In the case of a formula in prenex normal form, the succession of quantifiers at the beginning is called the prefix; the remaining portion contains no quantifiers and is the matrix of the formula. It can be proved that for every formula A there is a formula B in prenex normal form such that A ≡ B is a theorem; and B is then called a prenex normal form of A.

The Mayas of Yucatan had a calendar system, deciphered at least in part, that extended far back into the past. In this calendar we find not only the familiar cycles of the lunation and of the solar year, but others such as the synodical revolution of Venus, and exact periods of 250, 280, or 360 days. The Egyptians in their calendar time-measurements used three different years, one of which was a year of 365 days, adapted to the Julian year by a Sothic period of 1460 years. The lunar year of 12 lunations is one of immense antiquity, and formerly of almost universal usage, frequently combined with the solar year; and the lunar year is still used, with various systems of intercalation to adapt it to the tropical year. As to such periods as 280 and 260 days, one may wonder whether these numbers were merely used as convenient for computation, or whether they rest on actual cycles not recognized by modern astronomy. The 280 is evidently connected with the human gestation and prenatal period. The position of the equinoctal point in relation to the stellar zodiac is often referred to as an indication of the dates of ancient events; and cycles of successive conjunctions of all or most of the planets are frequently mentioned in the archaic literatures of different peoples.

  “The philosopher of the Yoga-charya School would say — as well he could — ‘Dharma is not a person but an unconditioned and underived entity, combining in itself the spiritual and material principles of the universe, whilst from Dharma proceeded, by emanation, Buddha [’reflected’ Bodhi rather] as the creative energy which produced, in conjunction with Dharma, the third factor in the trinity, viz., “Samgha,” which is the comprehensive sum total of all real life.’ Samgha, then, is not and cannot be that which it is now understood to be, namely, the actual ‘priesthood’; for the latter is not the sum total of all real life, but only of religious life. The real primitive significance of the word Samgha or ‘Sangha’ applies to the Arhats or Bhikshus, or the ‘initiates,’ alone, that is to say to the real exponents of Dharma — the divine law and wisdom, coming to them as a reflex light from the one ‘boundless light’ ” (TG 342).

The zodiac is found everywhere among the civilized nations, such as the Chaldeans, Hindus, Egyptians, Chinese, and in Job (said to be the oldest book in the Bible); but its antiquity is lost in the night of time. The zodiac may briefly be described as a book on evolution in twelve chapters, and as such its applications and correspondences are innumerable. Time is marked by the passage of the planets through its signs, by their conjunctions in various positions, and by the movement of the nodes and apsides of planets; so that the whole course of cycles large and small can be calculated and the past and future read by those who understand. The twelve divisions of the ecliptic or fixed zodiac have the same names and significance as the zodiacal constellations. They may be applied to cycles in history, such as the Messianic cycle, to races of mankind, and to the human constitution, mental and physical. When applied to the globes of the earth planetary chain — using the esoteric computation of a twelvefold system — the rectors of the houses of the zodiac have each predominance over one globe of the earth-chain.

tichang. (J. teisho; K. chech'ang 提唱). In Chinese, "lecture," a type of discourse associated especially with the CHAN ZONG and widely known in the West by its Japanese pronunciation teisho; also called tigang (J. teiko, K. chegang) or tiyao (J. teiyo, K. cheyo). Such lectures, which were often delivered in highly colloquial language, sought to point to the main purport of a Chan tradition, text, or "case" (GONG'AN) by drawing on the peculiar Chan argot and extensively citing Chan literature and Buddhist scriptures. Chan masters might also deliver a sequential series of lectures on each of the Chan cases in a larger gong'an collection, such as the BIYAN LU or the WUMEN GUAN. Such lectures were sometimes delivered in conjunction with the formal "ascending the hall" (SHANGTANG) procedure; the term may also refer to the master's expository comments regarding questions that visitors might raise in the course of listening to a formal lecture. The tichang lecture is the Chan counterpart of expositions of Buddhist teachings given by lecturers in doctrinal schools, but making more use of Chan rather than commentarial and scriptural materials. The term was widely used in the Chan tradition especially from the Song dynasty onward. Although the term appears only rarely in such Chan codes as the BAIZHANG QINGGUI ("Baizhang's Pure Rules") and the CHANYUAN QINGGUI ("Pure Rules of the Chan Garden"), these sources do describe the general procedures to be followed in delivering such a lecture. The forty-two roll Liezu tigang lu ("Record of the Lectures of Successive Patriarchs," using the alternate term tigang), compiled by the Qing-dynasty Chan master Daiweng Xingyue (1619-1684), collects about four hundred Chinese masters' lectures delivered at various special occasions, such as the reigning emperor's birthday or funeral, and in conjunction with daily services.

time T /ti:m T/ An unspecified but usually well-understood time, often used in conjunction with a later time T+1. "We'll meet on campus at time T or at Louie's at time T+1" means, in the context of going out for dinner: "We can meet on campus and go to Louie's, or we can meet at Louie's itself a bit later." (Louie's was a Chinese restaurant in Palo Alto that was a favourite with hackers.) Had the number 30 been used instead of the number 1, it would have implied that the travel time from campus to Louie's is 30 minutes; whatever time T is (and that hasn't been decided on yet), you can meet half an hour later at Louie's than you could on campus and end up eating at the same time. See also {since time T equals minus infinity}. [{Jargon File}] (1994-12-12)

time T ::: /ti:m T/ An unspecified but usually well-understood time, often used in conjunction with a later time T+1. We'll meet on campus at time T or at Louie's T is (and that hasn't been decided on yet), you can meet half an hour later at Louie's than you could on campus and end up eating at the same time.See also since time T equals minus infinity.[Jargon File] (1994-12-12)

tonsure. A somewhat antiquated term occasionally still found in discussions of East Asian and especially Japanese Buddhism, referring to the shaving of the head that occurs in conjunction with entering a monastery and taking ordination as a monk or nun. See PRAVRAJITA; UPASAMPADĀ.

Translation Look-aside Buffer "storage, architecture" (TLB) A table used in a {virtual memory} system, that lists the {physical address} {page} number associated with each {virtual address} {page} number. A TLB is used in conjunction with a {cache} whose tags are based on virtual addresses. The virtual address is presented simultaneously to the TLB and to the cache so that cache access and the virtual-to-physical address translation can proceed in parallel (the translation is done "on the side"). If the requested address is not cached then the physical address is used to locate the data in main memory. The alternative would be to place the translation table between the cache and main memory so that it will only be activated once there was a cache miss. (1995-01-30)

T'ung: Mere identity, or sameness, especially in social institutions and standards, which is inferior to harmony (ho) in which social distinctions and differences are in complete concord. (Confucianism). Agreement, as in "agreement with the superiors" (shang t'ung). The method of agreement, which includes identity, generic relationship, co-existence, and partial resemblance. "Identity means two substances having one name. Generic relationship means inclusion in the same whole. Both being in the same room is a case of co-existence. Partial resemblance means having some points of resemblance." See Mo chi. (Neo-Mohism). --W.T.C. T'ung i: The joint method of similarities and differences, by which what is present and what is absent can be distinguished. See Mo chi. --W.T.C. Tung Chung-shu: (177-104 B.C.) was the leading Confucian of his time, premier to two feudal princes, and consultant to the Han emperor in framing national policies. Firmly believing in retribution, he strongly advocated the "science of catastrophic and anomalies," and became the founder and leader of medieval Confucianism which was extensively confused with the Yin Yang philosophy. Extremely antagonistic towards rival schools, he established Confucianism as basis of state religion and education. His best known work, Ch-un-ch'iu Fan-lu, awaits English translation. --W.T.C. Turro y Darder, Ramon: Spanish Biologist and Philosopher. Born in Malgrat, Dec. 8 1854. Died in Barcelona, June 5, 1926. As a Biologist, his conclusions about the circulation of the blood, more than half a century ago, were accepted and verified by later researchers and theorists. Among other things, he showed the insufficiency and unsatisfactoriness of the mechanistic and neomechanistic explanations of the circulatory process. He was also the first to busy himself with endocrinology and bacteriological immunity. As a philosopher Turro combated the subjectivistic and metaphysical type of psychology, and circumscribed scientific investigation to the determination of the conditions that precede the occurrence of phenomena, considering useless all attempt to reach final essences. Turro does not admit, however, that the psychical series or conscious states may be causally linked to the organic series. His formula was: Physiology and Consciousness are phenomena that occur, not in connection, but in conjunction. His most important work is Filosofia Critica, in which he has put side by side two antagonistic conceptions of the universe, the objective and the subjectne conceptions. In it he holds that, at the present crisis of science and philosophy, the business of intelligence is to realize that science works on philosophical presuppositions, but that philosophy is no better off with its chaos of endless contradictions and countless systems of thought. The task to be realized is one of coming together, to undo what has been done and get as far as the original primordial concepts with which philosophical inquiry began. --J.A.F. Tychism: A term derived from the Greek, tyche, fortune, chance, and employed by Charles Sanders Peirce (1839-1914) to express any theory which regards chance as an objective reality, operative in the cosmos. Also the hypothesis that evolution occurs owing to fortuitous variations. --J.J.R. Types, theory of: See Logic, formal, § 6; Paradoxes, logical; Ramified theory of types. Type-token ambiguity: The words token and type are used to distinguish between two senses of the word word.   Individual marks, more or less resembling each other (as "cat" resembles "cat" and "CAT") may (1) be said to be "the same word" or (2) so many "different words". The apparent contradiction therby involved is removed by speaking of the individual marks as tokens, in contrast with the one type of which they are instances. And word may then be said to be subject to type-token ambiguity. The terminology can easily be extended to apply to any kind of symbol, e.g. as in speaking of token- and type-sentences.   Reference: C. S. Peirce, Collected Papers, 4.517. --M.B. Tz'u: (a) Parental love, kindness, or affection, the ideal Confucian virtue of parents.   (b) Love, kindness in general. --W.T.C. Tzu hua: Self-transformation or spontaneous transformation without depending on any divine guidance or eternal agency, but following the thing's own principle of being, which is Tao. (Taoism). --W.T.C. Tzu jan: The natural, the natural state, the state of Tao, spontaneity as against artificiality. (Lao Tzu; Huai-nan Tzu, d. 122 B.C.). --W.T.C. U

Under this heading must be included the mischievous pranks of the poltergeist, due to the action of a persistent relic of the psycho-astral nature of a deceased person, in combination with elementals, often again working in conjunction with a mediumistic living individual.

union ::: n. --> The act of uniting or joining two or more things into one, or the state of being united or joined; junction; coalition; combination.
Agreement and conjunction of mind, spirit, will, affections, or the like; harmony; concord.
That which is united, or made one; something formed by a combination or coalition of parts or members; a confederation; a consolidated body; a league; as, the weavers have formed a union;

unity ::: n. --> The state of being one; oneness.
Concord; harmony; conjunction; agreement; uniformity; as, a unity of proofs; unity of doctrine.
Any definite quantity, or aggregate of quantities or magnitudes taken as one, or for which 1 is made to stand in calculation; thus, in a table of natural sines, the radius of the circle is regarded as unity.
In dramatic composition, one of the principles by which a

Uranian Astrology: A system based upon the teachings of Alfred Witte of the Hamburg (Germany) Astrology School. Its chief differences from the orthodox school consist in the use of Planetary Patterns based upon Midpoints, the cardinal points, Antiscions, and certain hypothetical planets; also the exclusion of all but the “hard” angles: conjunction, semi-square, quadrate, sesqui-quadrate and opposition—which are termed effective connections. The personal points are 0° Aries, Cancer, Libra and Capricorn, Ascendant, Midheaven, Sun and Moon.

utpāda. (P. uppāda; T. skye ba; C. shengqi; J. shoki; K. saenggi 生起). In Sanskrit, "production," or "arising," the generation of a specific fruition or effect (PHALA) from a given cause (HETU). In generic Buddhist accounts of causality or etiology, hetu designates the main or primary cause of production, which operates in conjunction with various concomitant or subsidiary conditions (PRATYAYA); together, these two bring about the production (utpāda) of a specific "fruition" or result (phala). In the PRAJNĀPĀRAMITĀ literature and the MADHYAMAKA school, the notion of production comes under specific criticism (see VAJRAKAnĀ), with NĀGĀRJUNA famously asking, e.g., how an effect can be produced from a cause that is either the same as or different from itself. The prajNāpāramitā sutras thus famously declare that all dharmas are actually ANUTPĀDA, or "unproduced."

vajra. (T. rdo rje; C. jingang; J. kongo; K. kŭmgang 金剛). In Sanskrit, "adamant," "diamond," or "thunderbolt"; a magical weapon and common symbol of power, indestructibility, and immutability, especially in tantric Buddhism, which is known as the vajra vehicle (VAJRAYĀNA). The term is also employed to describe consummate meditative experiences, such as the VAJROPAMASAMĀDHI, the "SAMĀDHI that is like a vajra." ¶ Vajra is also the name of the ritual scepter commonly employed in tantric liturgies. When used in conjunction with a bell, the vajra symbolizes UPĀYA and the bell symbolizes PRAJNĀ, with the vajra held in the right hand and the bell in the left hand. There are several types of vajras used in tantric rituals, varying in both size and the number of "points" or prongs, usually ranging from one to nine on each side. The elements that constitute the vajra are given rich symbolic value. For example, in the case of a five-pointed vajra, when held vertically, the five lower points are said to represent either the five aggregates (SKANDHA) of mind and body or the five afflictions of desire, anger, ignorance, pride, and jealousy. These five are transmuted through tantric practice into the five buddhas (PANCATATHĀGATA), represented by the five upper points. These are transmuted through the knowledge of emptiness, symbolized by the sphere that unites the upper and lower parts of the vajra. In some tantric texts, vajra is also a term for phallus.

Vau (Hebrew) Wāw Sixth letter of the Hebrew alphabet, waw, variously rendered as vav, waw, etc.; third letter of IHVH, referred to as the Tetragrammaton. With vowel points, most often used as a prefix conjunction meaning “and,” “also.” As a noun, a nail, hook. Its numerical value is 6.

Vav hachibur (&

Wangnyunsa. (王輪寺). In Korean, "Royal Wheel Monastery"; a major doctrinal (KYO) monastery located on Mt. Songak in the Koryo capital of Kaesong. It was one of the ten monasteries built in the capital in 919 by Wang Kon (T'aejo, r. 918-943), the first king of the Koryo dynasty, in conjunction with his policy to establish his new state on the foundations of the religious power of Buddhism. This monastery was the site for the ecclesiastical examinations (SŬNGKWA) for monks in the Doctrinal (Kyo) school, which were established during the reign of King Kwangjong (r. 949-975). Such important Koryo Kyo monks as the state preceptor (KUKSA) Chigwang Haerin (984-1067) and the royal preceptor (WANGSA) Hyedok Sohyon (1038-1096) were appointed to their positions after taking the examinations at Wangnyunsa. Although Wangnyunsa seems not to have been as heavily patronized by the royal family as some of the other monasteries in Kaesong, the Koryosa ("History of Koryo") notes a number of religious ceremonies that were held there during the dynasty. The monastery burned to the ground in 1236 during the Mongol invasion of the Korean peninsula and was subsequently rebuilt in 1275 by King Ch'ungnyol (r. 1274-1308). Wangnyunsa seems to have received special patronage during the reign of King Kongmin (r. 1351-1374). After his queen Noguk's (d. 1365) death, Kongmin sited her memorial hall of Inhŭi chon at Wangnyunsa; his own memorial hall, Hyemyong chon, was built in 1376 at the west of the campus, the last reference to the monastery to appear in Korean historical materials. See also KWANGMYoNGSA.

West The forces of the four cardinal points have each a distinct occult property, and are ruled over by the four regents. Blavatsky states that there is occult philosophy in the early Christian doctrine, echoes of which still linger in both the Orthodox Greek and the Roman Catholic Churches, that public calamities are due to invisible messengers from the north and west, and particularly from the west, the conjunction of the two points being combined in the northwest (SD 1:123). Most good, on the other hand, flows forth from the north and east. The Egyptian goddess Hathor is spoken of as the infernal Isis, the goddess preeminently of the west or nether world. East and west are not localities but directions, and when used in reference to localities the meaning is purely relative. Good and evil, too, are relative terms as experienced by human beings, for such messengers and influences are in all cases strictly karmic agents; and often what people in their blindness and weakness think a calamity or misfortune may indeed be a blessing in disguise. See also CARDINAL POINTS

when ::: adv. --> At what time; -- used interrogatively.
At what time; at, during, or after the time that; at or just after, the moment that; -- used relatively.
While; whereas; although; -- used in the manner of a conjunction to introduce a dependent adverbial sentence or clause, having a causal, conditional, or adversative relation to the principal proposition; as, he chose to turn highwayman when he might have continued an honest man; he removed the tree when it was the best in html{color:

While the algebra of classes can be set up as an independent logistic system, we shall here describe it instead by reference to the functional calculus of first order (§ 3), using two monadic functional constants, ∨ and ∧ and an infinite list of monadic functional variables F1, G1, H1, . . . corresponding in order to the class variables a, b, c, . . . respectively. Given any expression A of the algebra of classes, the corresponding formula A‡ of the functional calculus is obtained by replacing complementation, logical sum, and logical product respectively by negation, inclusive disjunction, and conjunction, and at the same time replacing ∨, ∧, a, b, c, . . . respectively by ∨(x), ∧(x), F1(x), G1(x), H1(x), . . . . Given any formula A = B of the algebra of classes the corresponding formula of the functional calculus is A‡ ≡x B‡. Given any formula A ≠ B of the algebra of classes, the corresponding formula of the functional calculus is ∼[A‡ ≡x B‡]. A formula C is a theorem of the algebra of classes if and only if the inference from (x)∨(x) and (x)∼∧(x) to C‡ (where C‡ corresponds to C) is a valid inference of the functional calculus. The inference from premisses D1, D2, . . ., Dn to a conclusion C is a valid inference of the algebra of classes if and only if the inference from (x)∨(x), (x)∼∧(x), D1‡, D2‡, . . . , Dn‡ to C‡ is a valid inference of the functional calculus.

yathāvadbhāvikajNāna. (T. ji lta ba mkhyen pa'i ye shes; C. ruli zhi; J. nyorichi; K. yori chi 如理智). In Sanskrit, lit. "knowledge of the mode"; a buddha's knowledge of the single mode of being of the universe. This type of knowledge is typically mentioned in conjunction with the "knowledge of the multiplicities" (YĀVADBHĀVIKAJNĀNA), a buddha's knowledge of each of the phenomena of the universe in its specificity. Only a buddha possesses these two knowledges and possesses them simultaneously; thus, only he is able to perceive all of the various phenomena of the universe as well as their ultimate nature. This joint awareness is referred to as the simultaneous knowledge of the two truths (SATYADVAYA).

yāvadbhāvikajNāna. (T. ji snyed pa mkhyen pa'i ye shes; C. ruliang zhi; J. nyoryochi; K. yoryang chi 如量智). In Sanskrit, lit., "knowledge of the multiplicities" or "knowledge of the varieties"; a buddha's knowledge of each of the phenomena of the universe in its specificity. This type of knowledge is typically mentioned in conjunction with a buddha's "knowledge of the mode" (YATHĀVADBHĀVIKAJNĀNA), which understands the single mode of being of the universe. Only a buddha possesses these two knowledges and possesses them simultaneously; thus, only he is able to perceive all of the various phenomena of the universe as well as their ultimate nature. This joint awareness is referred to as the simultaneous knowledge of the two truths (SATYADVAYA).

Yoga(Sanskrit) ::: Literally "union," "conjunction," etc. In India it is the technical name for one of the sixDarsanas or schools of philosophy, and its foundation is ascribed to the sage Patanjali. The name Yogaitself describes the objective of this school, the attaining of union or at-one-ness with the divine-spiritualessence within a man. The yoga practices when properly understood through the instructions of genuineteachers -- who, by the way, never announce themselves as public lecturers or through books oradvertisements -- are supposed to induce certain ecstatic states leading to a clear perception of universaltruths, and the highest of these states is called samadhi.There are a number of minor forms of yoga practice and training such as the karma yoga, hatha yoga,bhakti yoga, raja yoga, jnana yoga, etc. Similar religious aspirations or practices likewise exist inOccidental countries, as, for instance, what is called salvation by works, somewhat equivalent to theHindu karma yoga or, again, salvation by faith -- or love, somewhat similar to the Hindu bhakti yoga;while both Orient and Occident have, each one, its various forms of ascetic practices which may begrouped under the term hatha yoga.No system of yoga should ever be practiced unless under the direct teaching of one who knows thedangers of meddling with the psychomental apparatus of the human constitution, for dangers lurk atevery step, and the meddler in these things is likely to bring disaster upon himself, both in matters ofhealth and as regards sane mental equilibrium. The higher branches of yoga, however, such as the rajayoga and jnana yoga, implying strict spiritual and intellectual discipline combined with a fervid love forall beings, are perfectly safe. It is, however, the ascetic practices, etc., and the teachings that go withthem, wherein lies the danger to the unwary, and they should be carefully avoided.

Yo (Japanese) The male ethereal essence or substance of Shinto cosmogony, which in conjunction with In, the female essence, produces manifestation. Equivalent to the Chinese yang.

Yongsanjae. (山齋). In Korean, "Vulture Peak Ceremony"; a Korean Buddhist rite associated with the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), which has been performed in Korea since the mid to late Koryo dynasty (918-1392). This elaborate ritual is a loose reenactment of the Saddharmapundarīkasutra and is intended to depict the process by which all beings, both the living and the dead, are led to enlightenment. Its performance often occurs in conjunction with the forty-ninth day ceremony (K. sasipku [il] chae; C. SISHIJIU [RI] ZHAI), which sends a deceased being in the intermediate transitional state (ANTARĀBHAVA) on to the next rebirth. The Yongsanjae is renowned for including the most complete repertoire of Buddhist chant and dance preserved in the Korean tradition. The rite may last for between one day and a week, although it is rare nowadays to see it extend beyond a single day; briefer productions lasting a couple of hours are sometimes staged for tourists. The Yongsanjae is protected through the Korean Cultural Property Protection Law as an intangible cultural asset (Muhyong Munhwajae, no. 50), and the group responsible for protecting and preserving the rite for the future consists of monks at the monastery of PONGWoNSA in Seoul, the headquarters of the T'AEGO CHONG. The monks at the monastery also train monks and nuns from other orders of Buddhism, as well as laypeople, in different components of the rite. In recent years, the dominant CHOGYE CHONG of Korean Buddhism has also begun to perform the Yongsanjae again, thanks to training from the Pongwonsa specialists in the tradition. ¶ The Yongsanjae is held in front of a large KWAEBUL (hanging painting) scroll depicting sĀKYAMUNI teaching at Vulture Peak (GṚDHRAKutAPARVATA), delivering the Saddharmapundarīkasutra to his followers. A day-long version of the ceremony starts with bell ringing and a procession escorting the attending spirits in a palanquin, which then proceeds to a ceremonial raising of the kwaebul. The rest of the day is made up of the following sequence of events: chanting spells (DHĀRAnĪ) to the bodhisattva AVALOKITEsVARA (K. Kwanseŭm posal); the cymbal dance, or PARACH'UM, as monks chant the Ch'onsu kyong (C. QIANSHOU JING) dedicated to the thousand-handed incarnation of Avalokitesvara (see SĀHASRABHUJASĀHASRANETRĀVALOKITEsVARA); PoMP'AE; purification of the ritual site (toryanggye), during which the butterfly dance, or NABICH'UM, is performed to entice the dead to attend the ceremony while the pomp'ae chants entreat the three jewels (RATNATRAYA) and dragons (NĀGA) to be present; the dharma drum dance, or PoPKOCH'UM, during which a large drum is beaten to awaken all sentient beings; a group prayer to the Buddha and bodhisattvas, where everyone in attendance has the chance to take refuge in the three jewels (ratnatraya); an offering of flowers and incense (hyanghwagye) to the Buddha and bodhisattvas is made by the nabich'um dancers, followed by offering chants; a chant hoping that the food offerings on the altar will be sufficient as the parach'um is performed again together with four dhāranī chants; placing the offerings on the altar while chanting continues; culminating in a transfer of merit (kongdokkye) to all the people in attendance, including sending off the spiritual guests of the ceremony. The siktang chakpop, an elaborate ceremonial meal, is then consumed. A recitation on behalf of the lay donors who funded the ceremony (hoehyang ŭisik) concludes the rite.

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.

QUOTES [2 / 2 - 205 / 205]

KEYS (10k)

   1 Samuel Taylor Coleridge
   1 Sri Aurobindo


   5 Anonymous
   4 Johannes Kepler
   4 Jane Austen
   4 David Hume
   3 Leo Tolstoy
   3 Joel Fuhrman
   3 Eric Weiner
   2 Yann Martel
   2 William James
   2 Terryl L Givens
   2 Sri Aurobindo
   2 Roger Scruton
   2 Richard Russo
   2 Paul Davies
   2 Nicolas Malebranche
   2 Maurice Sendak
   2 James Ellroy
   2 Haruki Murakami
   2 Edward Gorey
   2 Dwight D Eisenhower

1:The truths and the symbols which represent them move in conjunction and form the living chariot that bears up (for us) the throne of the Divine Humanity. ~ Samuel Taylor Coleridge, The Statesman's's Manual,
2:There are two powers that alone can effect in their conjunction the great and difficult thing which is the aim of our endeavour, a fixed and unfailing aspiration that calls from below and a supreme Grace from above that answers.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [T4],


1:I owe the discovery of Uqbar to the conjunction of a mirror and an encyclopedia. ~ jorge-luis-borges, @wisdomtrove
2:The conjunction of effort, concentration and balance in asana forces us to live intensely in the present moment, a rare experience in modern life. ~ b-k-s-iyengar, @wisdomtrove
3:Even after the observation of the frequent conjunction of objects, we have no reason to draw any inference concerning any object beyond those of which we have had experience. ~ david-hume, @wisdomtrove
4:You will enter the continent of Europe and, in conjunction with the other United Nations, undertake operations aimed at the heart of Germany and the destruction of her armed forces. ~ dwight-eisenhower, @wisdomtrove
5:Then Ben wailed again, hopeless and prolonged. It was nothing. Just sound. It might have been all time and injustice and sorrow become vocal for an instant by a conjunction of planets. ~ william-faulkner, @wisdomtrove
6:There are two powers that alone can effect in their conjunction the great and dificult thing which is the aim of our endeavour, a fixed and unfailing aspiration that calls from below and a supreme Grace from above that answers. ~ sri-aurobindo, @wisdomtrove
7:No conjunction can possibly occur, however fearful, however tremendous it may appear, from which a man by his own energy may not extricate himself, as a mariner by the rattling of his cannon can dissipate the impending waterspout. ~ benjamin-disraeli, @wisdomtrove
8:We need only reflect on what has been prov'd at large, that we are never sensible of any connexion betwixt causes and effects, and that 'tis only by our experience of their constant conjunction, we can arrive at any knowledge of this relation. ~ david-hume, @wisdomtrove
9:No attempt to explain the world, either scientifically or theologically, can be considered successful until it accounts for the paradoxical conjunction of the temporal and the atemporal, of being and becoming. And no subject conforms this paradoical conjuction more starkly than the origin of the universe. ~ paul-davies, @wisdomtrove
10:I know the look of an apple that is roasting and sizzling on the hearth on a winter's evening, and I know the comfort that comes of eating it hot, along with some sugar and a drench of cream... I know how the nuts taken in conjunction with winter apples, cider, and doughnuts, make old people's tales and old jokes sound fresh and crisp and enchanting. ~ mark-twain, @wisdomtrove
11:We have no other notion of cause and effect, but that of certain objects, which have always conjoin'd together, and which in all past instances have been found inseparable. We cannot penetrate into the reason of the conjunction. We only observe the thing itself, and always find that from the constant conjunction the objects acquire an union in the imagination. ~ david-hume, @wisdomtrove
12:As I have mentioned before, we cannot make the same sort of money out of permanent ownership of controlled businesses that can be made from buying and reselling such businesses, or from skilled investment in marketable securities. Nevertheless, they offer a pleasant long term form of activity (when conducted in conjunction with high grade, able people) at satisfactory rates of return. ~ warren-buffet, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:The conjunction of ruling and dreaming generates tyranny. ~ Michael Oakeshott,
2:No sentence can end with because because, because is a conjunction ~ C N Annadurai,
3:The conjunction of ruling and dreaming generates tyranny. ~ Michael Joseph Oakeshott,
4:Happiness is not a noun or a verb. It's a conjunction. Connective tissue. ~ Eric Weiner,
5:Verification and diplomacy, used in conjunction, can be effective,. ~ Mohamed ElBaradei,
6:We become who we are in conjunction with other people becoming who they are. ~ David Brooks,
7:I owe the discovery of Uqbar to the conjunction of a mirror and an encyclopedia. ~ Jorge Luis Borges,
8:it's 12 amyl nitrites (one box), in conjunction with as many beers as necessary. ~ Hunter S Thompson,
9:Medications almost always do it better if they're used in conjunction with other supports. ~ Mehmet Oz,
10:"Where wisdom reigns, there is no conflict between thinking and feeling." ~ Carl Jung, Mystery of the Conjunction,
11:A good novel is a conjunction of many factors, the main of which is without a doubt, hard work. ~ Mario Vargas Llosa,
12:I understand,” he said, “that the words favor, really, and big have been used. In conjunction, and the right order. ~ Neil Gaiman,
13:Technology without hate can be so beneficial for mankind, but in conjunction with hatred, it leads to disaster. ~ Simon Wiesenthal,
14:I have always taught that things arise due to the conjunction of causes and conditions not that they arise without a cause. ~ Red Pine,
15:The theater commitment is hard, especially in conjunction with a television commitment. That's a big, long commitment. ~ Sarah Paulson,
16:hereditary factors in conjunction with our unique environment are the primary factors in shaping our personalities. ~ David Lagercrantz,
17:The conjunction of the day and the night is the most auspicious time for calling on God. The mind remains pure at this time. ~ Sarada Devi,
18:Why do I get the feeling, interjected Cheops, that shit and fan are moving into conjunction, and that we might be in the way? ~ Neal Asher,
19:A book is like a single tree in a forest, in that it exists in conjunction with and because of a great many others around it. ~ David Suzuki,
20:Pestsov maintained that art is one, and that it can attai its highest mainfestation only in conjunction with all kinds of art. ~ Leo Tolstoy,
21:We can convince ourselves to do things in conjunction with one another that we wouldn't have been able to do as an individual. ~ Jordan Peele,
22:prepared for the future as you could be. An odd feature of what happened is that your System 1 treated the mere conjunction of ~ Daniel Kahneman,
23:It becomes a matter to be put to the test of battle, when someone makes a conjunction of a word which belongs in the bailiwick of the adverbs. ~ Erasmus,
24:Most of the time, the reason people are overweight is too little physical activity, in conjunction with a high-calorie, low-nutrient diet. ~ Joel Fuhrman,
25:The conjunction of many elements, all in just the right proportion and strength, all at just the right time. Of such a recipe is divinity made. ~ N K Jemisin,
26:The conjunction of effort, concentration and balance in asana forces us to live intensely in the present moment, a rare experience in modern life. ~ B K S Iyengar,
27:Beyond the constant conjunction of similar objects, and the consequent inference from one to the other, we have no notion of any necessity, or connexion. ~ David Hume,
28:The most beautiful thing in the world is, precisely, the conjunction of learning and inspiration. Oh, the passion for research and the joy of discovery! ~ Wanda Landowska,
29:So long as they possessed symbols, ordering of the symbols and meanings partially determined by those components in conjunction with context they had language. ~ Daniel L Everett,
30:I was later to realize that a neatly trimmed lawn was a powerful signifier and should have commanded in me a slight sense of fear and respect, especially in conjunction ~ Matt Haig,
31:The human imagination, in conjunction with technology, has become a force so potent that it really can no longer be unleashed on the surface of the planet with safety. ~ Terence McKenna,
32:Even after the observation of the frequent conjunction of objects, we have no reason to draw any inference concerning any object beyond those of which we have had experience. ~ David Hume,
33:We host some trips all over the world. We go to Alaska. We go to Mexico. We're going to Venezuela in December. We've been to Russia, all in conjunction with the radio show. ~ Martin Milner,
34:When Mozart is playing in my room, I am in conjunction with something I can't explain... I don't need to. I know that if there's a purpose for life, it was for me to hear Mozart. ~ Maurice Sendak,
35:Then Ben wailed again, hopeless and prolonged. It was nothing. Just sound. It might have been all time and injustice and sorrow become vocal for an instant by a conjunction of planets. ~ William Faulkner,
36:You will enter the continent of Europe and, in conjunction with the other United Nations, undertake operations aimed at the heart of Germany and the destruction of her armed forces. ~ Dwight D Eisenhower,
37:There are some men apparently born to be the reverse of the coin; their name is a continuation, and is never written except preceded by the conjunction "and." Their existence is not their own. ~ Victor Hugo,
38:This bourgeois conjunction of sign and signified is apparent in the dramatic rescue of the classics offered in advertisements for gilt-and-leather volumes of “The World’s Greatest Literature. ~ Susan Stewart,
39:We must talk about how sexism and patriarchy operate in conjunction with state violence. Until we're honest about that, and do something to resist, we're complicit in the persistence of oppression. ~ Marc Lamont Hill,
40:Gravity is a mutual affection between cognate bodies towards union or conjunction (similar in kind to the magnetic virtue), so that the earth attracts a stone much rather than the stone seeks the earth. ~ Johannes Kepler,
41:I've said consistently that I always reserve the right, in conjunction with a broader international effort, to prevent genocide or any wholesale slaughter than might happen inside of Iraq or anyplace else. ~ Barack Obama,
42:The healing power of medical drugs is the Ur-power of their original essence in conjunction with the power of Ur-vibrations of the human-Divine combination that is composed of body, soul and spirit. ~ Rudolf John Gorsleben,
43:I'd love to claim the title of 'songwriter' or 'intellectual,' but the truth is that anything that I ever learned how to do in conjunction with music was purely so that I would have a platform to sing from. ~ Brandi Carlile,
44:Life had taught him to be profoundly suspicious of coincidence, and it had similarly taught him to view any seemingly random conjunction of events or persons as coincidence and thus be suspicious of that, as well. ~ Donna Leon,
45:It's curiosity, and always a sense of poetry. You see it in particular in the chapter "Iceland" where I'm reciting ancient Icelandic poetry. It has this very beautiful gravitas in conjunction with the volcanoes. ~ Werner Herzog,
46:Opportunity is responsibility. It is a fleeing conjunction of circumstances. It is a test as well as a privilege. To be always equal to the opportunity, - what more could be said of the highest success in life? ~ Lilian Whiting,
47:God joins us together by means of the body, in consequence of the laws of the communication of movements. He affects us with the same feelings in consequence of the laws of the conjunction of body and soul. ~ Nicolas Malebranche,
48:The ultimate metaphysical principle is the advance from disjunction to conjunction, creating a novel entity other than the entities given in disjunction. ~ Alfred North Whitehead, Process and Reality: An Essay in Cosmology (1929),
49:Coolness is temporary. You can't capture it or create it, it has to be discovered. It has to do with the people that are in a place, not with monuments or institutions. It's a momentary conjunction of personalities. ~ Lawrence Wright,
50:Many people see technology as the problem behind the so-called digital divide. Others see it as the solution. Technology is neither. It must operate in conjunction with business, economic, political and social system. ~ Carly Fiorina,
51:He has willed - He wills incessantly - that the modifications of the mind and those of the body shall be reciprocal. This is the conjunction and the natural dependence of the two parts of which we are constituted. ~ Nicolas Malebranche,
52:Person, Place, Thing (Noun); Describes Action (Verb); Modifies Nouns (Adjective); Answers the W Questions (Adverb); Joins Words Together (Conjunction); Things We Say When We Are Happy, Surprised, or Pissed Off (Interjection). ~ Kory Stamper,
53:There are two powers that alone can effect in their conjunction the great and dificult thing which is the aim of our endeavour, a fixed and unfailing aspiration that calls from below and a supreme Grace from above that answers. ~ Sri Aurobindo,
54:Our happiness is completely and utterly intertwined with other people: family and friends and neighbors and the woman you hardly notice who cleans your office. Happiness is not a noun or verb. It's a conjunction. Connective tissue. ~ Eric Weiner,
55:The liberation of Kuwait has begun. In conjunction with the forces of our coalition partners, the United States has moved under the code name Operation Desert Storm to enforce the mandates of the United Nations Security Council. ~ George H W Bush,
56:Tools are symbols when they are the product of a culture. If one finds tools in conjunction with evidence for shared values and knowledge in a society, there is no need to look any further than the tools themselves for symbols. ~ Daniel L Everett,
57:The Russians appear to be - appear to be in conjunction with the Turks, as well as the Iranians, appear to be at a point where they are realizing for their interests as well, Assad being in power indefinitely is not in their interests. ~ Joe Biden,
58:Fame has no necessary conjunction with praise; it may exist without the breath of a word: it is a recognition of excellence which must be felt, but need not be spoken. Even the envious must feel it: feel it, and hate in silence. ~ Washington Allston,
59:every artist is both male and female, and ... sometimes, the two great elements are in conjunction with him, so that all by himself he suddenly gets the melody and the burst of feeling of a great symphony without any external stimuli. ~ Ruth St Denis,
60:No conjunction can possibly occur, however fearful, however tremendous it may appear, from which a man by his own energy may not extricate himself, as a mariner by the rattling of his cannon can dissipate the impending waterspout. ~ Benjamin Disraeli,
61:Lincoln was “the most truly progressive man of the age, because he always moves in conjunction with propitious circumstances, not waiting to be dragged by the force of events or wasting strength in premature struggles with them. ~ Doris Kearns Goodwin,
62:Linguistics is our best tool for bringing about social change and SF is our best tool for testing such changes before they are implemented in the real world, therefore the conjunction of the two is desirable and should be useful. ~ Suzette Haden Elgin,
63:Amos and I introduced the idea of a conjunction fallacy, which people commit when they judge a conjunction of two events (here, bank teller and feminist) to be more probable than one of the events (bank teller) in a direct comparison. ~ Daniel Kahneman,
64:I’m not asking for sympathy, but it would be nice if you could give me a bit more in the way of a response. Other than those cold interjections of yours—ohs and ums. How about a conjunction? A conjunction would be nice. A yet or a but. ~ Haruki Murakami,
65:I believe that if people would learn to use LSD's vision-inducing capability more wisely, under suitable conditions, in medical practice and in conjunction with meditation, then in the future this problem child could become a wonderchild. ~ Albert Hofmann,
66:To call upon Him at the conjunction of day and night is the most auspicious. Night disappears and day arrives, or day disappears and night arrives-this is the conjunction of day and night. The mind remains pure at these times. ~ Holy Mother Sri Sarada Devi,
67:We need only reflect on what has been prov'd at large, that we are never sensible of any connexion betwixt causes and effects, and that 'tis only by our experience of their constant conjunction, we can arrive at any knowledge of this relation. ~ David Hume,
68:I love that red wine is good for you. Isn't that cool? I want to hear more of this. I want to hear more things in life like, Red wine, in conjunction with a lap dance, while watching NFL football, is the best cardiovascular workout you can have. ~ Dom Irrera,
69:We bring about a world in consciousness that is partly what is given, and partly what we bring, something that comes into being through this particular conjunction and no other. And the key to this is the kind of attention we pay to the world. ~ Iain McGilchrist,
70:And people who eat beans merely twice a week were found to have about a 50 percent reduction of colon cancer.8 Imagine the protection we would achieve if we ate beans almost every day in conjunction with other well-investigated cancer-fighting foods. ~ Joel Fuhrman,
71:"The coniunctio—the conjunction of opposites—is an image of the goal of #individuation—the psychological process that makes a human being an 'individual,' a unique, indivisible unit, a oneness." ~ Arlene Landau, Ph.D., Jungian analyst, on next week's episode of Speaking of Jung,
72:Language is rich, and malleable. It is a living, vibrant material, and every part of a poem works in conjunction with every other part - the content, the place, the diction, the rhythm, the tone-as well as the very sliding, floating, thumping, rapping sounds of it. ~ Mary Oliver,
73:I don't view myself from the past present or future tense i like to think of the world from my own personal point of view at whatever time i feel that is relayed to me in conjunction with my well being to progressively grow successfully finacially as well as mentally. ~ Riff Raff,
74:I see something - some conjunction of forms - which dominates all others. There is a sudden recognition that in what I have been looking at there is contained a unique series of rhythms... A shiver down the spine arrives to prove the validity of such an encounter. ~ Graham Sutherland,
75:Our contention is not that medication alone is the answer. We really need to have it in conjunction with cognitive behavioral therapy and with peer support. And that needs to be reimbursed [by health insurers], because it shows huge reductions in overall spending. ~ Patrick J Kennedy,
76:2 RCTs of HFOV in conjunction with prone positioning in ARDS patients, which found that proning, regardless of ventilation method, improved oxygenation48 and that HFOV maintained the oxygenation gained from the prone position better than CV when returned to the supine position. ~ Anonymous,
77:Furthermore, the image of parental strength and goodness always occurs in close conjunction with the development of a negative image of self. Patients who hate and blame themselves or perceive themselves as basically unlovable are defending and idealizing their parents. ~ Robert W Firestone,
78:Running along the back wall was a long glass trophy case filled with loving cups, ribbons, school and sports memorabilia; in ominous proximity were several large funeral wreaths which, in conjunction with the trophies, gave that corner of the room a Kentucky Derby sort of look. ~ Donna Tartt,
79:There are two powers that alone can effect in their conjunction the great and difficult thing which is the aim of our endeavour, a fixed and unfailing aspiration that calls from below and a supreme Grace from above that answers.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [T4],
80:The AmpLab Spark project extends the Hive codebase to operate over data using the Spark distributed processing engine. Shark’s in-memory model enables queries to return results exponentially faster than a typical Hive query. Shark can be used in conjunction with existing Hadoop clusters. ~ Anonymous,
81:Harry Truman, after all, in conjunction with Secretary of Defense Louis Johnson, radically cut back American arms following the end of the Second World War. Johnson himself wished to dismantle the Marine Corps and felt nuclear weapons had made all such conventional arms unnecessary. ~ Victor Davis Hanson,
82:Tenacious prayer is a lifestyle that produces results. Prayer is more than getting on our knees or clasping our hands while closing our eyes. Prayer is an attitude of operating in conjunction with God. Prayer involves exercising our authority for heavenly intervention in our earthly affairs. ~ Tony Evans,
83:I was born into a unique conjunction of female prime minister and monarch. To a child growing up in the 1980s, women ruled. Female heads were on coins and notes, criminals were incarcerated at Her Majesty’s pleasure, and the queen’s armed forces fought a female politician’s wars. Accustomed ~ Kate Williams,
84:... Turn over that stone" - she pointed to a flint nearby - "and you will find a charlatan who will dazzle you with the favorable conjunction of Mercury and Venus, flatter your future, and sell you colored water for a gold piece. I can't be bothered with it. From me you get the actuality. ~ Ariana Franklin,
85:As lines, so loves oblique may well
Themselves in every angle greet;
But ours so truly parallel,
Though infinite, can never meet.

Therefore the love which us doth bind,
But Fate so enviously debars,
Is the conjunction of the mind,
And opposition of the stars. ~ Andrew Marvell,
86:There's nothing wrong with possessions; it's just that they have value to us only when we use them, engage them, and enjoy them. They're nouns that mean something only in conjunction with verbs. That's why wealth is so dangerous: if you're not careful you can easily end up with a garage full of nouns. ~ Rob Bell,
87:If improving conditions in the workplace for women had been a central agenda for feminist movement in conjunction with efforts to obtain better paying jobs for women and finding jobs for unemployed women of all classes, feminism would have been seen as a movement addressing the concerns of all women. ~ bell hooks,
88:When Dr. Manner reported on the total remission of breast cancer in lab animals (Using 'Laetrile in conjunction with vitamins and enzymes')..., ACS President, Ben Byrd, criticised (him) for making his announcement in public, and said such announcements should be made only in a proper scientific forum. ~ Paul Harvey,
89:Every soul, then, by reason of its birth, has its nature in Adam until it is born again in Christ; moreover, it is unclean all the while that it remains without this regeneration; and because unclean, it is actively sinful, and suffuses even the flesh (by reason of their conjunction) with its own shame. ~ Tertullian,
90:No attempt to explain the world, either scientifically or theologically, can be considered successful until it accounts for the paradoxical conjunction of the temporal and the atemporal, of being and becoming. And no subject conforms this paradoical conjuction more starkly than the origin of the universe. ~ Paul Davies,
91:No attempt to explain the world, either scientifically or theologically, can be considered successful until it accounts for the paradoxical conjunction of the temporal and the atemporal, of being and becoming. And no subject conforms this paradoxical conjunction more starkly than the origin of the universe. ~ Paul Davies,
92:We have entered a period of intolerance which combines, as it sometimes does in America, with a sugary taste for euphemism. This conjunction fosters events that go beyond the wildest dream of satire- if satire existed in America anymore; perhaps the reason for its weakness is that reality has superseded it. ~ Robert Hughes,
93:But this is that which will dignify and exalt knowledge: if contemplation and action be more nearly and straitly conjoined and united together than they have been: a conjunction like unto that of the highest planets, Saturn, the planet of rest and contemplation, and Jupiter, the planet of civil society and action. ~ Francis Bacon,
94:As political and economic freedom diminishes, sexual freedom tends to compensatingly increase and the dictator... will do well to encourage that freedom in conjunction with the freedom to daydream under the influence of dope, movies, and radio. It will help to reconcile his subjects to the servitude which is their fate. ~ Julian Huxley,
95:Out of the multitude of our sense experiences we take, mentally and arbitrarily, certain repeatedly occurring complexes of sense impression (partly in conjunction with sense impressions which are interpreted as signs for sense experiences of others), and we attribute to them a meaning the meaning of the bodily object. ~ Albert Einstein,
96:My favorite words in the world are these:
“what” and “if” in conjunction.
They question curiosities
in simple form and function.
“What” is a query of broadest scope.
“If" is wonder that fuels all hope.
Together they lasso the mind like rope, and spur the wildest deductions! ~ Richelle E Goodrich,
97:What we saw was that the Ferguson Police Department in conjunction with the municipality saw traffic stops, arrests, tickets as a revenue generator, as opposed to serving the community, and that it systematically was biased against African-Americans in that city who were stopped, harassed, mistreated, abused, called names, fined. ~ Barack Obama,
98:Cities have always offered anonymity, variety, and conjunction, qualities best basked in by walking: one does not have to go into the bakery or the fortune-teller's, only to know that one might. A city always contains more than any inhabitant can know, and a great city always makes the unknown and the possible spurs to the imagination. ~ Rebecca Solnit,
99:In the United States all business not transacted over the telephone is accomplished in conjunction with alcohol or food, often under conditions of advanced intoxication. This is a fact of the utmost importance for the visitor of limited funds... for it means that the most expensive restaurants are, with rare exceptions, the worst. ~ John Kenneth Galbraith,
100:We will work in conjunction with the administration, passing legislation, repealing and replacing Obamacare. When that actually takes place, will take some time, and the administration will help determine how we phase one out and replace and phase in its replacement. The reason we`re acting now is because Obamacare is collapsing under its own weight. ~ Paul Ryan,
101:I know the look of an apple that is roasting and sizzling on the hearth on a winter's evening, and I know the comfort that comes of eating it hot, along with some sugar and a drench of cream... I know how the nuts taken in conjunction with winter apples, cider, and doughnuts, make old people's tales and old jokes sound fresh and crisp and enchanting. ~ Mark Twain,
102:We have no other notion of cause and effect, but that of certain objects, which have always conjoin'd together, and which in all past instances have been found inseparable. We cannot penetrate into the reason of the conjunction. We only observe the thing itself, and always find that from the constant conjunction the objects acquire an union in the imagination. ~ David Hume,
103:As a matter of fact, it was only through the dealer Fred Jahn that I succeeded in overcoming my reservation about the works on paper and exhibiting them. Added to this, of course, was the fact that after ten years I could see the watercolours in a different light, and in conjunction with pictures painted afterwards, they had at least become more comprehensible to me. ~ Gerhard Richter,
104:The image of keys (plural) perhaps suggests not so much the porter, who controls admission to the house, as the steward, who regulates its administration (Is 22:22, in conjunction with 22:15). The issue then is not that of admission to the church (which is not what the kingdom of heaven means; see pp. 45-47) but an authority derived from a delegation of God's sovereignty. ~ Craig S Keener,
105:As I have mentioned before, we cannot make the same sort of money out of permanent ownership of controlled businesses that can be made from buying and reselling such businesses, or from skilled investment in marketable securities. Nevertheless, they offer a pleasant long term form of activity (when conducted in conjunction with high grade, able people) at satisfactory rates of return. ~ Warren Buffett,
106:We are needy creatures, and our greatest need is for home—the place where we are, where we find protection and love. We achieve this home through representations of our own belonging, not alone but in conjunction with others. All our attempts to make our surroundings look right—through decorating, arranging, creating—are attempts to extend a welcome to ourselves and to those whom we love. ~ Roger Scruton,
107:As part of a hidden-in-plain-sight construction project between the National Mall and the Potomac River in Washington, the U.S. Navy spent more than a decade digging an extensive tunnel and loading in miles upon miles of communications cable as part of a classified COG project done in conjunction with a Maryland construction company and a Nebraska mining company. The Navy took over the four-acre ~ Garrett M Graff,
108:Simply put, this means we need to eat lots of high-nutrient, natural plant foods: vegetables, fruits, beans, nuts, and seeds. In conjunction, we need to eat much less from the animal products category and eat far fewer (or no) foods that are completely empty of nutrients or indeed are toxic for the body—foods such as sugar, other sweeteners, white flour, processed foods, refined oils, and fast foods. ~ Joel Fuhrman,
109:Scripture-pure veracity and scandal-rag content. That conjunction gives it its sizzle. You carry the seed of belief within you already. You recall the time this narrative captures and sense conspiracy. I am here to tell you that it is all true and not at all what you think. You will read with some reluctance and capitulate in the end. The following pages will force you to succumb. I am going to tell you everything. ~ James Ellroy,
110:Critical art is an art that aims to produce a new perception of the world, and therefore to create a commitment to its transformation. This schema, very simple in appearance, is actually the conjunction of three processes: first, the production of a sensory form of 'strangeness'; second, the development of an awareness of the reason for that strangeness and third, a mobilization of individuals as a result of that awareness. ~ Jacques Ranci re,
111:Our virtues themselves are not free and floating qualities over which we retain a permanent control and power of disposal; they come to be so closely linked in our minds with the actions in conjunction with which we have made it our duty to exercise them that if we come to engage in an activity of a different kind, it catches us off guard and without the slightest awareness that it might involve the application of those same virtues. ~ Marcel Proust,
112:Accurate processing of information about outcomes is no simple task under the variable conditions of everyday life . . . usually, many factors enter into determining what effects, if any, given actions will have, Actions, therefore, produce outcomes probabilistically rather than certainly. Depending on the particular conjunction of factors, the same course of action may produce given outcomes regularly, occasionally, or only infrequently ~ Albert Bandura,
113:For no one believes anything unless he has first thought that it is to be believed. For however suddenly, however rapidly, some thoughts fly before the will to believe, and this presently follows in such wise as to attend them, as it were, in closest conjunction, it is yet necessary that everything which is believed should be believed after thought has preceded; although even belief itself is nothing else than to think with assent. ~ Saint Augustine of Hippo,
114:Its so hard to talk when you want to kill yourself. That's above and beyond everything else, and it's not a mental complaint-it's a physical thing, like it's physically hard to open your mouth and make the words come out. They don't come out smooth and in conjunction with your brain the way normal people's words do; they come out in chunks as if from a crushed-ice dispenser; you stumble on them as they gather behind your lower lip. So you just keep quiet. ~ Ned Vizzini,
115:Alchemy and Kabbalah are later developments in my thinking. I think the primary interest has been the relationship of magic and mystery to logic and understanding. Those are the primary driving forces of my life. I have this ability, for some reason, to be able to hold both the Magical MysteryTour we're on in conjunction with the logical rigor of understanding theoretical physics, which makes me kind of a rare bird, because usually you're one or the other. ~ Fred Alan Wolf,
116:He wanted to know if the master sergeant had read Auden, the twentieth century's most influential Christian poet, "English majors in the army, not many of them, not many of us, am I right, Top." Burnette, nonplussed, wondered if he should mention Eliot or the eccentric religious impulses of JD Salinger, but instead mumbled the only line he could recall from Auden's work, "We must love one another or die." Bingo, said the colonel. Son of a bitch had the wrong conjunction. ~ Bob Shacochis,
117:I stuck with my safe, dependable numbers. They’re my specialty-numbers, formulas, and my beloved equations. I love how they come together, fall into place and work in perfect conjunction with each other. Numbers don’t vary. They don’t stray. If a series of numbers add, or multiply, or subtract a certain way today, they’ll do that over and over again tomorrow, without fail. I try to live my life the same way. I enjoy order. I love the solace that I get from my numbers. I ~ Martin Crosbie,
118:Studies on high-fat diets have almost always been done in conjunction with a high-carb diet. We are now beginning to see that the mixture of high fat and high carbohydrate foods is a recipe for disaster, leading to an almost inevitable and rapid decline in health. Many researchers and health experts have made the mistake of targeting fat when it comes to heart disease. But what if, as evidence is beginning to show, carbohydrates are doing most, if not all, of the real damage? ~ Jimmy Moore,
119:Both [Donald] Trump and Bernie [Sanders] got to this idea of the vanishing middle class sooner and with more passion than more mainstream politicians, and benefited from it. The difference, of course, is that Bernie understood this in a more compassionate framework, and talked about it in conjunction with a revitalization of another part of the American project, which is the notion that we are all created equal, and that our laws and culture and action ought to reflect that. ~ George Saunders,
120:I look back now with some anguish to each touch and glance, to every changing conjunction of limbs and heads and hands. I have lived it over every day for so long now that I am in danger of forgetting the true shape of how it was, because each time I go over it I wish that I had given a little more here or there, or at the very least said what was in my heart, so that he could have known how much it meant to me. But I was incapable, even when happy, of exposing myself thus far. ~ Margaret Drabble,
121:Unless, said I, either philosophers become kings in our states or those whom we now call our kings and rulers take to the pursuit of philosophy seriously and adequately, and there is a conjunction of these two things, political power and philosophic intellgence, while the motley horde of the natures who at present pursue either apart from the other are compulsory excluded, there can be no cessation of troubles, dear Glaucon, for our states, nor, I fancy, for the human race either. (473d-e) ~ Plato,
122:The existence of very pious feelings, in conjunction with intolerance, cruelty, and selfish policy, has never ceased to surprise and perplex those who have viewed it calmly from a distance. ... It is impossible to exaggerate the evil work theology has done in the world. What destruction of the beautiful monuments of past ages, what waste of life, what disturbance of domestic and social happiness, what perverted feelings, what blighted hearts, have always marked its baneful progress! ~ Lydia M Child,
123:Listen to your own advice. So many of us start our crises with, “I know I shouldn’t but…” “she says she’s not ready yet, but…” and “I know he sounds creepy, but…” Learn to structure a sentence without “but.” I know I shouldn’t. She’s not ready yet. I know he sounds creepy. Drop the conjunction. Listen to what you are telling yourself. Stop making excuses for people and start making strides for yourself. If someone isn’t making room for you in their life, don’t make room in yours for them. ~ Kelton Wright,
124:Most of the early Christian writers thought the text "I and my Father are one," was to be understood of an unity or harmony of disposition only. Thus Tertullian observes, that the expression is unum , one thing, not one person; and he explains it to mean unity, likeness, conjunction, and of the love that the Father bore to the Son. Origen says, "let him consider that text, 'all that believed were of one heart and of one soul,' and then he will understand this, 'I and my Father are one". ~ Joseph Priestley,
125:What I am asserting is that in this particular epoch a conjunction of historical circumstances has led to the rise of an elite of power; that the men of the circles composing this elite, severally and collectively, now make such key decisions as are made; and that, given the enlargement and the centralization of the means of power now available, the decisions that they make and fail to make carry more consequences for more people than has ever been the case in the world history of mankind ~ C Wright Mills,
126:Consider that everything which happens, happens justly, and if thou observest carefully, thou wilt find it to be so. I do not say only with respect to the continuity of the series of things, but with respect to what is just, and as if it were done by one who assigns to each thing its value. Observe then as thou hast begun; and whatever thou doest, do it in conjunction with this, the being good, and in the sense in which a man is properly understood to be good. Keep to this in every action. ~ Marcus Aurelius,
127:He had two lives: one, open, seen and known by all who cared to know, full of relative truth and of relative falsehood, exactly like the lives of his friends and acquaintances; and another life running its course in secret. And through some strange, perhaps accidental, conjunction of circumstances, everything that was essential, of interest and of value to him, everything in which he was sincere and did not deceive himself, everything that made the kernel of his life, was hidden from other people. ~ Anton Chekhov,
128:When a rainbow appears vividly in the sky, you can see its beautiful colors, yet you could not wear as clothing or put it on as an ornament. It arises through the conjunction of various factors, but there is nothing about it that can be grasped. Likewise, thoughts that arise in the mind have no tangible existence or intrinsic solidity. There is no logical reason why thoughts, which have no substance, should have so much power over you, nor is there any reason why you should become their slave. ~ Dilgo Khyentse Rinpoche,
129:Since her retirement from teaching Miss Beryl's health had in many respects greatly improved, despite her advancing years. An eighth-grade classroom was an excellent place to snag whatever was in the air in the way of illness. Also depression, which, Miss Beryl believed, in conjunction with guilt, opened the door to illness. Miss Beryl didn't know any teachers who weren't habitually guilty and depressed-guilty they hadn't accomplished more with their students, depressed that very little more was possible. ~ Richard Russo,
130:Since her retirement from teaching Miss Beryl's health had in many respects greatly improved, despite her advancing years. An eighth-grade classroom was an excellent place to snag whatever was in the air in the way of illness. Also depression, which, Miss Beryl believed, in conjunction with guilt, opened the door to illness. Miss Beryl didn't know any teachers who weren't habitually guilty and depressed--guilty they hadn't accomplished more with their students, depressed that very little more was possible. ~ Richard Russo,
131:To make our position clearer, we may formulate it in another way. Let us call a proposition which records an actual or possible observation an experiential proposition. Then we may say that it is the mark of a genuine factual proposition, not that it should be equivalent to an experiential proposition, or any finite number of experiential propositions, but simply that some experiential propositions can be deduced from it in conjunction with certain other premises without being deducible from those other premises alone. ~ A J Ayer,
132:To understand a person, one needs to know the primordial wishes he or she longs to fulfill. Whether or not people's lives make sense to them depends on whether or how far they are able to realise these wishes. But they are not embedded in advance of all experience. They evolve from early childhood in life with other people, and are fixed gradually, over the years, in the form that will determine the course of life; sometimes, however, this will happen suddenly, in conjunction with an especially momentous experience. ~ Norbert Elias,
133:This point is key: once the brains of observers are included in the quantum system, the wave function describing the state of the brain of any observer collapses to the form corresponding to his new knowledge. The quantum state of the brain must collapse when an observer experiences the outcome of a measurement. The collapse occurs in conjunction with the conscious act of experiencing the outcome of the observation. And it occurs in the brain of the observer—the observer who has learned something about the system. ~ Jeffrey M Schwartz,
134:When we look at the Trinitarian work of redemption, we make a distinction between its design and its accomplishment. Our redemption is designed and mandated by the Father (in conjunction with the other members of the Godhead), and the Father sends the Son into the world. This is why, throughout the Gospel of John, we repeatedly have heard Jesus say, both to His disciples and to His adversaries, that He came to do the will of the Father. The work of the Son of God was to accomplish the task of redemption that the Father intended. ~ R C Sproul,
135:Always in conjunction with his fantasies he saw the imperturbable, faintly questioning face in its mask-like symmetry. He felt a sudden shudder of self pity that was almost pleasurable, it was such a complete expression of his mood. It was a physical shudder; he was alone, abandoned, lost, hopeless, cold. Cold especially – a deep interior cold nothing could change. Although it was the basis of his unhappiness, this glacial deadness, he would cling to it always, because it was also the core of his being; he had built the being around it. ~ Paul Bowles,
136:together with, along with. With in both expressions is a preposition, not a conjunction, and therefore does not govern the verb. This sentence is wrong: ‘They said the man, a motor mechanic, together with a 22-year-old arrested a day earlier, were being questioned’ (The Times). Make it ‘was being questioned’. A separate danger with such expressions is seen here: ‘Barbara Tuchman, the historian, gave $20,000 to the Democrats, along with her husband, Lester’ (The New York Times). How Lester felt about being given to the Democrats wasn’t recorded. ~ Bill Bryson,
137:Is America becoming decadent? Do we no longer regard our promises and pledges as sacred? ... We promised to make peace with Germany only in conjunction with the Allies; but we brought forward a separate peace, demanding for ourselves all the advantages of the Treaty of Versailles but rejecting all the responsibilities embodied in the Treaty. It was America's President who induced Europe to form a League of Nations; and then America was the first country that refused to joint it.... If these are not the symptoms of national decadency, what are they? ~ B C Forbes,
138:Art has always been my salvation. And my gods are Herman Melville, Emily Dickinson, Mozart. I believe in them with all my heart. And when Mozart is playing in my room, I am in conjunction with something I can’t explain — I don’t need to. I know that if there’s a purpose for life, it was for me to hear Mozart. Or if I walk in the woods and I see an animal, the purpose of my life was to see that animal. I can recollect it, I can notice it. I’m here to take note of. And that is beyond my ego, beyond anything that belongs to me, an observer, an observer. ~ Maurice Sendak,
139:A Super-Integral Spirituality has all the features of an Integral Spirituality, plus, among other things, an inherent conjunction of each stage with a given state, giving all of its stages a transpersonal or spiritual flavor (at least the possibility of either gross nature mysticism, subtle deity mysticism, causal formless mysticism, or nondual Unity mysticism). These mystical states are, of course, available to virtually all the lower 1st- and 2nd-tier stages, although there are likely some significant differences in 3rd tier, given its inherent conjunction of structures and states. ~ Ken Wilber,
140:Conceit of the anti-gay law in Russia is to protect children, then the people who have the most to fear are LGBT parents. And sure enough, in conjunction with the homosexual propaganda law, they instituted a ban on adoptions by same-sex couples, or single people from countries where same-sex marriage is legal. That has very scary potential for any LGBT person with adopted kids, because Russian courts practice this particular legal concept called "annulment of adoption." So an adopted child is never exactly the same as a biological child, even if he or she was adopted ten years ago. ~ Masha Gessen,
141:The Lord gave the wonderful promise of the free use of His Name with the Father in conjunction with doing His works. The disciple who lives only for Jesus' work and Kingdom, for His will and honor, will be given the power to appropriate the promise. Anyone grasping the promise only when he wants something very special for himself will be disappointed, because he is making Jesus the servant of his own comfort. But whoever wants to pray the effective prayer of faith because he needs it for the work of the Master will learn it, because he has made himself the servant of his Lord's interests. ~ Andrew Murray,
142:Whether by chance conjunction or not, the “wind-up bird” was a powerful presence in Cinnamon’s story. The cry of this bird was audible only to certain special people, who were guided by it toward inescapable ruin. The will of human beings meant nothing, then, as the veterinarian always seemed to feel. People were no more than dolls set on tabletops, the springs in their backs wound up tight, dolls set to move in ways they could not choose, moving in directions they could not choose. Nearly all within range of the wind-up bird’s cry were ruined, lost. Most of them died, plunging over the edge of the table. ~ Haruki Murakami,
143:I only recently learned that my sister-in-law is employing what Hebrew scholars term the waw consecutive, an element of syntax upon which Hebrew stories are built. By prefixing a verb form with the letter waw in order to change tense, the writers of Hebrew Scripture move a story along by essentially saying, “And then, and then, and then.” “The composers of biblical prose,” wrote author and scholar Gregory Mobley, “appended the simplest conjunction, ‘and,’ to a line, gave it a little extra vocalization . . . doubled the initial consonant of the word to which the ‘and’ was attached, and voila: the Biblical Hebrew ‘and then. ~ Rachel Held Evans,
144:The first time the word worship appears in the King James Version of the Old Testament, it appears with appalling import. 'Abide ye here,' Abraham tells his servant, while 'I and the lad go yonder and worship.' The terrible offering of his son's life is what the Bible's first instance of 'worship' portends. In the New Testament, the word worship first appears again in conjunction with a costly offering. It is used in reference to the wise men, who 'worshipped' the Christ child by 'open[ing] their treasure' and 'present[ing] unto him gifts.' Worship, then, is about what we are prepared to relinquish--what we give up at personal cost. ~ Terryl L Givens,
145:Substance has succumbed to the pragmatic criticisms of the English school. It appears now only as another name for the fact that phenomena as they come are actually grouped and given in coherent forms, the very forms in which we finite knowers experience or think them together. These forms of conjunction are as much parts of the tissue of experience as are the terms which they connect; and it is a great pragmatic achievement for recent idealism to have made the world hang together in these directly representable ways instead of drawing its unity from the 'inherence' of its parts—whatever that may mean—in an unimaginable principle behind the scenes. ~ William James,
146:Crushes thrive in small spaces. Humans must be programmed to respond positively when faced with a small sampling of other humans in, say, caves. You're stuck in a cave with three other people - all mankind, presumably, was hidden away in such tiny groups during the winters until the thaw - and so, in order for the species to thrive, you must be biologically compelled to fuck at least one person in your cave, despite the fact that, when surrounded by a plenitude of Neanderthals at the Neanderthal summer barbecue, none of them struck your fancy. Without the element of choice, and in conjunction with captivity, you find love, or at least you find lust. ~ Heidi Julavits,
147:The ecstatic vision and social program sought to rebuild a society upward from its grass roots but on principles of religious and economic egalitarianism, with free healing brought directly to the peasant homes and free sharing of whatever they had in return. The deliberate conjunction of magic and meal, miracle and table, free compassion and open commensality, was a challenge launched not just at Judaism’s strictest purity regulations, or even at the Mediterranean’s patriarchal combination of honor and shame, patronage and clientage, but at civilization’s eternal inclination to draw lines, invoke boundaries, establish hierarchies, and maintain discriminations. ~ John Dominic Crossan,
148:Men thin away to insignificance and oblivion quite as often by not making the most of good spirits when they have them as by lacking good spirits when they are indispensable. Gabriel lately, for the first time since his prostration by misfortune, had been independent in thought and vigorous in action to a marked extent-conditions which, powerless without an opportunity as an opportunity without them is barren, would have given him a sure lift upwards when the favourable conjunction should have occurred. But this incurable loitering beside Bathsheba Everdene stole his time ruinously. The spring tides were going by without floating him off, and the neap might soon come which could not. ~ Thomas Hardy,
149:The Looking-Glass. : On Mrs. Pulteney
With scornful mien, and various toss of air,
Fantastic vain, and insolently fair,
Grandeur intoxicates her giddy brain,
She looks ambition, and she moves disdain.
Far other carriage grac'd her virgin life,
But charming G--y's lost in P--y's wife.
Not greater arrogance in him we find,
And this conjunction swells at least her mind:
O could the sire renown'd in glass, produce
One faithful mirror for his daughter's use!
Wherein she might her haughty errors trace,
And by reflection learn to mend her face:
The wonted sweetness to her form restore,
Be what she was, and charm mankind once more!
~ Alexander Pope,
150:Creative Use Of Mind If you need to use your mind for a specific purpose, use it in conjunction with your inner body. Only if you are able to be conscious without thought can you use your mind creatively, and the easiest way to enter that state is through your body. Whenever an answer, a solution, or a creative idea is needed, stop thinking for a moment by focusing attention on your inner energy field. Become aware of the stillness. When you resume thinking, it will be fresh and creative. In any thought activity, make it a habit to go back and forth every few minutes or so between thinking and an inner kind of listening, an inner stillness. We could say: don't just think with your head, think with your whole body ~ Anonymous,
151:Because I personally met astronomer and Nobel laureate Robert Wilson, I very much enjoyed reminding the audience of his discovery, in conjunction with Arno Penzias, of cosmic microwave background radiation. In the 1960s, the two of them found that the whole sky is glowing, which is exactly what cosmologists who worked on the theory of the Big Bang had predicted. I asked also how we could observe stars that are farther away than 6,000 light-years, if Earth is only 6,000 years old. One would expect to see no light at all from such places, unless natural laws are overthrown for a while. So why do we see far more distant stars and galaxies in all directions? If there were a superpower, why would it (she or he) mess with us that way? For ~ Bill Nye,
152:If the invariable human problem with the sacred is its intangibility, its elusiveness, here all complaints are surely laid to rest. For here is reality in capital letters. Here is mountain – solid, physical, eminently tactile. And here is metaphor – richly veined, textured, inflected by aeons of spiritual folklore. The result of this conjunction between the physical and the metaphysical, between the literal and the emblematic is Shiva frozen eternally in form. Or, to put it another way, here is simply the staggering sight of centuries of abstraction – of incredible mythological and mystical sophistication – embodied in unequivocal stone. Here is idea made image. The conceptual made concrete. Thought turned thingy. Miracle as mountain. ~ Sadhguru,
153:In the entr’acte Levin and Pestsov fell into an argument upon the merits and defects of music of the Wagner school. Levin maintained that the mistake of Wagner and all his followers lay in their trying to take music into the sphere of another art, just as poetry goes wrong when it tries to paint a face as the art of painting ought to do, and as an instance of this mistake he cited the sculptor who carved in marble certain poetic phantasms flitting round the figure of the poet on the pedestal. "These phantoms were so far from being phantoms that they were positively clinging on the ladder," said Levin. [...] Pestsov maintained that art is one, and that it can attain its highest manifestations only by conjunction with all kinds of art. ~ Leo Tolstoy,
154:What constitutes a problem is not the thing, or the environment where we find the thing, but the conjunction of the two; something unexpected in a usual place (our favorite aunt in our favorite poker parlor) or something usual in an unexpected place (our favorite poker in our favorite aunt). I knew that my sampler was absolutely right in Elsie Norris's front room, but absolutely wrong in Mrs. Virtue's sewing class. Mrs. Virtue should either have had the imagination to commend me for my effort in context, or the farsightedness to realize there is a debate going on as to whether something has an absolute as well as a relative value; given that, she should have given me the benefit of the doubt.
As it was, she got upset and blamed me for her headache. ~ Jeanette Winterson,
155:The Ring of Amon,” Lucien answered. “It’s an ancient artifact from the Netherworld. It was believed to have been destroyed a very long time ago. The ring, when used in conjunction with a particular incantation, has the power to change people: It reverses their moral compass, and makes normal people do things that they would never have contemplated before falling under its spell. The ring has the power to unlock all the potential for rage and evil that people have. Normal people—good people—will commit acts of vile butchery on those around them, even those they love and hold dear. We think that Caliban hopes to use the ring to turn humankind against itself. And when he has done so, he wishes to create a vampire dynasty within the realm: a vampire empire with himself as ruler. ~ Steve Feasey,
156:It seems a bad thing and detrimental to the creative work of the mind if Reason makes to close an examination of the ideas as they come pouring in -at the very gateway, as it were. Looked at in isolation, a thought may seem very trivial or very fantastic; but it may be made important by another thought that comes after it, and in conjunction with other thoughts that may seem equally absurd, it may serve to form a most effective link. Reason cannot form any opinion on all this unless it retains the thought long enough to look at it in connection with the others. On the other hand, where there is a creative mind, Reason -so it seems to me- relaxes its watch upon the gates, and the ideas rush in pell-mell, and only then does it look them through and examine them in a mass. ~ Friedrich Schiller,
157:Beyond doubt, I am a splendid fellow. In the autumn, winter and spring, I execute the duties of a student of divinity; in the summer I disguise myself in my skin and become a lifeguard. My slightly narrow and gingerly hirsute but not necessarily unmanly chest becomes brown. My smooth back turns the colour of caramel, which, in conjunction with the whipped cream of my white pith helmet, gives me, some of my teenage satellites assure me, a delightfully edible appearance. My legs, which I myself can study, cocked as they are before me while I repose on my elevated wooden throne, are dyed a lustreless maple walnut that accentuates their articulate strength. Correspondingly, the hairs of my body are bleached blond, so that my legs have the pointed elegance of, within the flower, umber anthers dusted with pollen. ~ John Updike,
158:One of Tavistock’s chief wreckers of our way of life was Dr. Alexander King, a founder member of NATO, a favorite of the Committee and a leading member of the Club of Rome (COR). King was assigned by the COR to lower the standard of American education by taking control of the National Teachers Association and working in close conjunction with certain members of the U.S. Congress. By 1993, the National Teachers Association (NTA) had become a formidable Socialist tool in the struggle for possession of the minds of our children. Outcome Based Education (OBE) was the method whereby the wholesale socializing of American school children was being carried out. Another aspect of OBE is its heavy attention to “sex education” and pumping lesbianism and homosexuality into the minds of grade school and secondary school children ~ John Coleman,
159:of sameness. This is as true of Zion as it is of marriage. The poet Coventry Patmore wrote that the bonds that unite us in community consist “not in similarity, but in dissimilarity; the happiness of love, in which alone happiness resid[es] . . . not in unison, but conjunction, which can only be between spiritual dissimilars.”30 This is why the body of Christ needs its full complement of members—the devout, the wayward, the uncomfortable, the struggling. “It does not mean that a man is not good because he errs in doctrine,” Joseph said of a Mormon rebuked by others for his preaching. “It feels so good not to be trammeled.”31 This is the spirit in which one Church leader recently noted that not only unique backgrounds but “unique talents and perspectives” and “diversity of persons and peoples” are “a strength of this Church.”32 ~ Terryl L Givens,
160:was titled “The Excellency of Christ.” In it Edwards unfolds the glory of God’s Son by describing the “admirable conjunction of diverse excellencies in Christ.” His text is Revelation 5:5–6, and he unfolds the union of “diverse excellencies” in the Lion-Lamb. He shows how the glory of Christ is his combining of attributes that would seem to be utterly incompatible in one Person. In Jesus Christ, he says, meet infinite highness and infinite condescension; infinite justice and infinite grace; infinite glory and lowest humility; infinite majesty and transcendent meekness; deepest reverence toward God and equality with God; worthiness of good and the greatest patience under the suffering of evil; a great spirit of obedience and supreme dominion over heaven and earth; absolute sovereignty and perfect resignation; self-sufficiency and an entire trust and reliance on God.4 ~ John Piper,
161:The few inches of air shrank. Matthew did not know who had first leaned toward the other, but did it really matter? One leaned and one met, and that was both the geometry and poetry of their kiss. Though Matthew had never before done this, it seemed a natural act. What was most alarming was the speed of his heart, which if it had been a horse might have reached Boston by first star. Something inside him seemed molten, like blue-flamed glass being changed and reshaped by the power of a breath. It was both strengthening and weakening, thrilling and frightening—again that conjunction of God and Devil that seemed to be at the essence of all things. It was a moment he would remember the rest of his life. Their lips remained sealed together, melded by bloodheat and heartbeat. Who drew away first was also unknown to Matthew, as time had slipped its boundaries like rain and river. ~ Anonymous,
162:Production is carried on for profit, not for use. There is no provision that all those able and willing to work will always be in a position to find employment; an “army of unemployed” almost always exists. The worker is constantly in fear of losing his job. Since unemployed and poorly paid workers do not provide a profitable market, the production of consumers’ goods is restricted, and great hardship is the consequence. Technological progress frequently results in more unemployment rather than in an easing of the burden of work for all. The profit motive, in conjunction with competition among capitalists, is responsible for an instability in the accumulation and utilization of capital which leads to increasingly severe depressions. Unlimited competition leads to a huge waste of labor, and to that crippling of the social consciousness of individuals which I mentioned before. ~ Albert Einstein,
163:For example, for most of our loyal repeat customers, we do surprise upgrades to overnight shipping, even though we only promise them standard ground shipping when they choose the free shipping option. In conjunction with that, we run our warehouse 24/7, which actually isn’t the most efficient way to run a warehouse. The most efficient way to run a warehouse is to let the orders pile up, so that when a warehouse worker needs to walk around the warehouse to pick the orders, the picking density is higher, so the picker has less of a distance to walk. But we’re not trying to maximize for picking efficiency. We’re trying to maximize the customer experience, which in the e-commerce business is defined in part by getting orders out to our customers as quickly as possible. The combination of a 24/7 warehouse, surprise upgrades to overnight shipping, and having our warehouse located just fifteen ~ Tony Hsieh,
164:I tell sincere white people, 'Work in conjunction with us- each of us working among our own kind.' Let sincere white individuals find all other white people they can who feel as they do- and let them form their own all-white groups, to work trying to convert other white people who are thinking and acting so racist. Let sincere whites go and teach non-violence to white people!

We will completely respect our white co-workers. They will deserve every credit. We will give them every credit. We will meanwhile be working among our own kind, in our own black communities- showing and teaching black men in ways that only other black men can- that the black man has got to help himself. Working separately, the sincere white people and sincere black people actually will be working together.

In our mutual sincerity we might be able to show a road to the salvation of America's very soul. ~ Malcolm X,
165:Thus Christ appeared at the same time, and in the same act, as both a lion and a lamb. He appeared as a lamb in the hands of his cruel enemies; as a lamb in the paws, and between the devouring jaws of a roaring lion; yea, he was a lamb actually slain by this lion: and yet at the same time, as “the Lion of the tribe of Judah,” he conquers and triumphs over Satan, destroying his own devourer; as Samson did the lion that roared upon him, when he rent him as he would a kid. And in nothing has Christ appeared so much as a lion, in glorious strength destroying his enemies, as when he was brought as a lamb to the slaughter: in his greatest weakness, he was most strong; and when he suffered most from his enemies, he brought the greatest confusion on his enemies. Thus this admirable conjunction of diverse excellencies was manifest in Christ, in his offering up himself to God in his last sufferings. ~ Jonathan Edwards,
166:These are not fables. You will touch with your hands, you will see with your own eyes, the Azoth, the Mercury of Philosophers, which alone will suffice to obtain for you our Stone. … Darkness will appear on the face of the Abyss; Night, Saturn and the Antimony of the Sages will appear; blackness, and the raven's head of the alchemists, and all the colors of the world, will appear at the hour of conjunction; the rainbow also, and the peacock's tail. Finally, after the matter has passed from ashen-colored to white and yellow, you will see the Philosopher's Stone, our King and Dominator Supreme, issue forth from his glassy sepulcher to mount his bed or his throne in his glorified body... diaphanous as crystal; compact and most weighty, as easily fusible by fire as resin, as flowing as wax and more so than quicksilver … the color of saffron when powdered, but red as rubies when in an integral mass... ~ Heinrich Khunrath, in Amphitheatrum,
167:watch your tense and case

oh baby
i want to be your direct object.
you know, that is to say
i want to be on the other
side of all the verbs i know
you know how to use.

i've seen you conjugate:
i touch
you touched
you heard
she knows
who cares

i'm interested in
a few decent prepositions:
above, over, inside, atop,
below, around and
i'm sure there are more
right on the tip of
your tongue.

i am ready to spend
the present perfect
splitting your infinitive
there's an art to the way you
dangle your participle and

since we're being informal it's okay to
use a few contractions, like
wasn't (going to)
shouldn't (have)
and a conjunction:
but (did it anyway)

and i'm really really glad
you're not into dependent
clauses since all i'm really
interested in is your
bad, bad grammar
and your exclamation point. ~ Daphne Gottlieb,
168:To a herd of rams, the ram the herdsman drives each evening into a special enclosure to feed and that becomes twice as fat as the others must seem to be a genius. And it must appear an astonishing conjunction of genius with a whole series of extraordinary chances that this ram, who instead of getting into the general fold every evening goes into a special enclosure where there are oats—that this very ram, swelling with fat, is killed for meat. But the rams need only cease to suppose that all that happens to them happens solely for the attainment of their sheepish aims; they need only admit that what happens to them may also have purposes beyond their ken, and they will at once perceive a unity and coherence in what happened to the ram that was fattened. Even if they do not know for what purpose they are fattened, they will at least know that all that happened to the ram did not happen accidentally, and will no longer need the conceptions of chance or genius. ~ Leo Tolstoy,
169:some patients they experience quite definite symptoms of depression. The available evidence indicates that fish oils that have been exposed to the air may develop toxic substances. My work and that of others with experimental animals has demonstrated that paralysis can be produced readily by over-dosing. Serious structural damage can be done to hearts and kidneys. I have reported this in considerable detail. (4) My investigations have shown that when a high vitamin natural cod liver oil is used in conjunction with a high vitamin butter oil the mixture is much more efficient than either alone.4 This makes it possible to use very small doses. Except in the late stages of pregnancy I do not prescribe more than half a teaspoonful with each of three meals a day. This procedure appears to obviate completely the undesirable effects. As stated elsewhere fish oils should be stored in small containers to avoid exposure to the air. Rancid fats and oils destroy vitamins A and E, (5) the former in the stomach ~ Anonymous,
170:the Bhutanese scholar and cancer survivor. “There is no such thing as personal happiness,” he told me. “Happiness is one hundred percent relational.” At the time, I didn’t take him literally. I thought he was exaggerating to make his point: that our relationships with other people are more important than we think. But now I realize Karma meant exactly what he said. Our happiness is completely and utterly intertwined with other people: family and friends and neighbors and the woman you hardly notice who cleans your office. Happiness is not a noun or verb. It’s a conjunction. Connective tissue. Well, are we there yet? Have I found happiness? I still own an obscene number of bags and am prone to debilitating bouts of hypochondria. But I do experience happy moments. I’m learning, as W. H. Auden counseled, to “dance while you can.” He didn’t say dance well, and for that I am grateful. I’m not 100 percent happy. Closer to feevty-feevty, I’d say. All things considered, that’s not so bad. No, not bad at all. Waterford, Virginia, July 2007 ~ Eric Weiner,
171:We are needy creatures, and our greatest need is for home—the place where we are, where we find protection and love. We achieve this home through representations of our own belonging, not alone but in conjunction with others. All our attempts to make our surroundings look right—through decorating, arranging, creating—are attempts to extend a welcome to ourselves and to those whom we love.

... our human need for beauty is not simply a redundant addition to the list of human appetites. It is not something that we could lack and still be fulfilled as people. It is a need arising from our metaphysical condition as free individuals, seeking our place in an objective world. We can wander through this world, alienated, resentful, full of suspicion and distrust. Or we can find our home here, coming to rest in harmony with others and with ourselves. The experience of beauty guides us along this second path: it tells us that we are at home in the world, that the world is already ordered in our perceptions as a place fit for the lives of beings like us. ~ Roger Scruton,
172:This conjunction of an immense military establishment and a large arms industry is new in the American experience. The total influence -- economic, political, even spiritual -- is felt in every city, every State house, every office of the Federal government. We recognize the imperative need for this development. Yet we must not fail to comprehend its grave implications. Our toil, resources and livelihood are all involved; so is the very structure of our society.

In the councils of government, we must guard against the acquisition of unwarranted influence, whether sought or unsought, by the militaryindustrial complex. The potential for the disastrous rise of misplaced power exists and will persist.

We must never let the weight of this combination endanger our liberties or democratic processes. We should take nothing for granted. Only an alert and knowledgeable citizenry can compel the proper meshing of the huge industrial and military machinery of defense with our peaceful methods and goals, so that security and liberty may prosper together. ~ Dwight D Eisenhower,
173:exilic prophet Daniel, had followed the final sign in the heavens that pointed to the birth of Messiah. It was written that when the constellation Virgo was on the horizon, clothed with the sun and the moon under her feet, with twelve stars above her head, she would give birth to a divine king. This was because the king planet Jupiter aligned in conjunction with the king star Regulus over her head creating a bright star. The Magi observed that sign in the year 750 AUC, seven hundred and fifty years from the founding of the city of Rome. The star Regulus is in the constellation of Leo the Lion. The Magi were taught by their Hebrew prophet that this King of the Jews would be called the Lion of the tribe of Judah. And they were taught he would come from the small town of Bethlehem in Judea. Unfortunately, the second part of the sign was the constellation of Hydra, the red dragon, whose tail was just under Virgo’s feet and entailed a third of the horizon line called the elliptic. This prefigured the Serpent and his fallen ones seeking to devour the Messiah at birth. ~ Brian Godawa,
174:Fishermen lean on the railing. There are kiosks at regular intervals that grill meats for truck drivers and others who want a quick lunch. Bags of charcoal piled by the sides of the kiosks will supply the heat to grill blood sausages, steaks, hamburgers, and various other cuts of the legendary Argentine flesh that sizzles during the early part of the day in anticipation of the lunch crowd. Many of the kiosks advertise choripan, a conjunction of chorizo (sausage) and pan (bread). There’s another offering called vaciopan, which literally means empty sandwich, but it also is a cut off the cow. This is not a place for vegetarians. The slang here, called lunfardo, is many-layered and inventive. There’s even a genre of slang called vesre when you reverse the syllables—vesre is reves (reverse) with the syllables reversed. Tango becomes gotán and café con leche becomes feca con chele. Sometimes this is compounded and complicated even further when a euphemism for something—a word for marijuana or one’s wife—is pronounced backward, adding yet another layer of obscurity to a slang that already approaches a separate language. ~ David Byrne,
175:All beauty comes from beautiful blood and a beautiful brain. If the greatnesses are in conjunction in a man or woman it is enough...the fact will prevail through the universe...but the gaggery and gilt of a million years will not prevail. Who troubles himself about his ornaments or fluency is lost. This is what you shall so: Love the earth and sun and the animals, despise riches, give alms to every one that asks, stand up for the stupid and crazy, devote your income and labor to others, hate tyrants, argue not concerning God, have patience and indulgence toward the people, take off your hat to nothing known or unknown or to any man or number of men, go freely with powerful uneducated persons and with the young and with the mothers of families, read these leaves in the open air every season of every year of your life, re-examine all you have been told at school or church or in any book, dismiss whatever insults your own soul, and your very flesh shall be a great poem and have the richest fluency not only in its words but in the silent lines of its lips and face and between the lashes of your eyes and in every motion and joint of your body... ~ Walt Whitman,
I window-peeped four years of our History. It was one long mobile stakeout and kick- the-door-in shakedown. I had a license to steal and a ticket to ride.
I followed people. I bugged and tapped and caught big events in ellipses. I remained unknown. My surveillance links the Then to the Now in a never-before-revealed manner. I was there. My reportage is buttressed by credible hearsay and insider tattle. Massive paper trails provide verification. This book derives from stolen public files and usurped private journals. It is the sum of personal adventure and forty years of scholarship. I am a literary executor and an agent provocateur. I did what I did and saw and I saw and learned my way through to the rest of the story.
Scripture-pure veracity and and scandal-rag content. That conjunction gives it its sizzle. You carry the seed and of belief within you already. You recall the time this narrative captures and sense conspiracy. I am here to tell you that it is all true and not all what you think.
You will read with some reluctance and capitulate in the end. The following pages will force you to succumb.
I am going to tell you everything. ~ James Ellroy,
177:Preposterous. But suddenly I am desperate to understand. “What does it mean? He wouldn’t explain it to me.”

“Open your mouth, Eleanor, and I will cut out your tongue and use it as fertilizer for my personal herb garden.”

“But she should know!” Eleanor whines, pulling me back to the couch across from Finn. “It’s adorable.”

From the look on Finn’s face, it’s clear that no one has ever used “adorable” in conjunction with him before. And that he is not overly fond of it.

“If you don’t explain it to me right now, I will never speak to either of you again. Which means no more gossip for you.” I point at Eleanor and then at Finn. “And no more . . .” My sharp words fall to pieces at the look he pierces me with. Perhaps he wouldmind it if I never spoke to him again.

This room is very hot.

“Will you leave us for a moment, Eleanor?” Finn asks.

“I would not miss this for—”


Eleanor’s legs walk her out of the room. She cranes her neck around to yell, “She’ll tell me later, you know! We’re the best of friends now!” The door slams behind her. “I would have told it better than you!” she yells, her voice muffled. ~ Kiersten White,
178:One mother Mark and I met with, Bernadette MacArthur, had used the underground networks in conjunction with fleeing the country with her five precious children. Four of them reportedly had been horribly abused, and when the corrupt court system threatened to perpetuate it, Bernadette, pregnant, fled all the way to Turkey with them in 1988. Brilliantly maneuvering through Europe and Mexico, she slipped back into the US and Faye Yeager’s underground in 1989. Determined to surface and ‘normalize’ her children’s lives, Bernadette appeared on national TV and began speaking out. To further their safety, she then joined the Sheriff’s Department and worked her way up the chain of command achieving the rank of Major. This extraordinary mother went to extremes to protect her children and ensure their freedom! Additionally, Bernadette taught Sheriff’s Department personnel how to identify mind control survivors, satanic victims, and occult ritual sites. Her highly acclaimed accomplishments paved the way for others, while providing a backdoor into the undergrounds for those on the run. Unbeknownst to her, Bernadette saved the minds and lives of countless survivors while saving her own children. ~ Cathy O Brien,
179:The Definition Of Love
My Love is of a birth as rare
As 'tis for object strange and high:
It was begotten by despair
Upon Impossibility.
Magnanimous Despair alone.
Could show me so divine a thing,
Where feeble Hope could ne'r have flown
But vainly flapt its Tinsel Wing.
And yet I quickly might arrive
Where my extended Soul is fixt,
But Fate does Iron wedges drive,
And alwaies crouds it self betwixt.
For Fate with jealous Eye does see.
Two perfect Loves; nor lets them close:
Their union would her ruine be,
And her Tyrannick pow'r depose.
And therefore her Decrees of Steel
Us as the distant Poles have plac'd,
(Though Loves whole World on us doth wheel)
Not by themselves to be embrac'd.
Unless the giddy Heaven fall,
And Earth some new Convulsion tear;
And, us to joyn, the World should all
Be cramp'd into a Planisphere.
As Lines so Loves Oblique may well
Themselves in every Angle greet:
But ours so truly Paralel,
Though infinite can never meet.
Therefore the Love which us doth bind,
But Fate so enviously debarrs,
Is the Conjunction of the Mind,
And Opposition of the Stars.
~ Andrew Marvell,
180:All the Navel therefore and conjunctive part we can suppose in Adam, was his dependency on his Maker, and the connexion he must needs have unto heaven, who was the Sonne of God. For holding no dependence on any preceding efficient but God; in the act of his production there may be conceived some connexion, and Adam to have been in a moment all Navel with his Maker. And although from his carnality and corporal existence, the conjunction seemeth no nearer than of causality and effect; yet in his immortall and diviner part he seemed to hold a nearer coherence, and an umbilicality even with God himself. And so indeed although the propriety of this part be found but in some animals, and many species there are which have no Navell at all; yet is there one link and common connexion, one general ligament, and necessary obligation of all whatever unto God. Whereby although they act themselves at distance, and seem to be at loose; yet doe they hold a continuity with their Maker. Which catenation or conserving union when ever his pleasure shall divide, let goe, or separate, they shall fall from their existence, essence, and operations; in brief, they must retire unto their primitive nothing, and shrink into that Chaos again. ~ Thomas Browne,
181:And across these mean Dwellings of Black Step Lane, where as a Boy I dwell'd for a while, the Shaddowe of my last Church will fall: what the Mobb has torn down I will build again in Splendour. And thus will I compleet the Figure: Spittle-Fields, Wapping and Lime-house have made the Triangle; Bloomsbury and St Mary Woolnoth have next created the major Pentacle-starre; and, with Greenwich, all these will form the Sextuple abode of Baal-Berith or the Lord of the Covenant. Then, with the church of Little St Hugh, the Septilateral Figure will rise about Black Step Lane and, in this Pattern, every Straight line is enrich'd with a point at Infinity and every Plane with a line at Infinity. Let him that has Understanding count the Number: the seven Churches are built in conjunction with the seven Planets in the lower Orbs of Heaven, the seven Circles of the Heavens, the seven Starres in Ursa Minor and the seven Starres in the Pleiades. Little St Hugh was flung in the Pitte with the seven Marks upon his Hands, Feet, Sides and Breast which thus exhibit the seven Demons - Beydelus, Metucgayn, Adulec, Demeymes, Gadix, Uquizuz and Sol. I have built an everlasting Order, which I may run through laughing: no one can catch me now. ~ Peter Ackroyd,
182:The river twists and turns to face the city. It looms suddenly, massive, stamped on the landscape. Its light wells up around the surrounds, the rock hills, like bruise-blood. Its dirty towers glow. I am debased. I am compelled to worship this extraordinary presence that has silted into existence at the conjunction of two rivers. It is a vast pollutant, a stench, a klaxon sounding. Fat chimneys retch dirt into the sky even now in the deep night. It is not the current which pulls us but the city itself, its weight sucks us in. Faint shouts, here and there the calls of beasts, the obscene clash and pounding from the factories as huge machines rut. Railways trace urban anatomy like protruding veins. Red brick and dark walls, squat churches like troglodytic things, ragged awnings flickering, cobbled mazes in the old town, culs-de-sac, sewers riddling the earth like secular sepulchres, a new landscape of wasteground, crushed stone, libraries fat with forgotten volumes, old hospitals, towerblocks, ships and metal claws that lift cargoes from the water. How could we not see this approaching? What trick of topography is this, that lets the sprawling monster hide behind corners to leap out at the traveller? It is too late to flee. ~ China Mi ville,
183:The virus is causing something akin to panic throughout corporate America, which has become used to the typos, misspellings, missing words and mangled syntax so acceptable in cyberspace. The CEO of, an Internet startup, said the virus had rendered him helpless. “Each time I tried to send one particular e-mail this morning, I got back this error message: ‘Your dependent clause preceding your independent clause must be set off by commas, but one must not precede the conjunction.’ I threw my laptop across the room.”  . . . If Strunkenwhite makes e-mailing impossible, it could mean the end to a communication revolution once hailed as a significant timesaver. A study of 1,254 office workers in Leonia, N.J., found that e-mail increased employees’ productivity by 1.8 hours a day because they took less time to formulate their thoughts. (The same study also found that they lost 2.2 hours of productivity because they were e-mailing so many jokes to their spouses, parents and stockbrokers.)  . . . “This is one of the most complex and invasive examples of computer code we have ever encountered. We just can’t imagine what kind of devious mind would want to tamper with e-mails to create this burden on communications,” said an FBI agent who insisted on speaking via the telephone out of concern that trying to e-mail his comments could leave him tied up for hours. ~ Lynne Truss,
184:I haven’t got a clue what this lot’s supposed to mean,” he said, staring down at a long list of calculations. “You know,” said Ron, whose hair was on end because of all the times he had run his fingers through it in frustration, “I think it’s back to the old Divination standby.” “What — make it up?” “Yeah,” said Ron, sweeping the jumble of scrawled notes off the table, dipping his pen into some ink, and starting to write. “Next Monday,” he said as he scribbled, “I am likely to develop a cough, owing to the unlucky conjunction of Mars and Jupiter.” He looked up at Harry. “You know her — just put in loads of misery, she’ll lap it up.” “Right,” said Harry, crumpling up his first attempt and lobbing it over the heads of a group of chattering first years into the fire. “Okay … on Monday, I will be in danger of — er — burns.” “Yeah, you will be,” said Ron darkly, “we’re seeing the skrewts again on Monday. Okay, Tuesday, I’ll … erm …” “Lose a treasured possession,” said Harry, who was flicking through Unfogging the Future for ideas. “Good one,” said Ron, copying it down. “Because of … erm … Mercury. Why don’t you get stabbed in the back by someone you thought was a friend?” “Yeah … cool …” said Harry, scribbling it down, “because … Venus is in the twelfth house.” “And on Wednesday, I think I’ll come off worst in a fight.” “Aaah, I was going to have a fight. Okay, I’ll lose a bet.” “Yeah, you’ll be betting I’ll win my fight. ~ J K Rowling,
185:Convinced of our mortality
by so many confirmations of final dust,
we drop our voices, our steps grow slow
between the slow rows of family crypts,
whose rhetoric of shadow and stone
promises or prefigures the coveted
dignity of being dead.
There is beauty in the tombs,
the spare Latin and link of fatal dates,
the conjunction of marble and flowers,
the broad intersections, as cool as patios,
and all our yesterdays of a history
now stilled and unique.
We mistake this peace for death,
believing we yearn for our end
when we yearn for sleep and oblivion.
Vibrant in swords and in passion,
asleep in ivy,
only life is real.
Space and time are its shapes,
the minds magical modes,
and when life burns out,
space, time, and death go out with it,
as when light fails
the image in the mirror fails,
already grown dim in the dusk.
Kindly shade of the trees,
breeze rich with birds rocking the branches,
my soul losing itself in other souls
only a wonder could undo their existence,
a wonder not to be understood,

aunque su imaginaria repeticin
infame con horror nuestros das.
Estas cosas pens en la Recoleta,
en el lugar de mi ceniza.

however much its imagined recurrence
taints our days with dread.
These thoughts came to me in the Recoleta,
in the place where my ashes will He.
[Norman Thomas di Giovanni]
~ Jorge Luis Borges, The Recoleta
186:Here the individual experience of thinking, 'how it feels', is presented as the ultimate evidence for the nature of thought. But as I hope Chapter 2 will make clear, language is not an imitation of thought, but its condition. It is only within language that the production of meaning is possible, however much our individual experience of producing meaning is one of stumbling and panic, and of looking for adequate formulations of what seems intuitive. Of course it is true that the written text does not necessarily reproduce the empirical process of thinking, but our analysis of the nature of thought need not confine itself to the question of how it feels to think. Frye's final appeal to experience, in conjunction with his account of a thought process culminating in 'a completely incommunicable intuition' places him within the same empiricist-idealist problematic as the New Critics. And for all its claims to science and systematicity, his own theory, like theirs, is fundamentally non-explanatory. Meaning for Frye inheres timelessly in 'verbal structures', intuitively available to readers in quite different ages and places because they recognize in them the echo of their own wishes and anxieties. But the only evidence for this concept of an essentially unchanging human nature is precisely the body of literary texts which the concept apparently offers to explain. The relationship between desire and language and between language and meaning is not discussed. At the same time, Frye's theory ~ Catherine Belsey,
187:I want to find you, where you don't know your own existence, the you that your common self denies utterly. But I don't want your good looks, and I don't want your womanly feelings, and I don't want your thoughts nor opinions nor your ideas -- they are all bagatelles to me.'

`You are very conceited, Monsieur,' she mocked. `How do you know what my womanly feelings are, or my thoughts or my ideas? You don't even know what I think of you now.'

`Nor do I care in the slightest.'

`I think you are very silly. I think you want to tell me you love me, and you go all this way round to do it.'

`All right,' he said, looking up with sudden exasperation. `Now go away then, and leave me alone. I don't want any more of your meretricious persiflage.'

`Is it really persiflage?' she mocked, her face really relaxing into laughter. She interpreted it, that he had made a deep confession of love to her. But he was so absurd in his words, also.

They were silent for many minutes, she was pleased and elated like a child. His concentration broke, he began to look at her simply and naturally.

`What I want is a strange conjunction with you --' he said quietly; `not meeting and mingling -- you are quite right -- but an equilibrium, a pure balance of two single beings -- as the stars balance each other.'

She looked at him. He was very earnest, and earnestness was always rather ridiculous, commonplace, to her. It made her feel unfree and uncomfortable. Yet she liked him so much. But why drag in the stars. ~ D H Lawrence,
188:Obviously, the leveling process applies to the sexes as well. The Soviet emancipation of the woman parallels the emancipation that in America the feminist idiocy, deriving from 'democracy' all its logical conclusions, had achieved a long time ago in conjunction with the materialistic and practical degradation of man. Through countless and repeated divorces the disintegration of the family in America is characterized by the same pace that we could expect in a society that knows only 'comrades.' The women, having given up their true nature, believe they can elevate themselves by taking on and practicing all kinds of traditionally masculine activities. These women are chaste in their immorality and banal even in their lowest perversions; quite often they find in alcohol the way to rid themselves of the repressed or deviated energies of their nature. Moreover, young women seem to know very little of the polarity and the elemental magnetism of sex as they indulge in a comradely and sportive promiscuity. These phenomena are typically American, even though their contagious diffusion all over the world makes it difficult for people to trace their origin to America. Actually, if there is a difference between this promiscuity and that envisioned by communism, it is resolved in a pejorative sense by a gynaecocratic factor, since every woman and young girl in America and other Anglo-Saxon countries considers it only natural that some kind of pre-eminence and existential respectability be bestowed upon her as if it were her inalienable right. ~ Julius Evola,
189:Our brains are meaning machines. What we understand as “meaning” is generated by the associations our brain makes between two or more experiences. We press a button, then we see a light go on; we assume the button caused the light to go on. This, at its core, is the basis of meaning. Button, light; light, button. We see a chair. We note that it’s gray. Our brain then draws the association between the color (gray) and the object (chair) and forms meaning: “The chair is gray.”
Our minds are constantly whirring, generating more and more associations to help us understand and control the environment around us. Everything about our experiences, both external and internal, generates new associations and connections within our minds. Everything from the words on this page, to the grammatical concepts you use to decipher them, to the dirty thoughts your mind wanders into when my writing becomes boring or repetitive—each of these thoughts, impulses, and perceptions is composed of thousands upon thousands of neural connections, firing in conjunction, alighting your mind in a blaze of knowledge and understanding. But there are two problems. First, the brain is imperfect. We mistake things we see and hear. We forget things or misinterpret events quite easily.
Second, once we create meaning for ourselves, our brains are designed to hold on to that meaning. We are biased toward the meaning our mind has made, and we don’t want to let go of it. Even if we see evidence that contradicts the meaning we created, we often ignore it and keep on believing anyway. ~ Mark Manson,
190:In conjunction with his colleagues, Frantisek Baluska from the Institute of Cellular and Molecular Botany at the University of Bonn is of the opinion that brain-like structures can be found at root tips. In addition to signaling pathways, there are also numerous systems and molecules similar to those found in animals. When a root feels its way forward in the ground, it is aware of stimuli. The researchers measured electrical signals that led to changes in behavior after they were processed in a "transition zone." If the root encounters toxic substances, impenetrable stones, or saturated soil, it analyzes the situation and transmits the necessary adjustments to the growing tip. The root tip changes direction as a result of this communication and steers the growing root around the critical areas.

Right now, the majority of plant researchers are skeptical about whether such behavior points to a repository for intelligence, the faculty of memory, and emotions. Among other things, they get worked up about carrying over findings in similar situations with animals and, at the end of the day, about how this threatens to blur the boundary between plants and animals. And so what? What would be so awful about that? The distinction between plant and animal is, after all, arbitrary and depends on the way an organism feeds itself: the former photosynthesizes and the latter eats other living beings. Finally, the only other big difference is in the amount of time it takes to process information and translate it into action. Does that mean that beings that live life in the slow lane are automatically worth less than ones on the fast track? Sometimes I suspect we would pay more attention to trees and other vegetation if we could establish beyond a doubt just how similar they are in many ways to animals. ~ Peter Wohlleben,
191:He was presented to her as Spencer Perceval, the Prime Minister of England. Kassandra stiffened as he bent over her hand. Mercifully, he released her swiftly but then proceeded to speak with exaggerated enunciation as though he presumed “foreign” and “slow” were synonymous.
“I do hope your stay will be pleasant, Your Highness.”
“Thank you, Prime Minister, I am quite assured that it will be. England is a delightful conjunction of seeming conflicts and contradictions, don’t you think?”
Perceval frowned, taken by surprise and unsure how to respond. “Well, as to that-“
“After all, the culture that has produced that astonishing novel Sense and Sensibility and Lord Byron’s…ummm…affecting work within the space of just a few short months can hardly be considered merely a self-aggrandizing island with delusions of empire, can it?”
“I suppose not; that is to say?”
“Do excuse us, Prime Minister,” Alex interjected smoothly. “I am sure you will understand there are so many waiting to meet Her Highness.”
As he guided her toward the next eager greeter, Alex murmured, “Pray do try to remember we are not actually attempting to incite war with England.”
Kassandra shrugged, feeling better since she had set down that vile Perceval. “Didn’t you suspect the Prime Minister of plotting an invasion of Akora just last year?”
Her brother cast her a sharp look. “You weren’t supposed to know about that.”
“For pity’s sake…”
“All right, yes I did, but he was soundly discouraged by the Prince Regent himself. There is no reason to have any further concern in that regard.”
Kassandra did not answer. She had her own thoughts on the subject and was not ye ready to share them.
The introductions continued. Too soon, her head throbbed and the small of her back ached, but she kept her smile firmly in place. When the gong sounded for dinner, she resisted the urge to sag with relief. ~ Josie Litton,
192:People, says Tarantoga, believe what they want to believe. Take astrology for instance. Astronomers, who after all should know more than anyone about the stars, tell us that they are giant balls of incandescent gas spinning since the world began and that their influence on our fate is considerably less than the influence of a banana peel, on which you can slip and break your leg. But there is no interest in banana peels, whereas serious periodicals include horoscopes and there are even pocket computers you can consult before you invest in the stock market to find out if the stars are favorable. Anyone who says that the skin of a fruit can have more effect on a person’s future than all the planets and stars combined won’t be listened to. An individual comes into the world because his father, say, didn’t withdraw in time, thereby becoming a father. The mother-to-be, seeing what happened, took quinine and jumped from the top of the dresser to the floor but that didn’t help. So the individual is born and he finishes school and works in a store selling suspenders, or in a post office. Then suddenly he learns that that’s not the way it was at all. The planets came into conjunction, the signs of the zodiac arranged themselves carefully into a special pattern, half the sky cooperated with the other half so that he could come into being and stand behind this counter or sit behind this desk. It lifts his spirits. The whole universe revolves around him, and even if things aren’t going well, even if the stars are lined up in such a way that the suspenders manufacturer loses his shirt and the individual consequently loses his job, it’s still more comforting than to know that the stars don’t really give a damn. Knock astrology out of his head, and the belief too that the cactus on his windowsill cares about him, and what is left? Barefoot, naked despair. So says Professor Tarantoga, but I see I am digressing. ~ Stanis aw Lem,
193:He was presented to her as Spencer Perceval, the Prime Minister of England. Kassandra stiffened as he bent over her hand. Mercifully, he released her swiftly but then proceeded to speak with exaggerated enunciation as though he presumed “foreign” and “slow” were synonymous.
“I do hope your stay will be pleasant, Your Highness.”
“Thank you, Prime Minister, I am quite assured that it will be. England is a delightful conjunction of seeming conflicts and contradictions, don’t you think?”
Perceval frowned, taken by surprise and unsure how to respond. “Well, as to that-“
“After all, the culture that has produced that astonishing novel Sense and Sensibility and Lord Byron’s…ummm…affecting work within the space of just a few short months can hardly be considered merely> a self-aggrandizing island with delusions of empire, can it?”
“I suppose not; that is to say?”
“Do excuse us, Prime Minister,” Alex interjected smoothly. “I am sure you will understand there are so many waiting to meet Her Highness.”
As he guided her toward the next eager greeter, Alex murmured, “Pray do try to remember we are not actually attempting to incite war with England.”
Kassandra shrugged, feeling better since she had set down that vile Perceval. “Didn’t you suspect the Prime Minister of plotting an invasion of Akora just last year?”
Her brother cast her a sharp look. “You weren’t supposed to know about that.”
“For pity’s sake…”
“All right, yes I did, but he was soundly discouraged by the Prince Regent himself. There is no reason to have any further concern in that regard.”
Kassandra did not answer. She had her own thoughts on the subject and was not ye ready to share them.
The introductions continued. Too soon, her head throbbed and the small of her back ached, but she kept her smile firmly in place. When the gong sounded for dinner, she resisted the urge to sag with relief.
~ Josie Litton,
194:In all of these areas, the human brain is asked to do and handle more than ever before. We are dealing with several fields of knowledge constantly intersecting with our own, and all of this chaos is exponentially increased by the information available through technology. What this means is that all of us must possess different forms of knowledge and an array of skills in different fields, and have minds that are capable of organizing large amounts of information. The future belongs to those who learn more skills and combine them in creative ways. And the process of learning skills, no matter how virtual, remains the same. In the future, the great division will be between those who have trained themselves to handle these complexities and those who are overwhelmed by them—those who can acquire skills and discipline their minds and those who are irrevocably distracted by all the media around them and can never focus enough to learn. The Apprenticeship Phase is more relevant and important than ever, and those who discount this notion will almost certainly be left behind. Finally, we live in a culture that generally values intellect and reasoning with words. We tend to think of working with the hands, of building something physical, as degraded skills for those who are less intelligent. This is an extremely counterproductive cultural value. The human brain evolved in intimate conjunction with the hand. Many of our earliest survival skills depended on elaborate hand-eye coordination. To this day, a large portion of our brain is devoted to this relationship. When we work with our hands and build something, we learn how to sequence our actions and how to organize our thoughts. In taking anything apart in order to fix it, we learn problem-solving skills that have wider applications. Even if it is only as a side activity, you should find a way to work with your hands, or to learn more about the inner workings of the machines and pieces of technology around you. Many Masters ~ Robert Greene,
195:It is a great pity that this tendency towards religious thought can find no better outlet than the Jewish pettifoggery of the Old Testament. For religious people who, in the solitude of winter, continually seek ultimate light on their religious problems with the assistance of the Bible, must eventually become spiritually deformed. The wretched people strive to extract truths from these Jewish chicaneries, where in fact no truths exist. As a result they become embedded in some rut of thought or other and, unless they possess an exceptionally commonsense mind, degenerate into religious maniacs.

It is deplorable that the Bible should have been translated into German, and that the whole of the German people should have thus become exposed to the whole of this Jewish mumbo-jumbo. So long as the wisdom, particularly of the Old Testament, remained exclusively in the Latin of the Church, there was little danger that sensible people would become the victims of illusions as the result of studying the Bible. But since the Bible became common property, a whole heap of people have found opened to them lines of religious thought which—particularly in conjunction with the German characteristic of persistent and somewhat melancholy meditation—as often as not turned them into religious maniacs. When one recollects further that the Catholic Church has elevated to the status of Saints a whole number of madmen, one realises why movements such as that of the Flagellants came inevitably into existence in the Middle Ages in Germany.

As a sane German, one is flabbergasted to think that German human beings could have let themselves be brought to such a pass by Jewish filth and priestly twaddle, that they were little different from the howling dervish of the Turks and the negroes, at whom we laugh so scornfully. It angers one to think that, while in other parts of the globe religious teaching like that of Confucius, Buddha and Mohammed offers an undeniably broad basis for the religious-minded, Germans should have been duped by a theological exposition devoid of all honest depth. ~ Adolf Hitler,
196:Erroneous plurals of nouns, as vallies or echos.
Barbarous compound nouns, as viewpoint or upkeep.
Want of correspondence in number between noun and verb where the two are widely separated or the construction involved.
Ambiguous use of pronouns.
Erroneous case of pronouns, as whom for who, and vice versa, or phrases like “between you and I,” or “Let we who are loyal, act promptly.”
Erroneous use of shall and will, and of other auxiliary verbs.
Use of intransitive for transitive verbs, as “he was graduated from college,” or vice versa, as “he ingratiated with the tyrant.”
Use of nouns for verbs, as “he motored to Boston,” or “he voiced a protest.”
Errors in moods and tenses of verbs, as “If I was he, I should do otherwise,” or “He said the earth was round.”
The split infinitive, as “to calmly glide.”
The erroneous perfect infinitive, as “Last week I expected to have met you.”
False verb-forms, as “I pled with him.”
Use of like for as, as “I strive to write like Pope wrote.”
Misuse of prepositions, as “The gift was bestowed to an unworthy object,” or “The gold was divided between the five men.”
The superfluous conjunction, as “I wish for you to do this.”
Use of words in wrong senses, as “The book greatly intrigued me,” “Leave me take this,” “He was obsessed with the idea,” or “He is a meticulous writer.”
Erroneous use of non-Anglicised foreign forms, as “a strange phenomena,” or “two stratas of clouds.”
Use of false or unauthorized words, as burglarize or supremest.
Errors of taste, including vulgarisms, pompousness, repetition, vagueness, ambiguousness, colloquialism, bathos, bombast, pleonasm, tautology, harshness, mixed metaphor, and every sort of rhetorical awkwardness.
Errors of spelling and punctuation, and confusion of forms such as that which leads many to place an apostrophe in the possessive pronoun its.

Of all blunders, there is hardly one which might not be avoided through diligent study of simple textbooks on grammar and rhetoric, intelligent perusal of the best authors, and care and forethought in composition. Almost no excuse exists for their persistent occurrence, since the sources of correction are so numerous and so available. ~ H P Lovecraft,
197:Finally, in terms of overall spiritual intelligence—which we have been briefly tracking—on the other side of the leading edge of evolution we have 3 or 4 higher, at this point mostly potential, levels of development, including levels of spiritual intelligence. Individually, their basic strcture-rungs are referred to as para-mind, meta-mind, overmind, and supermind; collectively, they are called 3rd tier. What all 3rd-tier structures have in common is some degree of direct transpersonal identity and experience. Further, each 3rd-tier structure of consciousness is integrated, in some fashion, with a particular state of consciousness (often, para-mental with the gross, meta-mental with subtle, overmind with causal/Witnessing, and supermind with nondual, although this varies with each individual’s actual history). Previously, in 1sst and 2nd tier, structures and states were relatively independent. One could have a state center of gravity at gross and yet structurally evolve all the way to Integral without fully objectifying the gross stage (i.e., fully making it an object, fully transcending it). But beginning with the 3rd-tier para-mind, whenever you experience that structure, you also implicitly or intuitively understand or experience the gross realm as objectified, which means that state is intimately connected to the structure at this level, which gives rise, or can give rise, to expanded states such as nature mysticism (this can be experienced at earlier levels but not inherently, and is interpreted according to the Views of those lower levels; but at this level becomes an inherent potential). Likewise, because of the conjunction with the gross state, this level often carries variations of the realization that the physical world is not merely physical, but is rather psychophysical in its true nature. This can also evoke flashes of higher state presences, such as Witnessing states or even nondual. And so on with the subtle state and meta-mind; causal/Witnessing and overmind; and nondual Suchness and supermind. Those states are all “minimally” connected to those structures, in the sesne that, for example, a person at meta-mind might have already and previously moved his or her state center of gravity to subtle, but if not, the person cannot proceed beyond the meta-mind without doing so at this point. And likewise with causal/Witnessing and overmind; and nondual Suchness and supermind. ~ Ken Wilber,
198:a harbinger of a third wave of computing, one that blurred the line between augmented human intelligence and artificial intelligence. “The first generation of computers were machines that counted and tabulated,” Rometty says, harking back to IBM’s roots in Herman Hollerith’s punch-card tabulators used for the 1890 census. “The second generation involved programmable machines that used the von Neumann architecture. You had to tell them what to do.” Beginning with Ada Lovelace, people wrote algorithms that instructed these computers, step by step, how to perform tasks. “Because of the proliferation of data,” Rometty adds, “there is no choice but to have a third generation, which are systems that are not programmed, they learn.”27 But even as this occurs, the process could remain one of partnership and symbiosis with humans rather than one designed to relegate humans to the dustbin of history. Larry Norton, a breast cancer specialist at New York’s Memorial Sloan-Kettering Cancer Center, was part of the team that worked with Watson. “Computer science is going to evolve rapidly, and medicine will evolve with it,” he said. “This is coevolution. We’ll help each other.”28 This belief that machines and humans will get smarter together is a process that Doug Engelbart called “bootstrapping” and “coevolution.”29 It raises an interesting prospect: perhaps no matter how fast computers progress, artificial intelligence may never outstrip the intelligence of the human-machine partnership. Let us assume, for example, that a machine someday exhibits all of the mental capabilities of a human: giving the outward appearance of recognizing patterns, perceiving emotions, appreciating beauty, creating art, having desires, forming moral values, and pursuing goals. Such a machine might be able to pass a Turing Test. It might even pass what we could call the Ada Test, which is that it could appear to “originate” its own thoughts that go beyond what we humans program it to do. There would, however, be still another hurdle before we could say that artificial intelligence has triumphed over augmented intelligence. We can call it the Licklider Test. It would go beyond asking whether a machine could replicate all the components of human intelligence to ask whether the machine accomplishes these tasks better when whirring away completely on its own or when working in conjunction with humans. In other words, is it possible that humans and machines working in partnership will be indefinitely more powerful than an artificial intelligence machine working alone? ~ Walter Isaacson,
199:So Medtronic adjusted not only its marketing efforts, but also the services it provided to directly target potential patients. For example, in conjunction with local cardiologists, Medtronic organized heart-health screening clinics across the country—providing prospective patients with free, direct access to specialists and high-tech equipment without having to go through an overwhelmed GP first. The question of paying for a pacemaker and the attendant medical services was no small concern. So Medtronic created a loan program to help patients pay for the pacemaker procedure. The company initially assumed that patients might be drawn to loans that actually expired upon the patient’s death, so that they were not saddling the family with the burden of debt—the emotional and social component of their Job to Be Done. And, as the Medtronic team learned from patients themselves, that was what they often wanted. But friends and family wanted something different: they tended to rally around a patient to find the money necessary. In those cases, the patient was more likely simply to need a bridge loan until those funds could be gathered. Medtronic made sure that the loan process was not daunting for the family: a loan is typically approved within two days, requiring minimum paperwork and entailing no asset mortgage. The experience of navigating the complex web of health care in India could be overwhelming for both patients and their families. So the company began to work with local hospitals to create a patient counselor role, initially calling them “Sherpas,” that helped patients navigate the often mind-boggling bureaucracy of a hospital, keeping their procedure and aftercare as top priorities. The patient counselor role became so popular that hospitals asked if the company would allow patients obtaining pacemakers through traditional routes to seek assistance from a counselor, too. Seeing an opportunity to further identify Jobs to Be Done from within the hospital system, Medtronic jumped at the chance. “At the end of the day, we realized the role was such an important position, we adjusted the role. And we were OK with it,” Monson recalls. “It ingrained the value of that person into the entire hospital system, and thus our business model. And it made us the partner of choice. To me that was a clear example of hitting a Job to Be Done.” The first Medtronic pacemaker distributed through the Healthy Heart for All (HHFA) program in India was implanted in late 2010. Medtronic currently has partnerships with more than one hundred hospitals in thirty cities. India is considered to be one of the most high-potential growth markets for the company. ~ Clayton M Christensen,
200:I WANT her though, to take the same from me.
She touches me as if I were herself, her own.
She has not realized yet, that fearful thing, that
I am the other,
she thinks we are all of one piece.
It is painfully untrue.

I want her to touch me at last, ah, on the root and
quick of my darkness
and perish on me, as I have perished on her.

Then, we shall be two and distinct, we shall have
each our separate being.
And that will be pure existence, real liberty.
Till then, we are confused, a mixture, unresolved,
unextricated one from the other.
It is in pure, unutterable resolvedness, distinction
of being, that one is free,
not in mixing, merging, not in similarity.
When she has put her hand on my secret, darkest
sources, the darkest outgoings,
when it has struck home to her, like a death, "this is him! "
she has no part in it, no part whatever,
it is the terrible other ,
when she knows the fearful other flesh , ah, dark-
ness unfathomable and fearful, contiguous and concrete,
when she is slain against me, and lies in a heap
like one outside the house,
when she passes away as I have passed away
being pressed up against the other ,
then I shall be glad, I shall not be confused with her,
I shall be cleared, distinct, single as if burnished in silver,
having no adherence, no adhesion anywhere,
one clear, burnished, isolated being, unique,
and she also, pure, isolated, complete,
two of us, unutterably distinguished, and in unutterable conjunction.

Then we shall be free, freer than angels, ah, perfect.


AFTER that, there will only remain that all men
detach themselves and become unique,
that we are all detached, moving in freedom more
than the angels,
conditioned only by our own pure single being,
having no laws but the laws of our own being.

Every human being will then be like a flower, untrammelled.
Every movement will be direct.
Only to be will be such delight, we cover our faces
when we think of it
lest our faces betray us to some untimely fiend.

Every man himself, and therefore, a surpassing
singleness of mankind.
The blazing tiger will spring upon the deer, un-dimmed,
the hen will nestle over her chickens,
we shall love, we shall hate,
but it will be like music, sheer utterance,
issuing straight out of the unknown,
the lightning and the rainbow appearing in us
unbidden, unchecked,
like ambassadors.

We shall not look before and after.
We shall be , now .
We shall know in full.
We, the mystic NOW.

(From the poem the Manifesto) ~ D H Lawrence,
201:Liberal democracy and capitalism remain the essential, indeed the only, framework for the political and economic organization of modern societies. Rapid economic modernization is closing the gap between many former Third World countries and the industrialized North. With European integration and North American free trade, the web of economic ties within each region will thicken, and sharp cultural boundaries will become increasingly fuzzy. Implementation of the free trade regime of the Uruguay Round of the General Agreement on Tariffs and Trade (GATT) will further erode interregional boundaries. Increased global competition has forced companies across cultural boundaries to try to adopt “best-practice” techniques like lean manufacturing from whatever source they come from. The worldwide recession of the 1990s has put great pressure on Japanese and German companies to scale back their culturally distinctive and paternalistic labor policies in favor of a more purely liberal model. The modern communications revolution abets this convergence by facilitating economic globalization and by propagating the spread of ideas at enormous speed. But in our age, there can be substantial pressures for cultural differentiation even as the world homogenizes in other respects. Modern liberal political and economic institutions not only coexist with religion and other traditional elements of culture but many actually work better in conjunction with them. If many of the most important remaining social problems are essentially cultural in nature and if the chief differences among societies are not political, ideological, or even institutional but rather cultural, it stands to reason that societies will hang on to these areas of cultural distinctiveness and that the latter will become all the more salient and important in the years to come. Awareness of cultural difference will be abetted, paradoxically, by the same communications technology that has made the global village possible. There is a strong liberal faith that people around the world are basically similar under the surface and that greater communications will bring deeper understanding and cooperation. In many instances, unfortunately, that familiarity breeds contempt rather than sympathy. Something like this process has been going on between the United States and Asia in the past decade. Americans have come to realize that Japan is not simply a fellow capitalist democracy but has rather different ways of practicing both capitalism and democracy. One result, among others, is sthe emergence of the revisionist school among specialists on Japan, who are less sympathetic to Tokyo and argue for tougher trade policies. And Asians are made vividly aware through the media of crime, drugs, family breakdown, and other American social problems, and many have decided that the United States is not such an attractive model after all. Lee Kwan Yew, former prime minister of Singapore, has emerged as a spokesman for a kind of Asian revisionism on the United States, which argues that liberal democracy is not an appropriate political model for the Confucian societies.10 The very convergence of major institutions makes peoples all the more intent on preserving those elements of distinctiveness they continue to possess. ~ Francis Fukuyama,

You two, who oft a helping hand
Have lent, in need and tribulation.
Come, let me know your expectation
Of this, our enterprise, in German land!
I wish the crowd to feel itself well treated,
Especially since it lives and lets me live;
The posts are set, the booth of boards completed.
And each awaits the banquet I shall give.
Already there, with curious eyebrows raised,
They sit sedate, and hope to be amazed.
I know how one the People's taste may flatter,
Yet here a huge embarrassment I feel:
What they're accustomed to, is no great matter,
But then, alas! they've read an awful deal.
How shall we plan, that all be fresh and new,
Important matter, yet attractive too?
For 'tis my pleasure-to behold them surging,
When to our booth the current sets apace,
And with tremendous, oft-repeated urging,
Squeeze onward through the narrow gate of grace:
By daylight even, they push and cram in
To reach the seller's box, a fighting host,
And as for bread, around a baker's door, in famine,
To get a ticket break their necks almost.
This miracle alone can work the Poet
On men so various: now, my friend, pray show it.
Speak not to me of yonder motley masses,
Whom but to see, puts out the fire of Song!
Hide from my view the surging crowd that passes,
And in its whirlpool forces us along!
No, lead me where some heavenly silence glasses
The purer joys that round the Poet throng,
Where Love and Friendship still divinely fashion
The bonds that bless, the wreaths that crown his passion!
Ah, every utterance from the depths of feeling
The timid lips have stammeringly expressed,
Now failing, now, perchance, success revealing,
Gulps the wild Moment in its greedy breast;
Or oft, reluctant years its warrant sealing,
Its perfect stature stands at last confessed!
What dazzles, for the Moment spends its spirit:
What's genuine, shall Posterity inherit.
Posterity! Don't name the word to me!
If I should choose to preach Posterity,
Where would you get contemporary fun?
That men will have it, there's no blinking:
A fine young fellow's presence, to my thinking,
Is something worth, to every one.
Who genially his nature can outpour,
Takes from the People's moods no irritation;
The wider circle he acquires, the more
Securely works his inspiration.
Then pluck up heart, and give us sterling coin!
Let Fancy be with her attendants fitted,
Sense, Reason, Sentiment, and Passion join,
But have a care, lest Folly be omitted!


Chiefly, enough of incident prepare!
They come to look, and they prefer to stare.
Reel off a host of threads before their faces,
So that they gape in stupid wonder: then
By sheer diffuseness you have won their graces,
And are, at once, most popular of men.
Only by mass you touch the mass; for any
Will finally, himself, his bit select:
Who offers much, brings something unto many,
And each goes home content with the effect,
If you've a piece, why, just in pieces give it:
A hash, a stew, will bring success, believe it!
'Tis easily displayed, and easy to invent.
What use, a Whole compactly to present?
Your hearers pick and pluck, as soon as they receive it!


You do not feel, how such a trade debases;
How ill it suits the Artist, proud and true!
The botching work each fine pretender traces
Is, I perceive, a principle with you.


Such a reproach not in the least offends;
A man who some result intends
Must use the tools that best are fitting.
Reflect, soft wood is given to you for splitting,
And then, observe for whom you write!
If one comes bored, exhausted quite,
Another, satiate, leaves the banquet's tapers,
And, worst of all, full many a wight
Is fresh from reading of the daily papers.
Idly to us they come, as to a masquerade,
Mere curiosity their spirits warming:
The ladies with themselves, and with their finery, aid,
Without a salary their parts performing.
What dreams are yours in high poetic places?
You're pleased, forsooth, full houses to behold?
Draw near, and view your patrons' faces!
The half are coarse, the half are cold.
One, when the play is out, goes home to cards;
A wild night on a wench's breast another chooses:
Why should you rack, poor, foolish bards,
For ends like these, the gracious Muses?
I tell you, give but moremore, ever more, they ask:
Thus shall you hit the mark of gain and glory.
Seek to confound your auditory!
To satisfy them is a task.
What ails you now? Is't suffering, or pleasure?


Go, find yourself a more obedient slave!
What! shall the Poet that which Nature gave,
The highest right, supreme Humanity,
Forfeit so wantonly, to swell your treasure?
Whence o'er the heart his empire free?
The elements of Life how conquers he?
Is't not his heart's accord, urged outward far and dim,
To wind the world in unison with him?
When on the spindle, spun to endless distance,
By Nature's listless hand the thread is twirled,
And the discordant tones of all existence
In sullen jangle are together hurled,
Who, then, the changeless orders of creation
Divides, and kindles into rhythmic dance?
Who brings the One to join the general ordination,
Where it may throb in grandest consonance?
Who bids the storm to passion stir the bosom?
In brooding souls the sunset burn above?
Who scatters every fairest April blossom
Along the shining path of Love?
Who braids the noteless leaves to crowns, requiting
Desert with fame, in Action's every field?
Who makes Olympus sure, the Gods uniting?
The might of Man, as in the Bard revealed.


So, these fine forces, in conjunction,
Propel the high poetic function,
As in a love-adventure they might play!
You meet by accident; you feel, you stay,
And by degrees your heart is tangled;
Bliss grows apace, and then its course is jangled;
You're ravished quite, then comes a touch of woe,
And there's a neat romance, completed ere you know!
Let us, then, such a drama give!
Grasp the exhaustless life that all men live!
Each shares therein, though few may comprehend:
Where'er you touch, there's interest without end.
In motley pictures little light,
Much error, and of truth a glimmering mite,
Thus the best beverage is supplied,
Whence all the world is cheered and edified.
Then, at your play, behold the fairest flower
Of youth collect, to hear the revelation!
Each tender soul, with sentimental power,
Sucks melancholy food from your creation;
And now in this, now that, the leaven works.
For each beholds what in his bosom lurks.
They still are moved at once to weeping or to laughter,
Still wonder at your flights, enjoy the show they see:
A mind, once formed, is never suited after;
One yet in growth will ever grateful be.


Then give me back that time of pleasures,
While yet in joyous growth I sang,
When, like a fount, the crowding measures
Uninterrupted gushed and sprang!
Then bright mist veiled the world before me,
In opening buds a marvel woke,
As I the thousand blossoms broke,
Which every valley richly bore me!
I nothing had, and yet enough for youth
Joy in Illusion, ardent thirst for Truth.
Give, unrestrained, the old emotion,
The bliss that touched the verge of pain,
The strength of Hate, Love's deep devotion,
O, give me back my youth again!


Youth, good my friend, you certainly require
When foes in combat sorely press you;
When lovely maids, in fond desire,
Hang on your bosom and caress you;
When from the hard-won goal the wreath
Beckons afar, the race awaiting;
When, after dancing out your breath,
You pass the night in dissipating:
But that familiar harp with soul
To play,with grace and bold expression,
And towards a self-erected goal
To walk with many a sweet digression,
This, aged Sirs, belongs to you,
And we no less revere you for that reason:
Age childish makes, they say, but 'tis not true;
We're only genuine children still, in Age's season!

The words you've bandied are sufficient;
'Tis deeds that I prefer to see:
In compliments you're both proficient,
But might, the while, more useful be.
What need to talk of Inspiration?
'Tis no companion of Delay.
If Poetry be your vocation,
Let Poetry your will obey!
Full well you know what here is wanting;
The crowd for strongest drink is panting,
And such, forthwith, I'd have you brew.
What's left undone to-day, To-morrow will not do.
Waste not a day in vain digression:
With resolute, courageous trust
Seize every possible impression,
And make it firmly your possession;
You'll then work on, because you must.
Upon our German stage, you know it,
Each tries his hand at what he will;
So, take of traps and scenes your fill,
And all you find, be sure to show it!
Use both the great and lesser heavenly light,
Squander the stars in any number,
Beasts, birds, trees, rocks, and all such lumber,
Fire, water, darkness, Day and Night!
Thus, in our booth's contracted sphere,
The circle of Creation will appear,
And move, as we deliberately impel,
From Heaven, across the World, to Hell!


~ Johann Wolfgang von Goethe, PRELUDE AT THE THEATRE
203:All touch, all eye, all ear,
The Spirit felt the Fairy's burning speech.
   O'er the thin texture of its frame
The varying periods painted changing glows,
     As on a summer even,
When soul-enfolding music floats around,
   The stainless mirror of the lake
   Re-images the eastern gloom,
Mingling convulsively its purple hues
     With sunset's burnished gold.
     Then thus the Spirit spoke:
'It is a wild and miserable world!
     Thorny, and full of care,
Which every fiend can make his prey at will!
   O Fairy! in the lapse of years,
     Is there no hope in store?
     Will yon vast suns roll on
   Interminably, still illuming
   The night of so many wretched souls,
     And see no hope for them?
Will not the universal Spirit e'er
Revivify this withered limb of Heaven?'

     The Fairy calmly smiled
In comfort, and a kindling gleam of hope
Suffused the Spirit's lineaments.
'Oh! rest thee tranquil; chase those fearful doubts
Which ne'er could rack an everlasting soul
That sees the chains which bind it to its doom.
Yes! crime and misery are in yonder earth,
     Falsehood, mistake and lust;
     But the eternal world
Contains at once the evil and the cure.
Some eminent in virtue shall start up,
     Even in perversest time;
The truths of their pure lips, that never die,
Shall bind the scorpion falsehood with a wreath
     Of ever-living flame,
Until the monster sting itself to death.

  'How sweet a scene will earth become!
Of purest spirits a pure dwelling-place,
Symphonious with the planetary spheres;
When man, with changeless Nature coalescing,
Will undertake regeneration's work,
When its ungenial poles no longer point
     To the red and baleful sun
     That faintly twinkles there!

     'Spirit, on yonder earth,
  Falsehood now triumphs; deadly power
Has fixed its seal upon the lip of truth!
   Madness and misery are there!
The happiest is most wretched! Yet confide
Until pure health-drops from the cup of joy
Fall like a dew of balm upon the world.
Now, to the scene I show, in silence turn,
And read the blood-stained charter of all woe,
Which Nature soon with recreating hand
Will blot in mercy from the book of earth.
How bold the flight of passion's wandering wing,
How swift the step of reason's firmer tread,
How calm and sweet the victories of life,
How terrorless the triumph of the grave!
How powerless were the mightiest monarch's arm,
Vain his loud threat, and impotent his frown!
How ludicrous the priest's dogmatic roar!
The weight of his exterminating curse
How light! and his affected charity,
To suit the pressure of the changing times,
What palpable deceit!but for thy aid,
Religion! but for thee, prolific fiend,
Who peoplest earth with demons, hell with men,
And heaven with slaves!

'Thou taintest all thou lookest upon!the stars,
Which on thy cradle beamed so brightly sweet,
Were gods to the distempered playfulness
Of thy untutored infancy; the trees,
The grass, the clouds, the mountains and the sea,
All living things that walk, swim, creep or fly,
Were gods; the sun had homage, and the moon
Her worshipper. Then thou becamest, a boy,
More daring in thy frenzies; every shape,
Monstrous or vast, or beautifully wild,
Which from sensation's relics fancy culls;
The spirits of the air, the shuddering ghost,
The genii of the elements, the powers
That give a shape to Nature's varied works,
Had life and place in the corrupt belief
Of thy blind heart; yet still thy youthful hands
Were pure of human blood. Then manhood gave
Its strength and ardor to thy frenzied brain;
Thine eager gaze scanned the stupendous scene,
Whose wonders mocked the knowledge of thy pride;
Their everlasting and unchanging laws
Reproached thine ignorance. Awhile thou stood'st
Baffled and gloomy; then thou didst sum up
The elements of all that thou didst know;
The changing seasons, winter's leafless reign,
The budding of the heaven-breathing trees,
The eternal orbs that beautify the night,
The sunrise, and the setting of the moon,
Earthquakes and wars, and poisons and disease,
And all their causes, to an abstract point
Converging thou didst bend, and called it God!
The self-sufficing, the omnipotent,
The merciful, and the avenging God!
Who, prototype of human misrule, sits
High in heaven's realm, upon a golden throne,
Even like an earthly king; and whose dread work,
Hell, gapes forever for the unhappy slaves
Of fate, whom he created in his sport
To triumph in their torments when they fell!
Earth heard the name; earth trembled as the smoke
Of his revenge ascended up to heaven,
Blotting the constellations; and the cries
Of millions butchered in sweet confidence
And unsuspecting peace, even when the bonds
Of safety were confirmed by wordy oaths
Sworn in his dreadful name, rung through the land;
Whilst innocent babes writhed on thy stubborn spear,
And thou didst laugh to hear the mother's shriek
Of maniac gladness, as the sacred steel
Felt cold in her torn entrails!

'Religion! thou wert then in manhood's prime;
But age crept on; one God would not suffice
For senile puerility; thou framedst
A tale to suit thy dotage and to glut
Thy misery-thirsting soul, that the mad fiend
Thy wickedness had pictured might afford
A plea for sating the unnatural thirst
For murder, rapine, violence and crime,
That still consumed thy being, even when
Thou heard'st the step of fate; that flames might light
Thy funeral scene; and the shrill horrent shrieks
Of parents dying on the pile that burned
To light their children to thy paths, the roar
Of the encircling flames, the exulting cries
Of thine apostles loud commingling there,
    Might sate thine hungry ear
    Even on the bed of death!

'But now contempt is mocking thy gray hairs;
Thou art descending to the darksome grave,
Unhonored and unpitied but by those
Whose pride is passing by like thine, and sheds,
Like thine, a glare that fades before the sun
Of truth, and shines but in the dreadful night
That long has lowered above the ruined world.

'Throughout these infinite orbs of mingling light
Of which yon earth is one, is wide diffused
A Spirit of activity and life,
That knows no term, cessation or decay;
That fades not when the lamp of earthly life,
Extinguished in the dampness of the grave,
Awhile there slumbers, more than when the babe
In the dim newness of its being feels
The impulses of sublunary things,
And all is wonder to unpractised sense;
But, active, steadfast and eternal, still
Guides the fierce whirlwind, in the tempest roars,
Cheers in the day, breathes in the balmy groves,
Strengthens in health, and poisons in disease;
And in the storm of change, that ceaselessly
Rolls round the eternal universe and shakes
Its undecaying battlement, presides,
Apportioning with irresistible law
The place each spring of its machine shall fill;
So that, when waves on waves tumultuous heap
Confusion to the clouds, and fiercely driven
Heaven's lightnings scorch the uprooted ocean-fords
Whilst, to the eye of shipwrecked mariner,
Lone sitting on the bare and shuddering rock,
All seems unlinked contingency and chance
No atom of this turbulence fulfils
A vague and unnecessitated task
Or acts but as it must and ought to act.
Even the minutest molecule of light,
That in an April sunbeam's fleeting glow
Fulfils its destined though invisible work,
The universal Spirit guides; nor less
When merciless ambition, or mad zeal,
Has led two hosts of dupes to battle-field,
That, blind, they there may dig each other's graves
And call the sad work glory, does it rule
All passions; not a thought, a will, an act,
No working of the tyrant's moody mind,
Nor one misgiving of the slaves who boast
Their servitude to hide the shame they feel,
Nor the events enchaining every will,
That from the depths of unrecorded time
Have drawn all-influencing virtue, pass
Unrecognized or unforeseen by thee,
Soul of the Universe! eternal spring
Of life and death, of happiness and woe,
Of all that chequers the phantasmal scene
That floats before our eyes in wavering light,
Which gleams but on the darkness of our prison
   Whose chains and massy walls
   We feel but cannot see.

'Spirit of Nature! all-sufficing Power,
Necessity! thou mother of the world!
Unlike the God of human error, thou
Requirest no prayers or praises; the caprice
Of man's weak will belongs no more to thee
Than do the changeful passions of his breast
To thy unvarying harmony; the slave,
Whose horrible lusts spread misery o'er the world,
And the good man, who lifts with virtuous pride
His being in the sight of happiness
That springs from his own works; the poison-tree,
Beneath whose shade all life is withered up,
And the fair oak, whose leafy dome affords
A temple where the vows of happy love
Are registered, are equal in thy sight;
No love, no hate thou cherishest; revenge
And favoritism, and worst desire of fame
Thou knowest not; all that the wide world contains
Are but thy passive instruments, and thou
Regard'st them all with an impartial eye,
Whose joy or pain thy nature cannot feel,
  Because thou hast not human sense,
  Because thou art not human mind.

'Yes! when the sweeping storm of time
Has sung its death-dirge o'er the ruined fanes
And broken altars of the almighty fiend,
Whose name usurps thy honors, and the blood
Through centuries clotted there has floated down
The tainted flood of ages, shalt thou live
Unchangeable! A shrine is raised to thee,
  Which nor the tempest breath of time,
  Nor the interminable flood
  Over earth's slight pageant rolling,
    Availeth to destroy,
The sensitive extension of the world;
  That wondrous and eternal fane,
Where pain and pleasure, good and evil join,
To do the will of strong necessity,
  And life, in multitudinous shapes,
Still pressing forward where no term can be,
  Like hungry and unresting flame
Curls round the eternal columns of its strength.'
Necessity! thou mother of the world! Shelley annotates this line (in part)
as follows: "He who asserts the doctrine of Necessity means that, contemplating the events which compose the moral and material universe, he beholds only an immense and uninterrupted chain of causes and effects, no one of which could occupy any other place than it does occupy, or act in any other place than it does act. The idea of necessity is obtained by our experience of the connection between objects, the uniformity of the operations of nature, the constant conjunction of similar events, and the consequent inference of one from the other. Mankind are therefore agreed in the admission of necessity, if they admit that these two circumstances take place in voluntary action. Motive is to voluntary action in the human mind what cause is to effect in the material universe. The word liberty, as applied to mind, is analogous to the word chance as applied to matter: they spring from an ignorance of the certainty of the conjunction of antecedents and consequents. ... Religion is the perception of the relation in which we stand to the principle of the universe. But if the principle of the universe be not an organic being, the model and prototype of man, the relation between it and human beings is absolutely none. Without some insight into its will respecting our actions religion is nugatory and vain. But will is only a mode of animal mind; moral qualities are also such as only a human being can possess; to attribute them to the principle of the universe is to annex to it properties incompatible with any possible definition of its nature. It is probable
that the word God was originally only an expression denoting the unknown
cause of the known events which men perceived in the universe. By the vulgar
mistake of a metaphor for a real being, of a word for a thing, it became a man, endowed with human qualities and governing the universe as an earthly
monarch governs his kingdom. Their addresses to this imaginary being, indeed,
are much in the same style as those of subjects to a king. They acknowledge
his benevolence, deprecate his anger and supplicate his favour."
~ Percy Bysshe Shelley, Queen Mab - Part VI.


The Story of of Cadmus

When now Agenor had his daughter lost,
He sent his son to search on ev'ry coast;
And sternly bid him to his arms restore
The darling maid, or see his face no more,
But live an exile in a foreign clime;
Thus was the father pious to a crime.
The restless youth search'd all the world around;
But how can Jove in his amours be found?
When, tir'd at length with unsuccessful toil,
To shun his angry sire and native soil,
He goes a suppliant to the Delphick dome;
There asks the God what new appointed home
Should end his wand'rings, and his toils relieve.
The Delphick oracles this answer give.

"Behold among the fields a lonely cow,
Unworn with yokes, unbroken to the plow;
Mark well the place where first she lays her down,
There measure out thy walls, and build thy town,
And from thy guide Boeotia call the land,
In which the destin'd walls and town shall stand."

No sooner had he left the dark abode,
Big with the promise of the Delphick God,
When in the fields the fatal cow he view'd,
Nor gall'd with yokes, nor worn with servitude:
Her gently at a distance he pursu'd;
And as he walk'd aloof, in silence pray'd
To the great Pow'r whose counsels he obey'd.
Her way thro' flow'ry Panope she took,
And now, Cephisus, cross'd thy silver brook;
When to the Heav'ns her spacious front she rais'd,
And bellow'd thrice, then backward turning gaz'd
On those behind, 'till on the destin'd place
She stoop'd, and couch'd amid the rising grass.

Cadmus salutes the soil, and gladly hails
The new-found mountains, and the nameless vales,
And thanks the Gods, and turns about his eye
To see his new dominions round him lye;
Then sends his servants to a neighb'ring grove
For living streams, a sacrifice to Jove.
O'er the wide plain there rose a shady wood
Of aged trees; in its dark bosom stood
A bushy thicket, pathless and unworn,
O'er-run with brambles, and perplex'd with thorn:
Amidst the brake a hollow den was found,
With rocks and shelving arches vaulted round.

Deep in the dreary den, conceal'd from day,
Sacred to Mars, a mighty dragon lay,
Bloated with poison to a monstrous size;
Fire broke in flashes when he glanc'd his eyes:
His tow'ring crest was glorious to behold,
His shoulders and his sides were scal'd with gold;
Three tongues he brandish'd when he charg'd his foes;
His teeth stood jaggy in three dreadful rowes.
The Tyrians in the den for water sought,
And with their urns explor'd the hollow vault:
From side to side their empty urns rebound,
And rowse the sleeping serpent with the sound.
Strait he bestirs him, and is seen to rise;
And now with dreadful hissings fills the skies,
And darts his forky tongues, and rowles his glaring eyes.

The Tyrians drop their vessels in the fright,
All pale and trembling at the hideous sight.
Spire above spire uprear'd in air he stood,
And gazing round him over-look'd the wood:
Then floating on the ground in circles rowl'd;
Then leap'd upon them in a mighty fold.
Of such a bulk, and such a monstrous size
The serpent in the polar circle lyes,
That stretches over half the northern skies.
In vain the Tyrians on their arms rely,
In vain attempt to fight, in vain to fly:
All their endeavours and their hopes are vain;
Some die entangled in the winding train;
Some are devour'd, or feel a loathsom death,
Swoln up with blasts of pestilential breath.

And now the scorching sun was mounted high,
In all its lustre, to the noon-day sky;
When, anxious for his friends, and fill'd with cares,
To search the woods th' impatient chief prepares.
A lion's hide around his loins he wore,
The well poiz'd javelin to the field he bore,
Inur'd to blood; the far-destroying dart;
And, the best weapon, an undaunted heart.

Soon as the youth approach'd the fatal place,
He saw his servants breathless on the grass;
The scaly foe amid their corps he view'd,
Basking at ease, and feasting in their blood.
"Such friends," he cries, "deserv'd a longer date;
But Cadmus will revenge or share their fate."
Then heav'd a stone, and rising to the throw,
He sent it in a whirlwind at the foe:
A tow'r, assaulted by so rude a stroke,
With all its lofty battlements had shook;
But nothing here th' unwieldy rock avails,
Rebounding harmless from the plaited scales,
That, firmly join'd, preserv'd him from a wound,
With native armour crusted all around.
With more success, the dart unerring flew,
Which at his back the raging warriour threw;
Amid the plaited scales it took its course,
And in the spinal marrow spent its force.
The monster hiss'd aloud, and rag'd in vain,
And writh'd his body to and fro with pain;
He bit the dart, and wrench'd the wood away;
The point still buried in the marrow lay.
And now his rage, increasing with his pain,
Reddens his eyes, and beats in ev'ry vein;
Churn'd in his teeth the foamy venom rose,
Whilst from his mouth a blast of vapours flows,
Such as th' infernal Stygian waters cast.
The plants around him wither in the blast.
Now in a maze of rings he lies enrowl'd,
Now all unravel'd, and without a fold;
Now, like a torrent, with a mighty force
Bears down the forest in his boist'rous course.
Cadmus gave back, and on the lion's spoil
Sustain'd the shock, then forc'd him to recoil;
The pointed jav'lin warded off his rage:
Mad with his pains, and furious to engage,
The serpent champs the steel, and bites the spear,
'Till blood and venom all the point besmear.
But still the hurt he yet receiv'd was slight;
For, whilst the champion with redoubled might
Strikes home the jav'lin, his retiring foe
Shrinks from the wound, and disappoints the blow.

The dauntless heroe still pursues his stroke,
And presses forward, 'till a knotty oak
Retards his foe, and stops him in the rear;
Full in his throat he plung'd the fatal spear,
That in th' extended neck a passage found,
And pierc'd the solid timber through the wound.
Fix'd to the reeling trunk, with many a stroke
Of his huge tail he lash'd the sturdy oak;
'Till spent with toil, and lab'ring hard for breath,
He now lay twisting in the pangs of death.

Cadmus beheld him wallow in a flood
Of swimming poison, intermix'd with blood;
When suddenly a speech was heard from high
(The speech was heard, nor was the speaker nigh),
"Why dost thou thus with secret pleasure see,
Insulting man! what thou thy self shalt be?"
Astonish'd at the voice, he stood amaz'd,
And all around with inward horror gaz'd:
When Pallas swift descending from the skies,
Pallas, the guardian of the bold and wise,
Bids him plow up the field, and scatter round
The dragon's teeth o'er all the furrow'd ground;
Then tells the youth how to his wond'ring eyes
Embattled armies from the field should rise.

He sows the teeth at Pallas's command,
And flings the future people from his hand.
The clods grow warm, and crumble where he sows;
And now the pointed spears advance in rows;
Now nodding plumes appear, and shining crests,
Now the broad shoulders and the rising breasts;
O'er all the field the breathing harvest swarms,
A growing host, a crop of men and arms.

So through the parting stage a figure rears
Its body up, and limb by limb appears
By just degrees; 'till all the man arise,
And in his full proportion strikes the eyes.

Cadmus surpriz'd, and startled at the sight
Of his new foes, prepar'd himself for fight:
When one cry'd out, "Forbear, fond man, forbear
To mingle in a blind promiscuous war."
This said, he struck his brother to the ground,
Himself expiring by another's wound;
Nor did the third his conquest long survive,
Dying ere scarce he had begun to live.

The dire example ran through all the field,
'Till heaps of brothers were by brothers kill'd;
The furrows swam in blood: and only five
Of all the vast increase were left alive.
Echion one, at Pallas's command,
Let fall the guiltless weapon from his hand,
And with the rest a peaceful treaty makes,
Whom Cadmus as his friends and partners takes;
So founds a city on the promis'd earth,
And gives his new Boeotian empire birth.

Here Cadmus reign'd; and now one would have guess'd
The royal founder in his exile blest:
Long did he live within his new abodes,
Ally'd by marriage to the deathless Gods;
And, in a fruitful wife's embraces old,
A long increase of children's children told:
But no frail man, however great or high,
Can be concluded blest before he die.

Actaeon was the first of all his race,
Who griev'd his grandsire in his borrow'd face;
Condemn'd by stern Diana to bemoan
The branching horns, and visage not his own;
To shun his once lov'd dogs, to bound away,
And from their huntsman to become their prey,
And yet consider why the change was wrought,
You'll find it his misfortune, not his fault;
Or, if a fault, it was the fault of chance:
For how can guilt proceed from ignorance?

The Transformation of Actaeon into a Stag

In a fair chace a shady mountain stood,
Well stor'd with game, and mark'd with trails of blood;
Here did the huntsmen, 'till the heat of day,
Pursue the stag, and load themselves with rey:
When thus Actaeon calling to the rest:
"My friends," said he, "our sport is at the best,
The sun is high advanc'd, and downward sheds
His burning beams directly on our heads;
Then by consent abstain from further spoils,
Call off the dogs, and gather up the toils,
And ere to-morrow's sun begins his race,
Take the cool morning to renew the chace."
They all consent, and in a chearful train
The jolly huntsmen, loaden with the slain,
Return in triumph from the sultry plain.

Down in a vale with pine and cypress clad,
Refresh'd with gentle winds, and brown with shade,
The chaste Diana's private haunt, there stood
Full in the centre of the darksome wood
A spacious grotto, all around o'er-grown
With hoary moss, and arch'd with pumice-stone.
From out its rocky clefts the waters flow,
And trickling swell into a lake below.
Nature had ev'ry where so plaid her part,
That ev'ry where she seem'd to vie with art.
Here the bright Goddess, toil'd and chaf'd with heat,
Was wont to ba the her in the cool retreat.

Here did she now with all her train resort,
Panting with heat, and breathless from the sport;
Her armour-bearer laid her bow aside,
Some loos'd her sandals, some her veil unty'd;
Each busy nymph her proper part undrest;
While Crocale, more handy than the rest,
Gather'd her flowing hair, and in a noose
Bound it together, whilst her own hung loose.
Five of the more ignoble sort by turns
Fetch up the water, and unlade the urns.

Now all undrest the shining Goddess stood,
When young Actaeon, wilder'd in the wood,
To the cool grott by his hard fate betray'd,
The fountains fill'd with naked nymphs survey'd.
The frighted virgins shriek'd at the surprize
(The forest echo'd with their piercing cries).
Then in a huddle round their Goddess prest:
She, proudly eminent above the rest,
With blushes glow'd; such blushes as adorn
The ruddy welkin, or the purple morn;
And tho' the crowding nymphs her body hide,
Half backward shrunk, and view'd him from a side.
Surpriz'd, at first she would have snatch'd her bow,
But sees the circling waters round her flow;
These in the hollow of her hand she took,
And dash'd 'em in his face, while thus she spoke:
"Tell, if thou can'st, the wond'rous sight disclos'd,
A Goddess naked to thy view expos'd."

This said, the man begun to disappear
By slow degrees, and ended in a deer.
A rising horn on either brow he wears,
And stretches out his neck, and pricks his ears;
Rough is his skin, with sudden hairs o'er-grown,
His bosom pants with fears before unknown:
Transform'd at length, he flies away in haste,
And wonders why he flies away so fast.
But as by chance, within a neighb'ring brook,
He saw his branching horns and alter'd look.
Wretched Actaeon! in a doleful tone
He try'd to speak, but only gave a groan;
And as he wept, within the watry glass
He saw the big round drops, with silent pace,
Run trickling down a savage hairy face.
What should he do? Or seek his old abodes,
Or herd among the deer, and sculk in woods!
Here shame dissuades him, there his fear prevails,
And each by turns his aking heart assails.

As he thus ponders, he behind him spies
His op'ning hounds, and now he hears their cries:
A gen'rous pack, or to maintain the chace,
Or snuff the vapour from the scented grass.

He bounded off with fear, and swiftly ran
O'er craggy mountains, and the flow'ry plain;
Through brakes and thickets forc'd his way, and flew
Through many a ring, where once he did pursue.
In vain he oft endeavour'd to proclaim
His new misfortune, and to tell his name;
Nor voice nor words the brutal tongue supplies;
From shouting men, and horns, and dogs he flies,
Deafen'd and stunn'd with their promiscuous cries.
When now the fleetest of the pack, that prest
Close at his heels, and sprung before the rest,
Had fasten'd on him, straight another pair,
Hung on his wounded haunch, and held him there,
'Till all the pack came up, and ev'ry hound
Tore the sad huntsman grov'ling on the ground,
Who now appear'd but one continu'd wound.
With dropping tears his bitter fate he moans,
And fills the mountain with his dying groans.
His servants with a piteous look he spies,
And turns about his supplicating eyes.
His servants, ignorant of what had chanc'd,
With eager haste and joyful shouts advanc'd,
And call'd their lord Actaeon to the game.
He shook his head in answer to the name;
He heard, but wish'd he had indeed been gone,
Or only to have stood a looker-on.
But to his grief he finds himself too near,
And feels his rav'nous dogs with fury tear
Their wretched master panting in a deer.

The Birth of Bacchus

Actaeon's suff'rings, and Diana's rage,
Did all the thoughts of men and Gods engage;
Some call'd the evils which Diana wrought,
Too great, and disproportion'd to the fault:
Others again, esteem'd Actaeon's woes
Fit for a virgin Goddess to impose.
The hearers into diff'rent parts divide,
And reasons are produc'd on either side.

Juno alone, of all that heard the news,
Nor would condemn the Goddess, nor excuse:
She heeded not the justice of the deed,
But joy'd to see the race of Cadmus bleed;
For still she kept Europa in her mind,
And, for her sake, detested all her kind.
Besides, to aggravate her hate, she heard
How Semele, to Jove's embrace preferr'd,
Was now grown big with an immortal load,
And carry'd in her womb a future God.
Thus terribly incens'd, the Goddess broke
To sudden fury, and abruptly spoke.

"Are my reproaches of so small a force?
'Tis time I then pursue another course:
It is decreed the guilty wretch shall die,
If I'm indeed the mistress of the sky,
If rightly styl'd among the Pow'rs above
The wife and sister of the thund'ring Jove
(And none can sure a sister's right deny);
It is decreed the guilty wretch shall die.
She boasts an honour I can hardly claim,
Pregnant she rises to a mother's name;
While proud and vain she triumphs in her Jove,
And shows the glorious tokens of his love:
But if I'm still the mistress of the skies,
By her own lover the fond beauty dies."
This said, descending in a yellow cloud,
Before the gates of Semele she stood.

Old Beroe's decrepit shape she wears,
Her wrinkled visage, and her hoary hairs;
Whilst in her trembling gait she totters on,
And learns to tattle in the nurse's tone.
The Goddess, thus disguis'd in age, beguil'd
With pleasing stories her false foster-child.
Much did she talk of love, and when she came
To mention to the nymph her lover's name,
Fetching a sigh, and holding down her head,
"'Tis well," says she, "if all be true that's said.
But trust me, child, I'm much inclin'd to fear
Some counterfeit in this your Jupiter:
Many an honest well-designing maid
Has been by these pretended Gods betray'd,
But if he be indeed the thund'ring Jove,
Bid him, when next he courts the rites of love,
Descend triumphant from th' etherial sky,
In all the pomp of his divinity,
Encompass'd round by those celestial charms,
With which he fills th' immortal Juno's arms."

Th' unwary nymph, ensnar'd with what she said,
Desir'd of Jove, when next he sought her bed,
To grant a certain gift which she would chuse;
"Fear not," reply'd the God, "that I'll refuse
Whate'er you ask: may Styx confirm my voice,
Chuse what you will, and you shall have your choice."
"Then," says the nymph, "when next you seek my arms,
May you descend in those celestial charms,
With which your Juno's bosom you enflame,
And fill with transport Heav'n's immortal dame."
The God surpriz'd would fain have stopp'd her voice,
But he had sworn, and she had made her choice.

To keep his promise he ascends, and shrowds
His awful brow in whirl-winds and in clouds;
Whilst all around, in terrible array,
His thunders rattle, and his light'nings play.
And yet, the dazling lustre to abate,
He set not out in all his pomp and state,
Clad in the mildest light'ning of the skies,
And arm'd with thunder of the smallest size:
Not those huge bolts, by which the giants slain
Lay overthrown on the Phlegrean plain.
'Twas of a lesser mould, and lighter weight;
They call it thunder of a second-rate,
For the rough Cyclops, who by Jove's comm and
Temper'd the bolt, and turn'd it to his hand,
Work'd up less flame and fury in its make,
And quench'd it sooner in the standing lake.
Thus dreadfully adorn'd, with horror bright,
Th' illustrious God, descending from his height,
Came rushing on her in a storm of light.

The mortal dame, too feeble to engage
The lightning's flashes, and the thunder's rage,
Consum'd amidst the glories she desir'd,
And in the terrible embrace expir'd.

But, to preserve his offspring from the tomb,
Jove took him smoaking from the blasted womb:
And, if on ancient tales we may rely,
Inclos'd th' abortive infant in his thigh.
Here when the babe had all his time fulfill'd,
Ino first took him for her foster-child;
Then the Niseans, in their dark abode,
Nurs'd secretly with milk the thriving God.

The Transformation of Tiresias

'Twas now, while these transactions past on Earth,
And Bacchus thus procur'd a second birth,
When Jove, dispos'd to lay aside the weight
Of publick empire and the cares of state,
As to his queen in nectar bowls he quaff'd,
"In troth," says he, and as he spoke he laugh'd,
"The sense of pleasure in the male is far
More dull and dead, than what you females share."
Juno the truth of what was said deny'd;
Tiresias therefore must the cause decide,
For he the pleasure of each sex had try'd.

It happen'd once, within a shady wood,
Two twisted snakes he in conjunction view'd,
When with his staff their slimy folds he broke,
And lost his manhood at the fatal stroke.
But, after seven revolving years, he view'd
The self-same serpents in the self-same wood:
"And if," says he, "such virtue in you lye,
That he who dares your slimy folds untie
Must change his kind, a second stroke I'll try."
Again he struck the snakes, and stood again
New-sex'd, and strait recover'd into man.
Him therefore both the deities create
The sov'raign umpire, in their grand debate;
And he declar'd for Jove: when Juno fir'd,
More than so trivial an affair requir'd,
Depriv'd him, in her fury, of his sight,
And left him groping round in sudden night.
But Jove (for so it is in Heav'n decreed,
That no one God repeal another's deed)
Irradiates all his soul with inward light,
And with the prophet's art relieves the want of sight.

The Transformation of Echo

Fam'd far and near for knowing things to come,
From him th' enquiring nations sought their doom;
The fair Liriope his answers try'd,
And first th' unerring prophet justify'd.
This nymph the God Cephisus had abus'd,
With all his winding waters circumfus'd,
And on the Nereid got a lovely boy,
Whom the soft maids ev'n then beheld with joy.

The tender dame, sollicitous to know
Whether her child should reach old age or no,
Consults the sage Tiresias, who replies,
"If e'er he knows himself he surely dies."
Long liv'd the dubious mother in suspence,
'Till time unriddled all the prophet's sense.

Narcissus now his sixteenth year began,
Just turn'd of boy, and on the verge of man;
Many a friend the blooming youth caress'd,
Many a love-sick maid her flame confess'd:
Such was his pride, in vain the friend caress'd,
The love-sick maid in vain her flame confess'd.

Once, in the woods, as he pursu'd the chace,
The babbling Echo had descry'd his face;
She, who in others' words her silence breaks,
Nor speaks her self but when another speaks.
Echo was then a maid, of speech bereft,
Of wonted speech; for tho' her voice was left,
Juno a curse did on her tongue impose,
To sport with ev'ry sentence in the close.
Full often when the Goddess might have caught
Jove and her rivals in the very fault,
This nymph with subtle stories would delay
Her coming, 'till the lovers slip'd away.
The Goddess found out the deceit in time,
And then she cry'd, "That tongue, for this thy crime,
Which could so many subtle tales produce,
Shall be hereafter but of little use."
Hence 'tis she prattles in a fainter tone,
With mimick sounds, and accents not her own.

This love-sick virgin, over-joy'd to find
The boy alone, still follow'd him behind:
When glowing warmly at her near approach,
As sulphur blazes at the taper's touch,
She long'd her hidden passion to reveal,
And tell her pains, but had not words to tell:
She can't begin, but waits for the rebound,
To catch his voice, and to return the sound.

The nymph, when nothing could Narcissus move,
Still dash'd with blushes for her slighted love,
Liv'd in the shady covert of the woods,
In solitary caves and dark abodes;
Where pining wander'd the rejected fair,
'Till harrass'd out, and worn away with care,
The sounding skeleton, of blood bereft,
Besides her bones and voice had nothing left.
Her bones are petrify'd, her voice is found
In vaults, where still it doubles ev'ry sound.

The Story of Narcissus

Thus did the nymphs in vain caress the boy,
He still was lovely, but he still was coy;
When one fair virgin of the slighted train
Thus pray'd the Gods, provok'd by his disdain,
"Oh may he love like me, and love like me in vain!"
Rhamnusia pity'd the neglected fair,
And with just vengeance answer'd to her pray'r.

There stands a fountain in a darksom wood,
Nor stain'd with falling leaves nor rising mud;
Untroubled by the breath of winds it rests,
Unsully'd by the touch of men or beasts;
High bow'rs of shady trees above it grow,
And rising grass and chearful greens below.
Pleas'd with the form and coolness of the place,
And over-heated by the morning chace,
Narcissus on the grassie verdure lyes:
But whilst within the chrystal fount he tries
To quench his heat, he feels new heats arise.
For as his own bright image he survey'd,
He fell in love with the fantastick shade;
And o'er the fair resemblance hung unmov'd,
Nor knew, fond youth! it was himself he lov'd.
The well-turn'd neck and shoulders he descries,
The spacious forehead, and the sparkling eyes;
The hands that Bacchus might not scorn to show,
And hair that round Apollo's head might flow;
With all the purple youthfulness of face,
That gently blushes in the wat'ry glass.
By his own flames consum'd the lover lyes,
And gives himself the wound by which he dies.
To the cold water oft he joins his lips,
Oft catching at the beauteous shade he dips
His arms, as often from himself he slips.
Nor knows he who it is his arms pursue
With eager clasps, but loves he knows not who.

What could, fond youth, this helpless passion move?
What kindled in thee this unpity'd love?
Thy own warm blush within the water glows,
With thee the colour'd shadow comes and goes,
Its empty being on thy self relies;
Step thou aside, and the frail charmer dies.

Still o'er the fountain's wat'ry gleam he stood,
Mindless of sleep, and negligent of food;
Still view'd his face, and languish'd as he view'd.
At length he rais'd his head, and thus began
To vent his griefs, and tell the woods his pain.
"You trees," says he, "and thou surrounding grove,
Who oft have been the kindly scenes of love,
Tell me, if e'er within your shades did lye
A youth so tortur'd, so perplex'd as I?
I, who before me see the charming fair,
Whilst there he stands, and yet he stands not there:
In such a maze of love my thoughts are lost:
And yet no bulwark'd town, nor distant coast,
Preserves the beauteous youth from being seen,
No mountains rise, nor oceans flow between.
A shallow water hinders my embrace;
And yet the lovely mimick wears a face
That kindly smiles, and when I bend to join
My lips to his, he fondly bends to mine.
Hear, gentle youth, and pity my complaint,
Come from thy well, thou fair inhabitant.
My charms an easy conquest have obtain'd
O'er other hearts, by thee alone disdain'd.
But why should I despair? I'm sure he burns
With equal flames, and languishes by turns.
When-e'er I stoop, he offers at a kiss,
And when my arms I stretch, he stretches his.
His eye with pleasure on my face he keeps,
He smiles my smiles, and when I weep he weeps.
When e'er I speak, his moving lips appear
To utter something, which I cannot hear.

"Ah wretched me! I now begin too late
To find out all the long-perplex'd deceit;
It is my self I love, my self I see;
The gay delusion is a part of me.
I kindle up the fires by which I burn,
And my own beauties from the well return.
Whom should I court? how utter my complaint?
Enjoyment but produces my restraint,
And too much plenty makes me die for want.
How gladly would I from my self remove!
And at a distance set the thing I love.
My breast is warm'd with such unusual fire,
I wish him absent whom I most desire.
And now I faint with grief; my fate draws nigh;
In all the pride of blooming youth I die.
Death will the sorrows of my heart relieve.
Oh might the visionary youth survive,
I should with joy my latest breath resign!
But oh! I see his fate involv'd in mine."

This said, the weeping youth again return'd
To the clear fountain, where again he burn'd;
His tears defac'd the surface of the well,
With circle after circle, as they fell:
And now the lovely face but half appears,
O'er-run with wrinkles, and deform'd with tears.
"Ah whither," cries Narcissus, "dost thou fly?
Let me still feed the flame by which I die;
Let me still see, tho' I'm no further blest."
Then rends his garment off, and beats his breast:
His naked bosom redden'd with the blow,
In such a blush as purple clusters show,
Ere yet the sun's autumnal heats refine
Their sprightly juice, and mellow it to wine.
The glowing beauties of his breast he spies,
And with a new redoubled passion dies.
As wax dissolves, as ice begins to run,
And trickle into drops before the sun;
So melts the youth, and languishes away,
His beauty withers, and his limbs decay;
And none of those attractive charms remain,
To which the slighted Echo su'd in vain.

She saw him in his present misery,
Whom, spight of all her wrongs, she griev'd to see.
She answer'd sadly to the lover's moan,
Sigh'd back his sighs, and groan'd to ev'ry groan:
"Ah youth! belov'd in vain," Narcissus cries;
"Ah youth! belov'd in vain," the nymph replies.
"Farewel," says he; the parting sound scarce fell
From his faint lips, but she reply'd, "farewel."
Then on th' wholsome earth he gasping lyes,
'Till death shuts up those self-admiring eyes.
To the cold shades his flitting ghost retires,
And in the Stygian waves it self admires.

For him the Naiads and the Dryads mourn,
Whom the sad Echo answers in her turn;
And now the sister-nymphs prepare his urn:
When, looking for his corps, they only found
A rising stalk, with yellow blossoms crown'd.

The Story of Pentheus

This sad event gave blind Tiresias fame,
Through Greece establish'd in a prophet's name.

Th' unhallow'd Pentheus only durst deride
The cheated people, and their eyeless guide.
To whom the prophet in his fury said,
Shaking the hoary honours of his head:
"'Twere well, presumptuous man, 'twere well for thee
If thou wert eyeless too, and blind, like me:
For the time comes, nay, 'tis already here,
When the young God's solemnities appear:
Which, if thou dost not with just rites adorn,
Thy impious carcass, into pieces torn,
Shall strew the woods, and hang on ev'ry thorn.
Then, then, remember what I now foretel,
And own the blind Tiresias saw too well."

Still Pentheus scorns him, and derides his skill;
But time did all the prophet's threats fulfil.
For now through prostrate Greece young Bacchus rode,
Whilst howling matrons celebrate the God:
All ranks and sexes to his Orgies ran,
To mingle in the pomps, and fill the train.
When Pentheus thus his wicked rage express'd:
"What madness, Thebans, has your souls possess'd?
Can hollow timbrels, can a drunken shout,
And the lewd clamours of a beastly rout,
Thus quell your courage; can the weak alarm
Of women's yells those stubborn souls disarm,
Whom nor the sword nor trumpet e'er could fright,
Nor the loud din and horror of a fight?
And you, our sires, who left your old abodes,
And fix'd in foreign earth your country Gods;
Will you without a stroak your city yield,
And poorly quit an undisputed field?
But you, whose youth and vigour should inspire
Heroick warmth, and kindle martial fire,
Whom burnish'd arms and crested helmets grace,
Not flow'ry garlands and a painted face;
Remember him to whom you stand ally'd:
The serpent for his well of waters dy'd.
He fought the strong; do you his courage show,
And gain a conquest o'er a feeble foe.
If Thebes must fall, oh might the fates afford
A nobler doom from famine, fire, or sword.
Then might the Thebans perish with renown:
But now a beardless victor sacks the town;
Whom nor the prancing steed, nor pond'rous shield,
Nor the hack'd helmet, nor the dusty field,
But the soft joys of luxury and ease,
The purple vests, and flow'ry garlands please.
Stand then aside, I'll make the counterfeit
Renounce his god-head, and confess the cheat.
Acrisius from the Grecian walls repell'd
This boasted pow'r; why then should Pentheus yield?
Go quickly drag th' impostor boy to me;
I'll try the force of his divinity."
Thus did th' audacious wretch those rites profane;
His friends dissuade th' audacious wretch in vain:
In vain his grandsire urg'd him to give o'er
His impious threats; the wretch but raves the more.

So have I seen a river gently glide,
In a smooth course, and inoffensive tide;
But if with dams its current we restrain,
It bears down all, and foams along the plain.

But now his servants came besmear'd with blood,
Sent by their haughty prince to seize the God;
The God they found not in the frantick throng,
But dragg'd a zealous votary along.

The Mariners transform'd to Dolphins

Him Pentheus view'd with fury in his look,
And scarce with-held his hands, whilst thus he spoke:
"Vile slave! whom speedy vengeance shall pursue,
And terrify thy base seditious crew:
Thy country and thy parentage reveal,
And, why thou joinest in these mad Orgies, tell."

The captive views him with undaunted eyes,
And, arm'd with inward innocence, replies,

"From high Meonia's rocky shores I came,
Of poor descent, Acoetes is my name:
My sire was meanly born; no oxen plow'd
His fruitful fields, nor in his pastures low'd.
His whole estate within the waters lay;
With lines and hooks he caught the finny prey,
His art was all his livelyhood; which he
Thus with his dying lips bequeath'd to me:
In streams, my boy, and rivers take thy chance;
There swims, said he, thy whole inheritance.
Long did I live on this poor legacy;
'Till tir'd with rocks, and my old native sky,
To arts of navigation I inclin'd;
Observ'd the turns and changes of the wind,
Learn'd the fit havens, and began to note
The stormy Hyades, the rainy Goat,
The bright Taygete, and the shining Bears,
With all the sailor's catalogue of stars.

"Once, as by chance for Delos I design'd,
My vessel, driv'n by a strong gust of wind,
Moor'd in a Chian Creek; a-shore I went,
And all the following night in Chios spent.
When morning rose, I sent my mates to bring
Supplies of water from a neighb'ring spring,
Whilst I the motion of the winds explor'd;
Then summon'd in my crew, and went aboard.
Opheltes heard my summons, and with joy
Brought to the shore a soft and lovely boy,
With more than female sweetness in his look,
Whom straggling in the neighb'ring fields he took.
With fumes of wine the little captive glows,
And nods with sleep, and staggers as he goes.

"I view'd him nicely, and began to trace
Each heav'nly feature, each immortal grace,
And saw divinity in all his face,
I know not who, said I, this God should be;
But that he is a God I plainly see:
And thou, who-e'er thou art, excuse the force
These men have us'd; and oh befriend our course!
Pray not for us, the nimble Dictys cry'd,
Dictys, that could the main-top mast bestride,
And down the ropes with active vigour slide.
To the same purpose old Epopeus spoke,
Who over-look'd the oars, and tim'd the stroke;
The same the pilot, and the same the rest;
Such impious avarice their souls possest.
Nay, Heav'n forbid that I should bear away
Within my vessel so divine a prey,
Said I; and stood to hinder their intent:
When Lycabas, a wretch for murder sent
From Tuscany, to suffer banishment,
With his clench'd fist had struck me over-board,
Had not my hands in falling grasp'd a cord.

"His base confederates the fact approve;
When Bacchus (for 'twas he) begun to move,
Wak'd by the noise and clamours which they rais'd;
And shook his drowsie limbs, and round him gaz'd:
What means this noise? he cries; am I betray'd?
Ah, whither, whither must I be convey'd?
Fear not, said Proreus, child, but tell us where
You wish to land, and trust our friendly care.
To Naxos then direct your course, said he;
Naxos a hospitable port shall be
To each of you, a joyful home to me.
By ev'ry God, that rules the sea or sky,
The perjur'd villains promise to comply,
And bid me hasten to unmoor the ship.
With eager joy I launch into the deep;
And, heedless of the fraud, for Naxos stand.
They whisper oft, and beckon with the hand,
And give me signs, all anxious for their prey,
To tack about, and steer another way.
Then let some other to my post succeed,
Said I, I'm guiltless of so foul a deed.
What, says Ethalion, must the ship's whole crew
Follow your humour, and depend on you?
And strait himself he seated at the prore,
And tack'd about, and sought another shore.

"The beauteous youth now found himself betray'd,
And from the deck the rising waves survey'd,
And seem'd to weep, and as he wept he said:
And do you thus my easy faith beguile?
Thus do you bear me to my native isle?
Will such a multitude of men employ
Their strength against a weak defenceless boy?

"In vain did I the God-like youth deplore,
The more I begg'd, they thwarted me the more.
And now by all the Gods in Heav'n that hear
This solemn oath, by Bacchus' self, I swear,
The mighty miracle that did ensue,
Although it seems beyond belief, is true.
The vessel, fix'd and rooted in the flood,
Unmov'd by all the beating billows stood.
In vain the mariners would plow the main
With sails unfurl'd, and strike their oars in vain;
Around their oars a twining ivy cleaves,
And climbs the mast, and hides the cords in leaves:
The sails are cover'd with a chearful green,
And berries in the fruitful canvass seen.
Amidst the waves a sudden forest rears
Its verdant head, and a new Spring appears.

"The God we now behold with open'd eyes;
A herd of spotted panthers round him lyes
In glaring forms; the grapy clusters spread
On his fair brows, and dangle on his head.
And whilst he frowns, and brandishes his spear,
My mates surpriz'd with madness or with fear,
Leap'd over board; first perjur'd Madon found
Rough scales and fins his stiff'ning sides surround;
Ah what, cries one, has thus transform'd thy look?
Strait his own mouth grew wider as he spoke;
And now himself he views with like surprize.
Still at his oar th' industrious Libys plies;
But, as he plies, each busy arm shrinks in,
And by degrees is fashion'd to a fin.
Another, as he catches at a cord,
Misses his arms, and, tumbling over-board,
With his broad fins and forky tail he laves
The rising surge, and flounces in the waves.
Thus all my crew transform'd around the ship,
Or dive below, or on the surface leap,
And spout the waves, and wanton in the deep.
Full nineteen sailors did the ship convey,
A shole of nineteen dolphins round her play.
I only in my proper shape appear,
Speechless with wonder, and half dead with fear,
'Till Bacchus kindly bid me fear no more.
With him I landed on the Chian shore,
And him shall ever gratefully adore."

"This forging slave," says Pentheus, "would prevail
O'er our just fury by a far-fetch'd tale:
Go, let him feel the whips, the swords, the fire,
And in the tortures of the rack expire."
Th' officious servants hurry him away,
And the poor captive in a dungeon lay.
But, whilst the whips and tortures are prepar'd,
The gates fly open, of themselves unbarr'd;
At liberty th' unfetter'd captive stands,
And flings the loosen'd shackles from his hands.

The Death of Pentheus

But Pentheus, grown more furious than before,
Resolv'd to send his messengers no more,
But went himself to the distracted throng,
Where high Cithaeron echo'd with their song.
And as the fiery war-horse paws the ground,
And snorts and trembles at the trumpet's sound;
Transported thus he heard the frantick rout,
And rav'd and madden'd at the distant shout.

A spacious circuit on the hill there stood.
Level and wide, and skirted round with wood;
Here the rash Pentheus, with unhallow'd eyes,
The howling dames and mystick Orgies spies.
His mother sternly view'd him where he stood,
And kindled into madness as she view'd:
Her leafy jav'lin at her son she cast,
And cries, "The boar that lays our country waste!
The boar, my sisters! Aim the fatal dart,
And strike the brindled monster to the heart."

Pentheus astonish'd heard the dismal sound,
And sees the yelling matrons gath'ring round;
He sees, and weeps at his approaching fate,
And begs for mercy, and repents too late.
"Help, help! my aunt Autonoe," he cry'd;
"Remember, how your own Actaeon dy'd."
Deaf to his cries, the frantick matron crops
One stretch'd-out arm, the other Ino lops.
In vain does Pentheus to his mother sue,
And the raw bleeding stumps presents to view:
His mother howl'd; and, heedless of his pray'r,
Her trembling hand she twisted in his hair,
"And this," she cry'd, "shall be Agave's share,"
When from the neck his struggling head she tore,
And in her hands the ghastly visage bore.
With pleasure all the hideous trunk survey;
Then pull'd and tore the mangled limbs away,
As starting in the pangs of death it lay,
Soon as the wood its leafy honours casts,
Blown off and scatter'd by autumnal blasts,
With such a sudden death lay Pentheus slain,
And in a thousand pieces strow'd the plain.

By so distinguishing a judgment aw'd,
The Thebans tremble, and confess the God.


205:The Rosciad
Unknowing and unknown, the hardy Muse
Boldly defies all mean and partial views;
With honest freedom plays the critic's part,
And praises, as she censures, from the heart.
Roscius deceased, each high aspiring player
Push'd all his interest for the vacant chair.
The buskin'd heroes of the mimic stage
No longer whine in love, and rant in rage;
The monarch quits his throne, and condescends
Humbly to court the favour of his friends;
For pity's sake tells undeserved mishaps,
And, their applause to gain, recounts his claps.
Thus the victorious chiefs of ancient Rome,
To win the mob, a suppliant's form assume;
In pompous strain fight o'er the extinguish'd war,
And show where honour bled in every scar.
But though bare merit might in Rome appear
The strongest plea for favour, 'tis not here;
We form our judgment in another way;
And they will best succeed, who best can pay:
Those who would gain the votes of British tribes,
Must add to force of merit, force of bribes.
What can an actor give? In every age
Cash hath been rudely banish'd from the stage;
Monarchs themselves, to grief of every player,
Appear as often as their image there:
They can't, like candidate for other seat,
Pour seas of wine, and mountains raise of meat.
Wine! they could bribe you with the world as soon,
And of 'Roast Beef,' they only know the tune:
But what they have they give; could Clive do more,
Though for each million he had brought home four?
Shuter keeps open house at Southwark fair,
And hopes the friends of humour will be there;
In Smithfield, Yates prepares the rival treat
For those who laughter love, instead of meat;
Foote, at Old House,--for even Foote will be,
In self-conceit, an actor,--bribes with tea;
Which Wilkinson at second-hand receives,
And at the New, pours water on the leaves.
The town divided, each runs several ways,
As passion, humour, interest, party sways.
Things of no moment, colour of the hair,
Shape of a leg, complexion brown or fair,
A dress well chosen, or a patch misplaced,
Conciliate favour, or create distaste.
From galleries loud peals of laughter roll,
And thunder Shuter's praises; he's so droll.
Embox'd, the ladies must have something smart,
Palmer! oh! Palmer tops the jaunty part.
Seated in pit, the dwarf with aching eyes,
Looks up, and vows that Barry's out of size;
Whilst to six feet the vigorous stripling grown,
Declares that Garrick is another Coan.
When place of judgment is by whim supplied,
And our opinions have their rise in pride;
When, in discoursing on each mimic elf,
We praise and censure with an eye to self;
All must meet friends, and Ackman bids as fair,
In such a court, as Garrick, for the chair.
At length agreed, all squabbles to decide,
By some one judge the cause was to be tried;
But this their squabbles did afresh renew,
Who should be judge in such a trial:--who?
For Johnson some; but Johnson, it was fear'd,
Would be too grave; and Sterne too gay appear'd;
Others for Franklin voted; but 'twas known,
He sicken'd at all triumphs but his own:
For Colman many, but the peevish tongue
Of prudent Age found out that he was young:
For Murphy some few pilfering wits declared,
Whilst Folly clapp'd her hands, and Wisdom stared.
To mischief train'd, e'en from his mother's womb,
Grown old in fraud, though yet in manhood's bloom,
Adopting arts by which gay villains rise,
And reach the heights which honest men despise;
Mute at the bar, and in the senate loud,
Dull 'mongst the dullest, proudest of the proud;
A pert, prim, prater of the northern race,
Guilt in his heart, and famine in his face,
Stood forth,--and thrice he waved his lily hand,
And thrice he twirled his tye, thrice stroked his band:-At Friendship's call (thus oft, with traitorous aim,
Men void of faith usurp Faith's sacred name)
At Friendship's call I come, by Murphy sent,
Who thus by me develops his intent:
But lest, transfused, the spirit should be lost,
That spirit which, in storms of rhetoric toss'd,
Bounces about, and flies like bottled beer,
In his own words his own intentions hear.
Thanks to my friends; but to vile fortunes born,
No robes of fur these shoulders must adorn.
Vain your applause, no aid from thence I draw;
Vain all my wit, for what is wit in law?
Twice, (cursed remembrance!) twice I strove to gain
Admittance 'mongst the law-instructed train,
Who, in the Temple and Gray's Inn, prepare
For clients' wretched feet the legal snare;
Dead to those arts which polish and refine,
Deaf to all worth, because that worth was mine,
Twice did those blockheads startle at my name,
And foul rejection gave me up to shame.
To laws and lawyers then I bade adieu,
And plans of far more liberal note pursue.
Who will may be a judge--my kindling breast
Burns for that chair which Roscius once possess'd.
Here give your votes, your interest here exert,
And let success for once attend desert.
With sleek appearance, and with ambling pace,
And, type of vacant head, with vacant face,
The Proteus Hill put in his modest plea,-Let Favour speak for others, Worth for me.-For who, like him, his various powers could call
Into so many shapes, and shine in all?
Who could so nobly grace the motley list,
Actor, Inspector, Doctor, Botanist?
Knows any one so well--sure no one knows-At once to play, prescribe, compound, compose?
Who can--but Woodward came,--Hill slipp'd away,
Melting, like ghosts, before the rising day.
With that low cunning, which in fools supplies,
And amply too, the place of being wise,
Which Nature, kind, indulgent parent, gave
To qualify the blockhead for a knave;
With that smooth falsehood, whose appearance charms,
And Reason of each wholesome doubt disarms,
Which to the lowest depths of guile descends,
By vilest means pursues the vilest ends;
Wears Friendship's mask for purposes of spite,
Pawns in the day, and butchers in the night;
With that malignant envy which turns pale,
And sickens, even if a friend prevail,
Which merit and success pursues with hate,
And damns the worth it cannot imitate;
With the cold caution of a coward's spleen,
Which fears not guilt, but always seeks a screen,
Which keeps this maxim ever in her view-What's basely done, should be done safely too;
With that dull, rooted, callous impudence,
Which, dead to shame and every nicer sense,
Ne'er blush'd, unless, in spreading Vice's snares,
She blunder'd on some virtue unawares;
With all these blessings, which we seldom find
Lavish'd by Nature on one happy mind,
A motley figure, of the Fribble tribe,
Which heart can scarce conceive, or pen describe,
Came simpering on--to ascertain whose sex
Twelve sage impannell'd matrons would perplex.
Nor male, nor female; neither, and yet both;
Of neuter gender, though of Irish growth;
A six-foot suckling, mincing in Its gait;
Affected, peevish, prim, and delicate;
Fearful It seem'd, though of athletic make,
Lest brutal breezes should too roughly shake
Its tender form, and savage motion spread,
O'er Its pale cheeks, the horrid manly red.
Much did It talk, in Its own pretty phrase,
Of genius and of taste, of players and of plays;
Much too of writings, which Itself had wrote,
Of special merit, though of little note;
For Fate, in a strange humour, had decreed
That what It wrote, none but Itself should read;
Much, too, It chatter'd of dramatic laws,
Misjudging critics, and misplaced applause;
Then, with a self-complacent, jutting air,
It smiled, It smirk'd, It wriggled to the chair;
And, with an awkward briskness not Its own,
Looking around, and perking on the throne,
Triumphant seem'd; when that strange savage dame,
Known but to few, or only known by name,
Plain Common-Sense appear'd, by Nature there
Appointed, with plain Truth, to guard the chair,
The pageant saw, and, blasted with her frown,
To Its first state of nothing melted down.
Nor shall the Muse, (for even there the pride
Of this vain nothing shall be mortified)
Nor shall the Muse (should Fate ordain her rhymes,
Fond, pleasing thought! to live in after-times)
With such a trifler's name her pages blot;
Known be the character, the thing forgot:
Let It, to disappoint each future aim,
Live without sex, and die without a name!
Cold-blooded critics, by enervate sires
Scarce hammer'd out, when Nature's feeble fires
Glimmer'd their last; whose sluggish blood, half froze,
Creeps labouring through the veins; whose heart ne'er glows
With fancy-kindled heat;--a servile race,
Who, in mere want of fault, all merit place;
Who blind obedience pay to ancient schools,
Bigots to Greece, and slaves to musty rules;
With solemn consequence declared that none
Could judge that cause but Sophocles alone.
Dupes to their fancied excellence, the crowd,
Obsequious to the sacred dictate, bow'd.
When, from amidst the throng, a youth stood forth,
Unknown his person, not unknown his worth;
His look bespoke applause; alone he stood,
Alone he stemm'd the mighty critic flood.
He talk'd of ancients, as the man became
Who prized our own, but envied not their fame;
With noble reverence spoke of Greece and Rome,
And scorn'd to tear the laurel from the tomb.
But, more than just to other countries grown,
Must we turn base apostates to our own?
Where do these words of Greece and Rome excel,
That England may not please the ear as well?
What mighty magic's in the place or air,
That all perfection needs must centre there?
In states, let strangers blindly be preferr'd;
In state of letters, merit should be heard.
Genius is of no country; her pure ray
Spreads all abroad, as general as the day;
Foe to restraint, from place to place she flies,
And may hereafter e'en in Holland rise.
May not, (to give a pleasing fancy scope,
And cheer a patriot heart with patriot hope)
May not some great extensive genius raise
The name of Britain 'bove Athenian praise;
And, whilst brave thirst of fame his bosom warms,
Make England great in letters as in arms?
There may--there hath,--and Shakspeare's Muse aspires
Beyond the reach of Greece; with native fires
Mounting aloft, he wings his daring flight,
Whilst Sophocles below stands trembling at his height.
Why should we then abroad for judges roam,
When abler judges we may find at home?
Happy in tragic and in comic powers,
Have we not Shakspeare?--Is not Jonson ours?
For them, your natural judges, Britons, vote;
They'll judge like Britons, who like Britons wrote.
He said, and conquer'd--Sense resumed her sway,
And disappointed pedants stalk'd away.
Shakspeare and Jonson, with deserved applause,
Joint-judges were ordain'd to try the cause.
Meantime the stranger every voice employ'd,
To ask or tell his name. Who is it? Lloyd.
Thus, when the aged friends of Job stood mute,
And, tamely prudent, gave up the dispute,
Elihu, with the decent warmth of youth,
Boldly stood forth the advocate of Truth;
Confuted Falsehood, and disabled Pride,
Whilst baffled Age stood snarling at his side.
The day of trial's fix'd, nor any fear
Lest day of trial should be put off here.
Causes but seldom for delay can call
In courts where forms are few, fees none at all.
The morning came, nor find I that the Sun,
As he on other great events hath done,
Put on a brighter robe than what he wore
To go his journey in, the day before.
Full in the centre of a spacious plain,
On plan entirely new, where nothing vain,
Nothing magnificent appear'd, but Art
With decent modesty perform'd her part,
Rose a tribunal: from no other court
It borrow'd ornament, or sought support:
No juries here were pack'd to kill or clear,
No bribes were taken, nor oaths broken here;
No gownsmen, partial to a client's cause,
To their own purpose turn'd the pliant laws;
Each judge was true and steady to his trust,
As Mansfield wise, and as old Foster just.
In the first seat, in robe of various dyes,
A noble wildness flashing from his eyes,
Sat Shakspeare: in one hand a wand he bore,
For mighty wonders famed in days of yore;
The other held a globe, which to his will
Obedient turn'd, and own'd the master's skill:
Things of the noblest kind his genius drew,
And look'd through Nature at a single view:
A loose he gave to his unbounded soul,
And taught new lands to rise, new seas to roll;
Call'd into being scenes unknown before,
And passing Nature's bounds, was something more.
Next Jonson sat, in ancient learning train'd,
His rigid judgment Fancy's flights restrain'd;
Correctly pruned each wild luxuriant thought,
Mark'd out her course, nor spared a glorious fault.
The book of man he read with nicest art,
And ransack'd all the secrets of the heart;
Exerted penetration's utmost force,
And traced each passion to its proper source;
Then, strongly mark'd, in liveliest colours drew,
And brought each foible forth to public view:
The coxcomb felt a lash in every word,
And fools, hung out, their brother fools deterr'd.
His comic humour kept the world in awe,
And Laughter frighten'd Folly more than Law.
But, hark! the trumpet sounds, the crowd gives way,
And the procession comes in just array.
Now should I, in some sweet poetic line,
Offer up incense at Apollo's shrine,
Invoke the Muse to quit her calm abode,
And waken Memory with a sleeping Ode.
For how shall mortal man, in mortal verse,
Their titles, merits, or their names rehearse?
But give, kind Dulness! memory and rhyme,
We 'll put off Genius till another time.
First, Order came,--with solemn step, and slow,
In measured time his feet were taught to go.
Behind, from time to time, he cast his eye,
Lest this should quit his place, that step awry.
Appearances to save his only care;
So things seem right, no matter what they are.
In him his parents saw themselves renew'd,
Begotten by Sir Critic on Saint Prude.
Then came drum, trumpet, hautboy, fiddle, flute;
Next snuffer, sweeper, shifter, soldier, mute:
Legions of angels all in white advance;
Furies, all fire, come forward in a dance;
Pantomime figures then are brought to view,
Fools, hand in hand with fools, go two by two.
Next came the treasurer of either house;
One with full purse, t'other with not a sous.
Behind, a group of figures awe create,
Set off with all the impertinence of state;
By lace and feather consecrate to fame,
Expletive kings, and queens without a name.
Here Havard, all serene, in the same strains,
Loves, hates, and rages, triumphs and complains;
His easy vacant face proclaim'd a heart
Which could not feel emotions, nor impart.
With him came mighty Davies: on my life,
That Davies hath a very pretty wife!
Statesman all over, in plots famous grown,
He mouths a sentence, as curs mouth a bone.
Next Holland came: with truly tragic stalk,
He creeps, he flies,--a hero should not walk.
As if with Heaven he warr'd, his eager eyes
Planted their batteries against the skies;
Attitude, action, air, pause, start, sigh, groan,
He borrow'd, and made use of as his own.
By fortune thrown on any other stage,
He might, perhaps, have pleased an easy age;
But now appears a copy, and no more,
Of something better we have seen before.
The actor who would build a solid fame,
Must Imitation's servile arts disclaim;
Act from himself, on his own bottom stand;
I hate e'en Garrick thus at second-hand.
Behind came King.--Bred up in modest lore,
Bashful and young, he sought Hibernia's shore;
Hibernia, famed, 'bove every other grace,
For matchless intrepidity of face.
From her his features caught the generous flame,
And bid defiance to all sense of shame.
Tutor'd by her all rivals to surpass,
'Mongst Drury's sons he comes, and shines in Brass.
Lo, Yates! Without the least finesse of art
He gets applause--I wish he'd get his part.
When hot Impatience is in full career,
How vilely 'Hark ye! hark ye!' grates the ear;
When active fancy from the brain is sent,
And stands on tip-toe for some wish'd event,
I hate those careless blunders, which recall
Suspended sense, and prove it fiction all.
In characters of low and vulgar mould,
Where Nature's coarsest features we behold;
Where, destitute of every decent grace,
Unmanner'd jests are blurted in your face,
There Yates with justice strict attention draws,
Acts truly from himself, and gains applause.
But when, to please himself or charm his wife,
He aims at something in politer life,
When, blindly thwarting Nature's stubborn plan,
He treads the stage by way of gentleman,
The clown, who no one touch of breeding knows,
Looks like Tom Errand dress'd in Clincher's clothes.
Fond of his dress, fond of his person grown,
Laugh'd at by all, and to himself unknown,
Prom side to side he struts, he smiles, he prates,
And seems to wonder what's become of Yates.
Woodward, endow'd with various tricks of face,
Great master in the science of grimace,
From Ireland ventures, favourite of the town,
Lured by the pleasing prospect of renown;
A speaking harlequin, made up of whim,
He twists, he twines, he tortures every limb;
Plays to the eye with a mere monkey's art,
And leaves to sense the conquest of the heart.
We laugh indeed, but, on reflection's birth,
We wonder at ourselves, and curse our mirth.
His walk of parts he fatally misplaced,
And inclination fondly took for taste;
Hence hath the town so often seen display'd
Beau in burlesque, high life in masquerade.
But when bold wits,--not such as patch up plays,
Cold and correct, in these insipid days,-Some comic character, strong featured, urge
To probability's extremest verge;
Where modest Judgment her decree suspends,
And, for a time, nor censures, nor commends;
Where critics can't determine on the spot
Whether it is in nature found or not,
There Woodward safely shall his powers exert,
Nor fail of favour where he shows desert;
Hence he in Bobadil such praises bore,
Such worthy praises, Kitely scarce had more.
By turns transform'd into all kind of shapes,
Constant to none, Foote laughs, cries, struts, and scrapes:
Now in the centre, now in van or rear,
The Proteus shifts, bawd, parson, auctioneer.
His strokes of humour, and his bursts of sport,
Are all contain'd in this one word--distort.
Doth a man stutter, look a-squint, or halt?
Mimics draw humour out of Nature's fault,
With personal defects their mirth adorn,
And bang misfortunes out to public scorn.
E'en I, whom Nature cast in hideous mould,
Whom, having made, she trembled to behold,
Beneath the load of mimicry may groan,
And find that Nature's errors are my own.
Shadows behind of Foote and Woodward came;
Wilkinson this, Obrien was that name.
Strange to relate, but wonderfully true,
That even shadows have their shadows too!
With not a single comic power endued,
The first a mere, mere mimic's mimic stood;
The last, by Nature form'd to please, who shows,
In Johnson's Stephen, which way genius grows,
Self quite put off, affects with too much art
To put on Woodward in each mangled part;
Adopts his shrug, his wink, his stare; nay, more,
His voice, and croaks; for Woodward croak'd before.
When a dull copier simple grace neglects,
And rests his imitation in defects,
We readily forgive; but such vile arts
Are double guilt in men of real parts.
By Nature form'd in her perversest mood,
With no one requisite of art endued,
Next Jackson came--Observe that settled glare,
Which better speaks a puppet than a player;
List to that voice--did ever Discord hear
Sounds so well fitted to her untuned ear?
When to enforce some very tender part,
The right hand slips by instinct on the heart,
His soul, of every other thought bereft,
Is anxious only where to place the left;
He sobs and pants to soothe his weeping spouse;
To soothe his weeping mother, turns and bows:
Awkward, embarrass'd, stiff, without the skill
Of moving gracefully, or standing still,
One leg, as if suspicious of his brother,
Desirous seems to run away from t'other.
Some errors, handed down from age to age,
Plead custom's force, and still possess the stage.
That's vile: should we a parent's faults adore,
And err, because our fathers err'd before?
If, inattentive to the author's mind,
Some actors made the jest they could not find;
If by low tricks they marr'd fair Nature's mien,
And blurr'd the graces of the simple scene,
Shall we, if reason rightly is employ'd,
Not see their faults, or seeing, not avoid?
When Falstaff stands detected in a lie,
Why, without meaning, rolls Love's glassy eye?
Why? There's no cause--at least no cause we know-It was the fashion twenty years ago.
Fashion!--a word which knaves and fools may use,
Their knavery and folly to excuse.
To copy beauties, forfeits all pretence
To fame--to copy faults, is want of sense.
Yet (though in some particulars he fails,
Some few particulars, where mode prevails)
If in these hallow'd times, when, sober, sad,
All gentlemen are melancholy mad;
When 'tis not deem'd so great a crime by half
To violate a vestal as to laugh,
Rude mirth may hope, presumptuous, to engage
An act of toleration for the stage;
And courtiers will, like reasonable creatures,
Suspend vain fashion, and unscrew their features;
Old Falstaff, play'd by Love, shall please once more,
And humour set the audience in a roar.
Actors I've seen, and of no vulgar name,
Who, being from one part possess'd of fame,
Whether they are to laugh, cry, whine, or bawl,
Still introduce that favourite part in all.
Here, Love, be cautious--ne'er be thou betray'd
To call in that wag Falstaff's dangerous aid;
Like Goths of old, howe'er he seems a friend,
He'll seize that throne you wish him to defend.
In a peculiar mould by Humour cast,
For Falstaff framed--himself the first and last-He stands aloof from all--maintains his state,
And scorns, like Scotsmen, to assimilate.
Vain all disguise--too plain we see the trick,
Though the knight wears the weeds of Dominic;
And Boniface disgraced, betrays the smack,
In _anno Domini_, of Falstaff sack.
Arms cross'd, brows bent, eyes fix'd, feet marching slow,
A band of malcontents with spleen o'erflow;
Wrapt in Conceit's impenetrable fog,
Which Pride, like Phoebus, draws from every bog,
They curse the managers, and curse the town
Whose partial favour keeps such merit down.
But if some man, more hardy than the rest,
Should dare attack these gnatlings in their nest,
At once they rise with impotence of rage,
Whet their small stings, and buzz about the stage:
'Tis breach of privilege! Shall any dare
To arm satiric truth against a player?
Prescriptive rights we plead, time out of mind;
Actors, unlash'd themselves, may lash mankind.
What! shall Opinion then, of nature free,
And liberal as the vagrant air, agree
To rust in chains like these, imposed by things,
Which, less than nothing, ape the pride of kings?
No--though half-poets with half-players join
To curse the freedom of each honest line;
Though rage and malice dim their faded cheek,
What the Muse freely thinks, she'll freely speak;
With just disdain of every paltry sneer,
Stranger alike to flattery and fear,
In purpose fix'd, and to herself a rule,
Public contempt shall wait the public fool.
Austin would always glisten in French silks;
Ackman would Norris be, and Packer, Wilkes:
For who, like Ackman, can with humour please;
Who can, like Packer, charm with sprightly ease?
Higher than all the rest, see Bransby strut:
A mighty Gulliver in Lilliput!
Ludicrous Nature! which at once could show
A man so very high, so very low!
If I forget thee, Blakes, or if I say
Aught hurtful, may I never see thee play.
Let critics, with a supercilious air,
Decry thy various merit, and declare
Frenchman is still at top; but scorn that rage
Which, in attacking thee, attacks the age.
French follies, universally embraced,
At once provoke our mirth, and form our taste.
Long, from a nation ever hardly used,
At random censured, wantonly abused,
Have Britons drawn their sport; with partial view
Form'd general notions from the rascal few;
Condemn'd a people, as for vices known,
Which from their country banish'd, seek our own.
At length, howe'er, the slavish chain is broke,
And Sense, awaken'd, scorns her ancient yoke:
Taught by thee, Moody, we now learn to raise
Mirth from their foibles; from their virtues, praise.
Next came the legion which our summer Bayes,
From alleys, here and there, contrived to raise,
Flush'd with vast hopes, and certain to succeed,
With wits who cannot write, and scarce can read.
Veterans no more support the rotten cause,
No more from Elliot's worth they reap applause;
Each on himself determines to rely;
Be Yates disbanded, and let Elliot fly.
Never did players so well an author fit,
To Nature dead, and foes declared to wit.
So loud each tongue, so empty was each head,
So much they talk'd, so very little said,
So wondrous dull, and yet so wondrous vain,
At once so willing, and unfit to reign,
That Reason swore, nor would the oath recall,
Their mighty master's soul inform'd them all.
As one with various disappointments sad,
Whom dulness only kept from being mad,
Apart from all the rest great Murphy came-Common to fools and wits, the rage of fame.
What though the sons of Nonsense hail him Sire,
Auditor, Author, Manager, and Squire,
His restless soul's ambition stops not there;
To make his triumphs perfect, dub him Player.
In person tall, a figure form'd to please,
If symmetry could charm deprived of ease;
When motionless he stands, we all approve;
What pity 'tis the thing was made to move.
His voice, in one dull, deep, unvaried sound,
Seems to break forth from caverns under ground;
From hollow chest the low sepulchral note
Unwilling heaves, and struggles in his throat.
Could authors butcher'd give an actor grace,
All must to him resign the foremost place.
When he attempts, in some one favourite part,
To ape the feelings of a manly heart,
His honest features the disguise defy,
And his face loudly gives his tongue the lie.
Still in extremes, he knows no happy mean,
Or raving mad, or stupidly serene.
In cold-wrought scenes, the lifeless actor flags;
In passion, tears the passion into rags.
Can none remember? Yes--I know all must-When in the Moor he ground his teeth to dust,
When o'er the stage he Folly's standard bore,
Whilst Common-Sense stood trembling at the door.
How few are found with real talents blest!
Fewer with Nature's gifts contented rest.
Man from his sphere eccentric starts astray:
All hunt for fame, but most mistake the way.
Bred at St Omer's to the shuffling trade,
The hopeful youth a Jesuit might have made;
With various readings stored his empty skull,
Learn'd without sense, and venerably dull;
Or, at some banker's desk, like many more,
Content to tell that two and two make four;
His name had stood in City annals fair,
And prudent Dulness mark'd him for a mayor.
What, then, could tempt thee, in a critic age,
Such blooming hopes to forfeit on a stage?
Could it be worth thy wondrous waste of pains
To publish to the world thy lack of brains?
Or might not Reason e'en to thee have shown,
Thy greatest praise had been to live unknown?
Yet let not vanity like thine despair:
Fortune makes Folly her peculiar care.
A vacant throne, high-placed in Smithfield, view.
To sacred Dulness and her first-born due,
Thither with haste in happy hour repair,
Thy birthright claim, nor fear a rival there.
Shuter himself shall own thy juster claim,
And venal Ledgers puff their Murphy's name;
Whilst Vaughan, or Dapper, call him which you will,
Shall blow the trumpet, and give out the bill.
There rule, secure from critics and from sense,
Nor once shall Genius rise to give offence;
Eternal peace shall bless the happy shore,
And little factions break thy rest no more.
From Covent Garden crowds promiscuous go,
Whom the Muse knows not, nor desires to know;
Veterans they seem'd, but knew of arms no more
Than if, till that time, arms they never bore:
Like Westminster militia train'd to fight,
They scarcely knew the left hand from the right.
Ashamed among such troops to show the head,
Their chiefs were scatter'd, and their heroes fled.
Sparks at his glass sat comfortably down
To separate frown from smile, and smile from frown.
Smith, the genteel, the airy, and the smart,
Smith was just gone to school to say his part.
Ross (a misfortune which we often meet)
Was fast asleep at dear Statira's feet;
Statira, with her hero to agree,
Stood on her feet as fast asleep as he.
Macklin, who largely deals in half-form'd sounds,
Who wantonly transgresses Nature's bounds,
Whose acting's hard, affected, and constrain'd,
Whose features, as each other they disdain'd,
At variance set, inflexible and coarse,
Ne'er know the workings of united force,
Ne'er kindly soften to each other's aid,
Nor show the mingled powers of light and shade;
No longer for a thankless stage concern'd,
To worthier thoughts his mighty genius turn'd,
Harangued, gave lectures, made each simple elf
Almost as good a speaker as himself;
Whilst the whole town, mad with mistaken zeal,
An awkward rage for elocution feel;
Dull cits and grave divines his praise proclaim,
And join with Sheridan's their Macklin's name.
Shuter, who never cared a single pin
Whether he left out nonsense, or put in,
Who aim'd at wit, though, levell'd in the dark,
The random arrow seldom hit the mark,
At Islington, all by the placid stream
Where city swains in lap of Dulness dream,
Where quiet as her strains their strains do flow,
That all the patron by the bards may know,
Secret as night, with Rolt's experienced aid,
The plan of future operations laid,
Projected schemes the summer months to cheer,
And spin out happy folly through the year.
But think not, though these dastard chiefs are fled,
That Covent Garden troops shall want a head:
Harlequin comes their chief! See from afar
The hero seated in fantastic car!
Wedded to Novelty, his only arms
Are wooden swords, wands, talismans, and charms;
On one side Folly sits, by some call'd Fun,
And on the other his arch-patron, Lun;
Behind, for liberty athirst in vain,
Sense, helpless captive, drags the galling chain:
Six rude misshapen beasts the chariot draw,
Whom Reason loathes, and Nature never saw,
Monsters with tails of ice, and heads of fire;
'Gorgons, and Hydras, and Chimeras dire.'
Each was bestrode by full as monstrous wight,
Giant, dwarf, genius, elf, hermaphrodite.
The Town, as usual, met him in full cry;
The Town, as usual, knew no reason why:
But Fashion so directs, and Moderns raise
On Fashion's mouldering base their transient praise.
Next, to the field a band of females draw
Their force, for Britain owns no Salique law:
Just to their worth, we female rights admit,
Nor bar their claim to empire or to wit.
First giggling, plotting chambermaids arrive,
Hoydens and romps, led on by General Clive.
In spite of outward blemishes, she shone,
For humour famed, and humour all her own:
Easy, as if at home, the stage she trod,
Nor sought the critic's praise, nor fear'd his rod:
Original in spirit and in ease,
She pleased by hiding all attempts to please:
No comic actress ever yet could raise,
On Humour's base, more merit or more praise.
With all the native vigour of sixteen,
Among the merry troop conspicuous seen,
See lively Pope advance, in jig, and trip
Corinna, Cherry, Honeycomb, and Snip:
Not without art, but yet to nature true,
She charms the town with humour just, yet new:
Cheer'd by her promise, we the less deplore
The fatal time when Olive shall be no more.
Lo! Vincent comes! With simple grace array'd,
She laughs at paltry arts, and scorns parade:
Nature through her is by reflection shown,
Whilst Gay once more knows Polly for his own.
Talk not to me of diffidence and fear-I see it all, but must forgive it here;
Defects like these, which modest terrors cause,
From Impudence itself extort applause.
Candour and Reason still take Virtue's part;
We love e'en foibles in so good a heart.
Let Tommy Arne,--with usual pomp of style,
Whose chief, whose only merit's to compile;
Who, meanly pilfering here and there a bit,
Deals music out as Murphy deals out wit,-Publish proposals, laws for taste prescribe,
And chaunt the praise of an Italian tribe;
Let him reverse kind Nature's first decrees,
And teach e'en Brent a method not to please;
But never shall a truly British age
Bear a vile race of eunuchs on the stage;
The boasted work's call'd national in vain,
If one Italian voice pollutes the strain.
Where tyrants rule, and slaves with joy obey,
Let slavish minstrels pour the enervate lay;
To Britons far more noble pleasures spring,
In native notes whilst Beard and Vincent sing.
Might figure give a title unto fame,
What rival should with Yates dispute her claim?
But justice may not partial trophies raise,
Nor sink the actress' in the woman's praise.
Still hand in hand her words and actions go,
And the heart feels more than the features show;
For, through the regions of that beauteous face
We no variety of passions trace;
Dead to the soft emotions of the heart,
No kindred softness can those eyes impart:
The brow, still fix'd in sorrow's sullen frame,
Void of distinction, marks all parts the same.
What's a fine person, or a beauteous face,
Unless deportment gives them decent grace?
Bless'd with all other requisites to please,
Some want the striking elegance of ease;
The curious eye their awkward movement tires;
They seem like puppets led about by wires.
Others, like statues, in one posture still,
Give great ideas of the workman's skill;
Wond'ring, his art we praise the more we view,
And only grieve he gave not motion too.
Weak of themselves are what we beauties call,
It is the manner which gives strength to all;
This teaches every beauty to unite,
And brings them forward in the noblest light;
Happy in this, behold, amidst the throng,
With transient gleam of grace, Hart sweeps along.
If all the wonders of external grace,
A person finely turn'd, a mould of face,
Where--union rare--expression's lively force
With beauty's softest magic holds discourse,
Attract the eye; if feelings, void of art,
Rouse the quick passions, and inflame the heart;
If music, sweetly breathing from the tongue,
Captives the ear, Bride must not pass unsung.
When fear, which rank ill-nature terms conceit,
By time and custom conquer'd, shall retreat;
When judgment, tutor'd by experience sage,
Shall shoot abroad, and gather strength from age;
When Heaven, in mercy, shall the stage release
From the dull slumbers of a still-life piece;
When some stale flower, disgraceful to the walk,
Which long hath hung, though wither'd, on the stalk,
Shall kindly drop, then Bride shall make her way,
And merit find a passage to the day;
Brought into action, she at once shall raise
Her own renown, and justify our praise.
Form'd for the tragic scene, to grace the stage
With rival excellence of love and rage;
Mistress of each soft art, with matchless skill
To turn and wind the passions as she will;
To melt the heart with sympathetic woe,
Awake the sigh, and teach the tear to flow;
To put on frenzy's wild, distracted glare,
And freeze the soul with horror and despair;
With just desert enroll'd in endless fame,
Conscious of worth superior, Cibber came.
When poor Alicia's madd'ning brains are rack'd,
And strongly imaged griefs her mind distract,
Struck with her grief, I catch the madness too,
My brain turns round, the headless trunk I view!
The roof cracks, shakes, and falls--new horrors rise,
And Reason buried in the ruin lies!
Nobly disdainful of each slavish art,
She makes her first attack upon the heart;
Pleased with the summons, it receives her laws,
And all is silence, sympathy, applause.
But when, by fond ambition drawn aside,
Giddy with praise, and puff'd with female pride,
She quits the tragic scene, and, in pretence
To comic merit, breaks down nature's fence,
I scarcely can believe my ears or eyes,
Or find out Cibber through the dark disguise.
Pritchard, by Nature for the stage design'd,
In person graceful, and in sense refined;
Her art as much as Nature's friend became,
Her voice as free from blemish as her fame,
Who knows so well in majesty to please,
Attemper'd with the graceful charms of ease?
When, Congreve's favoured pantomime to grace,
She comes a captive queen, of Moorish race;
When love, hate, jealousy, despair, and rage
With wildest tumults in her breast engage,
Still equal to herself is Zara seen;
Her passions are the passions of a queen.
When she to murder whets the timorous Thane,
I feel ambition rush through every vein;
Persuasion hangs upon her daring tongue,
My heart grows flint, and every nerve's new strung.
In comedy--Nay, there, cries Critic, hold;
Pritchard's for comedy too fat and old:
Who can, with patience, bear the gray coquette,
Or force a laugh with over-grown Julett?
Her speech, look, action, humour, all are just,
But then, her age and figure give disgust.
Are foibles, then, and graces of the mind,
In real life, to size or age confined?
Do spirits flow, and is good-breeding placed
In any set circumference of waist?
As we grow old, doth affectation cease,
Or gives not age new vigour to caprice?
If in originals these things appear,
Why should we bar them in the copy here?
The nice punctilio-mongers of this age,
The grand minute reformers of the stage,
Slaves to propriety of every kind,
Some standard measure for each part should find,
Which, when the best of actors shall exceed,
Let it devolve to one of smaller breed.
All actors, too, upon the back should bear
Certificate of birth; time, when; place, where;
For how can critics rightly fix their worth,
Unless they know the minute of their birth?
An audience, too, deceived, may find, too late,
That they have clapp'd an actor out of date.
Figure, I own, at first may give offence,
And harshly strike the eye's too curious sense;
But when perfections of the mind break forth,
Humour's chaste sallies, judgment's solid worth;
When the pure genuine flame by Nature taught,
Springs into sense and every action's thought;
Before such merit all objections fly-Pritchard's genteel, and Garrick's six feet high.
Oft have I, Pritchard, seen thy wondrous skill,
Confess'd thee great, but find thee greater still;
That worth, which shone in scatter'd rays before,
Collected now, breaks forth with double power.
The 'Jealous Wife!' on that thy trophies raise,
Inferior only to the author's praise.
From Dublin, famed in legends of romance
For mighty magic of enchanted lance,
With which her heroes arm'd, victorious prove,
And, like a flood, rush o'er the land of Love,
Mossop and Barry came--names ne'er design'd
By Fate in the same sentence to be join'd.
Raised by the breath of popular acclaim,
They mounted to the pinnacle of fame;
There the weak brain, made giddy with the height,
Spurr'd on the rival chiefs to mortal fight.
Thus sportive boys, around some basin's brim,
Behold the pipe-drawn bladders circling swim;
But if, from lungs more potent, there arise
Two bubbles of a more than common size,
Eager for honour, they for fight prepare,
Bubble meets bubble, and both sink to air.
Mossop attach'd to military plan,
Still kept his eye fix'd on his right-hand man;
Whilst the mouth measures words with seeming skill,
The right hand labours, and the left lies still;
For he, resolved on Scripture grounds to go,
What the right doth, the left-hand shall not know,
With studied impropriety of speech,
He soars beyond the hackney critic's reach;
To epithets allots emphatic state,
Whilst principals, ungraced, like lackeys wait;
In ways first trodden by himself excels,
And stands alone in indeclinables;
Conjunction, preposition, adverb join
To stamp new vigour on the nervous line;
In monosyllables his thunders roll,
He, she, it, and we, ye, they, fright the soul.
In person taller than the common size,
Behold where Barry draws admiring eyes!
When labouring passions, in his bosom pent,
Convulsive rage, and struggling heave for vent;
Spectators, with imagined terrors warm,
Anxious expect the bursting of the storm:
But, all unfit in such a pile to dwell,
His voice comes forth, like Echo from her cell,
To swell the tempest needful aid denies,
And all adown the stage in feeble murmurs dies.
What man, like Barry, with such pains, can err
In elocution, action, character?
What man could give, if Barry was not here,
Such well applauded tenderness to Lear?
Who else can speak so very, very fine,
That sense may kindly end with every line?
Some dozen lines before the ghost is there,
Behold him for the solemn scene prepare:
See how he frames his eyes, poises each limb,
Puts the whole body into proper trim:-From whence we learn, with no great stretch of art,
Five lines hence comes a ghost, and, ha! a start.
When he appears most perfect, still we find
Something which jars upon and hurts the mind:
Whatever lights upon a part are thrown,
We see too plainly they are not his own:
No flame from Nature ever yet he caught,
Nor knew a feeling which he was not taught:
He raised his trophies on the base of art,
And conn'd his passions, as he conn'd his part.
Quin, from afar, lured by the scent of fame,
A stage leviathan, put in his claim,
Pupil of Betterton and Booth. Alone,
Sullen he walk'd, and deem'd the chair his own:
For how should moderns, mushrooms of the day,
Who ne'er those masters knew, know how to play?
Gray-bearded veterans, who, with partial tongue,
Extol the times when they themselves were young,
Who, having lost all relish for the stage,
See not their own defects, but lash the age,
Received, with joyful murmurs of applause,
Their darling chief, and lined his favourite cause.
Far be it from the candid Muse to tread
Insulting o'er the ashes of the dead:
But, just to living merit, she maintains,
And dares the test, whilst Garrick's genius reigns,
Ancients in vain endeavour to excel,
Happily praised, if they could act as well.
But, though prescription's force we disallow,
Nor to antiquity submissive bow;
Though we deny imaginary grace,
Founded on accidents of time and place,
Yet real worth of every growth shall bear
Due praise; nor must we, Quin, forget thee there.
His words bore sterling weight; nervous and strong,
In manly tides of sense they roll'd along:
Happy in art, he chiefly had pretence
To keep up numbers, yet not forfeit sense;
No actor ever greater heights could reach
In all the labour'd artifice of speech.
Speech! is that all? And shall an actor found
An universal fame on partial ground?
Parrots themselves speak properly by rote,
And, in six months, my dog shall howl by note.
I laugh at those who, when the stage they tread,
Neglect the heart, to compliment the head;
With strict propriety their cares confined
To weigh out words, while passion halts behind:
To syllable-dissectors they appeal,
Allow them accent, cadence,--fools may feel;
But, spite of all the criticising elves,
Those who would make us feel, must feel themselves.
His eyes, in gloomy socket taught to roll,
Proclaim'd the sullen 'habit of his soul:'
Heavy and phlegmatic he trod the stage,
Too proud for tenderness, too dull for rage.
When Hector's lovely widow shines in tears,
Or Rowe's gay rake dependent virtue jeers,
With the same cast of features he is seen
To chide the libertine, and court the queen.
From the tame scene, which without passion flows,
With just desert his reputation rose;
Nor less he pleased, when, on some surly plan,
He was, at once, the actor and the man.
In Brute he shone unequall'd: all agree
Garrick's not half so great a Brute as he.
When Cato's labour'd scenes are brought to view,
With equal praise the actor labour'd too;
For still you'll find, trace passions to their root,
Small difference 'twixt the Stoic and the Brute.
In fancied scenes, as in life's real plan,
He could not, for a moment, sink the man.
In whate'er cast his character was laid,
Self still, like oil, upon the surface play'd.
Nature, in spite of all his skill, crept in:
Horatio, Dorax, Falstaff,--still 'twas Quin.
Next follows Sheridan. A doubtful name,
As yet unsettled in the rank of fame:
This, fondly lavish in his praises grown,
Gives him all merit; that allows him none;
Between them both, we'll steer the middle course,
Nor, loving praise, rob Judgment of her force.
Just his conceptions, natural and great,
His feelings strong, his words enforced with weight.
Was speech-famed Quin himself to hear him speak,
Envy would drive the colour from his cheek;
But step-dame Nature, niggard of her grace,
Denied the social powers of voice and face.
Fix'd in one frame of features, glare of eye,
Passions, like chaos, in confusion lie;
In vain the wonders of his skill are tried
To form distinctions Nature hath denied.
His voice no touch of harmony admits,
Irregularly deep, and shrill by fits.
The two extremes appear like man and wife,
Coupled together for the sake of strife.
His action's always strong, but sometimes such,
That candour must declare he acts too much.
Why must impatience fall three paces back?
Why paces three return to the attack?
Why is the right leg, too, forbid to stir,
Unless in motion semicircular?
Why must the hero with the Nailor vie,
And hurl the close-clench'd fist at nose or eye?
In Royal John, with Philip angry grown,
I thought he would have knock'd poor Davies down.
Inhuman tyrant! was it not a shame
To fright a king so harmless and so tame?
But, spite of all defects, his glories rise,
And art, by judgment form'd, with nature vies.
Behold him sound the depth of Hubert's soul,
Whilst in his own contending passions roll;
View the whole scene, with critic judgment scan,
And then deny him merit, if you can.
Where he falls short, 'tis Nature's fault alone;
Where he succeeds, the merit's all his own.
Last Garrick came. Behind him throng a train
Of snarling critics, ignorant as vain.
One finds out--He's of stature somewhat low-Your hero always should be tall, you know;
True natural greatness all consists in height.
Produce your voucher, Critic.--Serjeant Kite.
Another can't forgive the paltry arts
By which he makes his way to shallow hearts;
Mere pieces of finesse, traps for applause-'Avaunt! unnatural start, affected pause!'
For me, by Nature form'd to judge with phlegm,
I can't acquit by wholesale, nor condemn.
The best things carried to excess are wrong;
The start may be too frequent, pause too long:
But, only used in proper time and place,
Severest judgment must allow them grace.
If bunglers, form'd on Imitation's plan,
Just in the way that monkeys mimic man,
Their copied scene with mangled arts disgrace,
And pause and start with the same vacant face,
We join the critic laugh; those tricks we scorn
Which spoil the scenes they mean them to adorn.
But when, from Nature's pure and genuine source,
These strokes of acting flow with generous force,
When in the features all the soul's portray'd,
And passions, such as Garrick's, are display'd,
To me they seem from quickest feelings caught-Each start is nature, and each pause is thought.
When reason yields to passion's wild alarms,
And the whole state of man is up in arms,
What but a critic could condemn the player
For pausing here, when cool sense pauses there?
Whilst, working from the heart, the fire I trace,
And mark it strongly flaming to the face;
Whilst in each sound I hear the very man,
I can't catch words, and pity those who can.
Let wits, like spiders, from the tortured brain
Fine-draw the critic-web with curious pain;
The gods,--a kindness I with thanks must pay,-Have form'd me of a coarser kind of clay;
Not stung with envy, nor with spleen diseased,
A poor dull creature, still with Nature pleased:
Hence to thy praises, Garrick, I agree,
And, pleased with Nature, must be pleased with thee.
Now might I tell how silence reign'd throughout,
And deep attention hush'd the rabble rout;
How every claimant, tortured with desire,
Was pale as ashes, or as red as fire;
But loose to fame, the Muse more simply acts,
Rejects all flourish, and relates mere facts.
The judges, as the several parties came,
With temper heard, with judgment weigh'd each claim;
And, in their sentence happily agreed,
In name of both, great Shakspeare thus decreed:-If manly sense, if Nature link'd with Art;
If thorough knowledge of the human heart;
If powers of acting vast and unconfined;
If fewest faults with greatest beauties join'd;
If strong expression, and strange powers which lie
Within the magic circle of the eye;
If feelings which few hearts like his can know,
And which no face so well as his can show,
Deserve the preference--Garrick! take the chair;
Nor quit it--till thou place an equal there.
~ Charles Churchill,

IN CHAPTERS [126/126]

   29 Occultism
   23 Psychology
   19 Integral Yoga
   18 Christianity
   10 Philosophy
   7 Science
   6 Yoga
   6 Fiction
   5 Poetry
   4 Integral Theory
   2 Theosophy
   2 Hinduism
   1 Thelema
   1 Sufism
   1 Mythology
   1 Kabbalah
   1 Alchemy

   26 Carl Jung
   11 Pierre Teilhard de Chardin
   10 Sri Aurobindo
   10 Satprem
   8 Aleister Crowley
   5 H P Lovecraft
   4 The Mother
   4 Swami Vivekananda
   4 Plotinus
   3 Saint Augustine of Hippo
   3 Jorge Luis Borges
   3 Jordan Peterson
   3 James George Frazer
   3 A B Purani
   2 Sri Ramakrishna
   2 Plato
   2 Nolini Kanta Gupta
   2 Alice Bailey
   2 Aldous Huxley

   14 Mysterium Coniunctionis
   6 The Future of Man
   6 Aion
   5 The Secret Doctrine
   5 On the Way to Supermanhood
   5 Lovecraft - Poems
   4 The Practice of Psycho therapy
   4 The Phenomenon of Man
   4 Magick Without Tears
   3 The Golden Bough
   3 Record of Yoga
   3 Plotinus - Complete Works Vol 04
   3 Maps of Meaning
   3 Liber ABA
   3 Evening Talks With Sri Aurobindo
   3 City of God
   2 The Perennial Philosophy
   2 The Gospel of Sri Ramakrishna
   2 The Archetypes and the Collective Unconscious
   2 Bhakti-Yoga
   2 A Treatise on Cosmic Fire

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
    Duality begat the conjunction.
    The Conditioned is Father of the Preposition.
    This chapter should be read in conjunction with
    Chapters 8 and 30.
   Paragraph 2 shows the Lingam and Yoni as, in conjunction, the foundation of
  ecstasy (I)!), and of the complete symbol I A O.
  in conjunction with the Yoni.
   This word {Alpha-Iota-Theta-Eta-Rho} (Aethyr) is therefore a perfect hierogly

0 1963-09-18, #Agenda Vol 04, #The Mother, #Integral Yoga
   I had several hours of concentration regarding that decrease of energy in your body; not an illness: a decrease of energy in your body2 (you add mental things to it, but thats your affair, mon petit, you will correct that). I had several hours of concentration, and I even reproached the Lord, telling Him that really if thats the effect I have on people, (laughing) its not worth mentioning, Id better leave! (There was a conjunction of a good number of things.) I dont believe a word of my complaint! But anyway (laughing) I make it just like that.
   Immediately, there came a massive descent, and everything was blissful I said to myself, Lord, its up to You. Its up to You to have me here, its up to You to have me act; I dont act, You are the one who acts. The result is up to You, but as far as I can see, if I am allowed to see, I dont find that logical!

0 1967-01-31, #Agenda Vol 08, #The Mother, #Integral Yoga
   Astrologers say its the opposition between planets; at certain times planets are in opposition or conjunction and it results in certain currents. Thats how they explain the trend of events. So the secret would be to make this law obey the higher Influence, the higher harmonizing law.
   Then we would find the secret of many things.1

0 1970-07-25, #Agenda Vol 11, #The Mother, #Integral Yoga
   I must say that certain things contri buted to the experience: in answer to certain questions, yesterday Z told me about the age of the earth, and how they have now managed to measure it (things that are the mental approach to the problem), and suddenly, when he spoke, suddenly there came this sort of union and (what should I say?) almost a sensation, in the body, of the earth returning to the Divine Consciousness. So the conjunction, combination of all that resulted in this experience.

0 1972-03-11, #Agenda Vol 13, #The Mother, #Integral Yoga
   It is in fact in connection with the Sri Aurobindo Ashram in Pondicherry that I am taking the liberty of writing Your Excellency. I am sure you are aware of the reputation it has earned beyond Indias borders; I have been following its work and achievements for years. Recently, I was told of the difficulties encountered by those in charge of the Ashram in regard to the proposed creation of a universitya project expressly favored by the Indian Government; some Catholic students, in conjunction with a few priests, are displaying a strong opposition to this project.
   I therefore request Your Excellency kindly to use his authority to avoid any incident that, at all events, would be highly detrimental to the harmony that His Holiness Pope Paul VI so much desires, in accord with the rules laid down by the Ecumenical Council Vatican II.

03.05 - Some Conceptions and Misconceptions, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   One must not forget, however, that the principle of exclusive concentration cannot be isolated I from the total action of consciousness and viewed as functioning by itself at any time. We isolated it for logical comprehension. In actuality it is integrated with the whole nisus of consciousness and operates in conjunction with and as part of the total drive. That total drive at one point results in the multiple realities of Matter. When the element of limitation in the physical plane is ascribed to the exclusiveness of a stress in consciousness, it should not be forgotten that the act is, as it were, a joint and several responsibility of the whole consciousness in its multiple functioning. And the reverse movement is also likewise a global act: there too the force that withdraws, ascends or eliminates cannot be isolated from the other force that reaffirms, re-establishes, reintegrates,the principle of exclusiveness (like that of pain) is not proved to be illusory and non-existent, but reappears in its own essential nature as a principle of centring or canalisation of consciousness.

06.01 - The Word of Fate, #Savitri, #Sri Aurobindo, #Integral Yoga
  Confirm this bli the conjunction of two stars
  And sanction joy with thy celestial voice.

1.00c - DIVISION C - THE ETHERIC BODY AND PRANA, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  Hence, when the pranic vehicle is working perfectly in all three groups, human, planetary and solar, the union with latent fire will be accomplished. Here lies [103] the reason for the emphasis laid on the necessity for building pure, refined physical vehicles. The more refined and rarefied the form, the better a receiver of prana will it be, and the less will be the resistance found to the uprising of kundalini at the appointed time. Coarse matter and crude immature physical bodies are a menace to the occultist, and no true seer will be found with a body of a gross quality. The dangers of disruption are too great, and the menace of disintegration by fire too awful. Once in the history of the race (in Lemurian days) this was seen in the destruction of the race and the continents by means of fire. [xlvi]45 The Guides of the race at that time availed Themselves of just this very thing to bring about the finish of an inadequate form. The latent fire of matter (as seen in volcanic display, for instance) and the radiatory fire of the system were combined. Planetary kundalini and solar emanation rushed into conjunction, and the work of destruction was accomplished. The same thing may again be seen, only in matter of the second ether, and the effects therefore will be less severe owing to the rarity of this ether and the comparatively greater refinement of the vehicles.
  We might here note a fact of interest, though of a mystery insoluble as yet to most of us, and that is, that these destructions by fire are part of the tests by fire of an initiation of that one of the Heavenly Men Whose karma is bound up with our earth.
  It produces a quickening of the normal vibration of the physical body so that it responds with more readiness to the higher note of the Ego, and causes a steady rising of the blending fires through the threefold channel in the spinal column. In the second stage this vitalising blended fire reaches a centre between the lower part of the shoulder blades, which is the point of conjunction, and of complete merging, of the fire from the base of the [124] spine and the fire circulating along the pranic triangle. It will be remembered how one point of this triangle originates there. When the threefold basic fire and the threefold pranic fire meet and merge, then evolution proceeds with greatly increased velocity. This is effected definitely at the first Initiation when the polarisation becomes fixed in one or other of the three higher centres,which centre being dependent upon a man's ray.
  The result of this merging leads to a change in the action of the centres. They become "wheels turning upon themselves," and from a purely rotary movement become fourth dimensional in action, and manifest as radiant whirling centres of living fire.

1.00d - DIVISION D - KUNDALINI AND THE SPINE, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  c. The conjunction of this fire with the radiatory energising fire of the physical body at the point between the shoulder blades,
  d. Their united ascension into the head,

1.00d - Introduction, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  Others, however, have touched the Secret. Perhaps the Greeks knew it, and the Egyptians, and certainly the Indian Rishis of Vedic times. But secrets are like flowers on a beautiful tree; they have their season, their unseen growth and sudden blossoming. There is a time for everything, for the conjunction of stars above our heads and the passage of the cormorant over the foam-flecked rock, and perhaps even for that foam itself, cast up for an instant from the swell of the wave; everything moves according to a single rite. And so do men. A secret, that is, a knowledge and power, has its own organic time; one little cell more evolved than others cannot embody the power of its knowledge, that is, change the world, hasten the blossoming of the great tree, unless the rest of the evolutionary terrain is ready.
  But the time has come.

1.00 - PRELUDE AT THE THEATRE, #Faust, #Johann Wolfgang von Goethe, #Poetry
  So, these fine forces, in conjunction,
  Propel the high poetic function,

1.01 - Fundamental Considerations, #The Ever-Present Origin, #Jean Gebser, #Integral
  Hence we have used the Greek prefix a- in conjunction with our Latin-derived word perspectival in the sense of an alpha privativum and not as an alpha negativum, since the prefix has a liberating character (privativum, derived from Latin privare, i.e., to liberate). The designation aperspectival, in consequence, expresses a process of liberation from the exclusive validity of perspectival and unperspectival, as well as pre-perspectival limitations. Our designation, then, does not attempt to unite the inherently coexistent unperspectival and perspectival structures, nor does it attempt to reconcile or synthesize structures which, in their deficient modes, have become irreconcilable. If aperspectival were to represent only a synthesis it would imply no more than perspectival-rational and it would be limited and only momentarilyvalid, inasmuch as every union is threatened by further separation. Our concern is with integrality and ultimately with the whole; the word aperspectival conveys our attempt to deal with wholeness. It is a definition which differentiates a perception of reality that is neither perspectivally restricted to only one sector nor merely unperspectivally evocative of a vague sense of reality.
  Finally, we would emphasize the general validity of the term aperspectival; it is definitely not intended to be understood as an extension of concepts used in art history and should not be so construed. When we introduced the concept in 1936/1939, it was within the context of scientific as well as artistic traditions. The perspectival structure as fully realized by Leonardo da Vinci is of fundamental importance not only to our scientific-technological but also artistic understanding of the world. Without perspective neither technical drafting nor three-dimensional painting would have been possible. Leonardo - scientist, engineer, and artist in one - was the first to fully develop drafting techniques and perspectival painting. In this same sense, that is from a scientific as well as artistic standpoint, the term aperspectival is valid, and the basis for this significance must not be overlooked, for it legitimizes the validity and applicability of the term to the sciences, the humanities, and the arts.

1.01 - Two Powers Alone, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  1: There are two powers that alone can effect in their conjunction the great and difficult thing which is the aim of our endeavour, a fixed and unfailing aspiration that calls from below and a supreme Grace from above that answers.
  2:But the supreme Grace will act only in the conditions of the Light and the Truth; it will not act in conditions laid upon it by the Falsehood and the Ignorance. For if it were to yield to the demands of the Falsehood, it would defeat its own purpose.

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  unconditioned stimulus, in conjunction with the neutral stimulus. He then learns to be afraid. Really
  what has happened is that the unexpected occurrence forces the rat to re-attain the state he was in (or that
  produce them, that constitute the world, past, present and future, of the animal (in conjunction with the
  unknown, of course which constantly supersedes the capacity for representation).
  are precisely definable in terms of a conjunction of attri butes true of all members of the set, and of no
  nonmembers. A triangle is a closed three-sided figure. From the fact that a clear definition exists, it

1.02 - On the Knowledge of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  When the health of a person undergoes a change, and he becomes the prey of melancholy and suspicion, and the pleasures of the world become distasteful, so that from disgust with it, he withdraws from all society, his physician says, "this person is diseased with melancholy; he must take an infusion of dodder, of thyme and bark of endive as a medicine." The naturalist says: "As this person's malady is of a dry nature, it arises from a predominance of dryness, which has settled on the brain. The occasion of his having a dry temperament is the season of winter. Until spring comes, and dry weather predominates, there is no possibility of a cure." The astrologer says, "this person being under the influence of melancholy, which arises from a hurtful conjunction between Mars and Jupiter, there will be no favorable change in his health until the conjunction of Jupiter with Venus shall have reached the Trine." Now know, beloved, that the language of all these persons is correct, for they all speak and believe according to the degree and reach of their reason and understanding. However, the real and essential cause of the malady may be stated thus. When fortune is favorable to any person, and the Deity desires to guide him into the [53] possession of it, he deputes two powerful ministers to that effect, Jupiter and Mars. These in turn, control the light footed ministers, the elements, and command dryness, for example, to fasten its bridle to the neck of the person, and cause dryness to attack his head and brain. He is thus made to become weary of the world by means of the scourge of melancholy and suspicion, and so with the bridle of the will may be impelled towards the Deity. These circumstances can never be understood in this sense, either by medicine, or by nature, or by the stars. One may, however, learn to understand them by knowledge and the prophetic power combined. For they embrace the whole kingdom of the universe with its deputies and servants, and possess the knowledge of the end for which everything was created: they know to whose command all things are subjected, to what men are invited and what they are forbidden to do.
  The Lord invites the servants whom he loves to the contemplation of his glory, at one time by sending misfortune and affliction, and at another by melancholy and sickness: and he says to them, "my servants, what you regard as misfortune and affliction, is but the bridle of my love, by which I draw those whom I love to a spirit of holy submission, and to my Paradise." It is also found in a tradition that "misfortune is first of all the lot of the prophets, then of the saints and then of those who are like them in successive lower degrees. Look not then upon these things as maladies, for they are my favored servants."

1.02 - SADHANA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  power of nature become manifest in this conjunction, and all
  these manifestations are thrown out. Ignorance is the cause of
  this conjunction. We see every day that the cause of our pain
  or pleasure is always our joining ourselves with the body. If I

1.02 - The Philosophy of Ishvara, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  Now to go back to our Acharya Shankara: "Those", he says, "who by worshipping the qualified Brahman attain conjunction with the Supreme Ruler, preserving their own mind is their glory limited or unlimited? This doubt arising, we get as an argument: Their glory should be unlimited because of the scriptural texts, 'They attain their own kingdom', 'To him all the gods offer worship',
  'Their desires are fulfilled in all the worlds'. As an answer to this, Vyasa writes, 'Without the power of ruling the universe.' Barring the power of creation etc. of the universe, the other powers such as Anim etc. are acquired by the liberated. As to ruling the universe, that belongs to the eternally perfect Ishvara.

10.34 - Effort and Grace, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   There are, we know, as Sri Aurobindo says, two powers which in their conjunction bring about the great consummation we aim at. It is personal effort from below and Divine Grace from above. The one prepares the field, the other fructifies and fulfils.
   It has, however, always been declared that personal effort is not absolute in its effectivity, it is limited, relative and conditional: it does not by itself lead you to the final and supreme realisation; it takes you at the most to the threshold of Grace which follows up the work and brings it to its goal. Indeed it has also been said that personal effort itself is operative when inspired and impelled by the Grace from behind or from above. The Gita says in effect: By your effort and tapasy you are capable of withdrawing yourself from the mayic world of the senses, get detached from the sense-objects; but the secret attachment, the taste, the subtle interest for them goes only when the Supreme is visioned:

1.03 - Bloodstream Sermon, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  If, though, by the conjunction of conditions, someone under
  stands what the Buddha meant, that person doesn't need a teacher.

1.03 - BOOK THE THIRD, #Metamorphoses, #Ovid, #Poetry
  Two twisted snakes he in conjunction view'd,
  When with his staff their slimy folds he broke,

1.03 - Concerning the Archetypes, with Special Reference to the Anima Concept, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  lated to the archetypal idea of the syzygy, or conjunction of male
  and female, and for this reason appeared perfect and super-

1.03 - Sympathetic Magic, #The Golden Bough, #James George Frazer, #Occultism
  religion. Where such a conception is found, as here, in conjunction
  with purely magical ideas and practices, the latter may generally be

1.03 - THE ORPHAN, THE WIDOW, AND THE MOON, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [The Sefiroth] end in Malchuth or the moon, who is the last to descend and the first to ascend from the elemental world. For the moon is the way to heaven, so much so that the Pythagoreans named her the heavenly earth and the earthly heaven or star,128 because in the elemental world all inferior nature in respect to the heavenly, and the heavenly in respect to the intelligible world, is, as the Zohar says, feminine and passive, and is as the moon to the sun. In the same measure as [the moon] withdraws from the sun, until she is in opposition to him, so does her light increase in relation to us in this lower world, but diminishes on the side that looks upwards. Contrariwise, in her conjunction, when she is totally darkened for us, she is fully illuminated on that side which faces the sun. This should teach us that the more our intellect descends to the things of sense, the more it is turned away from intelligible things, and the reverse likewise.129
  The identification of Malchuth with Luna forms a link with alchemy, and is another example of the process by which the patristic symbolism of sponsus and sponsa had been assimilated much earlier. At the same time, it is a repetition of the way the originally pagan hierosgamos was absorbed into the figurative language of the Church Fathers. But Vigenerus adds something that seems to be lacking in patristic allegory, namely the darkening of the other half of the moon during her opposition. When the moon turns upon us her fullest radiance, her other side is in complete darkness. This strict application of the Sol-Luna allegory might have been an embarrassment to the Church, although the idea of the dying Church does take account, to a certain extent, of the transience of all created things.130 I do not mention this fact in order to criticize the significance of the ecclesiastical Sol-Luna allegory. On the contrary I want to emphasize it, because the moon, standing on the borders of the sublunary world ruled by evil, has a share not only in the world of light but also in the daemonic world of darkness, as our author clearly hints. That is why her changefulness is so significant symbolically: she is duplex and mutable like Mercurius, and is like him a mediator; hence their identification in alchemy.131 Though Mercurius has a bright side concerning whose spirituality alchemy leaves us in no doubt, he also has a dark side, and its roots go deep.
  Then comes a passage which may have inspired the picture of the death of the royal pair in the Rosarium, but which is also significant as regards the dark side of the conjunction of Sol and Luna:150
  After this151 is completed, you will know that you have the substance which penetrates all substances, and the nature which contains nature, and the nature which rejoices in nature.152 It is named the Tyriac153 of the Philosophers, and it is also called the poisonous serpent, because, like this, it bites off the head of the male in the lustful heat of conception, and giving birth it dies and is divided through the midst. So also the moisture of the moon,154 when she receives his light, slays the sun, and at the birth of the child of the Philosophers she dies likewise, and at death the two parents yield up their souls to the son, and die and pass away. And the parents are the food of the son . . .
  [27] The motif of wounding in alchemy goes back to Zosimos (3rd cent.) and his visions of a sacrificial drama.180 The motif does not occur in such complete form again. One next meets it in the Turba: The dew is joined to him who is wounded and given over to death.181 The dew comes from the moon, and he who is wounded is the sun.182 In the treatise of Philaletha, Introitus apertus ad occlusum Regis palatium,183 the wounding is caused by the bite of the rabid Corascene dog,184 in consequence of which the hermaphrodite child suffered from hydrophobia.185 Dorn, in his De tenebris contra naturam, associates the motif of wounding and the poisonous snake-bite with Genesis 3: For the sickness introduced into nature by the serpent, and the deadly wound she inflicted, a remedy is to be sought.186 Accordingly it is the task of alchemy to root out the original sin, and this is accomplished with the aid of the balsamum vitae (balsam of life), which is a true mixture of the natural heat with its radical moisture. The life of the world is the light of nature and the celestial sulphur,187 whose substance is the aetheric moisture and heat of the firmament, like to the sun and moon.188 The conjunction of the moist (= moon) and the hot (= sun) thus produces the balsam, which is the original and incorrupt life of the world. Genesis 3 : 15, he shall bruise your head, and you shall bruise his heel (RSV), was generally taken as a prefiguration of the Redeemer. But since Christ was free from the stain of sin the wiles of the serpent could not touch him, though of course mankind was poisoned. Whereas the Christian belief is that man is freed from sin by the redemptory act of Christ, the alchemist was evidently of the opinion that the restitution to the likeness of original and incorrupt nature had still to be accomplished by the art, and this can only mean that Christs work of redemption was regarded as incomplete. In view of the wickednesses which the Prince of this world,189 undeterred, goes on perpetrating as liberally as before, one cannot withhold all sympathy from such an opinion. For an alchemist who professed allegiance to the Ecclesia spiritualis it was naturally of supreme importance to make himself an unspotted vessel of the Paraclete and thus to realize the idea Christ on a plane far transcending a mere imitation of him. It is tragic to see how this tremendous thought got bogged down again and again in the welter of human folly. A shattering example of this is afforded not only by the history of the Church, but above all by alchemy itself, which richly merited its own condemnationin ironical fulfilment of the dictum In sterquiliniis invenitur (it is found in cesspools). Agrippa von Nettesheim was not far wrong when he opined that Chymists are of all men the most perverse.190
  [28] In his Mysterium Lunae, an extremely valuable study for the history of alchemical symbolism, Rahner191 mentions that the waxing and waning of the bride (Luna, Ecclesia) is based on the kenosis192 of the bridegroom, in accordance with the words of St. Ambrose:193

1.04 - SOME REFLECTIONS ON PROGRESS, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  but entering into hierarchic conjunction to raise the human mass
  on a single tide. Such is the sublime transformation which we may

1.04 - The Future of Man, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
  matically out of the conjunction of two factors, both of a
  structural kind: first, the confined surface of the globe, and

1.05 - Christ, A Symbol of the Self, #Aion, #Carl Jung, #Psychology
  stands for the conjunction of opposites. Naturally the conjunc-
  tion can only be understood as a paradox, since a union of oppo-

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  The power of this entirely unexpected answer in conjunction with Christs evident mastery of traditional
  knowledge (Matthew 22: 42-45) temporarily silenced his critics:
  performed in the ritual manner and at a certain conjunction of the sun and moon. He explains the rite
  thus: the branch to be grafted must be held in the hands of a very beautiful maiden, while a man is
  opposites were united. The final stage of the alchemical procedure the conjunction was therefore
  -- The conjunction
  The process of complete recognition, symbolized or dramatized as the peregrination, sets the stage for
  shed dramatic light on the nature of the conjunction:
  Arisleus (a Byzantine alchemist of the 8th or 9th century) tells of his adventures with the Rex Marinus,
  Dorns ideas refer to a conjunction conceptualized as a three-stage process. The first stage was union of
  the mind (the overcoming the body by mental union). This stage refers to the integration of states of
  All three of these conjunctions may be represented symbolically by the syzygy which is the divine
  union of opposites, most generally considered as male and female:

1.05 - The New Consciousness, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  Therefore, we cannot say precisely how it works, any more than the apes of old could say what had to be done to control thought. We can, however, try to describe some of these elusive little strokes, indicate a general direction and, along with our traveler of the new world, follow step by step the thread of a discovery that seems at times incoherent but eventually makes a coherent whole. We have never been in that country before. It even seems to take shape under our feet, almost to grow by our look, as if noticing this curve, that almost mischievous gleam, encouraged it to grow and draw this dotted line under our feet, this other curve, and that enchanting hill, toward which we run with a pounding heart. Our traveler of the new world is first and foremost an observer: nothing escapes his attention, not one detail, not the slightest encounter, the least conjunction or hardly noticeable correspondence the marvel is born in droplets, as though the secret were of an infinitesimal order. He is a microscopic observer. For maybe there are no big things or small ones, but one and the same supreme flowing whose every point is as supremely filled with consciousness and meaning as the sum total of all universes, as if, really, the entire goal were at each instant.
  Hence we have filled each and every wastel and of our day there is no more waste we have infused the vacancy between two acts with being, and even our acts are no longer so completely caught up in the Machine. We can talk, make phone calls, write or meet people, but behind in the background, something continues to be, vibrating, vibrating very softly, like a breath from a far-off sea, the flowing of a little river in the distance; and if we stop for a moment in mid-gesture and take but a single step back, we are instantly in that ever so fresh little river, that open space, that easy expanse, and we sink into it as into the repose of Truth, because only Truth is at rest, since it is. Strangely enough, this sort of slippage or shifting of the center of being does not loosen our grip on life, does not throw us into a sort of dream state we would be tempted to call hollow. On the contrary, we are utterly awake it even looks as if the sleeper were in the one who talks, writes and telephones in a state of alertness, but not alert to the machine's wheelworks, the play of the features, the calculation of the next step, the whirl of appearances: we are engrossed in something else, as if listening behind our head, in that vibrating expanse, that leisurely flowing; and sometimes we feel variations of intensity, changes of rhythm, sudden pressures, as if a finger of light were pressing there, bringing something to our notice, calling our attention to a particular point by shining its light. Then, without knowing why, we utter some words, make a gesture, or, on the contrary, are kept from making a gesture, we turn here instead of there, smile when the person we were talking to seemed so unpleasant, or, on the contrary, dismiss him rapidly when he seemed so well intentioned. And everything is exactly as it should be, to a T. What we did or said was exactly what had to be done or said, just where we had to turn to avoid the accident or have the necessary encounter two days or two hours later, in utter amazement, we understand the meaning or exactness of our action. It is as if we had been introduced to a functioning of truth.

1.05 - THE NEW SPIRIT, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  fruitful conjunction between the two spheres of rational experi-
  ence and of faith. In a Universe of "Conical" structure Christ has

1.05 - The Universe The 0 = 2 Equation, #Magick Without Tears, #Aleister Crowley, #Philosophy
  How do we judge the "reality" of an ordinary impression upon consciousness? Chiefly by its intensity, by its persistence, by the fact that nobody can argue us out of our belief in it. As people said of Berkeley's 'Idealism' "his arguments are irrefutable but they fail to carry conviction." No sceptical, no idealist queries can persuade us that a kick in the pants is not 'real' in any reasonable sense of the word. Moreover memory reassures us. However vivid a dream may be at the time, however it may persist throughout the years (though it is rare for any dream, unless frequently repeated, or linked to waking impressions by some happy conjunction of circumstances, to remain long in the mind with any clear-cut vision) it is hardly ever mistaken for an event of actual life. Good: then, as waking life is to dream, so yes, more so! is Religious Experience as above described to that life common to all of us. It is not merely easy, it is natural, not merely natural, but inevitable, for anyone who has experienced "Samadhi" (this word conveniently groups the higher types of vision[AC10]) to regard normal life as "illusion" by comparison with this state in which all problems are resolved, all doubts driven out, all limitations abolished.
  But even beyond Atmadarshana comes the experience called Sivadarshana,[AC11] in which this Atman (or Brahman), this limit-destroying Universe, is itself abolished and annihilated.

1.06 - LIFE AND THE PLANETS, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  A gas of stars. The very conjunction of the two words is star-
  tling. But the shock is even greater when we learn that these myriads
  ards? A monstrously fragile conjunction of chances normally dic-
  tates the birth of the most precious and essential beings. We can
  the conjunction of two factors, both of a structural kind: first, the
  confined surface of the globe, and secondly, the incessant multipli-

1.06 - The Sign of the Fishes, #Aion, #Carl Jung, #Psychology
  The conjunction took place three years before the birth of
  Moses. (This is of course legendary.) Abarbanel expects the
  coming of the Messiah when there is a conjunction of Jupiter
  and Saturn in Pisces. He was not the first to express such expec-
  pected in 1464, at the time of the great conjunction in Pisces;
  and the same is reported of Solomon ben Gabirol (1 020-70). 13
  12 Actually the conjunction took place in Sagittarius (/*). The coniunctiones
  magnae of the water trigon (2>, TIT.. X) fall m tne y ear s 1800 to 1600 and 1000
  originated in a conjunction of Jupiter with Saturn, Islam in
  U 6 2 , Christianity in if 6 S , and the Antichrist in U 6 d . 35
  (Jupiter) is in conjunction with Saturn, it signifies that the faith of the citizens
  thereof is Judaism. . . . And if the moon is in conjunction with Saturn it sig-
  nifies doubt and revolution and change, and this by reason of the speed of the
  Jupiter signifies life, Saturn death. 36 The conjunction of the
  two therefore signifies the union of extreme opposites. In the
  year 7 B.a this famed conjunction took place no less than three
  times in the sign of the Fishes. The greatest approximation
  of view this conjunction must appear especially significant, be-
  cause the approximation of the two planets was exceptionally
  and water. 38 The conjunction was characterized by the important
  fact that Mars was in opposition ( $   --
  der grossen conjunction (1623; p. 701), says that God himself marked "such
  great conjunctions as these with extraordinary and marvellous stars visible in
  high heaven, also with notable works of his divine Providence." He continues:
  the time of the great conjunction in the signs of the Fishes and the Ram, near
  the equinoctial point." Seen heliocentrically, the conjunction took place just
  in front of the equinoctial point, and this gives it a special significance astro-
  Christianity originated in a conjunction of Jupiter with Mer-
  cury. In the New Kingdom (XlXth dynasty) Set appears as
  to the conjunction that took place in the year 7 b.c. The inner
  polarity of X may perhaps shed light on the prophecy about the
  place in 5027 B.C., while Cardan relegated the tenth conjunction
  to a.d. 3613. 52 Both of them assumed the lapse of too large an
  interval between conjunctions in the same sign. The correct
  astronomical interval is about 795 years. Cardan's conjunction
  would accordingly take place in the year a.d. 3234. For astro-
  51 The theory of the conjunctions was set down in writing by the Arabs about
  the middle of the 9th cent., more particularly by Messahala. Cf. Strauss, Die
  characterized by the great conjunction of Jupiter and Saturn in Libra, in 1246.
  Libra is another double sign with a pneumatic nature (air trigon), like Gemini,

1.07 - Standards of Conduct and Spiritual Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  10:If man could live to himself, - and this he could only do if the development of the individual were the sole object of the Divine in the world, - this second law would not at all need to come into operation. But all existence proceeds by the mutual action and reaction of the whole and the parts, the need for each other of the constituents and the thing constituted, the interdependence of the group and the individuals of the group. In the language of Indian philosophy the Divine manifests himself always in the double form of the separative and the collective being, vyas.t.i, samas.t.i. Man, pressing after the growth of his separate individuality and its fullness and freedom, is unable to satisfy even his own personal needs and desires except in conjunction with other men; he is a whole in himself and yet incomplete without others. This obligation englobes his personal law of conduct in a group-law which arises from the formation of a lasting group-entity with a collective mind and life of its own to which his own embodied mind and life are subordinated as a transitory unit. And yet is there something in him immortal and free, not bound to this group-body which outlasts his own embodied existence but cannot outlast or claim to chain by its law his eternal spirit.
  11:In itself this seemingly larger and overriding law is no more than an extension of the vital and animal principle that governs the individual elementary man; it is the law of the pack or herd. The individual identifies partially his life with the life of a certain number of other individuals with whom he is associated by birth, choice or circumstance. And since the existence of the group is necessary for his own existence and satisfaction, in time, if not from the first, its preservation, the fulfilment of its needs and the satisfaction of its collective notions, desires, habits of living, without which it would not hold together, must come to take a primary place. The satisfaction of personal idea and feeling, need and desire, propensity and habit has to be constantly subordinated, by the necessity of the situation and not from any moral or altruistic motive, to the satisfaction of the ideas and feelings, needs and desires, propensities and habits, not of this or that other individual or number of individuals, but of the society as a whole. This social need is the obscure matrix of morality and of man's ethical impulse.

1.07 - The Prophecies of Nostradamus, #Aion, #Carl Jung, #Psychology
  2 According to the old tradition the conjunction of Jupiter and Mercury, as
  mentioned above, is characteristic of Christianity. The quartile aspect between
  IX c5 $ in the same way: "And if Mars shall be in conjunction with him
  (Jupiter), it signifies the fiery civilization and the pagan faith" (De magn. con-
  in the year 1789, and this will happen after the said conjunction,
  in the course of ninety-seven years or thereabouts. . . . This being
  law-giving and religious sects, for the said conjunction and the
  revolutions of Saturn will coincide with the revolution or reversal
  theory of maximal conjunctions u and regarded the year of the
  eighth coniunctio maxima- 1693- as a starting-point for future
  11 conjunctions in Aries were regarded as such, at least as a rule. o Aries is the
  junction for 97 years or thereabouts, and between the said conjunction and
  that fulfilment of the 10 revolutions there shall be a standstill of the eighth

1.08a - The Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Will preparatory to, or in conjunction with, meditation.
  It exalts the soul as no other method can to the impersonal and divine sublimity beyond the Abyss which is the pre- cursor of success in Union. It enlarges the scope of the mind, too, removing arbitrary limitations, giving it mastery of every subtle plane of Nature, affording adequate material for the ecstatic consummation of the " divine kiss ", or the hisdabekus, as the Chassidim term it.

1.08 - Origin of Rudra: his becoming eight Rudras, #Vishnu Purana, #Vyasa, #Hinduism
  Origin of Rudra: his becoming eight Rudras: their wives and children. The posterity of Bhrigu. Account of Śrī in conjunction with Viṣṇu. Sacrifice of Dakṣa.
  Parāśara said:-

1.08 - Summary, #Liber ABA, #Aleister Crowley, #Philosophy
  These books should be well studied in any case in conjunction with the second part -- Magick -- of this Book IV.
  Study of these books will give a thorough grounding in the intellectual side of Their system.

1.08 - The Three Schools of Magick 3, #Magick Without Tears, #Aleister Crowley, #Philosophy
  The Yellow School could not remain impassive spectators of the abominations. Madame Blavatsky was a mere forerunner. They, in conjunction with the Secret Chiefs of the White School in Europe, Chiefs who had been compelled to suspend all attempts at exoteric enlightenment by the general moral debility which had overtaken the races from which they drew their adepts, have prepared a guide for mankind. This man, of an extreme moral force and elevation, combined with a profound sense of worldly realities, has stood forth in an attempt to save the White School, to rehabilitate its formula, and to fling back from the bastions of moral freedom the howling savages of pessimism. Unless his appeal is heard, unless there comes a truly virile reaction against the creeping atrophy which is poisoning them, unless they enlist to the last man under his standard, a great decisive battle will have been lost.
  This prophet of the White School, chosen by its Masters and his brethren, to save the Theory and Practice, is armed with a sword far mightier than Excalibur. He has been entrusted with a new Magical formula, one which can be accepted by the whole human race. Its adoption will streng then the Yellow School by giving a more positive value to their Theory; while leaving the postulates of the Black School intact, it will transcend them and raise their Theory and Practice almost to the level of the Yellow. As to the White School, it will remove from them all taint of poison of the Black, and restore vigour to their central formula of spiritual alchemy by giving each man an independent ideal. It will put an end to the moral castration involved in the assumption that each man, whatever his nature, should deny himself to follow out a fantastic and impracticable ideal of goodness. Incidentally, this formula will save Physical Science itself by making negligible the despair of futility, the vital scepticism which has emasculated it in the past. It shows that the joy of existence is not in a goal, for that indeed is clearly unattainable, but in the going itself.

1.09 - The Greater Self, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  Gradually, he entered an all, but, oh, quite an odd all, which had nothing to do with a cosmic or transcendent or dazzling consciousness yet which was like a million little bursts of gold, fleeting, elusive, almost mocking. Perhaps we should say a microscopic consciousness? and warm: a sudden sweetness of recognition, an eruption of gratefulness, an incomprehensible flush of tenderness, as if it were living, vibrating, responding in every corner and every direction. Strangely, when a question arose, or a doubt, or an uncertainty about something or someone, a problem about a course of action, an anxiety about what to do or not to do, it seemed as if the answer came to him as living facts not as an illumination or inspiration, a revelation or thought, nothing of that sort: a material answer in external circumstances, as though the earth itself, like itself, supplied the answer. As if the very circumstances came and took his hand and said, Here, you see? And not great circumstances, not sensational flashes: very little facts, while going from one end of the street to the other. All of a sudden the thing came to him, the person or the encounter, the money, the book, or the unexpected development the living answer. Or, on the contrary, when he was so much hoping for certain news (if he had not yet been cured of the disease of hope), when he was looking forward to some arrangement, a peaceful retreat, a clear-cut solution, he was suddenly engulfed in a still greater chaos, as if everything turned against him people, things, circumstances or he fell ill, met with an accident, opened the door to an old weakness and seemed to be treading the old road of suffering again. Then, two hours or two days or two months after, he realized that that adversity was exactly what was needed, which led, by a circuitous route, to a goal larger than he had foreseen; that that illness had purified his substance, cut him off from a wrong course, and brought him back, lighter, onto the sunlit path; that that fall had exposed old hiding places in himself and clarified his heart; that that unfortunate encounter was a perfection of exactness to bring forth a whole new network of possibilities or impossibilities to overcome; and that everything concurred meticulously to prepare his strength, his breadth, his extreme swiftness, through a thousand and one detours the all prepared him for the all. He then begins to experience a succession of unbelievable little miracles, of strange happenings, bewildering coincidences... as if, really, everything knew, each thing knew what it had to do and went straight to its microscopic goal amidst millions of passersby and trifling events. At first, the seeker does not believe it; he shrugs his shoulders and dismisses it, then he opens one eye, then the other, and doubts his own amazement. It is of such microscopic exactness, such fabulously unbelievable precision in the midst of this gigantic crisscrossing of lives and things and circumstances, that it is simply impossible it is like an explosion of total knowledge embracing in one fell swoop this ant walking down Main Street and the thousands of passersby and all their possible itineraries, all their particular circumstances past, present and future to create this unique conjunction, this incredible perfect little second in which everything accords and agrees, is inevitably, and provides the unique answer to a unique question.
  And the same thing happens again and again; the coincidences multiply. Chance gradually reveals an innumerable smile or, perhaps, another self, a great self, which knows its totality, and each fragment of its totality and each second of its world, as much as our body knows the least quiver of its cells, and the passing fly, and the rhythm of its heart. With eyes wide open, the seeker begins to enter an innumerable wonder. The world is a single body, the earth, a single consciousness in motion. But not a body whose consciousness is centered in a few gray cells upstairs: an innumerable consciousness centered everywhere and as total in a little ephemeral cell as in the gesture that will alter the destiny of nations. In each point consciousness answers consciousness. The seeker has left the cutting little truths of the mind, the dogmatic and geometric lines of thought. He enters an inexpressible fullness of view, a comprehensive truth in which each fragment has its meaning and each second, its smile, each darkness, its light, each harshness, its awaiting sweetness. He gropingly discovers the honeycombs covered by the rock.22 Each fall is a degree of widening, each footstep, a blossoming of the inevitable efflorescence, each adversity, a lever of the future. Being wrong is a crack in our armor through which a flame of pure love shines which understands everything.

1.10 - Concentration - Its Practice, #Raja-Yoga, #Swami Vivkenanda, #unset
  According to this aphorism, both the powers of soul and nature become manifest when they are in conjunction. Then all manifestations are thrown out. Ignorance is the cause of this conjunction. We see every day that the cause of our pain or pleasure is always our joining ourselves with the body. If I were perfectly certain that I am not this body, I should take no notice of heat and cold, or anything of the kind. This body is a combination. It is only a fiction to say that I have one body, you another, and the sun another. The whole universe is one ocean of matter, and you are the name of a little particle, and I of another, and the sun of another. We know that this matter is continuously changing. What is forming the sun one day, the next day may form the matter of our bodies.
  24. Ignorance is its cause.

1.10 - Harmony, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  And the bubble grows. It takes in families, peoples, continents; it takes in every color, every wisdom, every truth, and envelops them. There is that breath of light, that note of beauty, the miracle of those few lines caught in architecture or geometry, that instant of truth that heals and delivers, that lovely curve glimpsed in a flash which links that star to this destiny, this asymptote to that hyperbola, this man to that song, this gesture to that effect and more men come, men by the thousands, who come puffing and inflating the little bubble, creating pink and blue and everlasting religions, infallible salvations in the great bubble, summits of light that are the sum of their compounded little hopes, abysses of hell that are the sum of their cherished fears; who come adding this note and that idea, this grain of knowledge and that healing second, this conjunction and that curve, that moment of effectiveness beneath the dust of the myriads of galaxies, chromatic temples, devising unquestionable medicines under the great bubble, irreducible sciences, implacable geometries, charts of illness, charts of recovery, charts of destiny. And everything twists and turns as the doctor willed it under the great fateful Bubble, as the scientist willed it, as that moment of coincidence among the countless myriads of lines in the universe has decided it for the eternity of time. We have seized a minute of the world and made it into the huge amber light that blinds and suffocates us in the great mental bubble. And there is nothing of the kind not one single law, not one single illness, not one single medical or scientific dogma, not one single temple is true,, not one perpetual chart, not one single destiny under the stars there is a tremendous mental hypnotism, and behind, far, far behind, and yet right here, so much here, immediately here, something impregnable, unseizable by any snare, unrestricted by any law, invulnerable to every illness and every hypnotism, unsaved by our salvations, unsullied by our sins, unsullied by our virtues, free from every destiny and every chart, from every golden or black bubble a pure, infallible bird that can recreate the world in the twinkling of an eye. We change our look, and everything changes. Gone is the pretty bubble. It is here if we want.
  When the bubble bursts, we begin to enter supermanhood. We begin to enter Harmony. Oh, it does not burst through our efforts; it does not give way through any amount of virtues and meditation, which on the contrary further harden the bubble, give it such a lovely shine, such a captivating light that it indeed takes us captive, and we are all the more prisoners as the more beautiful the bubble is, held more captive by our good than by our evil there is nothing harder in the world then a truth caught in our traps; it does not care at all about our virtues and accumulated merits, our brilliant talents or even our obscure weaknesses. Who is great? Who is small and obscure, or less obscure, beneath the drifting of the galaxies that look like the dust of a great Sun? The Truth, the ineffable Sweetness of things and of each thing, the living Heart of millions of beings who do not know, does not require us to become true to bestow its truth upon us who could become true, who would become other than he is, what are we actually capable of? We are capable of pain and misery aplenty; we are capable of smallness and more smallness, error garbed in a speck of light, knowledge that stumbles into its own quagmires, a good that is the luminous shadow of its secret evil, freedom that imprisons itself in its own salvation we are capable of suffering and suffering, and even our suffering is a secret delight. The Truth, the light Truth, escapes our dark or luminous snares. It runs, breathes with the wind, cascades with the spring, cascades everywhere, for it is the spring of everything. It even murmurs in the depths of our falsehood, winks an eye in our darkness and pokes fun at us. It sets its light traps for us, so light we do not see them; it beckons us in a thousand ways at every instant and everywhere, but it is so fleeting, so unexpected, so contrary to our habitual way of looking at things, so unserious that we walk right past it. We cannot make head or tail out of it; or else we stick a beautiful label on it to trap it in our magic. And it still laughs. It plays along with our magic, plays along with our suffering and geometry; it plays the millipede and the statistician; it plays everything it plays whatever we want. Then, one day, we no longer really want; we no longer want any of all that, neither our gilded miseries, nor our captivating lights nor our good nor our evil, nor any of that whole polychromatic array in which each color changes into the other: hope into despair, effort into backlash, heaven into prison, summit into abyss, love into hate, and each wrested victory into a new defeat, as if each plus attracted its minus, each for its against, and everything forever went forward, backward, right and left, bumping into the wall of the same prison, white or black, green or brown, golden or less golden. We no longer want any of all that; we are only that cry of need in our depths, that call for air, that fire for nothing, that useless little flame that goes along with our every step, walks with our sorrows, walks and walks night and day, in good and evil, in the high and the low and everywhere. And this fire soon becomes like our drop of good in evil, our bit of treasure in misery, our glimmer of light in the chaos, all that remains of a thousand gestures and passing lights, the little nothing that is like everything, the tiny song of a great ongoing misery we no longer have any good or evil, any high or low, any light or darkness, any tomorrow or yesterday. It is all the same, miserable in black and white, but we have that abiding little fire, that tomorrow of today, that murmur of sweetness in the depths of pain, that virtue of our sin, that warm drop of being in the high and the low, day and night, in shame and in joy, in solitude and in the crowd, in approval and disapproval it is all the same. It burns and burns. It is tomorrow, yesterday, now and forever. It is our one song of being, our little note of fire, our paradise in a little flame, our freedom in a little flame, our knowledge in a little flame, our summit of flame in a void of being, our vastness in a tiny singing flame we know not why. It is our companion, our friend, our wife, our bearer, our country it is. And it feels good. Then, one day, we raise our head, and there is no more bubble. There is that Fire burning softly everywhere, recognizing all, loving all, understanding all, and it is like a heaven without trouble; it is so simple that we never thought of it, so tranquil that each drop is like an ocean, so smiling and clear that it goes through everything, enters and slips in everywhere it plays here, plays there, as transparent as air, a nothing that changes everything; and perhaps it is everything.

1.10 - THE FORMATION OF THE NOOSPHERE, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  in conjunction, not only form a complementary and coherent
  whole, consistent within itself, but, which is even more easy of

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

1.12 - THE FESTIVAL AT PNIHTI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Kli stands on the bosom of iva; iva lies under Her feet like a corpse; Kli looks at iva. All this denotes the union of Purusha and Prakriti. Purusha is inactive; therefore iva lies on the ground like a corpse. Prakriti performs all Her activities in conjunction with Purusha. Thus She creates, preserves, and destroys. That is also the meaning of the conjoined images of Radha and Krishna. On account of that union, again, the images are slightly inclined toward each other.
  "To denote this union, Sri Krishna wears a pearl in His nose, Radha a blue stone in hers.

1.13 - Gnostic Symbols of the Self, #Aion, #Carl Jung, #Psychology
  processes of conjunction and composition. "Ewoia must be
  thought of here as the latent possibility of consciousness. Oehler
  senting the conjunction of a single or double pair of opposites,
  the result being either a dyad or a quaternion. They arise from

1.14 - Bibliography, #Aion, #Carl Jung, #Psychology
  Kepler, Johann. Discurs von der grossen conjunction. In: Johannis
  Kepleri Astronomi Opera Omnia. Edited by Ch. Frisch. Frank-

1.14 - IMMORTALITY AND SURVIVAL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Goodness and virtue make men know and love, believe and delight in their immortality. When the soul is purged and enlightened by true sanctity, it is more capable of those divine irradiations, whereby it feels itself in conjunction with God. It knows that almighty Love, by which it lives, is stronger than death. It knows that God will never forsake His own life, which He has quickened in the soul. Those breathings and gaspings after an eternal participation of Him are but the energy of His own breath within us.
  John Smith, the Platonist

1.14 - TURMOIL OR GENESIS?, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  For one thing, by this conjunction Christian cosmology,
  harmonized and effectively articulated at its peak with Human

1.15 - Index, #Aion, #Carl Jung, #Psychology
  compensation in, 124; conjunction
  of opposites in, 40; dragon in,
  head, 193; conjunction of, 40, 70,
  194, see also coniunctio opposi-
  The conjunction

1.17 - DOES MANKIND MOVE BIOLOGICALLY UPON ITSELF?, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  events and their conjunction were something accidental or surpris-
  ing. But how can we fail to see that we are simply dealing with three

1.17 - The Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  where Mother would resume the work. If we want to understand where the whole story our story is unfolded and to follow the process of the work, we must go back to the evolutionary process itself. The advent of a new stage in evolution, whether it be Life in Matter or Mind in Life, has always resulted from a twofold pressure: a pressure from within or below, from the involved principle seeking to emerge, and a pressure from "outside" or "above," from the same principle as it already exists within its own plane. The conjunction of these two pressures for example, that of the mind involved in certain living forms and that of the Mind as it was created in its own plane in the course of a descending evolution or devolution eventually led to a rupture of the vital limits, and suddenly Mind emerged in Life.
  Everything is involved, already there in Matter, but the involution cannot be unlocked except through a pressure from above responding to a call from below and breaking the seal, just as the sun breaks the seed's shell. At present, the supermind involved in Matter pushes from within, in the form of spiritual yearnings, human aspirations for Immortality, Truth, or Beauty, etc.; at the same time, it presses from above, from its own eternal plane, in the form of intuitions,

1.20 - TANTUM RELIGIO POTUIT SUADERE MALORUM, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Turning to God without turning from self"the formula is absurdly simple; and yet, simple as it is, it explains all the follies and iniquities committed in the name of religion. Those who turn to God without turning from themselves are tempted to evil in several characteristic and easily recognizable ways. They are tempted, first of all, to practice magical rites, by means of which they hope to compel God to answer their petitions and, in general, to serve their private or collective ends. All the ugly business of sacrifice, incantation and what Jesus called vain repetition is a product of this wish to treat God as a means to indefinite self-aggrandisement, rather than as an end to be reached through total self-denial. Next, they are tempted to use the name of God to justify what they do in pursuit of place, power and wealth. And because they believe themselves to have divine justification for their actions, they proceed, with a good conscience, to perpetrate abominations, which nature, left to itself, would be ashamed to own. Throughout recorded history, an incredible sum of mischief has been done by ambitious idealists, self-deluded by their own verbiage and a lust for power, into a conviction that they were acting for the highest good of their fellow men. In the past, the justification for such wickedness was God or the Church, or the True Faith"; today idealists kill and torture and exploit in the name of the Revolution, the New Order, the World of the Common Man, or simply the Future. Finally there are the temptations which arise, when the falsely religious begin to acquire the powers which are the fruit of their pious and magical practices. For, let there be no mistake, sacrifice, incantation and vain repetition actually do produce fruits, especially when practised in conjunction with physical austerities. Men who turn towards God without turning away from themselves do not, of course, reach God; but if they devote themselves energetically enough to their pseudo-religion, they will get results. Some of these results are doubtless the product of auto-suggestion. (It was through vain repetition that Cou got his patients to cure themselves of their diseases.) Others are due, apparently, to that something not ourselves in the psychic medium that something which makes, not necessarily for righteousness, but always for power. Whether this something is a piece of secondh and objectivity, projected into the medium by the individual worshipper and his fellows and predecessors; whether it is a piece of first-hand objectivity, corresponding, on the psychic level, to the data of the material universe; or whether it is a combination of both these things, it is impossible to determine. All that need be said in this place is that people who turn towards God without turning from themselves often seem to acquire a knack of getting their petitions answered and sometimes develop considerable supernormal powers, such as those of psychic healing and extra-sensory perception. But, it may be asked: Is it necessarily a good thing to be able to get ones petitions answered in the way one wants them to be? And how far is it spiritually profitable to be possessed of these miraculous powers? These are questions which were considered in the section on Prayer and will be further discussed in the chapter on The Miraculous.
  The Grand Augur, in his ceremonial robes, approached the shambles and thus addressed the pigs. How can you object to the? I shall fatten you for three months. I shall discipline myself for ten days and fast for three. I shall strew fine grass and place you bodily upon a carved sacrificial dish. Does not this satisfy you?

1.21 - My Theory of Astrology, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Occasionally, when I began, I set up the "progressed figure" to see how the patient was doing this week, but it never seemed to help enough to compensate for the distraction caused by the complication. What I do observe to examine the situation of to-day is Transits. These I have found very reliable; but even with these I usually ignore aspects of minor importance. Truth to tell, conjunctions mean very much more than the rest put together.
  Talking of aspects, I think it ridiculous to allow vast "orbs" like 15 for Luna, and 12 for Sol. Astrologers go to extreme lengths to calculate the "solar revolution" figure not to a degree, not to a minute, but to a second: and that when they don't know the exact time of birth within half an hour or more! Talk about straining at a gnat and swallowing a camel! Then what does an hour or so matter anyhow, if you are going to allow an aspect, whether it is 2 or 10 off? This even with delicate aspects like the quintile or semi-sextile. What would you think of a doctor who had a special thermometer made to register -1/100 of a degree, and never took notice of the fact that the patient had just swallowed a cupful of scalding hot tea?

1.21 - Tabooed Things, #The Golden Bough, #James George Frazer, #Occultism
  Taken in conjunction with the rule which forbade him to have a knot
  on his garments, it points to a fear that the powerful spirit

1.33 - The Golden Mean, #Magick Without Tears, #Aleister Crowley, #Philosophy
  You would think that one who like myself has the Sun, the Lord of His Horoscope, in Libra, with Venus who rules that sign in close conjunction with him, with Saturn trine, Uranus sextile, Mars square and Luna quincunx to him, would wear the Golden Mean as a breastplate, flaunt it on my banneret, quarter it on my escutcheon, and grave it on the two-edged blade of my thrice trusty falchion!
  Just so, objects that instinct itself! "Had you been born a few hours earlier, with Aries rising, its lord Mars aggravated by the square of Sol and Venus, you would indeed have bee a Wild Man of the Woods, arrogant, bigoted, domineering, incapable of seeing a second side to any question, headstrong, haughty, a seething hell-broth of hate; and this fact disables your judgment."

1.65 - Balder and the Mistletoe, #The Golden Bough, #James George Frazer, #Occultism
  grows, so long as the two remain in conjunction. Or, to put the same
  idea in mythical form, we might tell how the kindly god of the oak

1.A - ANTHROPOLOGY, THE SOUL, #Philosophy of Mind, #unset, #Zen
  To comprehend a thing means in the language of practical intelligence to be able to trace the series of means intervening between a phenomenon and some other existence on which it depends - to discover what is called the ordinary course of nature, in compliance with the laws and relations of the intellect, for example, causality, reasons, etc. The purely sensitive life, on the contrary, even when it retains that mere nominal consciousness, as in the morbid state alluded to, is just this form of immediacy, without any distinctions between subjective and objective, between intelligent personality and objective world, and without the aforementioned finite ties between them. Hence to understand this intimate conjunction, which, though all-embracing, is without any definite points of attachment, is impossible, so long as we assume independent personalities, independent one of another and of the objective world which is their content - so long as we assume the absolute spatial and material externality of one part of being to another.
  (b) Self-feeling (sense of self)[6]

1f.lovecraft - At the Mountains of Madness, #Lovecraft - Poems, #unset, #Zen
   memories and vague impressions acting in conjunction with his general
   sensitiveness and with that final supposed horror-glimpse whose essence
   conjunction with the mist they seem to have done so. Only a benign fate
   kept the curling vapours thick enough at the right moment, for they

1f.lovecraft - Out of the Aeons, #Lovecraft - Poems, #unset, #Zen
   William Minot, in conjunction with Wentworth Moore, Sc.D., taxidermist
   of the museum. Dr. Minot had witnessed the autopsy of the oddly

1f.lovecraft - The Case of Charles Dexter Ward, #Lovecraft - Poems, #unset, #Zen
   terror was too profound and real, and in conjunction with what the
   doctor already knew evoked too vivid hints of monstrosities from beyond
   wailing changed suddenly to a series of horrible yelps; in conjunction
   with which there came again that sound of blind, futile scrambling and

1f.lovecraft - The Last Test, #Lovecraft - Poems, #unset, #Zen
   have grown to devout thankfulness at a providential conjunction of
   time, place, and man; for one morning Dr. Jones came to his new chief

1f.lovecraft - The Mound, #Lovecraft - Poems, #unset, #Zen
   conjunction with a day-sentinela living freeman who chose this post in
   preference to other forms of discipline for other offences against the

1.jlb - The Recoleta, #Borges - Poems, #Jorge Luis Borges, #Poetry
  the conjunction of marble and flowers,
  the broad intersections, as cool as patios,

1.pbs - Queen Mab - Part VI., #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  as follows: "He who asserts the doctrine of Necessity means that, contemplating the events which compose the moral and material universe, he beholds only an immense and uninterrupted chain of causes and effects, no one of which could occupy any other place than it does occupy, or act in any other place than it does act. The idea of necessity is obtained by our experience of the connection between objects, the uniformity of the operations of nature, the constant conjunction of similar events, and the consequent inference of one from the other. Mankind are therefore agreed in the admission of necessity, if they admit that these two circumstances take place in voluntary action. Motive is to voluntary action in the human mind what cause is to effect in the material universe. The word liberty, as applied to mind, is analogous to the word chance as applied to matter: they spring from an ignorance of the certainty of the conjunction of antecedents and consequents. ... Religion is the perception of the relation in which we stand to the principle of the universe. But if the principle of the universe be not an organic being, the model and prototype of man, the relation between it and human beings is absolutely none. Without some insight into its will respecting our actions religion is nugatory and vain. But will is only a mode of animal mind; moral qualities are also such as only a human being can possess; to attribute them to the principle of the universe is to annex to it properties incompatible with any possible definition of its nature. It is probable
  that the word God was originally only an expression denoting the unknown

1.whitman - After an Interval, #Whitman - Poems, #unset, #Zen
  (November 22, 1875, MidnightSaturn and Mars in conjunction)
  AFTER an interval, reading, here in the midnight,

2.01 - The Preparatory Renunciation, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  When the human soul draws back from the things of the world and tries to go into deeper things; when man, the spirit which has here somehow become concretised and materialised, understands that he is thereby going to be destroyed and. to be reduced almost into mere matter, and turns his face away from matter, then begins renunciation, then begins real spiritual growth. The Karma-Yogis renunciation is in the shape of giving up all the fruits of his actions; he is not attached to the results of his labours; he does not care for any reward here or hereafter. The Raja-Yogi knows that the whole of nature is intended for the soul to acquire experience, and that the result of all the experiences of the soul is for it to become aware of its eternal separateness from nature. The human soul has to understand and realise that it has been spirit, and not matter, through eternity; and that this conjunction of it with matter is and can be only for a time. The Raja-Yogi learns the lesson of renunciation through his own. experience of nature. The Jnana-Yogi has the harshest of all renunciations to go through, as he. has to realise from the very first that the whole of this solid-looking nature is all an illusion. He has to understand that all that is any kind of manifestation of power in nature, belongs to the soul, and not to nature. He has to know, from the very start, that all knowledge and all experience are in the soul, and not in nature; so he has at once and by the sheer force of rational conviction to tear himself away from all bondage to nature. He lets nature and all that belongs to her go, he lets them vanish and tries to stand alone!
  Of all renunciations, the most natural, so to say, is that of the Bhakti-Yogi. Here, there is no violence, nothing to give up, nothing to tear off, as it were, from ourselves, nothing from which we have violently to separate ourselves; the Bhaktas renunciation is easy, smooth, flowing, and as natural as the things around us. We see the manifestation of this sort of renunciation, although more or less in the form of caricatures, every day around us. A man begins to love a woman; after a while he loves another, and the first woman he lets go. She drops out of his mind smoothly, gently, without his feeling the want of her at all. A woman loves .a man; she then begins to love another man, and the first one drops off from her mind quite naturally. A man loves his own city, then he begins to love his country; and the intense love for his little city drops off smoothly, naturally. Again, a man learns to love the whole world; his love for his country, his intense, fanatical patriotism drops off without hurting him, without any manifestation of violence. An uncultured man loves the pleasures of the senses intensely; as he becomes cultured, he begins to love intellectual pleasures, and his sense-enjoyments become less and less. No man can enjoy a meal with the same gusto or pleasure as a dog or a wolf; but those pleasures which a man gets from intellectual experiences and achievements, the dog can never enjoy. At first, pleasure, is in association with the lower senses; but as soon as an animal reaches a higher plane of existence, the lower kind of pleasures becomes less intense. In human society, the nearer the man is to the animal, the stronger is his pleasure in the senses; and the higher and the more cultured the man is, the greater is his pleasure in intellectual. and such other finer pursuits. So, when a man gets even higher than the plane of the intellect, higher than that of mere thought, when he gets to the plane of spirituality and of divine inspiration, he finds there a state of bliss, compared with which all the pleasures of the senses, or even of the intellect, are as nothing. When the moon shines brightly, all the stars become dim; and when the sun shines, the moon herself becomes dim. The renunciation necessary for the attainment of Bhakti is not obtained by killing anything, but just comes, in as naturally as in the presence of an increasingly stronger light, the less intense ones become dimmer and dimmer until they vanish away completely. So this love of the pleasures of the senses and of the intellect js all made dim and thrown aside and cast into the shade by the love of God Himself. That love of God grows and assumes a form which, is called Para-Bhakti, or supreme devotion. Forms vanish, rituals flyaway, books are superseded, images, temples, churches, religions and sects, countries and nationalitiesall these little limitations, and bondages fall off by their own nature from him who knows this love of God. Nothing remains to bind him or fetter his freedom. A ship, all of a sudden, comes near a .magnetic rock; and its iron bolts and bars are all attracted and drawn out, and the planks get loosened and freely float on the water. Divine grace thus loosens the binding bolts and bars of the soul, and it becomes free. So in this renunciation, auxiliary to devotion, there is no harshness, no dryness, no struggle, nor repression or suppression. The Bhakta has not to suppress any single one of his emotions, he only strives to intensify them and direct them to God.

2.02 - THE SCINTILLA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [43] Alchemy, too, has its doctrine of the scintilla. In the first place it is the fiery centre of the earth, where the four elements project their seed in ceaseless movement. For all things have their origin in this source, and nothing in the whole world is born save from this source. In the centre dwells the Archaeus, the servant of nature, whom Paracelsus also calls Vulcan, identifying him with the Adech, the great man.65 The Archaeus, the creative centre of the earth, is hermaphroditic like the Protanthropos, as is clear from the epilogue to the Novum lumen of Sendivogius: When a man is illuminated by the light of nature, the mist vanishes from his eyes, and without difficulty he may behold the point of our magnet, which corresponds to both centres of the rays, that is, those of the sun and the earth. This cryptic sentence is elucidated by the following example: When you place a twelve-year-old boy side by side with a girl of the same age, and dressed the same, you cannot distinguish between them. But take their clothes off66 and the difference will become apparent.67 According to this, the centre consists in a conjunction of male and female. This is confirmed in a text by Abraham Eleazar,68 where the arcane substance laments being in the state of nigredo:
  Through Cham,69 the Egyptian, I must pass. . . . Noah must wash me . . . in the deepest sea, that my blackness may depart. . . . I must be fixed to this black cross, and must be cleansed therefrom with wretchedness and vinegar, and made white, that . . . my heart may shine like a carbuncle, and the old Adam come forth from me again. O! Adam Kadmon, how beautiful art thou! . . . Like Kedar I am black henceforth, ah! how long! O come, my Mesech,70 and disrobe me, that mine inner beauty may be revealed. . . . O Shulamite, afflicted within and without, the watchmen of the great city will find thee and wound thee, and rob thee of thy garments . . . and take away thy veil. Who then will lead me out from Edom, from thy stout wall? . . . Yet shall I be blissful again when I am delivered from the poison wherewith I am accursed, and my inmost seed and first birth comes forth. . . . For its father is the sun, and its mother the moon.71
  [44] It is clear from this text that the hidden thing, the invisible centre, is Adam Kadmon, the Original Man of Jewish gnosis. It is he who laments in the prisons of the darkness,72 and who is personified by the black Shulamite of the Song of Songs. He is the product of the conjunction of sun and moon.
  [45] The scintillae often appear as golden and silver, and are found in multiple form in the earth.73 They are then called oculi piscium (fishes eyes).74 The fishes eyes are frequently mentioned by the authors, probably first by Morienus Romanus75 and in the Tractatus Aristotelis,76 and then by many later ones.77 In Manget there is a symbol, ascribed to the philosopher Malus,78 which shows eyes in the stars, in the clouds, in the water and in the earth. The caption says: This stone is under you, and near you, and above you, and around you.79 The eyes indicate that the lapis is in the process of evolution and grows from these ubiquitous eyes.80 Ripley remarks that at the desiccation of the sea a substance is left over that shines like a fishs eye.81 According to Dorn, this shining eye is the sun,82 which plunges the centre of its eye into the heart of man, as if it were the secret of warmth and illumination. The fishs eye is always open, like the eye of God.83 Something of the sort must have been in the mind of the alchemists, as is evidenced by the fact that Eirenaeus Orandus84 used as a motto for his edition of Nicolas Flamel85 the words of Zechariah 4 : 10: And they shall rejoice and see the plummet [lapidem stanneum] in the hand of Zorobabel. These are the seven eyes of the Lord that run to and fro through the whole earth. 3 : 9 is also relevant: Upon one stone there are seven eyes (DV). Firmicus Maternus may be referring to the latter passage when he says:86 The sign of one profane sacrament is

2.03 - THE ENIGMA OF BOLOGNA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [65] The explanation of Aelia herself as the tomb would naturally appeal to an alchemist, as this motif plays a considerable role in the literature. He called his vessel a tomb,152 or, as in the Rosarium, a red tumulus of rock. The Turba says that a tomb must be dug for the dragon and the woman.153 Interment is identical with the nigredo.154 A Greek treatise describes the alchemical process as the eight graves.155 Alexander found the tomb of Hermes when he discovered the secret of the art.156 The king is buried in Saturn,157 an analogy of the buried Osiris.158 While the nigredo of the burial endures, the woman rules,159 referring to the eclipse of the sun or the conjunction with the new moon.
  [66] Thus, concludes Maier, tomb and body are the same. Barnaud says:

2.05 - Habit 3 Put First Things First, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  At least some of these goals should reflect Quadrant II activities. Ideally, these short-term goals would be tied to the longer-term goals you have identified in conjunction with your personal mission statement. But even if you haven't written your mission statement, you can get a feeling, a sense, of what is important as you consider each of your roles and two or three goals for each role.
  Scheduling: Now you look at the week ahead with your goals in mind and schedule time to achieve them. For example, if your goal is to produce the first draft of your personal mission statement, you may want to set aside a two-hour block of time on Sunday to work on it. Sunday (or some other day of the week that is special to you, your faith, or your circumstances) is often the ideal time to plan your more personally uplifting activities, including weekly organizing. It's a good time to draw back, to see inspiration, to look at your life in the context of principles and values.

2.05 - On Poetry, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: Yes, he, Laurence Binyon, Stephen Phillips were all poets. But he did not come to very much, though he brought out a book Primavera in conjunction with others like Binyon and it was well spoken of. But I dare say my brother stimulated me to write poetry.
   Disciple: Was not Oscar Wilde his friend?

2.06 - The Infinite Light, #General Principles of Kabbalah, #Rabbi Moses Luzzatto, #Kabbalah
  power of unity (which works secretly in conjunction
  with the outer government) the hidden intent of every

2.12 - On Miracles, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: It is not completely true that man's life is governed by the stars. The conjunctions of the stars are an indication of the forces, especially vital and physical forces. They exert a certain influence on man and the course of his life. It was, perhaps, the Chaldean occultists who found the inner basis of these calculations. Now, only the tradition remains. Astrology is not yet an exact science; it is not purely mental. It is the man whose mind can touch the forces that are behind the stars who can make correct predictions. What is important for man is the inner life and on that the stars have little influence.
   18 JUNE 1926

2.13 - On Psychology, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Then there is the physical being. There you have the physical mind, which all have got. It observes and accepts the physical things around us but does not go beyond them. It accepts them as they are, and though we can't say it 'thinks' about them, yet it is that which arranges them in a sort of way. It hardly reasons except when acting in conjunction with higher faculties. It is, you may say, the farthest end, just like the point of a pen, which is necessary for the work of the mental being. When I take up a pen and my hand begins to write something upon paper without, of course, thinking anything about it say, some word or name it is the physical mind that is doing it.
   Then there is the vital-physical or physico-vital. It is the vital moving in the physical being. It is most important to us because it is that which makes the different organs act: the functions of the physical being are regulated by it. It is that which gives health and strength to the body. It is for this reason that the Upanishads speak of pras vital breaths moving in the system. They are most important because they form as it were the nerve-ends of the higher faculties. You can do nothing well if they do not respond to the higher faculties, to the inner being. For instance, if you are a musician, you may have the best music within you, but if your fingers do not act properly you can't succeed. They form, as it were, the farthest end of the inner being through which the inner being expresses itself on the physical plane. It is just like the pen through which the thought finds expression.

2.25 - AFTER THE PASSING AWAY, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  The worship was over. The sun, about to rise, was painting the eastern horizon crimson. In this sacred twilight, the conjunction of night and day, the holy Brahmamuhurta, the young worshippers finished their baths in the Ganges.
  It was morning. The devotees went to the shrine room, prostrated themselves before the Deity, and gradually assembled in the big hall. Narendra was clad in a new ochre cloth. The bright orange colour of his apparel blended with the celestial lustre of his face and body, every pore of which radiated a divine light. His countenance was filled with fiery brilliance and yet touched with the tenderness of love. He appeared to all as a bubble that had risen up in the Ocean of Absolute Existence and Bliss and assumed a human body to help in the propagation of his Master's message. All eyes were fixed on him. Narendra was then just twenty-four years old, the very age at which the great Chaitanya had renounced the world.

3.00.1 - Foreword, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  Quaero non pono, nihil hic determino dictans Coniicio, conor, confero, tento, rogo....

3.00 - The Magical Theory of the Universe, #Liber ABA, #Aleister Crowley, #Philosophy
  are unmanifest. One conjunction of these infinites is called RAHOOR-KHUIT,2 a Unity which both includes and heads all things.3
  (There is also a particular Nature of Him, in certain conditions, such

3.01 - THE BIRTH OF THOUGHT, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  of reflection. In itself this marvellous conjunction should not
  surprise us. Surely the smallest thing formed in the world is

3.02 - The Practice Use of Dream-Analysis, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  cannot be used, alone or in conjunction with other methods, to discover the
  unconscious aetiology. The Freudian answer to this question is, I may

3.05 - SAL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [293] This text describes the ascent of the soul of the arcane substance, the incombustible sulphur. The soul as Luna attains its plenilunium, its sunlike brilliance, then wanes into the novilunium and sinks down into the embrace of the terrestrial sulphur, which here signifies death and corruption. We are reminded of the gruesome conjunction at the new moon in Maiers Scrutinium chymicum, where the woman and the dragon embrace in the grave.550 The description Dorn gives in his Physica Trismegisti is also to the point: In the end it will come to pass that this earthly, spagyric birth clothes itself with heavenly nature by its ascent, and then by its descent visibly puts on the nature of the centre of the earth, but nonetheless the nature of the heavenly centre which it acquired by the ascent is secretly preserved.551 This birth (foetura) conquers the subtile and spiritual sickness in the human mind and also all bodily defects, within as well as without. The medicament is produced in the same way as the world was created. Elsewhere Dorn remarks that the foetus spagyricus is forced by the fire to rise up to heaven (caelum), by which he means from the bottom of the vessel to the top, and from there it descends again after attaining the necessary degree of ripeness, and returns to earth: This spirit becomes corporeal again, after having become spirit from a body.552
  [294] As if in contradiction to the Tabula smaragdina, whose authority he follows here, Dorn writes in his Philosophia speculativa: No one ascends into the heaven which ye seek, unless he who descends from the heaven which ye do not seek, enlighten him.553 Dorn was perhaps the first alchemist to find certain statements of his art problematical,554 and it was for this reason that he provided his foetus spagyricus, who behaves in an all too Basilidian manner, with a Christian alibi. At the same time he was conscious that the artifex was indissolubly one with the opus.555 His speculations are not to be taken lightly as they are occasionally of the greatest psychological interest, e.g.: The descent to the four and the ascent to the monad are simultaneous.556 The four are the four elements and the monad is the original unity which reappears in the denarius (the number 10), the goal of the opus; it is the unity of the personality projected into the unity of the stone. The descent is analytic, a separation into the four components of wholeness; the ascent synthetic, a putting together of the denarius. This speculation accords with the psychological fact that the confrontation of conscious and unconscious produces a dissolution of the personality and at the same time regroups it into a whole. This can be seen very clearly in moments of psychic crisis, for it is just in these moments that the symbol of unity, for instance the mandala, occurs in a dream. Where danger is, there / Arises salvation also, says Hlderlin.

3.05 - The Conjunction, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  object:3.05 - The conjunction
  author class:Carl Jung
  THE conjunction
  O Luna, folded in my sweet embrace/
  hour of conjunction the greatest marvels appear). For this is the moment
  when the filius philosophorum or lapis is begotten. A quotation from

3.06 - Death, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  always appears in conjunction with tenebrositas, the darkness of the tomb
  and of Hades, not to say of Hell. Thus the descent that began in the

3.10 - Of the Gestures, #Liber ABA, #Aleister Crowley, #Philosophy
  To show how these positions may be used in conjunction with
  the spirals, suppose that you are invoking Hathor, Goddess of Love,

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  number of pronouns, adverbs, suffixes, affixes, conjunctions and
  prepositions are descended in the Aryan languages.
   conjunction; the transition from the relative to the conjunctional
  use is seen in this construction, where yt^ is really the relative to
  only as emphatic adverbs, prepositions or conjunctions. We find
  similarly a, i, u used by themselves as emphatic particles, or
  b} sAnEs in conjunction with the epithet a\Egr-tm it can only
  mean the brahma that conquers, wins and takes possession of

4.01 - THE COLLECTIVE ISSUE, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  always have remained insufficient to reach a point of conjunction
  without the new ' binder ' conferred on the human biota by the

4.02 - BEYOND THE COLLECTIVE - THE HYPER-PERSONAL, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  The more ' other ' they become in conjunction, the more they
  find themselves as ' self. How could it be otherwise since they

4.03 - THE ULTIMATE EARTH, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  man, and the conjunction of science and religion. These are
  three natural terms of one and the same progression.
  The conjunction oj Science and Religion
  To outward appearance, the modern world was born of an
  powers, in the conjunction of reason and mysticism, the human
  spirit is destined, by the very nature of its development, to find

4.04 - THE REGENERATION OF THE KING, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [392] Elsewhere Khunrath says that at the hour of conjunction the blackness and the ravens head and all the colours in the world will appear, even Iris, the messenger of God, and the peacocks tail. He adds: Mark the secrets of the rainbow in the Old and New Testament.118 This is a reference to the sign of Gods covenant with Noah after the flood (Gen. 10 : 12f.) and to the one in the midst of the four and twenty elders, who was to look upon like a jasper and a sardine-stone, and there was a rainbow round about the throne, in sight like unto an emerald (Rev. 4 : 3f.),119 and to the vision of the angel with a rainbow on his head (Rev. 10 : 1).120 Iris as the messenger of God is of special importance for an understanding of the opus, since the integration of all colours points, as it were, to a coming of God, or even to his presence.
  [393] The colour green, stressed by Khunrath, is associated with Venus. The Introitus apertus says: But in the gentle heat the mixture will liquefy and begin to swell up, and at Gods comm and will be endowed with spirit, which will soar upward carrying the stone with it, and will produce new colours, first of all the green of Venus, which will endure for a long time.121 Towards the end of this procedure, which was known as the regimen of Venus, the colour changes into a livid purple, whereupon the philosophical tree will blossom. Then follows the regimen of Mars, which displays the ephemeral colours of the rainbow and the peacock at their most glorious. In these days the hyacinthine colour122 appears, i.e., blue.
  [415] The whore (meretrix) is a well-known figure in alchemy. She characterizes the arcane substance in its initial, chaotic, maternal state. The Introitus apertus says that the chaos is like a mother of the metals. It is also called our Luna before the royal diadem is extracted from the menstruum of our whore,179 i.e., before the king is reborn from the moon-mother. The Tractatus aureus de lapide says of the arcane substance: That noble whore Venus180 is clothed and enveloped in abounding colour. This colour has a reddish appearance.181 The nobility of this Venus derives from the fact that she is also the queen, the chaste bride of the king.182 In his Practica de lapide Basilius Valentinus says: This tincture is the rose183 of our Masters, of Tyrian hue, called also the red blood of the dragon, described by many, and the purple cloak184 . . . with which the queen is covered.185 A variant says: That precious substance is the Venus of the ancients, the hermaphrodite, who has two sexes.186 Maier writes: In our chemistry there is Venus and Cupid. For Psyche is the female, Cupid the male, who is held to be the dragon.187 The opus ad rubeum (reddening) takes place in the second house of Venus (Libra).188 Accordingly the Turba remarks that Venus precedes the sun.189 Flamel takes Venus as an important component of the arcane substance; in an apostrophe to the Magnesia he says: Thou bearest within thee the many-formed image of Venus, the cupbearer and fire-spitting servant,190 the latter referring to the sulphurous aspect of Mercurius. Mercurius also plays the role of cup-bearer in the Cantilena. In Flamel the lapis is born of the conjunction of Venus pugnax (fighting Venus)191 and Mercuriusevidently a reference to the quarrelling that precedes their union (cf. the fighting lions). In Valentinuss poem on the prima materia lapidis Venus is identified with the fountain, the mother and bride of the king, in which her fixed father is drowned:
  A stone there is, and yet no stone,

5.06 - THE TRANSFORMATION, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [613] Although this quaternio plays a considerable role in alchemy, it is not a product of alchemical speculation but an archetype which can be traced back to the primitive marriage-class system (four-kin system). As a quaternity it represents a whole judgment and formulates the psychic structure of mans totality. This expresses on the one hand the structure of the individual, i.e., a male or female ego in conjunction with the contrasexual unconscious, and on the other hand the egos relation to the other sex, without which the psychological individual remains incomplete. (By this I mean primarily a psychic relationship.) But in this schema the idea of transformation, so characteristic of alchemy, is missing. As a scientific discipline, empirical psychology is not in a position to establish whether the conscious ego ranks higher or lower than the anima, which, like the ego, has a positive and a negative aspect. Science does not make value-judgments, and though psychology has a concept of value it is nothing but a concept of intensity: one complex of ideas has a higher value when its power of assimilation proves stronger than that of another.217 The alchemical idea of transformation is rooted in a spiritual concept of value which takes the transformed as being more valuable, better, higher, more spiritual, etc., and the empirical psychologist has nothing to set against this. But since evaluating and estimating are functions of feeling and nevertheless do play a role in psychology, value must somehow be taken into account. This happens when an assertion or value-judgment is accepted as an intrinsic part of the description of an object.
  [614] The moral as well as the energic value of the conscious and the unconscious personality is subject to the greatest individual variations. Generally the conscious side predominates, though it suffers from numerous limitations. The schema of the psychological structure, if it is to be compared with the alchemical schema, must therefore be modified by the addition of the idea of transformation. This operation is conceivable in principle, as the process of making the anima and animus conscious does in fact bring about a transformation of personality. Hence it is the psycho therapist who is principally concerned with this problem. The foremost of his therapeutic principles is that conscious realization is an important agent for transforming the personality. The favourable aspect of any such transformation is evaluated as improvementprimarily on the basis of the patients own statements. The improvement refers in the first place to his psychic health, but there can also be a moral improvement. These statements become increasingly difficult or impossible to verify when the evaluation imperceptibly encroaches upon territory hedged about with philosophical or theoretical prejudices. The whole question of improvement is so delicate that it is far easier to settle it by arbitrary decision than by careful deliberation and comparison, which are an affront to all those terrible simplifiers who habitually cultivate this particular garden.
  [625] It is the hope of the dark Shulamite that one day, at vespertime, probably in the evening of life, she will become like Noahs dove, which, with the olive leaf in its beak, announced the end of the flood and appeared as the sign of Gods reconciliation with the children of men.239 The Song of Songs (2 : 14) says: 0 my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice . . . In our text her head will be of gold, like the sun, and her hair like the moon. She thus declares herself to be a conjunction of the sun and moon. Indeed, a golden head and bushy hair are attributes of the Beloved.240 She is, in fact, mingled with the Beloved, from which it is evident that the perfect state melts sponsus and sponsa into one figure, the sun-and-moon child.241 The black Shulamite, well matched by her bushy locks, black as a raven, becomes the moon, which in this way acquires its curly-gleaming hair.242

5.08 - ADAM AS TOTALITY, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [630] An alchemical recipe says: Sow the gold in foliated white earth.270 Thus the gold (sun) and the white earth, or moon271 are united. In Christianity, as in alchemy, earth and moon are closely related, conjoined by the figure of the divine mother. The sun-moon conjunction takes place in the head, an indication of the psychic nature of this event.272 As I said, the concept of the psychic, as we understand it today, did not exist in the Middle Ages, and even the educated modern man finds it difficult to understand what is meant by reality of the psyche. So it is not surprising that it was incomparably more difficult for medieval man to imagine something between esse in re and esse in intellectu solo.273 The way out lay in metaphysics.274 The alchemist was therefore compelled to formulate his quasichemical facts metaphysically too.275 Thus the white earth corresponds to the earth that signified mankind, is exalted above all the circles of the World, and placed in the intellectual heaven of the most holy Trinity.276 (Where, we may add, it is obviously added to the Trinity as the Fourth, thereby making it a totality.)277 This cheerful piece of heterodoxy remained unconscious and its consequences never appeared on the surface.
  [631] The conclusion which Eleazar draws requires elucidation. It is in itself remarkable that he should paraphrase, in connection with the perfect state, i.e., the coniunctio Solis et Lunae, just that passage in Job (supra, par. 624) and say: Out of my earth shall come forth blood. This is feasible only if the coniunctio symbolizes the production of the hermaphroditic second Adam, namely Christ and the corpus mysticum of the Church. In the ecclesiastical rite the equivalent of the coniunctio is the mixing of substances, or the Communion in both kinds. The passage from Job must therefore be interpreted as though Christ were speaking: From my earth, my body, will come forth blood. In the Greek Orthodox rite the loaf of bread stands for Christs body. The priest pierces it with a small silver lance, to represent by analogy the wound in his side from which blood and grace flow, and perhaps also the slaying of the victim (mactatio Christi).

5.4.01 - Notes on Root-Sounds, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
   uniting, collecting; a crowd; assembly; conjunction of planets.
   combination, conjunction.

6.01 - THE ALCHEMICAL VIEW OF THE UNION OF OPPOSITES, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  VI - THE conjunction
  ] sought by the Philosophers.7 The substances seemed to them hermaphroditic, and the conjunction they strove for was a philosophical operation, namely the union of form and matter.8 This inherent duality explains the duplications that so often occur, e.g., two sulphurs, two quicksilvers,9 Venus alba et rubea,10 aurum nostrum and aurum vulgi.
  [655] It is therefore not surprising that the adepts, as we have seen in the previous chapters, piled up vast numbers of synonyms to express the mysterious nature of the substancesan occupation which, though it must seem utterly futile to the chemist, affords the psychologist a welcome explanation concerning the nature of the projected contents. Like all numinous contents, they have a tendency to self-amplification, that is to say they form the nuclei for an aggregation of synonyms. These synonyms represent the elements to be united as a pair of opposites;11 for instance as man and woman, god and goddess, son and mother,12 red and white,13 active and passive, body and spirit,14 and so on. The opposites are usually derived from the quaternio of elements,15 as we can see very clearly from the anonymous treatise De sulphure, which says:
  [658] The coniunctio does not always take the form of a direct union, since it needsor occurs ina medium: Only through a medium can the transition take place,27 and, Mercurius is the medium of conjunction.28 Mercurius is the soul (anima), which is the mediator between body and spirit.29 The same is true of the synonyms for Mercurius, the green lion30 and the aqua permanens or spiritual water,31 which are likewise media of conjunction. The Consilium coniugii mentions as a connective agent the sweet smell or smoky vapour,32 recalling Basilides idea of the sweet smell of the Holy Ghost.33 Obviously this refers to the spiritual nature of Mercurius, just as the spiritual water, also called aqua aris (aerial water or air-water), is a life principle and the marriage maker between man and woman.34 A common synonym for the water is the sea, as the place where the chymical marriage is celebrated. The Tractatus Micreris mentions as further synonyms the Nile of Egypt, the Sea of the Indians, and the Meridian Sea. The marvels of this sea are that it mitigates and unites the opposites.35 An essential feature of the royal marriage is therefore the sea-journey, as described by Christian Rosencreutz.36 This alchemical motif was taken up by Goe the in Faust II, where it underlies the meaning of the Aegean Festival. The archetypal content of this festival has been elaborated by Kernyi in a brilliant amplificatory interpretation. The bands of nereids on Roman sarcophagi reveal the epithalamic and the sepulchral element, for basic to the antique mysteries . . . is the identity of marriage and death on the one hand, and of birth and the eternal resurgence of life from death on the other.37
  [659] Mercurius, however, is not just the medium of conjunction but also that which is to be united, since he is the essence or seminal matter of both man and woman. Mercurius masculinus and Mercurius foemineus are united in and through Mercurius menstrualis, which is the aqua.38 Dorn gives the philosophical explanation of this in his Physica Trismegisti: In the beginning God created one world (unus mundus).39 This he divided into twoheaven and earth. Beneath this spiritual and corporeal binarius lieth hid a third thing, which is the bond of holy matrimony. This same is the medium enduring until now in all things, partaking of both their extremes, without which it cannot be at all, nor they without this medium be what they are, one thing out of three.40 The division into two was necessary in order to bring the one world out of the state of potentiality into reality. Reality consists of a multiplicity of things. But one is not a number; the first number is two, and with it multiplicity and reality begin.
  [660] It is apparent from this explanation that the desperately evasive and universal Mercurius that Proteus twinkling in a myriad shapes and coloursis none other than the unus mundus, the original, non-differentiated unity of the world or of Being; the

6.02 - STAGES OF THE CONJUNCTION, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  object:6.02 - STAGES OF THE conjunction
  author class:Carl Jung
  2. STAGES OF THE conjunction
  [669] The coniunctio affords another example of the gradual development of an idea in the course of the millennia. Its history flows in two main streams which are largely independent of one another: theology and alchemy. While alchemy has, except for a few traces, been extinct for some two hundred years, theology has put forth a new blossom in the dogma of the Assumption, from which it is evident that the stream of development has by no means come to a standstill. But the differentiation of the two streams has not yet passed beyond the framework of the archetypal hierosgamos, for the coniunctio is still represented as a union of mother and son or of a brother-sister pair. Already in the sixteenth century, however, Gerard Dorn had recognized the psychological aspect of the chymical marriage and clearly understood it as what we today would call the individuation process. This is a step beyond the bounds which were set to the coniunctio, both in ecclesiastical doctrine and in alchemy, by its archetypal symbolism. It seems to me that Dorns view represents a logical understanding of it in two respects: first because the discrepancy between the chemical operation and the psychic events associated with it could not remain permanently hidden from an attentive and critical observer, and secondly because the marriage symbolism obviously never quite satisfied the alchemical thinkers themselves, since they constantly felt obliged to make use of other uniting symbols, besides the numerous variants of the hierosgamos, to express the all but incomprehensible nature of the mystery. Thus the coniunctio is represented by the dragon embracing the woman in the grave,57 or by two animals fighting,58 or by the king dissolving in water,59 and so on. Similarly, in Chinese philosophy the meaning of yang is far from exhausted with its masculine connotation. It also means dry, bright, and the south side of the mountain, just as the feminine yin means damp, dark, and the north side of the mountain.
  [670] Although the esoteric symbolism of the coniunctio occupies a prominent position, it does not cover all aspects of the mysterium. In addition we have to consider the symbolism of death and the grave, and the motif of conflict. Obviously, very different if not contradictory symbolisms were needed to give an adequate description of the paradoxical nature of the conjunction. In such a situation one can conclude with certainty that none of the symbols employed suffices to express the whole. One therefore feels compelled to seek a formula in which the various aspects can be brought together without contradiction. Dorn attempted to do this with the means that were then at his disposal. He could do so the more easily as the current idea of correspondentia came to his aid. For a man of those times there was no intellectual difficulty in postulating a truth which was the same in God, in man, and in matter. With the help of this idea he could see at once that the reconciliation of hostile elements and the union of alchemical opposites formed a correspondence to the unio mentalis which took place simultaneously in the mind of man, and not only in man but in God (that He may be one in All). Dorn correctly recognized that the entity in which the union took place is the psychological authority which I have called the self. The unio mentalis, the interior oneness which today we call individuation, he conceived as a psychic equilibration of opposites in the overcoming of the body, a state of equanimity transcending the bodys affectivity and instinctuality.60 The spirit (animus), which is to unite with the soul, he called a spiracle [spiraculum] of eternal life, a sort of window into eternity (Leibniz), whereas the soul is an organ of the spirit and the body an instrument of the soul. The soul stands between good and evil and has the option of both. It animates the body by a natural union, just as, by a supernatural union, it is endowed with life by the spirit.61
  [671] But, in order to bring about their subsequent reunion, the mind (mens) must be separated from the bodywhich is equivalent to voluntary death62for only separated things can unite. By this separation (distractio) Dorn obviously meant a discrimination and dissolution of the composite, the composite state being one in which the affectivity of the body has a disturbing-influence on the rationality of the mind. The aim of this separation was to free the mind from the influence of the bodily appetites and the hearts affections, and to establish a spiritual position which is supraordinate to the turbulent sphere of the body. This leads at first to a dissociation of the personality and a violation of the merely natural man.
  [676] The alchemists rightly regarded mental union in the overcoming of the body as only the first stage of conjunction or individuation, in the same way that Khunrath understood Christ as the Saviour of the Microcosm but not of the Macrocosm, whose saviour was the lapis.65 In general, the alchemists strove for a total union of opposites in symbolic form, and this they regarded as the indispensable condition for the healing of all ills. Hence they sought to find ways and means to produce that substance in which all opposites were united. It had to be material as well as spiritual, living as well as inert, masculine as well as feminine, old as well as young, andpresumablymorally neutral. It had to be created by man, and at the same time, since it was an increatum, by God himself, the Deus terrestris.
  [677] The second step on the way to the production of this substance was the reunion of the spirit with the body. For this procedure there were many symbols. One of the most important was the chymical marriage, which took place in the retort. The older alchemists were still so unconscious of the psychological implications of the opus that they understood their own symbols as mere allegories orsemioticallyas secret names for chemical combinations, thus stripping mythology, of which they made such copious use, of its true meaning and using only its terminology. Later this was to change, and already in the fourteenth century it began to dawn on them that the lapis was more than a chemical compound. This realization expressed itself mainly in the Christ-parallel.66 Dorn was probably the first to recognize the psychological implications for what they were, so far as this was intellectually possible for a man of that age. Proof of this is his demand that the pupil must have a good physical and, more particularly, a good moral constitution.67 A religious attitude was essential.68 For in the individual was hidden that substance of celestial nature known to very few, the incorrupt medicament which can be freed from its fetters, not by its contrary but by its like. The spagyric medicine whereby it is freed must be conformable to this substance. The medicine prepares the body so that the separation can be undertaken. For, when the body is prepared, it can be separated more easily from the other parts.
  [679] The second stage of conjunction, the re-uniting of the unio mentalis with the body, is particularly important, as only from here can the complete conjunction be attainedunion with the unus mundus. The reuniting of the spiritual position with the body obviously means that the insights gained should be made real. An insight might just as well remain in abeyance if it is simply not used. The second stage of conjunction therefore consists in making a reality of the man who has acquired some knowledge of his paradoxical wholeness.
  [680] The great difficulty here, however, is that no one knows how the paradoxical wholeness of man can ever be realized. That is the crux of individuation, though it becomes a problem only when the loophole of scientific or other kinds of cynicism is not used. Because the realization of the wholeness that has been made conscious is an apparently insoluble task and faces the psychologist with questions which he can answer only with hesitation and uncertainty, it is of the greatest interest to see how the more unencumbered symbolical thinking of a medieval philosopher tackled this problem. The texts that have come down to us do not encourage the supposition that Dorn was conscious of the full range of his undertaking. Although in general he had a clear grasp of the role the adept played in the alchemical process, the problem did not present itself to him in all its acuteness, because only a part of it was enacted in the moral and psychological sphere, while for the rest it was hypostatized in the form of certain magical properties of the living body, or as a magical substance hidden within it. This projection spread over the problem a kind of mist which obscured its sharp edges. The alchemists still believed that metaphysical assertions could be proved (even today we have still not entirely freed ourselves from this somewhat childish assumption), and they could therefore entrench themselves behind seemingly secure positions in the Beyond, which they were confident would not be shaken by any doubts. In this way they were able to procure for themselves considerable alleviations. One has only to think what it means if in the misery and incertitude of a moral or philosophical dilemma one has a quinta essentia, a lapis or a panacea so to say in ones pocket! We can understand this deus ex machina the more easily when we remember with what passion people today believe that psychological complications can be made magically to disappear by means of hormones, narcotics, insulin shocks, and convulsion therapy. The alchemists were as little able to perceive the symbolical nature of their ideas of the arcanum as we to recognize that the belief in hormones and shocks is a symbol. We would indignantly dismiss such an interpretation as a nonsensical suggestion.

6.04 - THE MEANING OF THE ALCHEMICAL PROCEDURE, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [686] Thus Dorn describes the secret of the second stage of conjunction. To the modern mind such contrivances of thought will seem like nebulous products of a dreaming fancy. So, in a sense, they are, and for this reason they lend themselves to decipherment by the method of complex psychology. In his attempt to make the obviously confused situation clearer, Dorn involved himself in a discussion of the ways and means for producing the quintessence, which was evidently needed for uniting the unio mentalis with the body. One naturally asks oneself how this alchemical procedure enters into it at all. The unio mentalis is so patently a spiritual and moral attitude that one cannot doubt its psychological nature. To our way of thinking, this immediately sets up a dividing wall between the psychic and the chemical process. For us the two things are incommensurable, but they were not so for the medieval mind. It knew nothing of the nature of chemical substances and their combination. It saw only enigmatic substances which, united with one another, inexplicably brought forth equally mysterious new substances. In this profound darkness the alchemists fantasy had free play and could playfully combine the most inconceivable things. It could act without restraint and, in so doing, portray itself without being aware of what was happening.
  [687] The free-ranging psyche of the adept used chemical substances and processes as a painter uses colours to shape out the images of his fancy. If Dorn, in order to describe the union of the unio mentalis with the body, reaches out for his chemical substances and implements, this only means that he was illustrating his fantasies by chemical procedures. For this purpose he chose the most suitable substances, just as the painter chooses the right colours. Honey, for instance, had to go into the mixture because of its purifying quality. As a Paracelsist, Dorn knew from the writings of the Master what high praises he had heaped upon it, calling it the sweetness of the earths, the resin of the earth which permeates all growing things, the Indian spirit which is turned by the influence of summer into a corporeal spirit.94 Thereby the mixture acquired the property not only of eliminating impurities but of changing spirit into body, and in view of the proposed conjunction of the spirit and the body this seemed a particularly promising sign. To be sure, the sweetness of the earths was not without its dangers, for as we have seen (n. 81) the honey could change into a deadly poison. According to Paracelsus it contains Tartarum, which as its name implies has to do with Hades. Further, Tartarum is a calcined Saturn and consequently has affinities with this malefic planet. For another ingredient Dorn takes Chelidonia (Chelidonium maius, celandine), which cures eye diseases and is particularly good for night-blindness, and even heals the spiritual benightedness (affliction of the soul, melancholy-madness) so much feared by the adepts. It protects against thunderstorms, i.e., outbursts of affect. It is a precious ingredient, because its yellow flowers symbolize the philosophical gold, the highest treasure. What is more important here, it draws the humidity, the soul,95 out of Mercurius. It therefore assists the spiritualization of the body and makes visible the essence of Mercurius, the supreme chthonic spirit. But Mercurius is also the devil.96 Perhaps that is why the section in which Lagneus defines the nature of Mercurius is entitled Dominus vobiscum.97
  [688] In addition, the plant Mercurialis (dogs mercury) is indicated. Like the Homeric magic herb Moly, it was found by Hermes himself and must therefore have magical effects. It is particularly favourable to the coniunctio because it occurs in male and female form and thus can determine the sex of a child about to be conceived. Mercurius himself was said to be generated from an extract of it that spirit which acts as a mediator (because he is utriusque capax, capable of either) and saviour of the Macrocosm, and is therefore best able to unite the above with the below. In his ithyphallic form as Hermes Kyllenios, he contri butes the attractive power of sexuality, which plays a great role in the coniunctio symbolism.98 Like honey, he is dangerous because of his possibly poisonous effect, for which reason it naturally seemed advisable to our author to add rosemary to the mixture as an alexipharmic (antidote) and a synonym for Mercurius (aqua permanens), perhaps on the principle that like cures like. Dorn could hardly resist the temptation to exploit the alchemical allusion to ros marinus, sea-dew. In agreement with ecclesiastical symbolism there was in alchemy, too, a dew of grace, the aqua vitae, the perpetual, permanent, and two-meaninged

6.05 - THE PSYCHOLOGICAL INTERPRETATION OF THE PROCEDURE, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [701] Let us now turn to another ingredient of the mixture, namely the rosemary flowers (flores rosis marini). In the old pharmacopeia, rosemary (Rosmarinus officinalis) was regarded as an antitoxin, presumably on symbolic grounds which may be connected with its curious name. Ros marinus (sea-dew) was for the alchemist a welcome analogy for the aqua permanens, which in its turn was Mercurius.117 But what lends rosemary its special significance is its sweet smell and taste. The sweet odour of the Holy Ghost occurs not only in Gnosticism but also in ecclesiastical language,118 and of course in alchemythough here there are more frequent references to the characteristic stench of the underworld, the odor sepulchrorum. Rosemary was often used in marriage customs and as a love philtre, and therefore had for the alchemista binding power, which was of course particularly favourable for the purpose of conjunction.119 Thus the Holy Ghost is the spiration binding Father and Son, just as, in alchemy, he occasionally appears as the ligament of body and soul. These different aspects of rosemary signify so many qualities which are imparted to the mixture.
  [702] Mercurialis is a magic herb too, but unlike rosemary it is connected not with love but with sexuality, and is another binding power which, as we have mentioned, can even determine the sex of the child. The red lily, as the quintessence of sulphur (n. 85), represents the male partner in the alchemical marriage, the servus rubeus who unites with the foemina candida. With this figure the adept mixed himself into the potion, so to speak, and, to make the bond inviolable, he added human blood as a further ingredient. Being a special juice with which pacts with the devil are signed, it would magically consolidate the bond of marriage.

6.06 - SELF-KNOWLEDGE, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [713] Since Mercurius is the soul of the gold and of the silver, the conjunction of these two must be accomplished:
  Our final secret consists in this, that one obtains the medicine which flows, before Mercurius evaporates. . . . There is no worthier or purer substance than the sun and its shadow the moon, without which no tincturing quicksilver can be produced. . . . He who understands, therefore, how to unite this with the sun or moon will obtain the arcanum, which is named the sulphur of the art.
  The one day is the day on which light appeared over the darkness. I cite this passage not only for that reason but as a parallel to the three stages of conjunction in Dorn, which obviously originated in the exercises for spiritual contemplation in the early Middle Ages. The parallel is clearly discernible: first the turning away from the world of sense, then the turning towards the inner world of the mind and the hidden celestial substance, the image and truth of God, and finally the contemplation of the transcendental unus mundus, the potential world outside time, of which we shall have more to say below. But first we examine more closely Albertuss statements on the nature of the quicksilver.
  [719] The middle position ascribed to Mercurius provokes Albertus to a remarkable reflection: it seems to him that the concept of breadth (latitudo) expresses the middle disposition whereby depth can be attained. This disposition is the medium between depth and breadth (media est inter profunditatem et latitudinem), as between two extremes or opposites (contraria). The idea at the back of his mind is obviously that of a cross, for height is the complement of depth.145 This would indicate the quaternity, a symbol of Mercurius quadratus, who, in the form of the lapis, consists of the four elements.146 He thus forms the mid-point of the cosmic quaternity and represents the quinta essentia, the oneness and essence of the physical world, i.e., the anima mundi. As I have shown elsewhere, this symbol corresponds to the modern representations of the self.

6.08 - THE CONTENT AND MEANING OF THE FIRST TWO STAGES, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [738] I would like to impress on the reader that the following discussion, far from being a digression, is needed in order to bring a little clarity into what seems a very confused situation. This situation arose because, for the purpose of amplification, we commented on three symbolic texts ranging over a period of more than five hundred years, namely those of Albertus Magnus, Gerard Dorn, and an anonymous author of the eighteenth century. These three authors were concerned, each in his own way, with the central events and figures of the magistery. One could, of course, adduce yet other descriptions of the mysterious process of conjunction, but that would only make the confusion worse. For the purpose of disentangling the fine-spun web of alchemical fantasy these three texts are sufficient.
  [739] If Dorn, then, speaks of freeing the soul from the fetters of the body, he is expressing in rather different language what Albertus Magnus describes as the preparation or transformation of the quicksilver, or what our unknown author depicts as the splitting of the king in the yellow robe. The arcane substance is meant in all three cases. Hence we immediately find ourselves in darkness, in the nigredo, for the arcanum, the mystery, is dark. If, following Dorns illuminating hints, we interpret the freeing of the soul from the fetters of the body as a withdrawal of the naive projections by which we have moulded both the reality around us and the image of our own character, we arrive on the one hand at a cognitio sui ipsius, self-knowledge, but on the other hand at a realistic and more or less non-illusory view of the outside world. This stripping off of the veils of illusion is felt as distressing and even painful. In practical treatment this phase demands much patience and tact, for the unmasking of reality is as a rule not only difficult but very often dangerous. The illusions would not be so common if they did not serve some purpose and occasionally cover up a painful spot with a wholesome darkness which one hopes will never be illuminated. Self-knowledge is not an isolated process; it is possible only if the reality of the world around us is recognized at the same time. Nobody can know himself and differentiate himself from his neighbour if he has a distorted picture of him, just as no one can understand his neighbour if he had no relationship to himself. The one conditions the other and the two processes go hand in hand.
  [752] Thus the modern man cannot even bring about the unio mentalis which would enable him to accomplish the second degree of conjunction. The analysts guidance in helping him to understand the statements of his unconscious in dreams, etc. may provide the necessary insight, but when it comes to the question of real experience the analyst can no longer help him: he himself must put his hand to the work. He is then in the position of an alchemists apprentice who is inducted into the teachings by the Master and learns all the tricks of the laboratory. But sometime he must set about the opus himself, for, as the alchemists emphasize, nobody else can do it for him. Like this apprentice, the modern man begins with an unseemly prima materia which presents itself in unexpected forma contemptible fantasy which, like the stone that the builders rejected, is flung into the street and is so cheap that people do not even look at it. He will observe it from day to day and note its alterations until his eyes are opened or, as the alchemists say, until the fishs eyes, or the sparks, shine in the dark solution. For the eyes of the fish are always open and therefore must always see, which is why the alchemists used them as a symbol of perpetual attention. (Pis. 8 and 9.)
  [753] The light that gradually dawns on him consists in his understanding that his fantasy is a real psychic process which is happening to him personally. Although, to a certain extent, he looks on from outside, impartially, he is also an acting and suffering figure in the drama of the psyche. This recognition is absolutely necessary and marks an important advance. So long as he simply looks at the pictures he is like the foolish Parsifal, who forgot to ask the vital question because he was not aware of his own participation in the action. Then, if the flow of images ceases, next to nothing has happened even though the process is repeated a thousand times. But if you recognize your own involvement you yourself must enter into the process with your personal reactions, just as if you were one of the fantasy figures, or rather, as if the drama being enacted before your eyes were real. It is a psychic fact that this fantasy is happening, and it is as real as youas a psychic entityare real. If this crucial operation is not carried out, all the changes are left to the flow of images, and you yourself remain unchanged. As Dorn says, you will never make the One unless you become one yourself. It is, however, possible that if you have a dramatic fantasy you will enter the interior world of images as a fictitious personality and thereby prevent any real participation; it may even endanger consciousness because you then become the victim of your own fantasy and succumb to the powers of the unconscious, whose dangers the analyst knows all too well. But if you place yourself in the drama as you really are, not only does it gain in actuality but you also create, by your criticism of the fantasy, an effective counterbalance to its tendency to get out of hand. For what is now happening is the decisive rapprochement with the unconscious. This is where insight, the unio mentalis, begins to become real. What you are now creating is the beginning of individuation, whose immediate goal is the experience and production of the symbol of totality.

6.09 - THE THIRD STAGE - THE UNUS MUNDUS, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [759] The production of the lapis was the goal of alchemy in general. Dorn was a significant exception, because for him this denoted only the completion of the second stage of conjunction. In this he agrees with psychological experience. For us the representation of the idea of the self in actual and visible form is a mere rite dentre, as it were a propaedeutic action and mere anticipation of its realization. The existence of a sense of inner security by no means proves that the product will be stable enough to withstand the disturbing or hostile influences of the environment. The adept had to experience again and again how unfavourable circumstances or a technical blunder oras it seemed to himsome devilish accident hindered the completion of his work, so that he was forced to start all over again from the very beginning. Anyone who submits his sense of inner security to analogous psychic tests will have similar experiences. More than once everything he has built will fall to pieces under the impact of reality, and he must not let this discourage him from examining, again and again, where it is that his attitude is still defective, and what are the blind spots in his psychic field of vision. Just as a lapis Philosophorum, with its miraculous powers, was never produced, so psychic wholeness will never be attained empirically, as consciousness is too narrow and too one-sided to comprehend the full inventory of the psyche. Always we shall have to begin again from the beginning. From ancient times the adept knew that he was concerned with the res simplex, and the modern man too will find by experience that the work does not prosper without the greatest simplicity. But simple things are always the most difficult.
  [760] The One and Simple is what Dorn called the unus mundus, This one world was the res simplex.228 For him the third and highest degree of conjunction was the union of the whole man with the unus mundus. By this he meant, as we have seen, the potential world of the first day of creation, when nothing was yet in actu, i.e., divided into two and many, but was still one.229 The creation of unity by a magical procedure meant the possibility of effecting a union with the worldnot with the world of multiplicity as we see it but with a potential world, the eternal Ground of all empirical being, just as the self is the ground and origin of the individual personality past, present, and future. On the basis of a self known by meditation and produced by alchemical means, Dorn hoped and expected to be united with the unus mundus.
  [761] This potential world is the mundus archetypus of the Schoolmen. I conjecture that the immediate model for Dorns idea is to be found in Philo Judaeus, who, in his treatise De mundi opificio230 says that the Creator made in the intelligible world an incorporeal heaven, an invisible earth, and the idea of the air and the void. Last of all he created man, a little heaven that bears in itself the reflections of many natures similar to the stars. Here Philo points clearly to the idea of the Microcosm and hence to the unity of the psychic man with the cosmos. According to Philo, the relation of the Creator to the mundus intelligibilis is the imago or archetypus of the relation of the mind to the body. Whether Dorn also knew Plotinus is questionable. In his fourth Ennead (9, iff.) Plotinus discusses the problem of whether all individuals are merely one soul, and he believes he has good grounds for affirming this question. I mention Plotinus because he is an earlier witness to the idea of the unus mundus. The unity of the soul rests empirically on the basic psychic structure common to all souls, which, though not visible and tangible like the anatomical structure, is just as evident as it.
  [762] The thought Dorn expresses by the third degree of conjunction is universal: it is the relation or identity of the personal with the suprapersonal atman, and of the individual tao with the universal tao. To the Westerner this view appears not at all realistic and all too mystic; above all he cannot see why a self should become a reality when it enters into relationship with the world of the first day of creation. He has no knowledge of any world other than the empirical one. Strictly speaking, his puzzlement does not begin here; it began already with the production of the caelum, the inner unity. Such thoughts are unpopular and distressingly nebulous. He does not know where they belong or on what they could be based. They might be true or again they might notin short, his experience stops here and with it as a rule his understanding, and, unfortunately, only too often his willingness to learn more. I would therefore counsel the critical reader to put aside his prejudices and for once try to experience on himself the effects of the process I have described, or else to suspend judgment and admit that he understands nothing. For thirty years I have studied these psychic processes under all possible conditions and have assured myself that the alchemists as well as the great philosophies of the East are referring to just such experiences, and that it is chiefly our ignorance of the psyche if these experiences appear mystic.
  [763] We should at all events be able to understand that the visualization of the self is a window into eternity, which gave the medieval man, like the Oriental, an opportunity to escape from the stifling grip of a one-sided view of the world or to hold out against it. Though the goal of the opus alchymicum was indubitably the production of the lapis or caelum, there can be no doubt about its tendency to spiritualize the body. This is expressed by the symbol of the air-coloured liquid that floats to the surface. It represents nothing less than a corpus glorificationis, the resurrected body whose relation to eternity is self-evident.
  [770] So if Dorn sees the third and highest degree of conjunction in a union or relationship of the adept, who has produced the caelum, with the unus mundus, this would consist, psychologically, in a synthesis of the conscious with the unconscious. The result of this conjunction or equation is theoretically inconceivable, since a known quantity is combined with an unknown one; but in practice as many far-reaching changes of consciousness result from it as atomic physics has produced in classical physics. The nature of the changes which Dorn expects from the third stage of the coniunctio can be established only indirectly from the symbolism used by the adepts. What he called caelum is, as we have seen, a symbolic prefiguration of the self. We can conclude from this that the desired realization of the whole man was conceived as a healing of organic and psychic ills, since the caelum was described as a universal medicine (the panacea, alexipharmic, medicina catholica, etc.). It was regarded also as the balsam and elixir of life, as a life-prolonging, streng thening, and rejuvenating magical potion. It was a living stone, a
   (baetylus), a stone that hath a spirit,233 and the living stone mentioned in the New Testament,234 which in the Shepherd of Hermas is the living man who adds himself as a brick to the tower of the Church. Above all, its incorruptibility is stressed: it lasts a long time, or for all eternity; though alive, it is unmoved; it radiates magic power and transforms the perishable into the imperishable and the impure into the pure; it multiplies itself indefinitely; it is simple and therefore universal, the union of all opposites; it is the parallel of Christ and is called the Saviour of the Macrocosm. But the caelum also signifies mans likeness to God (imago Dei), the anima mundi in matter, and the truth itself. It has a thousand names. It is also the Microcosm, the whole man (
  [773] The next quality, therefore, which we have to consider is its physical nature. Although the alchemists attached the greatest importance to this, and the stone was the whole raison dtre of their art, yet it cannot be regarded as merely physical since it is stressed that the stone was alive and possessed a soul and spirit, or even that it was a man or some creature like a man. And although it was also said of God that the world is his physical manifestation, this pantheistic view was rejected by the Church, for God is Spirit and the very reverse of matter. In that case the Christian standpoint would correspond to the unio mentalis in the overcoming of the body. So far as the alchemist professed the Christian faith, he knew that according to his own lights he was still at the second stage of conjunction, and that the Christian truth was not yet realized. The soul was drawn up by the spirit to the lofty regions of abstraction; but the body was de-souled, and since it also had claims to live the unsatisfactoriness of the situation could not remain hidden from him. He was unable to feel himself a whole, and whatever the spiritualization of his existence may have meant to him he could not get beyond the Here and Now of his bodily life in the physical world. The spirit precluded his orientation to physis and vice versa. Despite all assurances to the contrary Christ is not a unifying factor but a dividing sword which sunders the spiritual man from the physical. The alchemists, who, unlike certain moderns, were clever enough to see the necessity and fitness of a further development of consciousness, held fast to their Christian convictions and did not slip back to a more unconscious level. They could not and would not deny the truth of Christianity, and for this reason it would be wrong to accuse them of heresy. On the contrary, they wanted to realize the unity foreshadowed in the idea of God by struggling to unite the unio mentalis with the body.
  [774] The mainspring of this endeavour was the conviction that this world was in a morbid condition and that everything was corrupted by original sin. They saw that the soul could be redeemed only if it was freed by the spirit from its natural attachment to the body, though this neither altered nor in any way improved the status of physical life. The Microcosm, i.e., the inner man, was capable of redemption but not the corrupt body. This insight was reason enough for a dissociation of consciousness into a spiritual and a physical personality. They could all declare with St. Paul: O wretched man that I am, who shall deliver me from the body of this death?236 They therefore strove to find the medicine that would heal all the sufferings of the body and the disunion of the soul, the
   which frees the body of its corruptibility, and the elixir vitae which grants the long life of the Biblical aforetime, or even immortality. Since most of them were physicians, they had plenty of opportunities to form an overwhelming impression of the transitoriness of human existence, and to develop that kind of impatience which refuses to wait till Kingdom come for more endurable conditions better in accord with the message of salvation. It is precisely the claims of the physical man and the unendurability of his dissociation that are expressed in this gnawing discontent. The alchemists, consequently, saw themselves faced with the extremely difficult task of uniting the wayward physical man with his spiritual truth. As they were neither unbelievers nor heretics, they could not and would not alter this truth in order to make it more favourably disposed to the body. Besides, the body was in the wrong anyway since it had succumbed to original sin by its moral weakness. It was therefore the body with its darkness that had to be prepared. This, as we have seen, was done by extracting a quintessence which was the physical equivalent of heaven, of the potential world, and on that account was named caelum. It was the very essence of the body, an incorruptible and therefore pure and eternal substance, a corpus glorificatum, capable and worthy of being united with the unio mentalis. What was left over from the body was a terra damnata, a dross that had to be abandoned to its fate. The quintessence, the caelum, on the other hand, corresponded to the pure, incorrupt, original stuff of the world, Gods adequate and perfectly obedient instrument, whose production, therefore, permitted the alchemist to hope and expect the conjunction with the unus mundus.
  [775] This solution was a compromise to the disadvantage of physis, but it was nevertheless a noteworthy attempt to bridge the dissociation between spirit and matter. It was not a solution of principle, for the very reason that the procedure did not take place in the real object at all but was a fruitless projection, since the caelum could never be fabricated in reality. It was a hope that was extinguished with alchemy and then, it seems, was struck off the agenda for ever. But the dissociation remained, and, in quite the contrary sense, brought about a far better knowledge of nature and a sounder medicine, while on the other hand it deposed the spirit in a manner that would paralyse Dorn with horror could he see it today. The elixir vitae of modern science has already increased the expectation of life very considerably and hopes for still better results in the future. The unio mentalis, on the other hand, has become a pale phantom, and the veritas Christiana feels itself on the defensive. As for a truth that is hidden in the human body, there is no longer any talk of that. History has remorselessly made good what the alchemical compromise left unfinished: the physical man has been unexpectedly thrust into the foreground and has conquered nature in an undreamt-of way. At the same time he has become conscious of his empirical psyche, which has loosened itself from the embrace of the spirit and begun to take on so concrete a form that its individual features are now the object of clinical observation. It has long ceased to be a life-principle or some kind of philosophical abstraction; on the contrary, it is suspected of being a mere epiphenomenon of the chemistry of the brain. Nor does the spirit any longer give it life; rather is it conjectured that the spirit owes its existence to psychic activity. Today psychology can call itself a science, and this is a big concession on the part of the spirit. What demands psychology will make on the other natural sciences, and on physics in particular, only the future can tell.

6.0 - Conscious, Unconscious, and Individuation, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  presence of an animus, had, in conjunction with some difficult
  experiences that could not be avoided, enabled her to realize
  a continual conjunction ... of Hardness [i.e., the solidified,
  dry Salniter] and Motion [the Divine Will]." 32 Quite in keep-
  The conjunction

Appendix 4 - Priest Spells, #Advanced Dungeons and Dragons 2E, #unset, #Zen
        This spell, if used in conjunction with the animal friendship spell, can keep the animal near the caster's home base, if the caster must leave for an extended period.
      SPELL - Detect Charm (Divination)
        Dice (with resultant improvement in attack potential), doubled hit points (except hit points added to Hit Dice), and doubled damage in combat. Movement and AC are not affected. The spell lasts for two rounds for each level of the caster. The spell is particularly useful in conjunction with a charm person or mammal spell.
        The reverse reduces animal size by one-half, and likewise reduces Hit Dice, hit points, attack damage, etc.

BOOK II. -- PART I. ANTHROPOGENESIS., #The Secret Doctrine, #H P Blavatsky, #Theosophy
  the time a conjunction of the Sun and Moon -- and Bailly proved by a lengthy and careful computation
  of that date, that, even if fictitious, the epoch from which they had started to establish the beginning of

  from the north pole to the north horizon. Aldebaran was in conjunction then with the Sun, as it was
  40,000 years ago, at the great festival in commemoration of that Magnus Annus, of which Plutarch was
  about 31,000 years ago Aldebaran was in conjunction with the vernal equinoctial point. The part
  assigned to Taurus, even in Christian mysticism, is too well known to need repetition. The famous

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  in that conjunction for a hundred years," a hater of Nanda makes Parasara say. According to Bentley,
  it is in order to show the quantity of the precession of the equinoxes that this notion originated among
  took the word aish (one of the Hebrew word forms for MAN) and used it in conjunction with that of
  Shanah "lunar year," so mystically connected with the name of Jehovah, the supposed "father" of
  Yet, even besides its anagrammatical significance in conjunction with the term "Kumara," the (6 von 16) [06.05.2003 03:37:04]
  needed for another event, then, in conjunction with the seven sidereal sisters, Karttikeya is seen
  accompanied by Kaumara (or Sena) his female aspect. He is then riding on a peacock -- the bird of

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  phases of activity of the Monad in conjunction with: -2. The Intellectual, represented by the Manasa-Dhyanis (the Solar Devas, or the Agnishwatta Pitris)
  the "givers of intelligence and consciousness"* to man and: -3. The Physical, represented by the Chhayas of the lunar Pitris, round which Nature has concreted the
  [[Footnote continued from previous page]] conjunctions that regulate conceptions, and every astrologer
  in India knows it. During the previous and the present races, at least at the beginning of this one, those
  What is that "Spark" which "hangs from the flame?" It is JIVA, the MONAD in conjunction with
  MANAS, or rather its aroma -- that which remains from each personality, when worthy, and hangs

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  of their own theories is marvellous . . . . When Prof. Tait, in conjunction with Prof. Stewart,
  announces that 'matter is simply passive' (The Unseen Universe, sec. 104), and then, in connection
  The monad -- a truly "indivisible thing," as defined by Good, who did not give it the sense we now do -is here rendered as the Atma in conjunction with Buddhi and the higher Manas. This trinity is one and
  eternal, the latter being absorbed in the former at the termination of all conditioned and illusive life.
  never, in fact, and cannot be energy alone; for it is the substance of the world, its soul, the allpermeant "Sarvaga," in conjunction with Kala "time." The three are the trinity in one, during (4 von 11) [06.05.2003 03:33:49]
  their time and day, throughout a period embracing hundreds of thousands of years, the conjunction of
  the same constellations must necessarily produce, if not quite the same, at any rate, similar effects.
  great periodical conjunction of the planets thirty-one centuries B.C.; and, withal, it is the Greeks
  belonging to the expedition of Alexander the Great, who were the instructors of the Aryan Hindus in
  the planets were in conjunction in the sign of Pisces, called by the Jews (the Kabalists) the
  "constellation of the Messiah." "It is in this constellation," he averred, "that was placed the star of the
  universal importance of all such planetary conjunctions, "each of which" -- as he has well said -- "is a
  climacteric year of Humanity."* The rare conjunction of Saturn, Jupiter, and Mars has its significance
  and importance on account of its certain great results -- in India and China as much as it has in
  There occurred, therefore, about this time and place an average conjunction; "and indeed this (13 von 20) [06.05.2003 03:34:11]
  that of the Kali-Yug, which would have been placed at the conjunction of the sun and the moon, as is
  the case with the epochs of the three other tables. They must have had some reason for distinguishing
  2nd. The Hindus assert that at the first moment of Kali-Yug there was a conjunction of all the planets;
  and their tables show this conjunction while ours indicate that it might actually have occurred. Jupiter
  and Mercury were in exactly the same degree of the ecliptic; Mars being 8 [[degrees]] and Saturn 17
  general conjunction of all the planets. The testimony of the Brahmins here coincides with that of our
  tables; and this evidence, the result of a tradition, must be founded on actual observation.
  coincided with the vernal equinox, and that the sun and moon were in conjunction there. This epoch is
  obviously fictitious;* but we may inquire from what point, from what epoch, the Hindus set out in
  there was a conjunction at the time stated, is founded on their tables; but if, using the same elements,
  we start from the era of the year 1491, or from another placed in the year 1282, of which we shall

BOOK IX. - Of those who allege a distinction among demons, some being good and others evil, #City of God, #Saint Augustine of Hippo, #Christianity
  Plotinus, whose memory is quite recent,[343] enjoys the reputation of having understood Plato better than any other of his disciples. In speaking of human souls, he says, "The Father in compassion made their bonds mortal;"[344] that is to say, he[Pg 365] considered it due to the Father's mercy that men, having a mortal body, should not be for ever confined in the misery of this life. But of this mercy the demons have been judged unworthy, and they have received, in conjunction with a soul subject to passions, a body not mortal like man's, but eternal. For they should have been happier than men if they had, like men, had a mortal body, and, like the gods, a blessed soul. And they should have been equal to men, if in conjunction with a miserable soul they had at least received, like men, a mortal body, so that death might have freed them from trouble, if, at least, they should have attained some degree of piety. But, as it is, they are not only no happier than men, having, like them, a miserable soul, they are also more wretched, being eternally bound to the body; for he does not leave us to infer that by some progress in wisdom and piety they can become gods, but expressly says that they are demons for ever.
  11. Of the opinion of the Platonists, that the souls of men become demons when disembodied.

Book of Imaginary Beings (text), #unset, #Arthur C Clarke, #Fiction
  Archetypes (the world) are born of the rhythmic conjunction of the two complementary eternal principles, the
  yin and the yang. Corresponding to the yin are concentration, darkness, passivity, even numbers, and cold; to

BOOK XXII. - Of the eternal happiness of the saints, the resurrection of the body, and the miracles of the early Church, #City of God, #Saint Augustine of Hippo, #Christianity
  Whatever, therefore, has been taken from the body, either during life or after death, shall be restored to it, and, in conjunction with what has remained in the grave, shall rise again, transformed from the oldness of the animal body into the newness of the spiritual body, and clothed in incorruption and immortality. But even though the body has been all quite ground to powder by some severe accident, or by the ruthlessness of enemies, and though it has been so diligently scattered to the winds, or into the water, that there is no[Pg 517] trace of it left, yet it shall not be beyond the omnipotence of the Creator,no, not a hair of its head shall perish. The flesh shall then be spiritual, and subject to the spirit, but still flesh, not spirit, as the spirit itself, when subject to the flesh, was fleshly, but still spirit and not flesh. And of this we have experimental proof in the deformity of our penal condition. For those persons were carnal, not in a fleshly, but in a spiritual way, to whom the apostle said, "I could not speak to you as unto spiritual, but as unto carnal."[1008] And a man is in this life spiritual in such a way, that he is yet carnal with respect to his body, and sees another law in his members warring against the law of his mind; but even in his body he will be spiritual when the same flesh shall have had that resurrection of which these words speak, "It is sown an animal body, it shall rise a spiritual body."[1009] But what this spiritual body shall be, and how great its grace, I fear it were but rash to pronounce, seeing that we have as yet no experience of it. Nevertheless, since it is fit that the joyfulness of our hope should utter itself, and so show forth God's praise, and since it was from the profoundest sentiment of ardent and holy love that the Psalmist cried, "O Lord, I have loved the beauty of Thy house,"[1010] we may, with God's help, speak of the gifts He lavishes on men, good and bad alike, in this most wretched life, and may do our best to conjecture the great glory of that state which we cannot worthily speak of, because we have not yet experienced it. For I say nothing of the time when God made man upright; I say nothing of the happy life of "the man and his wife" in the fruitful garden, since it was so short that none of their children experienced it: I speak only of this life which we know, and in which we now are, from the temptations of which we cannot escape so long as we are in it, no matter what progress we make, for it is all temptation, and I ask, Who can describe the tokens of God's goodness that are extended to the human race even in this life?
    22. Of the miseries and ills to which the human race is justly exposed through the first sin, and from which none can be delivered save by Christ's grace.

BOOK XX. - Of the last judgment, and the declarations regarding it in the Old and New Testaments, #City of God, #Saint Augustine of Hippo, #Christianity
  It is then of this kingdom militant, in which conflict with the enemy is still maintained, and war carried on with warring lusts, or government laid upon them as they yield, until we come to that most peaceful kingdom in which we shall reign without an enemy, and it is of this first resurrection in the present life, that the Apocalypse speaks in the words just quoted. For, after saying that the devil is bound a thousand years and is afterwards loosed for a short season, it goes on to give a sketch of what the Church does or of what is done in the Church in those days, in the words, "And I saw seats and them that sat upon them, and judgment was given." It is not to be supposed that this refers to the last judgment, but to the seats of the rulers and to the rulers themselves by whom the Church is now governed. And no better interpretation of judgment being given can be produced than that which we have in the words, "What ye bind on earth shall be bound in heaven; and what ye loose on earth shall be loosed in heaven."[723] Whence the apostle says, "What have I to do[Pg 366] with judging them that are without? do not ye judge them that are within?"[724] "And the souls," says John, "of those who were slain for the testimony of Jesus and for the word of God,"understanding what he afterwards says, "reigned with Christ a thousand years,"[725]that is, the souls of the martyrs not yet restored to their bodies. For the souls of the pious dead are not separated from the Church, which even now is the kingdom of Christ; otherwise there would be no remembrance made of them at the altar of God in the partaking of the body of Christ, nor would it do any good in danger to run to His baptism, that we might not pass from this life without it; nor to reconciliation, if by penitence or a bad conscience any one may be severed from His body. For why are these things practised, if not because the faithful, even though dead, are His members? Therefore, while these thousand years run on, their souls reign with Him, though not as yet in conjunction with their bodies. And therefore in another part of this same book we read, "Blessed are the dead who die in the Lord from henceforth: and now, saith the Spirit, that they may rest from their labours; for their works do follow them."[726] The Church, then, begins its reign with Christ now in the living and in the dead. For, as the apostle says, "Christ died that He might be Lord both of the living and of the dead."[727] But he mentioned the souls of the martyrs only, because they who have contended even to death for the truth, themselves principally reign after death; but, taking the part for the whole, we understand the words of all others who belong to the Church, which is the kingdom of Christ.
  As to the words following, "And if any have not worshipped the beast nor his image, nor have received his inscription on their forehead, or on their hand," we must take them of both the living and the dead. And what this beast is, though it requires a more careful investigation, yet it is not inconsistent with the true faith to understand it of the ungodly city itself, and the community of unbelievers set in opposition to the faithful people and the city of God. "His image" seems to me to mean his simulation, to wit, in those[Pg 367] men who profess to believe, but live as unbelievers. For they pretend to be what they are not, and are called Christians, not from a true likeness, but from a deceitful image. For to this beast belong not only the avowed enemies of the name of Christ and His most glorious city, but also the tares which are to be gathered out of His kingdom, the Church, in the end of the world. And who are they who do not worship the beast and his image, if not those who do what the apostle says, "Be not yoked with unbelievers?"[728] For such do not worship, i.e. do not consent, are not subjected; neither do they receive the inscription, the brand of crime, on their forehead by their profession, on their hand by their practice. They, then, who are free from these pollutions, whether they still live in this mortal flesh, or are dead, reign with Christ even now, through this whole interval which is indicated by the thousand years, in a fashion suited to this time.

ENNEAD 01.01 - The Organism and the Self., #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  We shall later on consider the organized body; here we must find how the conjunction of soul and body could experience suffering. The theory that the affection of the body modifies it so as to produce a sensation which itself would end in the soul, leaves unexplained the origin of sensation. To the theory that suffering has its principle in this opinion or judgment, that a misfortune is happening to ourselves or some one related to us, whence results disagreeable emotion first in the body, and then in the whole living organism,292 there is this objection, that it is yet uncertain to which opinion belongs; to the soul, or to the conjunction of soul and body. Besides, the opinion of the presence of an evil does not always entail suffering; it is possible that, in spite of such an opinion, one feels no affliction; as, for instance, one may not become irritated at believing oneself scorned; or in experiencing no desire even in the expectation of some good.
  6. It would, however, probably be better to put the matter thus: by their presence, the faculties of the1198 soul cause reaction in the organs which possess them, so that while they themselves remain unmoved, they give them the power to enter into movement.295 In this case, however, when the living organism experiences suffering, the life-imparting cause must itself remain impassible, while the passions and energies belong wholly to that which receives life. In this case, therefore, the life will not belong exclusively to the soul, but to the conjunction of the soul and body; or, at least, the latter's life will not be identical with the soul's, nor will it be the faculty of sensation, which will feel, but the being in whom that faculty inheres.
  If, however, sensation, which is no more than a corporeal emotion, finds its term in the soul, the soul must surely feel sensation; therefore it does not occur as an effect of the presence of the faculty of sensation, for this ignores the feeling agent back of it. Nor is it the conjunction of soul and body, for unless the faculty of sensation operate, that aggregate could not feel, and it would then no longer include as elements either the soul, or the faculty of sensation.

ENNEAD 02.03 - Whether Astrology is of any Value., #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  It is said that the moon, in conjunction with (Saturn) is favorable when full, but harmful when otherwise. The opposite, however, ought to be the truth if the moon possess any influence. In fact, when it presents a full face, it presents its dark face to the planet above it (Saturn or Mars); when its disk decreases on our side, it increases on the other; therefore, it ought to exert a contrary influence when it decreases on our1170 side, and when it increases on the side of the planet above it. These phases are of no importance for the moon, inasmuch as one of its sides is always lit. Nothing can result from it but for the planet which receives heat from it (Saturn); now this one will be heated whenever the moon turns towards us its dark side. Therefore, the moon is good for this planet when it is full towards it, but dark towards us. Besides, this obscurity of the moon for us can be of importance only for terrestrial things, not for the celestial203 ... (?)206 ... but if, because of its distance, it does not support the moon, then it must be in a worse predicament; when the moon is full, it is sufficient for terrestrial things, even when the moon is distant.... Finally, when the moon presents its obscure side to the fiery planet (Mars), it seems beneficent towards us; for the power of this planet, more fiery than (Saturn), is then sufficient by itself.

ENNEAD 03.01 - Concerning Fate., #Plotinus - Complete Works Vol 01, #Plotinus, #Christianity
  5. Others, again, insist that this is not the state of affairs. Their disposition depends on the circular movement of the heaven which governs everything, on the course of the stars, of their mutual relative position at the time of their rising, of their setting, of their zenith, or of their conjunction. Indeed, such are the signs on which are founded prognostications and predictions of what is to happen, not only to the universe, but also to each individual, both as to his fortunes and his thought. It is noticed that the other animals and vegetables increase or decrease according to the kind of sympathy existing between them and the stars, that all other things experience their influence, that various regions of the earth differ according to their adjustment with the stars, and especially the sun; that from the nature of these regions depend not only the character of the plants and animals, but also human forms, size, color, affections, passions, tastes, and customs. In this system, therefore, the course of the stars is the absolute cause of everything.

ENNEAD 06.05 - The One and Identical Being is Everywhere Present In Its Entirety.345, #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  The first treatment of matter occurs in the first Ennead, and it may be described as thoroughly Numenian, being treated in conjunction with the subject1273 of evil. First, we have the expression of the Supreme hovering over Being.372 Then we have the soul double,373 reminding us of Numenius's view of the double Second Divinity374 and the double soul.375 Then we have positive evil occurring in the absence of good.376 Plotinos377 opposes the Stoic denial of evil, for he says, "if this were all," there were no evil. We find a threefold division of the universe without the Stoic term hypostasis, which occurs in the treatment of the same topic elsewhere.378 Similar to Numenius is the King of all,379 the blissful life of the divinities around him,380 and the division of the universe into three.381 Plotinos382 acknowledges evil things in the world, something denied by the Stoics,383 but taught by Numenius, as is also original, primary existence of evil, in itself. Evil is here said to be a hypostasis in itself, and imparts evil qualities to other things. It is an image of being, and a genuine nature of evil. Plotinos describes384 matter as flowing eternally, which reminds us unmistakably of Numenius's image385 of matter as a swiftly flowing stream, unlimited and infinite in depth, breadth, and length. Evil inheres in the material part of the body,386 and is seen as actual, positive, darkness, which is Numenian, as far as it means a definite principle.387 Plotinos also388 insists on the ineradicability of evil, in almost the same terms as Numenius,389 who calls on Heraclitus and Homer as supporters. Plotinos390 as reason for this assigns the fact that the world is a mixture, which is the very proof advanced by Numenius in 12. Plotinos, moreover,391 defines matter as that which remains after all qualities are abstracted; this is thoroughly Numenian.392
  In the fourth book of the Second Ennead the treatment of matter is original, and is based on comparative studies. Evil has disappeared from the horizon; and the long treatment of the controversy with the Gnostics393 is devoted to explaining away evil as misunderstood1274 good. Although he begins by finding fault with Stoic materialism,394 he asserts two matters, the intelligible and the physical. Intelligible matter395 is eternal, and possesses essence. Plotinos goes on396 to argue for the necessity of an intelligible, as well as a physical substrate (hypokeimenon). In the next paragraph397 Plotinos seems to undertake a historical polemic, against three traditional teachers (Empedocles, Anaxagoras, and Democritus) under whose names he was surely finding fault with their disciples: the Stoics, Numenius, and possibly such thinkers as Lucretius. Empedocles is held responsible for the view that elements are material, evidently a Stoical view. Anaxagoras is held responsible for three views, which are distinctly Numenian: that the world is a mixture,398 that it is all in all,399 and that it is infinite.400 We might, in passing, notice another Plotinian contradiction in here condemning the world as mixture, approved in the former passage.401 As to the atomism of Democritus, it is not clear with which contemporaries he was finding fault. Intelligible matter reappears402 where we also find again the idea of doubleness of everything. As to the terms used by the way, we find the Stoic categories of Otherness or Variety403 and Motion; the conceptual seminal logoi, and the "Koin ousia" of matter; but in his psychology he uses "logos" and "nosis," instead of "nous" and "phronesis," which are found in the Escorial section, and which are more Stoical. We also find the Aristotelian category of energy, or potentiality.

Gorgias, #unset, #Arthur C Clarke, #Fiction
  The false politician is the serving-man of the state. In order to govern men he becomes like them; their 'minds are married in conjunction;' they 'bear themselves' like vulgar and tyrannical masters, and he is their obedient servant. The true politician, if he would rule men, must make them like himself; he must 'educate his party' until they cease to be a party; he must brea the into them the spirit which will hereafter give form to their institutions. Politics with him are not a mechanism for seeming what he is not, or for carrying out the will of the majority. Himself a representative man, he is the representative not of the lower but of the higher elements of the nation. There is a better (as well as a worse) public opinion of which he seeks to lay hold; as there is also a deeper current of human affairs in which he is borne up when the waves nearer the shore are threatening him. He acknowledges that he cannot take the world by forcetwo or three moves on the political chess board are all that he can fore seetwo or three weeks moves on the political chessboard are all that he can foreseetwo or three weeks or months are granted to him in which he can provide against a coming struggle. But he knows also that there are permanent principles of politics which are always tending to the well-being of statesbetter administration, better education, the reconciliation of conflicting elements, increased security against external enemies. These are not 'of to-day or yesterday,' but are the same in all times, and under all forms of government. Then when the storm descends and the winds blow, though he knows not beforeh and the hour of danger, the pilot, not like Plato's captain in the Republic, half-blind and deaf, but with penetrating eye and quick ear, is ready to take comm and of the ship and guide her into port.
  The false politician asks not what is true, but what is the opinion of the worldnot what is right, but what is expedient. The only measures of which he approves are the measures which will pass. He has no intention of fighting an uphill battle; he keeps the roadway of politics. He is unwilling to incur the persecution and enmity which political convictions would entail upon him. He begins with popularity, and in fair weather sails gallantly along. But unpopularity soon follows him. For men expect their leaders to be better and wiser than themselves: to be their guides in danger, their saviours in extremity; they do not really desire them to obey all the ignorant impulses of the popular mind; and if they fail them in a crisis they are disappointed. Then, as Socrates says, the cry of ingratitude is heard, which is most unreasonable; for the people, who have been taught no better, have done what might be expected of them, and their statesmen have received justice at their hands.

Liber 111 - The Book of Wisdom - LIBER ALEPH VEL CXI, #unset, #Arthur C Clarke, #Fiction
   Attraction between them is satisfied by repeated conjunctions. For this
   Attraction is an Antagonism; and the greater this Antinomy, the more
   within thee which saith "I" is abolished in its conjunction with the
   Beloved. For this Cause also is its Letter Nun, which in our Rota is

Maps of Meaning text, #Maps of Meaning, #Jordan Peterson, #Psychology The conjunction _________________________________________________________________

r1913 12 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Vishayananda (ahaituka) now manifests sufficient intensity & continuity when it enters the physical system in company with the other physical anandas. When it comes by itself, involving in itself the others, it tends, if the intensity is too sthula or prolongs itself, to pass into the others, especially raudra and tivra. For the rest, this conjunction of all the anandas is intended as the normal state of ecstasy, except in its more particular movements of vishesha-radhas. Vishaya is in its nature a saumya ananda, the rest in their nature chanda anandas; hence states of chandata tend naturally to pass out of vishaya into its fiercer fellows. It is noticeable also that the other anandas obstructed or denied tend more & more, instead of at once extinguishing themselves in avyaktam, to pass into the raudra. This circumstance throws a considerable light on the true nature of pain.
   Sortilege. RV I. 93       O Agni (lord of divine Tapas) and Soma (lord of Ananda), hear perfectly my call, take joy in the things perfectly expressed in me, become Ananda to the giver (of the sacrifice of action). This expresses the next necessity of the siddhi. Hitherto the full Anandamay state (Soma) has been associated with shama; tapas has always brought either partial Ananda or disturbance. The siddhi is now ripe for the perfect combination. It is noticeable that the sortilege has for some time been illuminated by the pure vijnana; the lipi as yet is not free from the pursuit of the manasa ketu and has often to be interpreted through the vijnana-buddhi; this is still more the case with rupa. Now, however, the ideality is steadily pressing on all the instruments of knowledge to take them over into its own domain, swe dame.

r1914 12 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The five Anandas are preparing to join hands. Ahaituka Vishaya is manifest but in conjunction with the others.

r1919 07 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   After a little difficulty the transformation of T to the ideality has begun finally. The action of the intuitive mentality continues, but accompanying it there is an ideal action which gives sometimes a decisive, sometimes a limited and therefore relative certitude, sometimes in conjunction with the lower movement a mixed decisive and relative certainty or a mixed incertitude and certitude. This is especially in the T of circumstance.
   The trikaldrishti after perfecting itself in an universalised type in the intuitive mentality of a character of intuitive inspiration is now definitely transforming T to the intuitional gnosis of the character of intuitivised revelation. This is attended with some fresh disturbance of the intellectual stuff, but that as soon as it comes is changed or replaced by the higher forms of thought and perception. Tapas is now of the same nature as the trikaldrishti.

Talks With Sri Aurobindo 1, #unset, #Arthur C Clarke, #Fiction
  up in conjunction with those expressed earlier.
  One of the most exciting and significant features of our talks was in connection with the last World War. At its very start, a radio was installed in Sri
  in conjunction. It was well spoken of. I dare say my brother stimulated me
  greatly to write poetry.

The Act of Creation text, #The Act of Creation, #Arthur Koestler, #Psychology
  emerged from the previous chapters, taken in conjunction with
  Book One:
  in the present chapter are taken in conjunction with the broader
  issues discussed in Book One.

The Divine Names Text (Dionysis), #The Divine Names, #unset, #Zen
  First then, this must be said, that It is mainstay of the self-existent Peace, both the general and the particular; and that It mingles all things with each other within their unconfused union, as beseems |114 which, united indivisibly, and at the same time they severally continuously unmingled stand, as regards their own proper kind, not muddled through their mingling with the opposite, nor blunting any of their unifying distinctness and purity. Let us then contemplate a certain One and simple nature of the peaceful Union, unifying all things to Itself, and to themselves, and to each other; and preserving all things in an unconfused grasp of all, both unmingled and mingled together; by reason of which the divine Minds, being united,, are united to their own conceptions, and to the things conceived; and again they ascend to the unknowable contact of things fixed above mind; by reason of which, souls, by uniting their manifold reasonings, and collecting them together to an One intellectual Purity, advance in a manner proper to themselves, by method and order, through the immaterial and indivisible conception, to the union above conception; by reason of which, the one and indissoluble connection of all is established, within its Divine Harmony, and is harmonized by complete concord and agreement and fellowship, being united without confusion, and held together without division. For the fulness of the perfect Peace passes through to all existing things, as beseems the most simple, and unmingled presence of Its unifying power, making all One. and binding the extremes through the intermediate to the extremes, which are yoked together in an one connatural friendship; and bestowing the enjoyment of Itself, even to the furthest extremities of the whole, |115 and making all things of one family, by the unities, the identities, the unions, the conjunctions of the Divine Peace, standing of course indivisibly, and showing all in one, and passing through all, and not stepping out of Its own identity. For It advances to all, and imparts Itself to all, in a manner appropriate to them, and there overflows an abundance of peaceful fertility; and It remains, through excess of union, super-united, entire, to and throughout Its whole self.

The Dwellings of the Philosophers, #unset, #Arthur C Clarke, #Fiction
  However, we should not hope to attain this dignity from the first conjunction. For our black
  stone, covered with rags, is soiled by so many impurities that completely freeing it from them
  principles, whose conjunction engenders the philosophers matter. This hieroglyph of the
  agent and the patient, of sulphur and mercury, of sun and moon, the philosophical parents of
  uniting her to the stone. In a word, this magnetic conjunction is the magical marriage of earth
  with heaven, about which some philosophers have spoken; so that the second source of the
  Shadows, Abbyss, Hell, Dragons, generation, Ingress, Submersion, Complexion, conjunction,
  and Impregnation, because the matter is black and aqueous, the natures mix perfectly, and
  realization of the conjunction, which would otherwise be impossible without it, between one
  and the other antagonists, the actual parents of the hermetic little king. Thus, the four primary
  philosophers by the conjunction of the male with the female, of the spirit with the body, of the
  sulphur with the mercury. Hermes obviously demonstrated the operation of this first key by
  of a body directly generated by nature, after the conjunction of the old man and the young
  virgin. That is why we are taking all the opportunities afforded us to speak of the beginning,
  younger than he. And so these two conjunctions will each engender a child of different sex:
  the sulfur, of dry and igneous complexion, and the mercury of a "lymphatic and melancholic

The Golden Sentences of Democrates, #unset, #Arthur C Clarke, #Fiction
  4. It is beautiful to impede an unjust man; but, if this be not possible, it is beautiful not to act in conjunction with him.
  5. It is necessary to be good, rather than to appear so.

The Immortal, #Labyrinths, #Jorge Luis Borges, #Poetry
    The City of the Immortals is an immense labyrinth with dead-end passages, inverted stairways, and many chaotic architectural structures. Rufus, horrified and repulsed by the city, describes it as "a chaos of heterogeneous words, the body of a tiger or a bull in which teeth, organs and heads monstrously pullulate in mutual conjunction and hatred." He eventually escapes the city and finds the Troglodyte who followed him there waiting outside; he names him Argos (after the dog of Odysseus), and decides to teach him language. Soon after, though, Argos reveals that he is Homer, and that the Troglodytes are the Immortals, having destroyed the original City of the Immortals and (on the advice of Homer) replaced it with the labyrinthine one Rufus encountered.

The Logomachy of Zos, #unset, #Arthur C Clarke, #Fiction
  Remove the conjunctions
  from a sentence and most of it becomes
  not as casually connective but as conjunctional all the time (in some
  indirect manner). Philosophy should awaken to the fact that science itself

Timaeus, #unset, #Arthur C Clarke, #Fiction
  Thus far and until the birth of time the created universe was made in the likeness of the original, but inasmuch as all animals were not yet comprehended therein, it was still unlike. What remained, the creator then proceeded to fashion after the nature of the pattern. Now as in the ideal animal the mind perceives ideas or species of a certain nature and number, he thought that this created animal ought to have species of a like nature and number. There are four such; one of them is the heavenly race of the gods; another, the race of birds whose way is in the air; the third, the watery species; and the fourth, the pedestrian and land creatures. Of the heavenly and divine, he created the greater part out of fire, that they might be the brightest of all things and fairest to behold, and he fashioned them after the likeness of the universe in the figure of a circle, and made them follow the intelligent motion of the supreme, distributing them over the whole circumference of heaven, which was to be a true cosmos or glorious world spangled with them all over. And he gave to each of them two movements: the first, a movement on the same spot after the same manner, whereby they ever continue to think consistently the same thoughts about the same things; the second, a forward movement, in which they are controlled by the revolution of the same and the like; but by the other five motions they were unaffected, in order that each of them might attain the highest perfection. And for this reason the fixed stars were created, to be divine and eternal animals, ever-abiding and revolving after the same manner and on the same spot; and the other stars which reverse their motion and are subject to deviations of this kind, were created in the manner already described. The earth, which is our nurse, clinging (or 'circling') around the pole which is extended through the universe, he framed to be the guardian and artificer of night and day, first and eldest of gods that are in the interior of heaven. Vain would be the attempt to tell all the figures of them circling as in dance, and their juxtapositions, and the return of them in their revolutions upon themselves, and their approximations, and to say which of these deities in their conjunctions meet, and which of them are in opposition, and in what order they get behind and before one another, and when they are severally eclipsed to our sight and again reappear, sending terrors and intimations of the future to those who cannot calculate their movementsto attempt to tell of all this without a visible representation of the heavenly system would be labour in vain. Enough on this head; and now let what we have said about the nature of the created and visible gods have an end.
  To know or tell the origin of the other divinities is beyond us, and we must accept the traditions of the men of old time who affirm themselves to be the offspring of the godsthat is what they sayand they must surely have known their own ancestors. How can we doubt the word of the children of the gods? Although they give no probable or certain proofs, still, as they declare that they are speaking of what took place in their own family, we must conform to custom and believe them. In this manner, then, according to them, the genealogy of these gods is to be received and set forth.


--- Overview of noun conjunction

The noun conjunction has 6 senses (first 3 from tagged texts)
1. (3) concurrence, coincidence, conjunction, co-occurrence ::: (the temporal property of two things happening at the same time; "the interval determining the coincidence gate is adjustable")
2. (1) junction, conjunction, conjugation, colligation ::: (the state of being joined together)
3. (1) conjunction, conjunctive, connective, continuative ::: (an uninflected function word that serves to conjoin words or phrases or clauses or sentences)
4. conjunction ::: (the grammatical relation between linguistic units (words or phrases or clauses) that are connected by a conjunction)
5. conjunction, alignment ::: ((astronomy) apparent meeting or passing of two or more celestial bodies in the same degree of the zodiac)
6. junction, conjunction ::: (something that joins or connects)

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

6 senses of conjunction                        

Sense 1
concurrence, coincidence, conjunction, co-occurrence
   => simultaneity, simultaneousness
     => timing
       => temporal arrangement, temporal order
         => temporal property
           => property
             => attribute
               => abstraction, abstract entity
                 => entity

Sense 2
junction, conjunction, conjugation, colligation
   => union, unification
     => state
       => attribute
         => abstraction, abstract entity
           => entity

Sense 3
conjunction, conjunctive, connective, continuative
   => function word, closed-class word
     => word
       => language unit, linguistic unit
         => part, portion, component part, component, constituent
           => relation
             => abstraction, abstract entity
               => entity

Sense 4
   => grammatical relation
     => linguistic relation
       => relation
         => abstraction, abstract entity
           => entity

Sense 5
conjunction, alignment
   => meeting, encounter
     => convergence
       => happening, occurrence, occurrent, natural event
         => event
           => psychological feature
             => abstraction, abstract entity
               => entity

Sense 6
junction, conjunction
   => connection, connexion, connector, connecter, connective
     => instrumentality, instrumentation
       => artifact, artefact
         => whole, unit
           => object, physical object
             => physical entity
               => entity

--- Hyponyms of noun conjunction

6 senses of conjunction                        

Sense 1
concurrence, coincidence, conjunction, co-occurrence
   => concomitance
   => overlap
   => contemporaneity, contemporaneousness
   => unison

Sense 2
junction, conjunction, conjugation, colligation
   => anastomosis, inosculation
   => synapse

Sense 3
conjunction, conjunctive, connective, continuative
   => coordinating conjunction
   => subordinating conjunction, subordinate conjunction

Sense 4
   => coordinating conjunction
   => subordinating conjunction
   => copulative conjunction
   => disjunctive conjunction
   => adversative conjunction

Sense 5
conjunction, alignment
   => inferior conjunction
   => superior conjunction

Sense 6
junction, conjunction
   => contact, tangency
   => joint
   => junction barrier, barrier strip
   => splice, splicing
   => thermojunction

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

6 senses of conjunction                        

Sense 1
concurrence, coincidence, conjunction, co-occurrence
   => simultaneity, simultaneousness

Sense 2
junction, conjunction, conjugation, colligation
   => union, unification

Sense 3
conjunction, conjunctive, connective, continuative
   => function word, closed-class word

Sense 4
   => grammatical relation

Sense 5
conjunction, alignment
   => meeting, encounter

Sense 6
junction, conjunction
   => connection, connexion, connector, connecter, connective

--- Coordinate Terms (sisters) of noun conjunction

6 senses of conjunction                        

Sense 1
concurrence, coincidence, conjunction, co-occurrence
  -> simultaneity, simultaneousness
   => concurrence, coincidence, conjunction, co-occurrence

Sense 2
junction, conjunction, conjugation, colligation
  -> union, unification
   => coalition, fusion
   => connection, link, connectedness
   => junction, conjunction, conjugation, colligation
   => association
   => marriage
   => syncretism

Sense 3
conjunction, conjunctive, connective, continuative
  -> function word, closed-class word
   => determiner, determinative
   => preposition
   => pronoun
   => conjunction, conjunctive, connective, continuative
   => particle

Sense 4
  -> grammatical relation
   => agreement, concord
   => transitivity, transitiveness
   => intransitivity, intransitiveness
   => coreference
   => conjunction
   => complementation
   => coordination
   => subordination
   => modification, qualifying, limiting
   => mood, mode, modality
   => anaphoric relation
   => voice
   => inflection, inflexion
   => aspect

Sense 5
conjunction, alignment
  -> meeting, encounter
   => conjunction, alignment

Sense 6
junction, conjunction
  -> connection, connexion, connector, connecter, connective
   => attachment, bond
   => backbone
   => ground, earth
   => hitch
   => hookup
   => jumper
   => junction, conjunction
   => slip ring
   => telephone line, phone line, telephone circuit, subscriber line, line
   => temporary hookup, patch
   => yoke, coupling

--- Grep of noun conjunction
adversative conjunction
coordinating conjunction
copulative conjunction
disjunctive conjunction
inferior conjunction
subordinate conjunction
subordinating conjunction
superior conjunction

IN WEBGEN [10000/61]

Wikipedia - Ampersand -- A logogram representing the conjunction word "and"
Wikipedia - Axiomatic system -- Mathematical term; any set of axioms from which some or all axioms can be used in conjunction to logically derive theorems
Wikipedia - Commutativity of conjunction
Wikipedia - Conjunction (astronomy) -- Term of astronomy
Wikipedia - Conjunction elimination
Wikipedia - Conjunction fallacy
Wikipedia - Conjunction (grammar) -- Part of speech that connects two words, sentences, phrases, or clauses
Wikipedia - Conjunction introduction
Wikipedia - Constant conjunction
Wikipedia - Coordinating conjunction
Wikipedia - Correlative conjunction
Wikipedia - Gas diffusion electrode -- Electrodes with a conjunction of a solid, liquid and gaseous interface
Wikipedia - Grammatical conjunction
Wikipedia - Great conjunction -- Conjunction of the planets Jupiter and Saturn
Wikipedia - Hendiadys -- Conjunction for emphasis
Wikipedia - Illusory conjunctions -- Illusory conjunctions
Wikipedia - Lifting hook -- Hook used for lifting in conjunction with a hoist or crane
Wikipedia - List of conjunctions (astronomy) -- Wikipedia list article
Wikipedia - Logical Conjunction
Wikipedia - Logical conjunction
Wikipedia - Subordinating conjunction
Wikipedia - The Janus Conjunction -- Doctor Who novel by Trevor Baxendale
Wikipedia - Triple conjunction -- Astronomical event of two planets, or a planet and a star passing three times in a short period
Wikipedia - Western dress codes -- Set of dress guidelines used in conjunction with Western dress for business and social occasions
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The Dark Crystal(1982) - Another planet, another time. 1000 years ago the Dark Crystal was damaged by one of the Urskeks and an age of chaos began. Now the time of the great conjunction of the three suns is near. If the crystal is not healed now the control of the evil Skekses will last forever. Jen the last of the Gelfings...
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Scoob!(2020) - A reboot of the iconic franchise "Scoob!" follows an origin story for Mystery Inc. and how they are joined by Dynomutt and Blue Falcon to solve their most challenging mystery: The origin of Mystery Inc.'s mascot in conjunction with Dick Dastardly's plot to cause a global "dogpocalypse" within the un...'s_conjunction
Conjunction Arts
Conjunction (astronomy)
Conjunction elimination
Conjunction fallacy
Conjunction (grammar)
Conjunction introduction
Great conjunction
Illusory conjunctions
Kai (conjunction)
List of investigations, resignations, suspensions, and dismissals in conjunction with the news media phone hacking scandal
Logical conjunction
RepublicanSocialist Conjunction
Solar conjunction
Triple conjunction

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