classes ::: programming, media,
children ::: keys (database)
branches ::: data, databases, datatype

Instances, Classes, See Also, Object in Names
Definitions, . Quotes . - . Chapters .


database (databank)


questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ or via the comments below
or join the integral discord server (chatrooms)
if the page you visited was empty, it may be noted and I will try to fill it out. cheers







keys (database)
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri, the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)

datable ::: a. --> That may be dated; having a known or ascertainable date.

data ::: n. pl. --> See Datum. ::: pl. --> of Datum

dataria ::: n. --> Formerly, a part of the Roman chancery; now, a separate office from which are sent graces or favors, cognizable in foro externo, such as appointments to benefices. The name is derived from the word datum, given or dated (with the indications of the time and place of granting the gift or favor).

datary ::: n. --> An officer in the pope&

<data, data processing, jargon> /day't*/ (Or "raw data")
Numbers, {characters}, {images}, or other method of recording,
in a form which can be assessed by a human or (especially)
input into a {computer}, stored and {processed} there, or
transmitted on some {digital channel}. Computers nearly
always represent data in {binary}.
Data on its own has no meaning, only when interpreted by some
kind of {data processing} system does it take on meaning and
become {information}.
For example, the binary data 01110101 might represent the integer
117 or the {ASCII} lower case U character or the blue component of
a pixel in some {video}. Which of these it represents is
determined by the way it is processed (added, printed, displayed,
etc.). Even these numbers, characters or pixels however are still
not really information until their context is known, e.g. my bank
balance is £117, there are two Us in "vacuum", you have blue eyes.

data abstraction
<data> Any representation of data in which the implementation
details are hidden (abstracted). {Abstract data types} and
{objects} are the two primary forms of data abstraction.
[Other forms?].

data acquisition
{data logging}

Data Address Generator
(DAG) The mechanism which generates temporary
memory addresses for data that is transferred between memory
and {registers} in a {Digital Signal Processor}.
Certain {DSP} architectures incorporate more than one DAG to
simplify the programming needed to move blocks of data between
For instance, certain {Fast Fourier Transform} {algorithms}
requiring {bit reversing}, can use the DAG for that purpose,
or they can use two DAGS, one for Program Memory Data (PMD),
and the other for Data Memory Data (DMD).

1. <database> One or more large structured sets of persistent
data, usually associated with software to update and {query}
the data. A simple database might be a single file containing
many {records}, each of which contains the same set of
{fields} where each field is a certain fixed width.
A database is one component of a {database management system}.
See also {ANSI/SPARC Architecture}, {atomic}, {blob}, {data
definition language}, {deductive database}, {distributed
database}, {fourth generation language}, {functional
database}, {object-oriented database}, {relational database}.
{Carol E. Brown's tutorial
2. A collection of {nodes} managed and stored in
one place and all accessible via the same {server}. {Links}
outside this are "external", and those inside are "internal".
On the {World-Wide Web} this is called a {website}.
3. All the facts and rules comprising a {logic programming}

database administrator
A person responsible for the design and management of
one or more {databases} and for the evaluation, selection and
implementation of {database management systems}. In smaller
organisations, the data administrator and database
administrator are often one in the same; however, when they
are different, the database administrator's function is more
technical. The database administrator would implement the
database software that meets the requirements outlined by the
organisation's data administrator and {systems analysts}.
Tasks might include controling an organisation's data
resources, using {data dictionary} software to ensure {data
integrity} and security, recovering corrupted data and
eliminating data redundancy and uses tuning tools to improve
database performance.

database analyst
A person who uses {data modeling} to analyse and specify
data use within an application area. A database analyst
defines both {logical views} and physical data structures. In
a {client/server} environment, he defines the database part of
the back end system.

database machine
A {computer} or special hardware that stores and
retrieves data from a {database}. It is specially designed
for database access and is coupled to the main ({front-end})
computer(s) by a high-speed channel. This contrasts with a
{database server}, which is a computer in a {local area
network} that holds a database. The database machine is
tightly coupled to the main {CPU}, whereas the database server
is loosely coupled via the network.

database management system
<database> (DBMS) A suite of programs which typically manage
large structured sets of persistent data, offering ad hoc
query facilities to many users. They are widely used in
business applications.
A database management system (DBMS) can be an extremely
complex set of software programs that controls the
organisation, storage and retrieval of data (fields, records
and files) in a database. It also controls the security and
integrity of the database. The DBMS accepts requests for data
from the application program and instructs the operating
system to transfer the appropriate data.
When a DBMS is used, information systems can be changed much
more easily as the organisation's information requirements
change. New categories of data can be added to the database
without disruption to the existing system.
Data security prevents unauthorised users from viewing or
updating the database. Using passwords, users are allowed
access to the entire database or subsets of the database,
called subschemas (pronounced "sub-skeema"). For example, an
employee database can contain all the data about an individual
employee, but one group of users may be authorised to view
only payroll data, while others are allowed access to only
work history and medical data.
The DBMS can maintain the integrity of the database by not
allowing more than one user to update the same record at the
same time. The DBMS can keep duplicate records out of the
database; for example, no two customers with the same customer
numbers (key fields) can be entered into the database.
{Query languages} and {report writers} allow users to
interactively interrogate the database and analyse its data.
If the DBMS provides a way to interactively enter and update
the database, as well as interrogate it, this capability
allows for managing personal databases. However, it may not
leave an audit trail of actions or provide the kinds of
controls necessary in a multi-user organisation. These
controls are only available when a set of application programs
are customised for each data entry and updating function.
A business information system is made up of subjects
(customers, employees, vendors, etc.) and activities (orders,
payments, purchases, etc.). Database design is the process of
deciding how to organize this data into record types and how
the record types will relate to each other. The DBMS should
mirror the organisation's data structure and process
transactions efficiently.
Organisations may use one kind of DBMS for daily transaction
processing and then move the detail onto another computer that
uses another DBMS better suited for random inquiries and
analysis. Overall systems design decisions are performed by
data administrators and systems analysts. Detailed database
design is performed by database administrators.
The three most common organisations are the {hierarchical
database}, {network database} and {relational database}. A
database management system may provide one, two or all three
methods. Inverted lists and other methods are also used. The
most suitable structure depends on the application and on the
transaction rate and the number of inquiries that will be
Database machines are specially designed computers that hold
the actual databases and run only the DBMS and related
software. Connected to one or more mainframes via a
high-speed channel, database machines are used in large volume
transaction processing environments. Database machines have a
large number of DBMS functions built into the hardware and
also provide special techniques for accessing the disks
containing the databases, such as using multiple processors
concurrently for high-speed searches.
The world of information is made up of data, text, pictures
and voice. Many DBMSs manage text as well as data, but very
few manage both with equal proficiency. Throughout the 1990s,
as storage capacities continue to increase, DBMSs will begin
to integrate all forms of information. Eventually, it will be
common for a database to handle data, text, graphics, voice
and video with the same ease as today's systems handle data.
See also: {intelligent database}.

database manager
The part of the database management system (DBMS) that handles
the organisation, storage and retrieval of the data. A
database manager may work with traditional programming
languages, such as COBOL and BASIC, or may work only with its
proprietary programming language. The terms database manager
and database management system are used interchangeably.
A database manager links two or more files together and is the
foundation for developing routine business systems. Contrast
with file manager, which works with only one file at a time
and is typically used interactively on a personal computer for
managing personal, independent files, such as name and address

database normalisation
<database> A series of steps followed to obtain a {database}
design that allows for efficient access and {storage} of data
in a {relational database}. These steps reduce data
redundancy and the chances of data becoming inconsistent.
A {table} in a {relational database} is said to be in normal
form if it satisfies certain {constraints}. {Codd}'s original
work defined three such forms but there are now five generally
accepted steps of normalisation. The output of the first step
is called First Normal Form (1NF), the output of the second
step is Second Normal Form (2NF), etc.
First Normal Form eliminates {repeating groups} by putting
each value of a multi-valued attribute into a new row.
Second Normal Form eliminates {functional dependencies} on a
{partial key} by putting the fields in a separate table from
those that are dependent on the whole {key}.
Third Normal Form eliminates functional dependencies on
non-key fields by putting them in a separate table. At this
stage, all non-key fields are dependent on the key, the whole
key and nothing but the key.
Fourth Normal Form separates independent multi-valued facts
stored in one table into separate tables.
Fifth Normal Form breaks out data redundancy that is not
covered by any of the previous normal forms.
[What about non-relational databases?]

database query language
<database> A language in which users of a {database} can
(interactively) formulate requests and generate reports. The
best known is {SQL}.

database server
A stand-alone computer in a local area network that holds and
manages the database. It implies that database management
functions, such as locating the actual record being requested,
is performed in the server computer. Contrast with file
server, which acts as a remote disk drive and requires that
large parts of the database, for example, entire indexes, be
transmitted to the user's computer where the real database
management tasks are performed.
First-generation personal computer database software was not
designed for a network; thus, modified versions of the
software released by the vendors employed the file server
concept. Second-generation products, designed for local area
networks, perform the management tasks in the server where
they should be done, and consequently are turning the file
server into a database server.

database transaction
<database> A set of related changes applied to a {database}. The
term typically implies that either all of the changes should be
applied or, in the event of an error, none of them, i.e. the
transaction should be {atomic}. Atomicity is one of the {ACID}
properties a transaction can have, another is {isolation} -
preventing interference between processes trying to access the
database {cocurrently}. This is usually achieved by some form of
{locking} - where one process takes exclusive control of a
database {table} or {row} for the duration of the transaction,
preventing other processes from accessing the locked data.
The canonical example of a transaction is transferring money
between two bank accounts by subtracting it from one and adding it
to the other.
Some {relational database management systems} require the user to
explicitly start a transaction and then either commit it (if all
the individual steps are successful) or roll it back (if there are
any errors).

(Or "Pick BASIC") A {BASIC}-like language with
{database} capabilities, the main programming language on the
{Pick OS}.
["The Data/BASIC Language - A Data Processing Language for
Non-Professional Programmers", P.C. Dressen, Proc SJCC 36,
AFIPS, Spring 1970].

DATApoint BUSiness Language.
A language like an interpreted {assembly language}, used for
custom applications on {Datapoint} computers.

data bus
The bus (connections between and within the
{CPU}, memory, and peripherals) used to carry {data}. Other
connections are the {address bus} and control signals.
The width and {clock rate} of the data bus determine its data
rate (the number of {bytes} per second it can carry), which is
one of the main factors determining the processing power of a
computer. Most current processor designs use a 32-bit bus,
meaning that 32 bits of data can be transferred at once. Some
processors have an internal data bus which is wider than their
external bus in order to make external connections cheaper
while retaining some of the benefits in processing power of a
wider bus.
See also {data path}.

datacenter manager
A person who plans and directs all computer and
{peripheral} operations, {data entry}, data control scheduling
and quality control.

data channel
A channel (on a {BRI} or {PRI} line) used to
carry control information, to set up connections on the
associated {bearer channels}. The name wasn't too bad back
when users were sending voice (not data) over the {bearer
channels}, but in 1997 it's quite a misnomer.

An early system used on the {Datatron 200} series.
[Listed in CACM 2(5):16, May 1959].

A {DBMS} from {Computer Associates International}.

Data Communication Equipment
(DCE) The devices and connections
of a communications network that connect the communication
circuit between the data source and destination (the {Data
Terminal Equipment} or DTE). A {modem} is the most common
kind of DCE.
Before data can be transmited over a modem, the DTR (Data
Terminal Ready) signal must be active. DTR tells the DCE that
the DTE is ready to transmit and receive data.
DCE and DTE are usually connected by an {EIA-232} {serial
line}. It is necessary to distinguish these two types of
device because their connectors must be wired differently if a
"straight-through" cable (pin 1 to pin 1, pin 2 to pin 2 etc.)
is to be used. DCE should have a female connector and should
transmit on pin two and receive on pin three. It is a curious
fact that many {modems} are "DTE" according to the original

data communications analyst
A person who installs, maintains, and troubleshoots
{data networks}. A data communications analyst may have
knowledge of {T1} lines, {TCP/IP}, {fiber optics}, {SNA},
{frame relay}. He assists users with problems related to
connectivity, analyses data flow, configures {modems}, {DSUs},
{multiplexors}, and {routers}, and uses network tools such as
{NetView} or {Netspy}.

Data Communications Equipment
{Data Communication Equipment}

data compression
{compression}. Probably to distinguish it from
(electronic) {signal compression}.

Data definition language
database> (DDL)
1. A language enabling the structure and instances of a
{database} to be defined in a human-, and machine-readable
{SQL} contains DDL commands that can be used either
interactively, or within programming language {source code},
to define databases and their components, e.g. CREATE and
See also {Data manipulation language} (DML).
2. A specification language for databases, based on the
{entity-relationship model}. It is used in the {Eli}
{compiler-compiler} to manage type definitions.
["DDL Reference Manual", ECE Dept U Colorado, 1991].

data dictionary
<database> A data structure that stores {metadata}, i.e. data
about {data}. The term "data dictionary" has several uses.
Most generally it is a set of {data descriptions} that
can be shared by several applications.
Usually it means a {table} in a {database} that stores the
names, {field} {types}, length, and other characteristics of
the fields in the database tables.
An active data dictionary is automatically updated as changes
occur in the database. A passive data dictionary must be
manually updated.
In a {DBMS}, this functionality is performed by the {system
catalog}. The data dictionary is a more general software
utility used by designers, users, and administrators for
{information resource management}.
The data dictionary may maintain information on system
hardware, software, documentation, users, and other aspects.
Data dictionaries are also used to document the database
design process itself and can accumulate metadata
ready to feed into the system catalog.
[Does anybody call them "codebooks"?]

data dictionary file
<database> (DDF) A set of files describing the structure of a
{database} file. DDFs define {database tables} and include
information about file locations, field layouts and
indexes. DDFs are the standard method for defining field and
index characteristics for {Btrieve} files.

data driven
A data driven architecture/language performs computations in
an order dictated by data dependencies. Two kinds of data
driven computation are {dataflow} and {demand driven}.
From about 1970 research in parallel {data driven} computation
increased. Centres of excellence emerged at {MIT},
{CERT-ONERA} in France, {NTT} and {ETL} in Japan and
{Manchester University}.

Data Driven Machine
(DDM) A {dataflow} language.
["The Architecture and System Method of DDM-1: A Recursively
Structured Data Driven Machine", A. Davis, Proc 5th Ann Symp
Comp Arch, IEEE 1978].

Data Encryption Algorithm
(DEA) An {ANSI} {standard} defined in ANSI X3.92-1981. It is
identical to the {Data Encryption Standard} (DES).

Data Encryption Key
(DEK) Used for the {encryption} of message text and for the
computation of message integrity checks (signatures).
See {cryptography}.

Data Encryption Standard
(DES) The {NBS}'s popular, standard {encryption} algorithm.
It is a {product cipher} that operates on 64-bit blocks of
data, using a 56-bit key. It is defined in {FIPS} 46-1 (1988)
(which supersedes FIPS 46 (1977)). DES is identical to the
{ANSI} standard {Data Encryption Algorithm} (DEA) defined in
ANSI X3.92-1981.
DES has been implemented in {VLSI}. {SunOS} provides a des
command which can make use of DES hardware if fitted. Neither
the software nor the hardware are supposed to be distributed
outside the USA.
{Unix manual pages}: des(1), des(3), des(4).

data feed
<data, architecture> Some process for transferring {data} from
one system to another in a predetermined form.

data flow
A data flow architecture or language performs a
computation when all the {operands} are available. Data flow is
one kind of {data driven} architecture, the other is {demand
driven}. It is a technique for specifying {fine-grain
concurrency}, usually in the form of two-dimensional graphs in
which instructions that are available for concurrent execution are
written alongside each other while those that must be executed in
sequence are written one under the other. Data dependencies
between instructions are indicated by directed arcs. Instructions
do not reference memory since the data dependence arcs allow data
to be transmitted directly from the producing instruction to the
consuming one.
Data flow schemes differ chiefly in the way that they handle
{re-entrant} code. Static schemes disallow it, dynamic
schemes use either "code copying" or "tagging" at every point
of reentry.
An example of a data flow architecture is {MIT}'s {VAL}

data flow analysis
A process to discover the dependencies between
different data items manipulated by a program. The order of
execution in a {data driven} language is determined solely by
the data dependencies. For example, given the equations
1. X = A + B
2. B = 2 + 2
3. A = 3 + 4
a data-flow analysis would find that 2 and 3 must be evaluated
before 1. Since there are no data dependencies between 2 and
3, they may be evaluated in any order, including in parallel.
This technique is implemented in {hardware} in some
{pipelined} processors with multiple {functional units}. It
allows instructions to be executed as soon as their inputs are
available, independent of the original program order.

Data Flow Diagram
A graphical notation used to describe how {data}
flows between {processes} in a system. Data flow diagrams are
an important tool of most {structured analysis} techniques.

data fork
{Macintosh file system}

data frame
{activation record}

Data General
A US computer manufacturer. Responsible for the
{Nova} {minicomputer}.
Quarterly sales $284M, profits -$12M (Aug 1994).

Data General mN601
{Data General MicroNova 601}

--- QUOTES [25 / 25 - 500 / 4033] (in Dictionaries, in Quotes, in Chapters)

KEYS (10k)

   8 Sri Aurobindo
   7 The Mother
   2 James S A Corey
   2 Aleister Crowley
   1 Yuval Noah Harari
   1 William Gibson
   1 Peter J Carroll
   1 Nikola Tesla
   1 Ken Wilber
   1 Harold Abelson


   29 Anonymous
   9 Pedro Domingos
   9 Cathy O Neil
   8 Martin Kleppmann
   7 Bruce Schneier
   6 W Edwards Deming
   6 Seth Stephens Davidowitz
   6 Nate Silver
   6 Hans Rosling
   5 Steven D Levitt
   5 Arthur Conan Doyle
   4 Ted Cruz
   4 Siddhartha Mukherjee
   4 Seth Godin
   4 Mike Loukides
   4 Henry Mintzberg
   4 Edward R Tufte
   4 David Weinberger
   4 Bren Brown
   3 Tim O Reilly
   3 Ronald Coase
   3 Peter Norvig
   3 Neil deGrasse Tyson
   3 Nassim Nicholas Taleb
   3 L Ron Hubbard
   3 Kai Fu Lee
   3 Jean Tirole
   3 Don DeLillo
   3 Ben Goldacre
   2 William James
   2 Vinod Khosla
   2 Tim Berners Lee
   2 Terence McKenna
   2 Tere Liye
   2 Scott Nicholson
   2 Ryan Holiday
   2 Richard K Morgan
   2 Reid Hoffman
   2 R C Sproul
   2 Pramoedya Ananta Toer
   2 Peter Drucker
   2 Paulo Coelho
   2 Martin Lindstrom
   2 Martha Wells
   2 Marissa Mayer
   2 Linus Torvalds
   2 Laini Taylor
   2 Kevin Kelly
   2 Ken Thompson
   2 John Tukey
   2 Jeremy Stoppelman
   2 Jay Samit
   2 Jay Baer
   2 Isaac Asimov
   2 Heather Webber
   2 Geoffrey Moore
   2 Garry Kasparov
   2 Frank Herbert
   2 Fareed Zakaria
   2 Ellen J Langer
   2 Deepak Chopra
   2 Dan Simmons
   2 Daniel Keys Moran
   2 Clayton M Christensen
   2 Charles Wheelan
   2 Cassandra Clare
   2 Carmine Gallo
   2 Carly Fiorina
   2 Anna Eshoo
   2 Andy Hargreaves
   2 Alistair Croll
   2 Alec J Ross

1:(Darshan Message) Sri Aurobindo's message is an immortal sunlight radiating over the future. 15 August 1972 1wordlist AUTHORS BOOKS-INFO cats CHEATSHEETS COMMANDS d20 dc-empty define-1355 DICTIONARIES DICTIONARIES-2020-03-23 DOCS.RACKET DOCS.RACKET_W_LINKS goodreads_books_data goodreads_books_data-raw GRAMMER keys keys_2020-03-29 keys_2020-06-04 keys_2020-06-05 keys_2020-06-27 keys-2020-08-14 keys-2020-10-13 keys.bak-2020-02-11 keys-bak-2020-09-14 LISTS MEDIA_LISTS MEM_AUDIO_199 most new_keys_subject_tagged new_keys_subject_tagged.php_tagged new_keys_subject_tagged_r NEWLIB PARTIAL_FORMATTED plants PROGRAMS QUOTES RESUMES sedrnS19w sss_7418_2019-12-18 style.css subjects subjects_wo_periods syn syn1 synonyms temp temp1 temp_11 test5 todo twitter_full_s TWITTER-RIPS VG WEB_ADDRESSES WIKI wordincarnate_SA_4500 wordincarnate_SA_clean wordincarnate_SA_clean2 WORDLIST wordlist wordlist (3rd copy) wordlist (another copy) wordlist-broken maybe wordlist-config wordlist (copy) wordlist-ru wordlist-temp wordlist-u ZZ ~ The Mother, Words Of The Mother I ,
2:The data of the senses can bring us, is not true knowledge; it is a science of appearances. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
3:Eternal Presence [facsimile] Sri Aurobindo is constantly among us and reveals himself to those who are ready to see and hear him. 1wordlist AUTHORS BOOKS-INFO cats CHEATSHEETS COMMANDS d20 dc-empty define-1355 DICTIONARIES DICTIONARIES-2020-03-23 DOCS.RACKET DOCS.RACKET_W_LINKS goodreads_books_data goodreads_books_data-raw GRAMMER keys keys_2020-03-29 keys_2020-06-04 keys_2020-06-05 keys_2020-06-27 keys-2020-08-14 keys-2020-10-13 keys.bak-2020-02-11 keys-bak-2020-09-14 LISTS MEDIA_LISTS MEM_AUDIO_199 most new_keys_subject_tagged new_keys_subject_tagged.php_tagged new_keys_subject_tagged_r NEWLIB PARTIAL_FORMATTED plants PROGRAMS QUOTES RESUMES sedrnS19w sss_7418_2019-12-18 style.css subjects subjects_wo_periods syn syn1 synonyms temp temp1 temp_11 test5 todo twitter_full_s TWITTER-RIPS VG WEB_ADDRESSES WIKI wordincarnate_SA_4500 wordincarnate_SA_clean wordincarnate_SA_clean2 WORDLIST wordlist wordlist (3rd copy) wordlist (another copy) wordlist-broken maybe wordlist-config wordlist (copy) wordlist-ru wordlist-temp wordlist-u ZZ ~ The Mother, Words Of The Mother I ,
4:No knowledge can be true knowledge which subjects itself to the senses or uses them otherwise than as first indices whose data have constantly to be corrected and overpassed. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
5:Last night, we (you and I and some others) were together for quite a long time in the permanent dwelling-place of Sri Aurobindo which exists in the subtle physical (what Sri Aurobindo called the true physical). 1 February 1963 1wordlist AUTHORS BOOKS-INFO cats CHEATSHEETS COMMANDS d20 dc-empty define-1355 DICTIONARIES DICTIONARIES-2020-03-23 DOCS.RACKET DOCS.RACKET_W_LINKS goodreads_books_data goodreads_books_data-raw GRAMMER keys keys_2020-03-29 keys_2020-06-04 keys_2020-06-05 keys_2020-06-27 keys-2020-08-14 keys-2020-10-13 keys.bak-2020-02-11 keys-bak-2020-09-14 LISTS MEDIA_LISTS MEM_AUDIO_199 most new_keys_subject_tagged new_keys_subject_tagged.php_tagged new_keys_subject_tagged_r NEWLIB PARTIAL_FORMATTED plants PROGRAMS QUOTES RESUMES sedrnS19w sss_7418_2019-12-18 style.css subjects subjects_wo_periods syn syn1 synonyms temp temp1 temp_11 test5 todo twitter_full_s TWITTER-RIPS VG WEB_ADDRESSES WIKI wordincarnate_SA_4500 wordincarnate_SA_clean wordincarnate_SA_clean2 WORDLIST wordlist wordlist (3rd copy) wordlist (another copy) wordlist-broken maybe wordlist-config wordlist (copy) wordlist-ru wordlist-temp wordlist-u ZZ ~ The Mother, Words Of The Mother I ,
6:Faith is a support from above; it is the brilliant shadow thrown by a secret light that exceeds the intellect and its data; it is the heart of a hidden knowledge that is not at the mercy of immediate appearances. ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
7:The red lotus is the flower of Sri Aurobindo, but specially for his centenary we shall choose the blue lotus, which is the colour of his physical aura, to symbolise the centenary of the manifestation of the Supreme upon earth. 21 December 1971 1wordlist AUTHORS BOOKS-INFO cats CHEATSHEETS COMMANDS d20 dc-empty define-1355 DICTIONARIES DICTIONARIES-2020-03-23 DOCS.RACKET DOCS.RACKET_W_LINKS goodreads_books_data goodreads_books_data-raw GRAMMER keys keys_2020-03-29 keys_2020-06-04 keys_2020-06-05 keys_2020-06-27 keys-2020-08-14 keys-2020-10-13 keys.bak-2020-02-11 keys-bak-2020-09-14 LISTS MEDIA_LISTS MEM_AUDIO_199 most new_keys_subject_tagged new_keys_subject_tagged.php_tagged new_keys_subject_tagged_r NEWLIB PARTIAL_FORMATTED plants PROGRAMS QUOTES RESUMES sedrnS19w sss_7418_2019-12-18 style.css subjects subjects_wo_periods syn syn1 synonyms temp temp1 temp_11 test5 todo twitter_full_s TWITTER-RIPS VG WEB_ADDRESSES WIKI wordincarnate_SA_4500 wordincarnate_SA_clean wordincarnate_SA_clean2 WORDLIST wordlist wordlist (3rd copy) wordlist (another copy) wordlist-broken maybe wordlist-config wordlist (copy) wordlist-ru wordlist-temp wordlist-u ZZ ~ The Mother, Words Of The Mother I ,
8:Intuition is born of a direct awareness while intellect is an indirect action of a knowledge which constructs itself with difficulty out of the unknown from signs and indications and gathered data. ~ Sri Aurobindo, The Life Divine Brahman,
9:Computational processes are abstract beings that inhabit computers. As they evolve, processes manipulate other abstract things called data. The evolution of a process is directed by a pattern of rules called a program. People create programs to direct processes. In effect, we conjure the spirits of the computer with our spells. ~ Harold Abelson, Structure and Interpretation of Computer Programs ,
10:Cyberspace. A consensual hallucination experienced daily by billions of legitimate operators, in every nation, by children being taught mathematical concepts... A graphic representation of data abstracted from banks of every computer in the human system. Unthinkable complexity. Lines of light ranged in the nonspace of the mind, clusters and constellations of data. Like city lights, receding... ~ William Gibson,
11:The intellectual understanding is only the lower buddhi; there is another and a higher buddhi which is not intelligence but vision, is not understanding but rather an over-standings in knowledge, and does not seek knowledge and attain it in subjection to the data it observes but possesses already the truth and brings it out in the terms of a revelatory and intuitional thought. ~ Sri Aurobindo, The Synthesis Of Yoga ,
12:In the past, censorship worked by blocking the flow of information. In the twenty-first century, censorship works by flooding people with irrelevant information. People just don't know what to pay attention to, and they often spend their time investigating and debating side issues. In ancient times having power meant having access to data. Today having power means knowing what to ignore. ~ Yuval Noah Harari, Homo Deus ,
13:In researching this problem, I did an extensive data search of several hundred hierarchies, taken from systems theory, ecological science, Kabalah, developmental psychology, Yo-gachara Buddhism, moral development, biological evolution, Vedanta Hinduism, Neo-Confucianism, cosmic and stellar evolution, Hwa Yen, the Neoplatonic corpus-an entire spectrum of premodern, modern, and postmodern nests. ~ Ken Wilber, Marriage of Sense and Soul 1998,
14:Sri Aurobindo came upon earth to announce the manifestation of the supramental world and not merely did he announce this manifestation but embodied also in part the supramental force and showed by example what one must do to prepare oneself for manifesting it. The best thing we can do is to study all that he has told us and endeavour to follow his example and prepare ourselves for the new manifestation. This gives life its real sense and will help us to overcome all obstacles. Let us live for the new creation and we shall grow stronger and stronger by remaining young and progressive. 30 January 1972 1wordlist AUTHORS BOOKS-INFO cats CHEATSHEETS COMMANDS d20 dc-empty define-1355 DICTIONARIES DICTIONARIES-2020-03-23 DOCS.RACKET DOCS.RACKET_W_LINKS goodreads_books_data goodreads_books_data-raw GRAMMER keys keys_2020-03-29 keys_2020-06-04 keys_2020-06-05 keys_2020-06-27 keys-2020-08-14 keys-2020-10-13 keys.bak-2020-02-11 keys-bak-2020-09-14 LISTS MEDIA_LISTS MEM_AUDIO_199 most new_keys_subject_tagged new_keys_subject_tagged.php_tagged new_keys_subject_tagged_r NEWLIB PARTIAL_FORMATTED plants PROGRAMS QUOTES RESUMES sedrnS19w sss_7418_2019-12-18 style.css subjects subjects_wo_periods syn syn1 synonyms temp temp1 temp_11 test5 todo twitter_full_s TWITTER-RIPS VG WEB_ADDRESSES WIKI wordincarnate_SA_4500 wordincarnate_SA_clean wordincarnate_SA_clean2 WORDLIST wordlist wordlist (3rd copy) wordlist (another copy) wordlist-broken maybe wordlist-config wordlist (copy) wordlist-ru wordlist-temp wordlist-u ZZ ~ The Mother, Words Of The Mother I ,
15:We cannot perceive Chaos directly, for it simultaneously contains the opposite to anything we might think it is. We can, however, occasionally glimpse and make use of partially formed matter which has only probablistic and indeterministic existence. This stuff we can call the aethers. 1wordlist AUTHORS BOOKS-INFO cats CHEATSHEETS COMMANDS d20 dc-empty define-1355 DICTIONARIES DICTIONARIES-2020-03-23 DOCS.RACKET DOCS.RACKET_W_LINKS goodreads_books_data goodreads_books_data-raw GRAMMER keys keys_2020-03-29 keys_2020-06-04 keys_2020-06-05 keys_2020-06-27 keys-2020-08-14 keys-2020-10-13 keys.bak-2020-02-11 keys-bak-2020-09-14 LISTS MEDIA_LISTS MEM_AUDIO_199 most new_keys_subject_tagged new_keys_subject_tagged.php_tagged new_keys_subject_tagged_r NEWLIB PARTIAL_FORMATTED plants PROGRAMS QUOTES RESUMES sedrnS19w sss_7418_2019-12-18 style.css subjects subjects_wo_periods syn syn1 synonyms temp temp1 temp_11 test5 todo twitter_full_s TWITTER-RIPS VG WEB_ADDRESSES WIKI wordincarnate_SA_4500 wordincarnate_SA_clean wordincarnate_SA_clean2 WORDLIST wordlist wordlist (3rd copy) wordlist (another copy) wordlist-broken maybe wordlist-config wordlist (copy) wordlist-ru wordlist-temp wordlist-u ZZ If it makes us feel any better we can call this Chaos, the Tao, or God, and imagine it to be benevolent and human-hearted. There are two schools of thought in magic. One considers the formative agent of the universe to be random and chaotic, and the other considers that it is a force of spiritual consciousness. As they have only themselves on which to base their speculations, they are basically saying that their own natures are either random and chaotic or spiritually conscious. ~ Peter J Carroll, Miscellaneous Excerpts Part 2 ,
16:Only, in all he sees God, sees the supreme reality, and his motive of work is to help mankind towards the knowledge of God and the possession of the supreme reality. He sees God through the data of science, God through the conclusions of philosophy, God through the forms of Beauty and the forms of Good, God in all the activities of life, God in the past of the world and its effects, in the present and its tendencies, in the future and its great progression. Into any or all of these he can bring his illumined vision and his liberated power of the spirit. The lower knowledge has been the step from which he has risen to the higher; the higher illumines for him the lower and makes it part of itself, even if only its lower fringe and most external radiation. ~ Sri Aurobindo, The Synthesis Of Yoga 2.25 - The Higher and the Lower Knowledge,
17:And the first of the adepts covered His shame with a cloth, walking backwards, and was white. And the second of the adepts covered his shame with a cloth, walking sideways, and was yellow. And the third of the adepts made a mock of His nakedness, walking forwards, and was black. And these are the three great schools of the Magi, who are also the three Magi that journeyed unto Bethlehem; and because thou hast not wisdom, thou shalt not know which school prevaileth, or if the three schools be not one.* 1wordlist AUTHORS BOOKS-INFO cats CHEATSHEETS COMMANDS d20 dc-empty define-1355 DICTIONARIES DICTIONARIES-2020-03-23 DOCS.RACKET DOCS.RACKET_W_LINKS goodreads_books_data goodreads_books_data-raw GRAMMER keys keys_2020-03-29 keys_2020-06-04 keys_2020-06-05 keys_2020-06-27 keys-2020-08-14 keys-2020-10-13 keys.bak-2020-02-11 keys-bak-2020-09-14 LISTS MEDIA_LISTS MEM_AUDIO_199 most new_keys_subject_tagged new_keys_subject_tagged.php_tagged new_keys_subject_tagged_r NEWLIB PARTIAL_FORMATTED plants PROGRAMS QUOTES RESUMES sedrnS19w sss_7418_2019-12-18 style.css subjects subjects_wo_periods syn syn1 synonyms temp temp1 temp_11 test5 todo twitter_full_s TWITTER-RIPS VG WEB_ADDRESSES WIKI wordincarnate_SA_4500 wordincarnate_SA_clean wordincarnate_SA_clean2 WORDLIST wordlist wordlist (3rd copy) wordlist (another copy) wordlist-broken maybe wordlist-config wordlist (copy) wordlist-ru wordlist-temp wordlist-u ZZ This doctrine of the Three Schools is of extreme interest. Roughly, it may be said that the White is the Pure Mystic, whose attitude to God is one of reverence. The Yellow School conceals the Mysteries indeed, but examines them as it goes along. The Black School is that of pure Scepticism. We are now ready to study the philosophical bases of these three Schools. ~ Aleister Crowley, Magick Without Tears? 43?,
18:understanding fails when pulled down by lower movements ::: By the understanding we mean that which at once perceives, judges and discriminates, the true reason of the human beingnot subservient to the senses, to desire or to the blind force of habit, but working in its own right for mastery, for knowledge. Certainly, the reason of man as he is at present does not even at its best act entirely in this free and sovereign fashion; but so far as it fails, it fails because it is still mixed with the lower half-animal action, because it is impure and constantly hampered and pulled down from its characteristic action. In its purity it should not be involved in these lower movements, but stand back from the object, and observe disinterestedly, put it in its right place in the whole by force of comparison, contrast, analogy, reason from its rightly observed data by deduction, induction, inference and holding all its gains in memory and supplementing them by a chastened and rightly-guided imagination view all in the light of a trained and disciplined judgment. Such is the pure intellectual understanding of which disinterested observation, judgment and reasoning are the law and characterising action. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Knowledge,
19:"So," she said. "I've been thinking of it as a computing problem. If the virus or nanomachine or protomolecule or whatever was designed, it has a purpose, right?" "Definitely," Holden said. "And it seems like it's trying to do something-something complex. It doesn't make sense to go to all that trouble just to kill people. Those changes it makes look intentional, just... not complete, to me." "I can see that," Holden said. Alex and Amos nodded along with him but stayed quiet. "So maybe the issue is that the protomolecule isn't smart enough yet. You can compress a lot of data down pretty small, but unless it's a quantum computer, processing takes space. The easiest way to get that processing in tiny machines is through distribution. Maybe the protomolecule isn't finishing its job because it just isn't smart enough to. Yet." "Not enough of them," Alex said. "Right," Naomi said, dropping the towel into a bin under the sink. "So you give them a lot of biomass to work with, and see what it is they are ultimately made to do." "According to that guy in the video, they were made to hijack life on Earth and wipe us out," Miller said. "And that," Holden said, "is why Eros is perfect. Lots of biomass in a vacuum-sealed test tube. And if it gets out of hand, there's already a war going on. A lot of ships and missiles can be used for nuking Eros into glass if the threat seems real. Nothing to make us forget our differences like a new player butting in." ~ James S A Corey, Leviathan Wakes ,
20:39 - Sometimes one is led to think that only those things really matter which have never happened; for beside them most historic achievements seem almost pale and ineffective. - Sri AurobindoI would like to have an explanation of this aphorism.Sri Aurobindo, who had made a thorough study of history, knew how uncertain are the data which have been used to write it. Most often the accuracy of the documents is doubtful, and the information they supply is poor, incomplete, trivial and frequently distorted. As a whole, the official version of human history is nothing but a long, almost unbroken record of violent aggressions: wars, revolutions, murders or colonisations. True, some of these aggressions and massacres have been adorned with flattering terms and epithets; they have been called religious wars, holy wars, civilising campaigns; but they nonetheless remain acts of greed or vengeance.Rarely in history do we find the description of a cultural, artistic or philosophical outflowering.That is why, as Sri Aurobindo says, all this makes a rather dismal picture without any deep significance. On the other hand, in the legendary accounts of things which may never have existed on earth, of events which have not been declared authentic by "official" knowledge, of wonderful individuals whose existence is doubted by the scholars in their dried-up wisdom, we find the crystallisation of all the hopes and aspirations of man, his love of the marvellous, the heroic and the sublime, the description of everything he would like to be and strives to become.That, more or less, is what Sri Aurobindo means in his aphorism.22 June 1960 ~ The Mother, On Thoughts And Aphorisms volume-10,
21:My method is different. I do not rush into actual work. When I get an idea, I start at once building it up in my imagination. I change the construction, make improvements and operate the device in my mind. It is absolutely immaterial to me whether I run my turbine in thought or test it in my shop. I even note if it is out of balance. There is no difference whatever; the results are the same. In this way I am able to rapidly develop and perfect a conception without touching anything. When I have gone so far as to embody in the invention every possible improvement I can think of and see no fault anywhere, I put into concrete form this final product of my brain. Invariably my device works as I conceived that it should, and the experiment comes out exactly as I planned it. In twenty years there has not been a single exception. Why should it be otherwise? Engineering, electrical and mechanical, is positive in results. There is scarcely a subject that cannot be examined beforehand, from the available theoretical and practical data. The carrying out into practice of a crude idea as is being generally done, is, I hold, nothing but a waste of energy, money, and time. My early affliction had however, another compensation. The incessant mental exertion developed my powers of observation and enabled me to discover a truth of great importance. I had noted that the appearance of images was always preceded by actual vision of scenes under peculiar and generally very exceptional conditions, and I was impelled on each occasion to locate the original impulse. After a while this effort grew to be almost automatic and I gained great facility in connecting cause and effect. Soon I became aware, to my surprise, that every thought I conceived was suggested by an external impression. Not only this but all my actions were prompted in a similar way. In the course of time it became perfectly evident to me that I was merely an automation endowed with power OF MOVEMENT RESPONDING TO THE STIMULI OF THE SENSE ORGANS AND THINKING AND ACTING ACCORDINGLY. ~ Nikola Tesla, The Strange Life of Nikola Tesla ,
22:The Teachings of Some Modern Indian YogisRamana MaharshiAccording to Brunton's description of the sadhana he (Brunton) practised under the Maharshi's instructions,1 it is the Overself one has to seek within, but he describes the Overself in a way that is at once the Psychic Being, the Atman and the Ishwara. So it is a little difficult to know what is the exact reading.*The methods described in the account [of Ramana Maharshi's technique of self-realisation] are the well-established methods of Jnanayoga - (1) one-pointed concentration followed by thought-suspension, (2) the method of distinguishing or finding out the true self by separating it from mind, life, body (this I have seen described by him [Brunton] more at length in another book) and coming to the pure I behind; this also can disappear into the Impersonal Self. The usual result is a merging in the Atman or Brahman - which is what one would suppose is meant by the Overself, for it is that which is the real Overself. This Brahman or Atman is everywhere, all is in it, it is in all, but it is in all not as an individual being in each but is the same in all - as the Ether is in all. When the merging into the Overself is complete, there is no ego, no distinguishable I, or any formed separative person or personality. All is ekakara - an indivisible and undistinguishable Oneness either free from all formations or carrying all formations in it without being affected - for one can realise it in either way. There is a realisation in which all beings are moving in the one Self and this Self is there stable in all beings; there is another more complete and thoroughgoing in which not only is it so but all are vividly realised as the Self, the Brahman, the Divine. In the former, it is possible to dismiss all beings as creations of Maya, leaving the one Self alone as true - in the other it is easier to regard them as real manifestations of the Self, not as illusions. But one can also regard all beings as souls, independent realities in an eternal Nature dependent upon the One Divine. These are the characteristic realisations of the Overself familiar to the Vedanta. But on the other hand you say that this Overself is realised by the Maharshi as lodged in the heart-centre, and it is described by Brunton as something concealed which when it manifests appears as the real Thinker, source of all action, but now guiding thought and action in the Truth. Now the first description applies to the Purusha in the heart, described by the Gita as the Ishwara situated in the heart and by the Upanishads as the Purusha Antaratma; the second could apply also to the mental Purusha, manomayah. pran.asarı̄ra neta of the Upanishads, the mental Being or Purusha who leads the life and the body. So your question is one which on the data I cannot easily answer. His Overself may be a combination of all these experiences, without any distinction being made or thought necessary between the various aspects. There are a thousand ways of approaching and realising the Divine and each way has its own experiences which have their own truth and stand really on a basis, one in essence but complex in aspects, common to all, but not expressed in the same way by all. There is not much use in discussing these variations; the important thing is to follow one's own way well and thoroughly. In this Yoga, one can realise the psychic being as a portion of the Divine seated in the heart with the Divine supporting it there - this psychic being takes charge of the sadhana and turns the ......1 The correspondent sent to Sri Aurobindo two paragraphs from Paul Brunton's book A Message from Arunachala (London: Rider & Co., n.d. [1936], pp. 205 - 7). - Ed. ~ Sri Aurobindo, Letters On Yoga - II ,
23:Of course we do." Dresden's voice was cutting. "But you're thinking too small. Building humanity's greatest empire is like building the world's largest anthill. Insignificant. There is a civilization out there that built the protomolecule and hurled it at us over two billion years ago. They were already gods at that point. What have they become since then? With another two billion years to advance?" With a growing dread, Holden listened to Dresden speak. This speech had the air of something spoken before. Perhaps many times. And it had worked. It had convinced powerful people. It was why Protogen had stealth ships from the Earth shipyards and seemingly limitless behind-the-scenes support. "We have a terrifying amount of catching up to do, gentlemen," Dresden was saying. "But fortunately we have the tool of our enemy to use in doing it." "Catching up?" a soldier to Holden's left said. Dresden nodded at the man and smiled. "The protomolecule can alter the host organism at the molecular level; it can create genetic change on the fly. Not just DNA, but any stable replicatoR But it is only a machine. It doesn't think. It follows instructions. If we learn how to alter that programming, then we become the architects of that change." Holden interrupted. "If it was supposed to wipe out life on Earth and replace it with whatever the protomolecule's creators wanted, why turn it loose?" "Excellent question," Dresden said, holding up one finger like a college professor about to deliver a lecture. "The protomolecule doesn't come with a user's manual. In fact, we've never before been able to actually watch it carry out its program. The molecule requires significant mass before it develops enough processing power to fulfill its directives. Whatever they are." Dresden pointed at the screens covered with data around them. "We are going to watch it at work. See what it intends to do. How it goes about doing it. And, hopefully, learn how to change that program in the process." "You could do that with a vat of bacteria," Holden said. "I'm not interested in remaking bacteria," Dresden said. "You're fucking insane," Amos said, and took another step toward Dresden. Holden put a hand on the big mechanic's shoulder. "So," Holden said. "You figure out how the bug works, and then what?" "Then everything. Belters who can work outside a ship without wearing a suit. Humans capable of sleeping for hundreds of years at a time flying colony ships to the stars. No longer being bound to the millions of years of evolution inside one atmosphere of pressure at one g, slaves to oxygen and water. We decide what we want to be, and we reprogram ourselves to be that. That's what the protomolecule gives us." Dresden had stood back up as he'd delivered this speech, his face shining with the zeal of a prophet. "What we are doing is the best and only hope of humanity's survival. When we go out there, we will be facing gods." "And if we don't go out?" Fred asked. He sounded thoughtful. "They've already fired a doomsday weapon at us once," Dresden said. The room was silent for a moment. Holden felt his certainty slip. He hated everything about Dresden's argument, but he couldn't quite see his way past it. He knew in his bones that something about it was dead wrong, but he couldn't find the words. Naomi's voice startled him. "Did it convince them?" she asked. "Excuse me?" Dresden said. "The scientists. The technicians. Everyone you needed to make it happen. They actually had to do this. They had to watch the video of people dying all over Eros. They had to design those radioactive murder chambers. So unless you managed to round up every serial killer in the solar system and send them through a postgraduate program, how did you do this?" "We modified our science team to remove ethical restraints." Half a dozen clues clicked into place in Holden's head. ~ James S A Corey, Leviathan Wakes ,
24:SECTION 1. Books for Serious Study Liber CCXX. (Liber AL vel Legis.) The Book of the Law. This book is the foundation of the New Æon, and thus of the whole of our work. The Equinox. The standard Work of Reference in all occult matters. The Encyclopaedia of Initiation. Liber ABA (Book 4). A general account in elementary terms of magical and mystical powers. In four parts: (1) Mysticism (2) Magical (Elementary Theory) (3) Magick in Theory and Practice (this book) (4) The Law. Liber II. The Message of the Master Therion. Explains the essence of the new Law in a very simple manner. Liber DCCCXXXVIII. The Law of Liberty. A further explanation of The Book of the Law in reference to certain ethical problems. Collected Works of A. Crowley. These works contain many mystical and magical secrets, both stated clearly in prose, and woven into the Robe of sublimest poesy. The Yi King. (S. B. E. Series [vol. XVI], Oxford University Press.) The "Classic of Changes"; give the initiated Chinese system of Magick. The Tao Teh King. (S. B. E. Series [vol. XXXIX].) Gives the initiated Chinese system of Mysticism. Tannhäuser, by A. Crowley. An allegorical drama concerning the Progress of the Soul; the Tannhäuser story slightly remodelled. The Upanishads. (S. B. E. Series [vols. I & XV.) The Classical Basis of Vedantism, the best-known form of Hindu Mysticism. The Bhagavad-gita. A dialogue in which Krishna, the Hindu "Christ", expounds a system of Attainment. The Voice of the Silence, by H.P. Blavatsky, with an elaborate commentary by Frater O.M. Frater O.M., 7°=48, is the most learned of all the Brethren of the Order; he has given eighteen years to the study of this masterpiece. Raja-Yoga, by Swami Vivekananda. An excellent elementary study of Hindu mysticism. His Bhakti-Yoga is also good. The Shiva Samhita. An account of various physical means of assisting the discipline of initiation. A famous Hindu treatise on certain physical practices. The Hathayoga Pradipika. Similar to the Shiva Samhita. The Aphorisms of Patanjali. A valuable collection of precepts pertaining to mystical attainment. The Sword of Song. A study of Christian theology and ethics, with a statement and solution of the deepest philosophical problems. Also contains the best account extant of Buddhism, compared with modern science. The Book of the Dead. A collection of Egyptian magical rituals. Dogme et Rituel de la Haute Magie, by Eliphas Levi. The best general textbook of magical theory and practice for beginners. Written in an easy popular style. The Book of the Sacred Magic of Abramelin the Mage. The best exoteric account of the Great Work, with careful instructions in procedure. This Book influenced and helped the Master Therion more than any other. The Goetia. The most intelligible of all the mediæval rituals of Evocation. Contains also the favourite Invocation of the Master Therion. Erdmann's History of Philosophy. A compendious account of philosophy from the earliest times. Most valuable as a general education of the mind. The Spiritual Guide of [Miguel de] Molinos. A simple manual of Christian Mysticism. The Star in the West. (Captain Fuller). An introduction to the study of the Works of Aleister Crowley. The Dhammapada. (S. B. E. Series [vol. X], Oxford University Press). The best of the Buddhist classics. The Questions of King Milinda. (S. B. E. Series [vols. XXXV & XXXVI].) Technical points of Buddhist dogma, illustrated bydialogues. Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicam Sanctissimorum Scientiæ Summæ. A complete Dictionary of the Correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. It is to the language of Occultism what Webster or Murray is to the English language. Varieties of Religious Experience (William James). Valuable as showing the uniformity of mystical attainment. Kabbala Denudata, von Rosenroth: also The Kabbalah Unveiled, by S.L. Mathers. The text of the Qabalah, with commentary. A good elementary introduction to the subject. Konx Om Pax [by Aleister Crowley]. Four invaluable treatises and a preface on Mysticism and Magick. The Pistis Sophia [translated by G.R.S. Mead or Violet McDermot]. An admirable introduction to the study of Gnosticism. The Oracles of Zoroaster [Chaldæan Oracles]. An invaluable collection of precepts mystical and magical. The Dream of Scipio, by Cicero. Excellent for its Vision and its Philosophy. The Golden Verses of Pythagoras, by Fabre d'Olivet. An interesting study of the exoteric doctrines of this Master. The Divine Pymander, by Hermes Trismegistus. Invaluable as bearing on the Gnostic Philosophy. The Secret Symbols of the Rosicrucians, reprint of Franz Hartmann. An invaluable compendium. Scrutinium Chymicum [Atalanta Fugiens]¸ by Michael Maier. One of the best treatises on alchemy. Science and the Infinite, by Sidney Klein. One of the best essays written in recent years. Two Essays on the Worship of Priapus [A Discourse on the Worship of Priapus &c. &c. &c.], by Richard Payne Knight [and Thomas Wright]. Invaluable to all students. The Golden Bough, by J.G. Frazer. The textbook of Folk Lore. Invaluable to all students. The Age of Reason, by Thomas Paine. Excellent, though elementary, as a corrective to superstition. Rivers of Life, by General Forlong. An invaluable textbook of old systems of initiation. Three Dialogues, by Bishop Berkeley. The Classic of Subjective Idealism. Essays of David Hume. The Classic of Academic Scepticism. First Principles by Herbert Spencer. The Classic of Agnosticism. Prolegomena [to any future Metaphysics], by Immanuel Kant. The best introduction to Metaphysics. The Canon [by William Stirling]. The best textbook of Applied Qabalah. The Fourth Dimension, by [Charles] H. Hinton. The best essay on the subject. The Essays of Thomas Henry Huxley. Masterpieces of philosophy, as of prose. ~ Aleister Crowley, Liber ABA Appendix I: Literature Recommended to Aspirants,
25:Can a Yogi attain to a state of consciousness in which he can know all things, answer all questions, relating even to abstruse scientific problems, such as, for example, the theory of relativity?Theoretically and in principle it is not impossible for a Yogi to know everything; all depends upon the Yogi. But there is knowledge and knowledge. The Yogi does not know in the way of the mind. He does not know everything in the sense that he has access to all possible information or because he contains all the facts of the universe in his mind or because his consciousness is a sort of miraculous encyclopaedia. He knows by his capacity for a containing or dynamic identity with things and persons and forces. Or he knows because he lives in a plane of consciousness or is in contact with a consciousness in which there is the truth and the knowledge. If you are in the true consciousness, the knowledge you have will also be of the truth. Then, too, you can know directly, by being one with what you know. If a problem is put before you, if you are asked what is to be done in a particular matter, you can then, by looking with enough attention and concentration, receive spontaneously the required knowledge and the true answer. It is not by any careful application of theory that you reach the knowledge or by working it out through a mental process. The scientific mind needs these methods to come to its conclusions. But the Yogi's knowledge is direct and immediate; it is not deductive. If an engineer has to find out the exact position for the building of an arch, the line of its curve and the size of its opening, he does it by calculation, collating and deducing from his information and data. But a Yogi needs none of these things; he looks, has the vision of the thing, sees that it is to be done in this way and not in another, and this seeing is his knowledge. Although it may be true in a general way and in a certain sense that a Yogi can know all things and can answer all questions from his own field of vision and consciousness, yet it does not follow that there are no questions whatever of any kind to which he would not or could not answer. A Yogi who has the direct knowledge, the knowledge of the true truth of things, would not care or perhaps would find it difficult to answer questions that belong entirely to the domain of human mental constructions. It may be, he could not or would not wish to solve problems and difficulties you might put to him which touch only the illusion of things and their appearances. The working of his knowledge is not in the mind. If you put him some silly mental query of that character, he probably would not answer. The very common conception that you can put any ignorant question to him as to some super-schoolmaster or demand from him any kind of information past, present or future and that he is bound to answer, is a foolish idea. It is as inept as the expectation from the spiritual man of feats and miracles that would satisfy the vulgar external mind and leave it gaping with wonder. Moreover, the term "Yogi" is very vague and wide. There are many types of Yogis, many lines or ranges of spiritual or occult endeavour and different heights of achievement, there are some whose powers do not extend beyond the mental level; there are others who have gone beyond it. Everything depends on the field or nature of their effort, the height to which they have arrived, the consciousness with which they have contact or into which they enter. Do not scientists go sometimes beyond the mental plane? It is said that Einstein found his theory of relativity not through any process of reasoning, but through some kind of sudden inspiration. Has that inspiration anything to do with the Supermind?The scientist who gets an inspiration revealing to him a new truth, receives it from the intuitive mind. The knowledge comes as a direct perception in the higher mental plane illumined by some other light still farther above. But all that has nothing to do with the action of Supermind and this higher mental level is far removed from the supramental plane. Men are too easily inclined to believe that they have climbed into regions quite divine when they have only gone above the average level. There are many stages between the ordinary human mind and the Supermind, many grades and many intervening planes. If an ordinary man were to get into direct contact even with one of these intermediate planes, he would be dazzled and blinded, would be crushed under the weight of the sense of immensity or would lose his balance; and yet it is not the Supermind. Behind the common idea that a Yogi can know all things and answer all questions is the actual fact that there is a plane in the mind where the memory of everything is stored and remains always in existence. All mental movements that belong to the life of the earth are memorised and registered in this plane. Those who are capable of going there and care to take the trouble, can read in it and learn anything they choose. But this region must not be mistaken for the supramental levels. And yet to reach even there you must be able to silence the movements of the material or physical mind; you must be able to leave aside all your sensations and put a stop to your ordinary mental movements, whatever they are; you must get out of the vital; you must become free from the slavery of the body. Then only you can enter into that region and see. But if you are sufficiently interested to make this effort, you can arrive there and read what is written in the earth's memory. Thus, if you go deep into silence, you can reach a level of consciousness on which it is not impossible for you to receive answers to all your questions. And if there is one who is consciously open to the plenary truth of the supermind, in constant contact with it, he can certainly answer any question that is worth an answer from the supramental Light. The queries put must come from some sense of the truth and reality behind things. There are many questions and much debated problems that are cobwebs woven of mere mental abstractions or move on the illusory surface of things. These do not pertain to real knowledge; they are a deformation of knowledge, their very substance is of the ignorance. Certainly the supramental knowledge may give an answer, its own answer, to the problems set by the mind's ignorance; but it is likely that it would not be at all satisfactory or perhaps even intelligible to those who ask from the mental level. You must not expect the supramental to work in the way of the mind or demand that the knowledge in truth should be capable of being pieced together with the half-knowledge in ignorance. The scheme of the mind is one thing, but Supermind is quite another and it would no longer be supramental if it adapted itself to the exigencies of the mental scheme. The two are incommensurable and cannot be put together. When the consciousness has attained to supramental joys, does it no longer take interest in the things of the mind?The supramental does not take interest in mental things in the same way as the mind. It takes its own interest in all the movements of the universe, but it is from a different point of view and with a different vision. The world presents to it an entirely different appearance; there is a reversal of outlook and everything is seen from there as other than what it seems to the mind and often even the opposite. Things have another meaning; their aspect, their motion and process, everything about them, are watched with other eyes. Everything here is followed by the supermind; the mind movements and not less the vital, the material movements, all the play of the universe have for it a very deep interest, but of another kind. It is about the same difference as that between the interest taken in a puppet-play by one who holds the strings and knows what the puppets are to do and the will that moves them and that they can do only what it moves them to do, and the interest taken by another who observes the play but sees only what is happening from moment to moment and knows nothing else. The one who follows the play and is outside its secret has a stronger, an eager and passionate interest in what will happen and he gives an excited attention to its unforeseen or dramatic events; the other, who holds the strings and moves the show, is unmoved and tranquil. There is a certain intensity of interest which comes from ignorance and is bound up with illusion, and that must disappear when you are out of the ignorance. The interest that human beings take in things founds itself on the illusion; if that were removed, they would have no interest at all in the play; they would find it dry and dull. That is why all this ignorance, all this illusion has lasted so long; it is because men like it, because they cling to it and its peculiar kind of appeal that it endures. ~ The Mother, Questions And Answers 1929-1931 93?

*** NEWFULLDB 2.4M ***

1:database. Another ~ Marissa Meyer,
2:data outlives code. ~ Martin Kleppmann,
3:Metadata is the new wealth ~ Kevin Kelly,
4:To clarify, *add* data. ~ Edward R Tufte,
6:Everything’s a data point. ~ Paul McAuley,
7:big data is usually dumb data. ~ Anonymous,
8:Data is not intelligence. ~ William Binney,
9:development of data standards, ~ Anonymous,
10:What we have is a data glut. ~ Vernor Vinge,
11:Data is the next Intel Inside. ~ Tim O Reilly,
12:Data Is Useless Without Context ~ Nate Silver,
13:You can’t samba in a data stream, ~ Anonymous,
14:Above all else show the data. ~ Edward R Tufte,
15:What do the current data show? ~ Jason L Riley,
16:Who has the data has the power. ~ Tim O Reilly,
17:Hate is love without enough data. ~ Richard Bach,
18:You can only analyze the data you ~ Marie Curie,
19:More data is not always the answer. ~ Alan Hirsch,
21:Certainty, not data, is knowledge. ~ L Ron Hubbard,
22:Consider data without prejudice. ~ Thomas A Edison,
23:Let the dataset change your mindset ~ Hans Rosling,
24:stories are just data with a soul. ~ Carmine Gallo,
25:The plural of anecdotes is not data ~ Ben Goldacre,
26:The world is one big data problem. ~ Andrew McAfee,
27:We kill people based on metadata. ~ Bruce Schneier,
28:Data may disappoint, but it never lies. ~ Jay Samit,
29:Data can actually make us more human. ~ Aaron Koblin,
30:Ilmu itu didatangi bukan mendatangi ~ Malik Ibn Anas,
31:Maybe stories are just data with a soul ~ Bren Brown,
32:while theories are nice, data is better. ~ Anonymous,
33:Instincts are experiments. Data is proof. ~ Anonymous,
34:Maybe stories are just data with a soul. ~ Bren Brown,
35:The past is relevant only as data. ~ Richard K Morgan,
36:The plural of anecdote is not data. ~ Steven D Levitt,
37:Maybe stories are just data with a soul. ~ Brene Brown,
38:You cannot write well without data. ~ George V Higgins,
39:You can’t samba in a data stream, ~ Alaya Dawn Johnson,
40:Data data everywhere, and not a thought to think! ~ n 1,
41:Data is great, but strategy is better ~ Steven Sinofsky,
42:Data really powers everything that we do. ~ Jeff Weiner,
43:The public trusts big data way too much. ~ Cathy O Neil,
44:They made data a controlled substance. ~ Neal Stephenson,
45:Universal law: data wants to be free. ~ Peter F Hamilton,
46:An instrument is a tool used to collect data. ~ Anonymous,
47:In God we trust, all others bring data ~ W Edwards Deming,
48:Don't censor incoming data through denial. ~ Deepak Chopra,
49:In God we trust; all others bring data. ~ W Edwards Deming,
50:Instincts are experiments. Data is proof. ~ Alistair Croll,
51:Context is to data what water is to a dolphin ~ Dan Simmons,
52:With insufficient data it is easy to go wrong. ~ Carl Sagan,
53:You’re the witch, dude.  I’m the data geek.  ~ Debora Geary,
54:Data coming out our ears but we lack narrative. ~ Roy Sekoff,
55:Data has no ego and makes an excellent co-pilot. ~ Jay Samit,
56:Data is the exhaust of the information age. ~ Bruce Schneier,
57:Demagoguery beats data in making public policy. ~ Dick Armey,
58:ISP’s database.” Surprisingly, he thought ~ Michael Prescott,
59:Data is not useful until it becomes information. ~ Seth Godin,
60:Data without generalization is just gossip. ~ Robert M Pirsig,
61:the Arcturus system six weeks ago. Data is raw, ~ Ian Douglas,
62:If you want data to survive, carve it in rock. ~ Jack McDevitt,
63:Metadata liberates us, liberates knowledge. ~ David Weinberger,
64:Najbolja blagodat koja nam je data jeste šansa za pokajanje. ~,
65:On data: We are the drivers, not the driven. ~ Andy Hargreaves,
66:Big data isn’t about bits, it’s about talent. ~ Douglas Merrill,
67:Exista lucruri care nu se scriu niciodata! ~ Napol on Bonaparte,
68:Incomplete data leads to incomplete conclusions. ~ Henry H Neff,
69:In God we trust; all others must bring data. ~ W Edwards Deming,
70:NSA analyst touches something in the database, ~ Bruce Schneier,
71:We are surrounded by data, but starved for insights. ~ Jay Baer,
72:I hate when people ask me to: "Massage the data". ~ Ronald Coase,
73:This isn’t Ospin! These aren’t the Dataversities! ~ Iain M Banks,
74:Data is the new oil? No: Data is the new soil. ~ David Mccandless,
75:Science will...produce the data..., but never the ~ Lewis Thomas,
76:Data are becoming the new raw material of business. ~ Craig Mundie,
77:Data that conflicts with beliefs is often ignored, ~ Jack Campbell,
78:To a collector of curios, the dust is metadata. ~ David Weinberger,
79:any global data is always guilty until proven innocent. ~ Anonymous,
80:In God we trust. All others [must] have data ~ Siddhartha Mukherjee,
81:Sesuatu yang hebat datang bersamaan dengan kesabaran. ~ Suzy Kassem,
82:the best ways to solve data problems are often with UX. ~ Anonymous,
83:We live, I regret to say, in an age of Big Data hype. ~ Oscar Wilde,
84:Apparently the Germans had a database of 13,000 kicks. ~ Simon Kuper,
85:Big data will replace the need for 80% of all doctors ~ Vinod Khosla,
86:Data is what distinguishes the dilettante from the artist ~ George V,
87:If you torture the data long enough, it will confess. ~ Ronald Coase,
88:In the absence of data, we will always make up stories. ~ Bren Brown,
89:A data structure is just a stupid programming language. ~ Bill Gosper,
90:Digital data are more fragile than printed material. ~ Robert Darnton,
91:Size doesn't matter, fast data is better than big data ~ Hilary Mason,
92:Torture the data, and it will confess to anything,” as ~ Ben Goldacre,
93:We dont have better algorithms, we just have more data ~ Peter Norvig,
94:Data, data everywhere, but not a thought to think. ~ John Allen Paulos,
95:Data quality is corporate America's dirty little secret. ~ Paul Gillin,
96:Data scientist is just a sexed up word for statistician. ~ Nate Silver,
97:If you torture the data long enough, it will confess. ~ Ronald H Coase,
98:Kuulata saab vaid see, kes unustab vahel kella vaadata. ~ Stefan Klein,
99:No observational problem will not be solved by more data. ~ Vera Rubin,
100:If you torture the data enough, nature will always confess. ~ Anonymous,
101:90% of the world's data was created in the last two years ~ Marc Benioff,
102:Data about an innovative idea is rarely crystal clear. ~ Scott D Anthony,
103:Data don't generate theory - only researchers do that. ~ Henry Mintzberg,
104:Start-up founders should be data-informed – not data-driven. ~ Anonymous,
105:Theories come and go, but fundamental data always remains. ~ Mary Leakey,
106:Data are just as often molded to fit preferred conclusions. ~ Roger Lewin,
107:Database: the information you lose when your memory crashes. ~ Dave Barry,
109:There is as yet insufficient data for a meaningful answer. ~ Isaac Asimov,
110:A database is just a tool: how you use it is up to you. ~ Martin Kleppmann,
111:data mining means “torturing the data until it confesses. ~ Pedro Domingos,
112:The future of marketing isn't big data, it's big understanding. ~ Jay Baer,
113:The analysis of data will not by itself produce new ideas. ~ Edward de Bono,
114:Exaggeration undermines the credibility of well-founded data: ~ Hans Rosling,
115:Videos from Big Data Everywhere 2014 are now available on InfoQ. ~ Anonymous,
116:Without data, you're just another person with an opinion. ~ W Edwards Deming,
117:Data gathered on the Shuttle and ISS help power Google Maps; ~ Chris Hadfield,
118:It is a capital mistake to theorise before one has data. ~ Arthur Conan Doyle,
119:It is a capital mistake to theorize before one has data. ~ Arthur Conan Doyle,
120:Jodoh itu misterius. Dia datang begitu saja dan lewat begitu saja. ~ Clara Ng,
121:Let them know precisely what you are going to do with their data ~ Steve Jobs,
122:The irony is that more data can often present less clarity. ~ Charles Wheelan,
123:Theory without data is myth: data without theory is madness. ~ Phil Zuckerman,
124:Junk food, empty calories and carbs are the Big Data of the masses ~ Karl Marx,
125:Nobody should try to use data unless he has collected data. ~ W Edwards Deming,
126:The web is hyperlinked documents; the cloud is hyperlinked data. ~ Kevin Kelly,
127:This is data as you have never known it: it is data as therapy. ~ Hans Rosling,
128:We're so obsessed with [big] data, we forget how to interpret it. ~ danah boyd,
129:You have to be willing to have the decision-making follow the data. ~ Ted Cruz,
130:rely on accumulated data rather than on individual anecdotes, ~ Steven D Levitt,
131:Cinta mendatangkan cinta,
dan benci mendatangkan benci. ~ Ella Wheeler Wilcox,
132:People are running huge enterprises off of hacking and stealing data. ~ Tim Cook,
133:Product Market Fit is a feeling backed with data and information. ~ Ryan Holiday,
134:Sînt deja închis. Cum sînt toti. Închis si totodata prea liber. ~ Eug ne Ionesco,
135:There are no facts, there is no truth, just data to be manipulated. ~ Don Henley,
136:Too few of you, Big Data tells me, are still reading. ~ Seth Stephens Davidowitz,
137:Analyse data just so far as to obtain simplicity and no further. ~ Henri Poincare,
138:Big Data processes codify the past. They do not invent the future. ~ Cathy O Neil,
139:The data stream has been corrupted, return to first principles. ~ Terence McKenna,
140:The mystery of consciousness? Erroneous data—significant results. ~ Frank Herbert,
141:This observation is sometimes summed up as data outlives code. ~ Martin Kleppmann,
142:(As scientists like to say: The plural of anecdote is not data.) ~ Steven D Levitt,
143:Every system using data separates humanity into winners and losers. ~ Cathy O Neil,
144:More data beats clever algorithms, but better data beats more data. ~ Peter Norvig,
145:Reports of anti-Semitic incidents are based on differing data and rely ~ Anonymous,
146:Traiesc in trecut, ori intr-un viitor care nu va exista niciodata. ~ Irvin D Yalom,
147:It's easy to pretend expertise when there's no data to contradict you. ~ Seth Godin,
148:Nobody ever imagined a bunch of Orcs would steal a database table… ~ Charles Stross,
149:No great marketing decisions have ever been made on qualitative data ~ John Sculley,
150:Bila seseorang pergi, itu karena seseorang lain sudah waktunya datang ~ Paulo Coelho,
151:Great wisdom not applied to action and behavior is meaningless data. ~ Peter Drucker,
152:It just means you are the sum total of your data. No man escapes that. ~ Don DeLillo,
153:Quantitative data abhors emotion; qualitative data marinates in it. ~ Alistair Croll,
154:The data suggest that happy people are more likely to get married. ~ Steven D Levitt,
155:Unfortunately, while people were drowning in data, knowledge was nowhere ~ Anonymous,
156:Have we been compromised by our own data? The answer is: Of course. ~ Jeff VanderMeer,
157:In God we trust. All others [must] have data. - Bernard Fisher ~ Siddhartha Mukherjee,
158:,, Iubirea ne omoara dintr-odata, fara sa lase nici o dovada a crimei. ~ Paulo Coelho,
159:The more data we have, the more likely we are to drown in it. ~ Nassim Nicholas Taleb,
160:the problem isn’t finding data, it’s figuring out what to do with it. ~ Mike Loukides,
161:We need to ground environmentalism on something other than data. ~ Charles Eisenstein,
162:Ultimately, thinking is a very inefficient method of processing data. ~ Frederick Lenz,
163:You remind me people are more than the sum of the metadata one can dig up ~ Emma Holly,
164:Data isn't information; information isn't knowledge; knowledge isn't wisdom. ~ Ian Lowe,
165:Dumnezeu e-n ochi. La fel si Diavolul, de fiecare data cand clipesti. ~ Theodore Roszak,
166:I don't see the logic of rejecting data just because they seem incredible. ~ Fred Hoyle,
167:In the twenty-first century, people threw off data like dead skin cells. ~ Barry Eisler,
168:It is a capital mistake to theorize before one has data.” - Sherlock Holmes ~ Anonymous,
169:The falsification of scientific data or analysis is always a serious matter ~ Ed Markey,
170:you had to know what you were looking for or the data would drown you. ~ Steve Robinson,
171:A hacker doesnt deliberately destroy data or profit from his activities. ~ Kevin Mitnick,
172:Big data is indeed a buzzword but it is one that is frankly under-hyped. ~ Ginni Rometty,
173:Data are to statistics what a good offensive is to a star quarterback. ~ Charles Wheelan,
174:Ketidakbahagiaan datang lewat ketakutan atau keinginan yang tidak terkendali. ~ Epicurus,
175:The goal is to turn data into information, and information into insight. ~ Carly Fiorina,
176:There's no data to suggest that I can make you love me whatever I do. ~ Karen Joy Fowler,
177:When you see data, doubt [them]! When you see measurements, doubt them! ~ Kaoru Ishikawa,
178:while people were drowning in data, knowledge was nowhere to be found. ~ Benjamin Graham,
179:With data collection, 'the sooner the better' is always the best answer. ~ Marissa Mayer,
180:As a scientist, you're not supposed to make decisions without the data. ~ Francis Collins,
181:Data from any single gene cannot really tell you anything so definitive. If ~ Bill Bryson,
182:Jack's [Ma Yun ] theory is that whoever controls data controls the world. ~ Masayoshi Son,
183:... no compelling data to support its anachronistic social Darwinism. ~ Stephen Jay Gould,
184:Our five senses are faulty data-taking devices, and they need help. ~ Neil deGrasse Tyson,
185:To her data analysis was the ugly love child of science and Kafka, ~ Kim Stanley Robinson,
186:Twenty percent of all input forms filled out by people contain bad data. ~ Dennis Ritchie,
187:Without big data, you are blind and deaf and in the middle of a freeway. ~ Geoffrey Moore,
188:All data are filtered, observation is necessarily 'theory-laden'. ~ Norwood Russell Hanson,
189:I filed him in my mental database under Useless Prick, for future reference. ~ Tana French,
190:Small, noncomparative, highly labeled data sets usually belong in tables. ~ Edward R Tufte,
191:stay open to new data and be prepared to keep freshening up your knowledge. ~ Hans Rosling,
192:The computer, being a mechanical moron, can handle only quantifiable data. ~ Peter Drucker,
193:The more the data banks record about each one of us, the less we exist. ~ Marshall McLuhan,
194:Gratitude, therefore, emerged from the data as the antidote to foreboding joy. ~ Bren Brown,
195:Sometimes the job of a data scientist is to know when you don't know enough. ~ Cathy O Neil,
196:The future belongs to the companies and people that turn data into products ~ Mike Loukides,
197:We apply fight-or-flight reflexes not only to predators, but to data itself. ~ Chris Mooney,
198:but slots — and other “virtual” attributes — won’t be reported as instance data. ~ Mark Lutz,
199:Data is a lot like humans: It is born. Matures. Gets married to other data, ~ Arthur Miller,
200:Data is a precious thing and will last longer than the systems themselves. ~ Tim Berners Lee,
201:In baseball you have terrific data and you can be a lot more creative with it. ~ Nate Silver,
202:There is so much data available to us, but most data won't help us succeed. ~ Thomas Carlyle,
203:The world is now awash in data and we can see consumers in a lot clearer ways. ~ Max Levchin,
204:Unlike oil, Big Data’s reserves are growing exponentially every year. ~ Khang Kijarro Nguyen,
205:We're entering a new world in which data may be more important than software. ~ Tim O Reilly,
206:Be critical of classes that contain more than about seven data members. The ~ Steve McConnell,
207:Errors using inadequate data are much less than those using no data at all. ~ Charles Babbage,
208:Te-ai intrebat vreodata , monstrii dac razboi sau razboiul ii face pe monstri? ~ Laini Taylor,
209:The greatest wisdom not applied to action and behaviour is meaningless data ~ Peter F Drucker,
210:There's a lot of power in executing data - generating data and executing data. ~ Ken Thompson,
211:To a database person, every nail looks like a thumb. Or something like that. ~ Jamie Zawinski,
212:Youth is cause, effect is age; so with the thickening of the neck we get data. ~ Djuna Barnes,
213:Data alone is not enough. Starting from scratch will only get you to scratch. ~ Pedro Domingos,
214:Data!data!data!" he cried impatiently. "I can't make bricks without clay. ~ Arthur Conan Doyle,
215:Every failure contains valuable data that will point you in the right direction. ~ Ramit Sethi,
216:Hey I just met you The network’s laggy But here’s my data So store it maybe ~ Martin Kleppmann,
217:Our early libertarian idealism resulted in gargantuan, global data monopsonies. ~ Jaron Lanier,
218:Over the next ten years, everything that has a cord is going to have data in it. ~ Tony Fadell,
219:Simple models and a lot of data trump more elaborate models based on less data. ~ Peter Norvig,
220:When a manager asks for hard data, that's usually just his way of saying no. ~ Ward Cunningham,
221:And love?” she asked him. “What is love?” He smiled faintly. “Data of the heart. ~ C S Friedman,
222:I’d run straight into a bulkhead trying to walk and receive data at the same time… ~ Ann Leckie,
223:It is a capital mistake to theorize before one has data.—Sir Arthur Conan Doyle ~ Philip Kotler,
224:The Crystal Wind is the Storm, and the Storm is Data, and the Data is Life. ~ Daniel Keys Moran,
225:Thought, without the data on which to structure that thought, leads nowhere. ~ Victor J Stenger,
226:When anecdotal user feedback and data contradict each other, listen to the data. ~ Reid Hoffman,
227:Governance allows organizations...t o use critical data to drive the organization. ~ Dick Taylor,
228:The world, quite simply, is too complex and too rich for little data. ~ Seth Stephens Davidowitz,
229:When human judgment and big data intersect there are some funny things that happen ~ Nate Silver,
230:where data are sparse, competing ideas abound that are clever and wishful. ~ Neil deGrasse Tyson,
231:A very rarely discussed property of data: it is toxic in large quantities ~ Nassim Nicholas Taleb,
232:If you are using search data to decide what's fashionable, you are not fashionable. ~ Peter Sagal,
233:One of the core principles of Google has always been “Don’t politick. Use data.” As ~ Laszlo Bock,
234:Semua harus datang karena panggilanku. Semua harus pergi karena usiranku. ~ Pramoedya Ananta Toer,
235:The best technique for improving performance in your database is to use indexes well. ~ Anonymous,
236:The problem is that we won’t ever know that, and a lack of data never wins debates. ~ David Weber,
237:Too many product managers rely on instinct and gut instead of actual behavioral data. ~ Anonymous,
238:To Schema on Read or to Schema on Write, That Is the Hadoop Data Lake Question ~ Martin Kleppmann,
239:Welcome to the information age. Data, data, everywhere, but no one knows a thing. ~ Roger Kimball,
240:Engineering, I think you can pick up. [A data scientist's] curiosity is built-in ~ Scott Nicholson,
241:Everything you said or did was a data point you put out there in the world. ~ Jennifer Lynn Barnes,
242:Frightened people want action more than they want correct action. It’s in the data. ~ Marcus Sakey,
243:How can you make sense of the future when you only have data about the past? ~ Clayton Christensen,
244:If you just talk to who's easy to talk to, you're not really getting the best data. ~ Emmett Shear,
245:People are stunned to hear that one company has data files on 185 million Americans. ~ Ralph Nader,
246:Reality exists in the mind of each.
The senses are input devices for incoming data. ~ Toba Beta,
247:Teach where data can be found or how it can be derived, not the recording of data. ~ L Ron Hubbard,
248:When science and the Bible differ, science has obviously misinterpreted its data. ~ Henry M Morris,
249:Women buy underwear for the men they love. It’s economics. Data supports this claim. ~ Helen Hoang,
250:In Operations, many of our data sets have what we call ‘chi squared’ distribution. Using ~ Gene Kim,
251:I then realized my analytics data was a bit odd. My keywords were no longer with me ~ Douglas Bader,
252:It’s even been said that data mining means “torturing the data until it confesses. ~ Pedro Domingos,
253:More data means more information, but it also means more false information. ~ Nassim Nicholas Taleb,
254:There might never be that moment when everyone says, "Oh my God, big data is awful." ~ Cathy O Neil,
255:We chose it because we deal with huge amounts of data. Besides, it sounds really cool. ~ Larry Page,
256:A brainscan cannot interpret itself and neither can a data dashboard in education. ~ Andy Hargreaves,
257:As of yet, there is no peer-reviewed data on the efficacy of journaling by candlelight. ~ Sara Eckel,
258:Data is not the phenomenon. It represents the phenomenon, but not very well. ~ Clayton M Christensen,
259:dictionaries are not set up to adapt to a user’s mental pictorial database of things. ~ Kory Stamper,
260:Every thought that arises in the mind has its roots in data you have already accumulated. ~ Sadhguru,
261:IBM estimates that 90 percent of the world’s data was created in the last two years. ~ Robert Scoble,
262:I don't think there is any global warming. I don't see the statistical data for that. ~ Vaclav Klaus,
263:Nu mai ai nevoie de alti oameni in viata ta, odata ce ai gasit adevarata dragoste. ~ Cassandra Clare,
264:We have to learn to interrogate our data collection process, not just our algorithms. ~ Cathy O Neil,
265:We must be careful not to confuse data with the abstractions we use to analyse them. ~ William James,
266:Allowing us to do many causal experiments is the fourth power of Big Data. ~ Seth Stephens Davidowitz,
267:If you bomb a city, then rebuild it, the data shows a huge spike in economic activity. ~ John Perkins,
268:If you entrust your data to others, they can let you down or outright betray you. ~ Jonathan Zittrain,
269:If you're going to decide to run a data-driven campaign, decision-making has to follow it. ~ Ted Cruz,
270:Most people think that aging is fatal and scientific data shows that that's not true. ~ Deepak Chopra,
271:Once dismissed as “body shops”, India’s IT-outsourcing firms are now leaders in big data. ~ Anonymous,
272:That's all data is. A gift from yesterday that you receive today to make tomorrow better. ~ Jon Acuff,
273:The real justification for psychedelics is that they feed new data into your model. ~ Terence McKenna,
274:When we share our personal data with business, its use should be transparent and secure. ~ Anna Eshoo,
275:You can't understand depth of science, unless you challenge the published scientific data. ~ Amit Ray,
276:broadband firms want to manage more actively the data pulsing through their conduits—their ~ Anonymous,
277:Data by itself is not useful. Data is only useful if it can be applied for public benefit. ~ Todd Park,
278:In God we trust,” he brusquely told a journalist. “All others [must] have data. ~ Siddhartha Mukherjee,
279:In practice, however, the boundary between data and processing can be hard to establish. ~ Jean Tirole,
280:Learning happens in the minds and souls, not in the databases of multiple-choice tests. ~ Ken Robinson,
281:One of the issues of social networking silos is that they have the data and I don't. ~ Tim Berners Lee,
282:What am I? The data? The process that generates it? The relationships between the numbers? ~ Greg Egan,
283:Cartoons are data. If people find them funny, that tells us something about the world. ~ Robert H Frank,
284:Data can't speak for itself; it's up to you to give it a voice. Try to speak truthfully. ~ Ronald Coase,
285:People are very interested in having access to wireless data while they are on a plane. ~ Steve Largent,
286:Sinuciderea e, poate, singurul act uman care e totdeauna sincer, nu e niciodata mimat. ~ Octavian Paler,
287:The data is clear: If you give a woman an opportunity, she will make a huge difference. ~ Carly Fiorina,
288:The librarian is the interface between reams of data and the untrained but motivated user. ~ Seth Godin,
289:This is the book that I wish existed when I started using Python for data analysis in 2007. ~ Anonymous,
290:Voi ajunge vreodata atat de pur, ca nu ma voi putea oglindi decat in lacrimi de sfinti? ~ Emil M Cioran,
291:A better world won’t come about simply because we use data; data has its dark underside. ~ Mike Loukides,
292:APIs extend the reach of your software and data; SOA accelerates it through proven patterns. ~ Anonymous,
293:Data is of course important in manufacturing, but I place the greatest emphasis on facts. ~ Taiichi Ohno,
294:I think that the default for collecting any kind of personal data should be opt-in consent. ~ Al Franken,
295:knowledge, data processing, and creativity are going to be at the heart of creating value. ~ Jean Tirole,
296:You can have data without information, but you cannot have information without data. ~ Daniel Keys Moran,
297:If we have data, let's look at data. If all we have are opinions, let's go with mine. ~ James L Barksdale,
298:In God we trust,”509 he brusquely told a journalist. “All others [must] have data. ~ Siddhartha Mukherjee,
299:it’s pretty easy to frame an argument convincingly by being selective in the data presented. ~ Roxane Gay,
300:I wanted to separate data from programs, because data and instructions are very different. ~ Ken Thompson,
301:Nothing beats standing in the middle of the action, with all the data I need at my fingertips ~ Betty Liu,
302:Nu poti sa urasti pe cineva deja infrant.Care, fara tine, nu va mai fi niciodata om intreg. ~ John Fowles,
303:One of the best things data can enable us to do is to ask questions we didn't know to ask. ~ Vinod Khosla,
304:On mobile, what are the core apps? It's basically messaging, mapping and review data. ~ Jeremy Stoppelman,
305:You can also enter into, a free data mining and analysis service, ~ Daniel J Levitin,
306:Platforms beat pipelines by using data-based tools to create community feedback loops. ~ Geoffrey G Parker,
307:There is little scientific data on the point, but evidently people do speak to themselves. ~ David Crystal,
308:While hard data may inform the intellect, it is largely soft data that generates wisdom. ~ Henry Mintzberg,
309:How can I annotate his metadata on my mental card catalog if I don’t know what to annotate? ~ Sierra Simone,
310:I have a database of all my works that I maintain to keep track of works and editions. ~ Patricia Piccinini,
311:My radio show, I'd show up, I'd read the data, and I would have sound bites and stuff like that. ~ Jay Mohr,
312:Nu ma realizez deplin niciodata, pentru ca am o idee din ce in ce mai buna despre viata. ~ Nichita St nescu,
313:Our problems are not with the data, itself, but arise from our interpretation of the data. ~ Bruce H Lipton,
314:There are two types of people in the world: those who can extrapolate from incomplete data..... ~ Anonymous,
315:what data gives you is a unique excuse to interact with many different functions of a business. ~ Anonymous,
316:who knows how the data behind these metaphors has traveled, from where and for how long. ~ Richard K Morgan,
317:Alex Scotti: “Adventures in Building Your Own Database,” at All Your Base, November 2015. ~ Martin Kleppmann,
318:Allowing us to zoom in on small subsets of people is the third power of Big Data. ~ Seth Stephens Davidowitz,
319:Astepta sa se potoleasca durerea , de care ea nu avea probabil sa scape definitiv niciodata . ~ Kerstin Gier,
320:Pecinta sejati tidak akan pernah menyerah sebelum kematian itu sendiri datang menjemput dirinya. ~ Tere Liye,
321:Although the prime numbers are rigidly determined, they somehow feel like experimental data. ~ Timothy Gowers,
322:Although we often hear that data speak for themselves, their voices can be soft and sly ~ Frederick Mosteller,
323:Anecdotal data is not incidental to theory development at all, but an essential part of it. ~ Henry Mintzberg,
324:Daca incerci sa-l smulgi din familia ta, o sa lasi o rana care nu se va vindeca niciodata . ~ Cassandra Clare,
325:Data is like garbage. You'd better know what you are going to do with it before you collect it. ~ Mark Twain,
326:Don't measure anything unless the data helps you make a better decision or change your actions. ~ Seth Godin,
327:Girls are interesting, Mike; they can reach conclusions with even less data than you can. ~ Robert A Heinlein,
328:I love data. I think it's very important to get it right, and I think it's good to question it. ~ Mary Meeker,
329:I'm a bit of a freak for evidence-based analysis. I strongly believe in data. ~ Gus O Donnell Baron O Donnell,
330:Information is just bits of data. Knowledge is putting them together. Wisdom is transcending them. ~ Ram Dass,
331:Scientists peered into data and concluded that we should all be worried.
-Lunar planet ~ Bret Easton Ellis,
332:there was no backup of Twitter. “If the database goes down right now, we would lose everything, ~ Nick Bilton,
333:The value of having a computer, to me, is that it'll remember everything you do. It's a databank. ~ John Cale,
334:We have the data to prove to men that gender equality is not a zero-sum game, but a win-win. ~ Michael Kimmel,
335:What is clear is that users own their data and should have control of how their data is used. ~ Marissa Mayer,
336:When you live in a networked environment, it's possible to separate data from applications. ~ Stephen Cambone,
337:If you step back and look at the data, the optimum amount of red meat you eat should be zero. ~ Walter Willett,
338:It's amazing how much data is out there. The question is how do we put it in a form that's usable? ~ Bill Ford,
339:Overfitting happens when you have too many hypotheses and not enough data to tell them apart. ~ Pedro Domingos,
340:the ability to blur the traditional distinction between ``passive'' data and ``active'' processes. ~ Anonymous,
341:When a problem seems urgent the first thing to do is not to cry wolf, but to organize the data. ~ Hans Rosling,
342:Data and intuition are like horse and rider, and you don’t try to outrun a horse; you ride it. ~ Pedro Domingos,
343:Light fades as it travels; the fainter it becomes, the less capable it is of transmitting data. ~ Michael Lewis,
344:the strategic goal was the same: to reach people in an effective, scalable, and data-driven way. ~ Ryan Holiday,
345:Akan datang waktu dalam kehidupan setiap gadis saat dia menyadari bahwa ayahnya tidak sempurna. ~ Heather Webber,
346:Akan datang waktu dalam kehidupan setisp gadis saat dia menyadari bahwa ayahnya tidak sempurna. ~ Heather Webber,
347:He knew time and day of week and wondered when such scraps of data would begin to feel disposable. ~ Don DeLillo,
348:It is not what a government does with data that defines it; it is what it does to human beings. ~ Garry Kasparov,
349:Segala makna memang datang dari manusia, yang menatap dan mendengar, lantas memberi arti. ~ Seno Gumira Ajidarma,
350:The crucial challenge is to learn how to read critically, analyze data, and formulate ideas—and ~ Fareed Zakaria,
351:In 2014, former NSA and CIA director Michael Hayden remarked, “We kill people based on metadata. ~ Bruce Schneier,
352:Om is that eternal music which can smooth away all the creases of negativity in our Karmic database. ~ Banani Ray,
353:We can say, "if you want government money, you have to make this data public - you have to share it." ~ Joe Biden,
354:In seven to ten years video traffic on the Internet will exceed data and voice traffic combined. ~ Robert Metcalfe,
355:It is often true that groundbreaking discoveries are made from poor data at the leading edge ~ Neil deGrasse Tyson,
356:Noise in machine learning just means errors in the data, or random events that you can’t predict. ~ Pedro Domingos,
357:sometimes the only solution when the data is very noisy—is to focus more on process than on results. ~ Nate Silver,
358:Backups are for wimps. Real men upload their data to an FTP site and have everyone else mirror it. ~ Linus Torvalds,
359:Dragostea ce nu ajunge sa se materializeze niciodata ramane adesea idealul care-l ghideaza pe om. ~ Rafael Sabatini,
360:Everybody is connected to everybody else, all data that can be shared will be shared: get used to it. ~ Eben Moglen,
361:None of that data, however, actually tells you why customers make the choices that they do. ~ Clayton M Christensen,
362:The ideal organizational environment encourages everyone to observe, collect data, and speak up. ~ Richard H Thaler,
363:The NSA buys data from private companies, so the private companies are the source of all this stuff. ~ Cathy O Neil,
364:three-dimensional model of wisdom did not fit the Chinese data, χ2(699)=1228.24 (p <.001); CFI=. 47; ~ Anonymous,
365:appetite of the blank page for ever more information, ever more data. An empty book is a greedy thing. ~ Terry Gross,
366:Do countries with strong gun control laws have lower murder rates? Only if you cherry-pick the data. ~ Thomas Sowell,
367:Everything is data! And with all this new data, we can finally see through people’s lies. ~ Seth Stephens Davidowitz,
368:It is not what a government does with data that defines it; it is what it does to human beings. Any ~ Garry Kasparov,
369:mystery,” I remarked. “What do you imagine that it means?” “I have no data yet. It is a capital ~ Arthur Conan Doyle,
370:Our ability to do great things with data will make a real difference in every aspect of our lives. ~ Jennifer Pahlka,
371:Our most valued commodities have gone from salt and sugar to chemicals and fuels to data and services. ~ Alec J Ross,
372:Reliable data on the outsourcing of American jobs is sorely missing from the debate on globalization. ~ Dan Lipinski,
373:The temptation to form premature theories upon insufficient data is the bane of our profession. ~ Arthur Conan Doyle,
374:The ultimate purpose of collecting the data is to provide a basis for action or a recommendation. ~ W Edwards Deming,
375:We are the sum total of our data, I told her, just as we are the sum total of our chemical impulses. I ~ Don DeLillo,
376:It is better to have 100 functions operate on one data structure than 10 functions on 10 data structures. ~ Anonymous,
377:Oh, scientific mind. You get all your data from us, the senses, but without us you would be nothing. ~ Fred Alan Wolf,
378:People are starting to be very skeptical of the Facebook algorithm and all kinds of data surveillance. ~ Cathy O Neil,
379:social acceptability of digitization depends on us believing that our data will not be used against us, ~ Jean Tirole,
380:To experience the world through the senses was different from simply having data about the world. ~ John Joseph Adams,
381:China has already vaulted far ahead of the United States as the world’s largest producer of digital data, ~ Kai Fu Lee,
382:Making good judgments when one has complete data, facts, and knowledge is not leadership - it's bookkeeping ~ Dee Hock,
383:To be honest, I don't have data in my brain of how a relationship with a man is supposed to function. ~ Drew Barrymore,
384:Compassion is what you're good at. I'm better at complex searches through organized data structures. ~ Orson Scott Card,
385:I think data is incredibly powerful for understanding what people are thinking and for allocating resources. ~ Ted Cruz,
386:Kematangan tak datang dengan bertambahnya usia. Kematangan bermula dengan sikap menerima tanggungjawab ~ Salina Ibrahim,
387:Most companies don't want their data co-mingled with other customers. Small companies will tolerate it. ~ Larry Ellison,
388:Not waiting for something to complete (e.g., sending data over the network to another node), and not ~ Martin Kleppmann,
389:Because, like Sherlock says to Dr. Watson, ‘it is a capital mistake to theorize before one has data. ~ Chris Grabenstein,
390:Every company has big data in its future and every company will eventually be in the data business. ~ Thomas H Davenport,
391:No generalizing beyond the data, no theory. No theory, no insight. And if no insight, why do research. ~ Henry Mintzberg,
392:of Congress Cataloging-in-Publication Data Sproul, R. C. (Robert Charles), 1939-   What is the relationship ~ R C Sproul,
393:The mind, in short, works on the data it receives very much as the sculptor works on his block of stone. ~ William James,
394:A single sperm contains 37.5 MB of DNA information. One ejaculation represents a data transfer of 15,875 GB, ~ John Lloyd,
395:Consumers deserve to know exactly what they're getting for their money when they sign-up for a 4G data plan. ~ Anna Eshoo,
396:Evolution is the ultimate example of how much a simple learning algorithm can achieve given enough data. ~ Pedro Domingos,
397:I would defer to your expertise in shooting and killing things. You should defer to mine in data analysis. ~ Martha Wells,
398:JOH! Thank God I found you.”

“I have 9022 gods listed in my database. Must I thank all of them? ~ Maureen A Miller,
399:They were learning fast, or at least collecting data, which they considered to be the same as learning. ~ Terry Pratchett,
400:Those fields which most depend upon authoritative opinion for their data least contain known natural law. ~ L Ron Hubbard,
401:To condescend effectively it is clearly necessary to adhere to a narrow definition of relevant data. ~ Marilynne Robinson,
402:All problems are simply interruptions in the transmission and preservation of data, he reminded himself. ~ G Willow Wilson,
403:If you can follow only one bit of data, follow the earnings - assuming the company in question has earnings. ~ Peter Lynch,
404:I kind of have to be a master of cleaning, extracting and trusting my data before I do anything with it. ~ Scott Nicholson,
405:No matter how powerful a computer you have, if you put lousy data in you will get lousy predictions out. ~ Stephen Hawking,
406:Some people are Accommodators; others—like me—are basically Assertive; and the rest are data-loving Analysts. ~ Chris Voss,
407:These questions do not call for the discovery of data; they call for the contemplation of possibility. ~ Joan D Chittister,
408:A basic principle of data processing teaches the folly of trying to maintain independent files in synchonism. ~ Fred Brooks,
409:Cosmetic decoration, which frequently distorts the data, will never salvage an underlying lack of content. ~ Edward R Tufte,
410:Data are just summaries of thousands of stories - tell a few of those stories to help make the data meaningful. ~ Dan Heath,
411:...Data itself... was tolerable. It was the constant nerve-web-expanding pain of context that would kill him. ~ Dan Simmons,
412:Intuited novels are far more ‘true’ than all your scribbled data-fact reportage in the history of the world! ~ Ray Bradbury,
413:Maybe the schedules hadn’t been updated; humans are so fucking unreliable when it comes to maintaining data. ~ Martha Wells,
414:Quando ti viene data la possibilità di scegliere se avere ragione o essere gentile, scegli di essere gentile. ~ R J Palacio,
415:Self-driving cars offer you the freedom to sit back, relax, and consume vast quantities of information and data. ~ Amy Webb,
416:Some 43 percent of voters in union households voted for President Bush in 2004, according to exit poll data. ~ Linda Chavez,
417:the next darwin is more likely to be a data wonk than a naturalist wandering through an exotic landscape ~ David Weinberger,
418:All knowledge—past, present, and future—can be derived from data by a single, universal learning algorithm. ~ Pedro Domingos,
419:Bad programmers worry about the code. Good programmers worry about data structures and their relationships. ~ Linus Torvalds,
420:Brash souls made jokes about what must be mountains of unread spy-eye data stored who knew where and how. ~ James Tiptree Jr,
421:By 2010, we as a species were creating more data per day than we did from the beginning of time until 2003. ~ Bruce Schneier,
422:Companies that build and maintain databases in the cloud are snagging a growing slice of the $36 billion market. ~ Anonymous,
423:Data only exists within the framework of a vision you're building to, a hypothesis of where you're moving to. ~ Reid Hoffman,
424:Doctors and patients need as much data as possible to make an informed decision about what treatment is best. ~ Ben Goldacre,
425:Our conscious mind is simply unable to handle the complex, dynamic layers of data flooding us in each moment. ~ Todd Kashdan,
426:The next darwin is more likely to be a data wonk than a naturalist wandering through an exotic landscape. ~ David Weinberger,
427:There has been a substitution of ideology for fact and scientific and engineering data in this administration. ~ Vinton Cerf,
428:TIA was being used by real users, working on real data - foreign data. Data where privacy is not an issue. ~ John Poindexter,
429:To write it, it took three months; to conceive it three minutes; to collect the data in it all my life. ~ F Scott Fitzgerald,
430:Daca-mi dau voie sa te sarut o data, ar urma inca o data, apoi inca una, si curand n-am mai putea sa ne oprim. ~ Lisa Kleypas,
431:Data is the pollution problem of the information age, and protecting privacy is the environmental challenge. ~ Bruce Schneier,
432:This is my favorite part about analytics: Taking boring flat data and bringing it to life through visualization. ~ John Tukey,
433:This pattern-finding process is easier when the data is labeled with that desired outcome—“cat” versus “no cat”; ~ Kai Fu Lee,
434:Without big data analytics, companies are blind and deaf, wandering out onto the Web like deer on a freeway. ~ Geoffrey Moore,
435:A theory with mathematical beauty is more likely to be correct than an ugly one that fits some experimental data. ~ Paul Dirac,
436:Every second of every day, our senses bring in way too much data than we can possibly process in our brains. ~ Peter Diamandis,
437:Here's why most campaigns get data wrong. They treat it as an afterthought and they treat it as sort of a logistic. ~ Ted Cruz,
438:If it exists, the Master Algorithm can derive all knowledge in the world—past, present, and future—from data. ~ Pedro Domingos,
439:Knowledge about limitations of your data collection process affects what inferences you can draw from the data. ~ Nick Bostrom,
440:the “logic” of the facts—that is, as it sought to deduce laws or universals from the raw data of the particulars. ~ R C Sproul,
441:The paradigm of physics - with its interplay of data, theory and prediction - is the most powerful in science. ~ Geoffrey West,
442:There is good news in the data the strongest support for priests is to be found among the younger generation. ~ Andrew Greeley,
443:A fost odata ca niciodata un incer care zacea pe moarte in ceata. Si un diavol s-a aplecat spe el si i-a zambit. ~ Laini Taylor,
444:By mindfully considering data not as stable commodities but as sources of ambiguity, we become more observant. ~ Ellen J Langer,
445:Ilham itu harus dicari. Jangan ditunggu dia datang sendiri. Ilham itu harus dikejar, diperas, diburu dan dipeluk. ~ Ahmad Wahib,
446:No good model ever accounted for all the facts, since some data was bound to be misleading if not plain wrong. ~ James D Watson,
447:Pinterest may have more travel intent data than any other site, so many people are pinning where they want to be. ~ Terry Jones,
448:The neural networks responsible for sensory gating begin to process data as soon as the child is born . ~ Stephen Harrod Buhner,
449:Christ, when she used words such as "validity" and "data", Quint wanted to do unspeakably improper things to her. ~ Joanna Shupe,
450:I'm sorry,' said Silyen, barely glancing up from his book. 'I'm a prodigy of Skill, not a missing persons' database. ~ Vic James,
451:Selama penderitaan datang dari manusia, dia bukan bencana alam, dia pun pasti bisa dilawan oleh manusia. ~ Pramoedya Ananta Toer,
452:Small Data is not about testing concepts - it is more to create the foundation for innovative brand thinking. ~ Martin Lindstrom,
453:...the Climate Research Unit of the University of East Anglia apparently cherry-picked Russian climate data. ~ Andrey Illarionov,
454:There is no data that can be displayed in a pie chart, that cannot be displayed BETTER in some other type of chart. ~ John Tukey,
455:We just see a sort of cascading amount of data of the damage that is being done by those increased temperatures. ~ Bill McKibben,
456:Big Data is not just about doing the same thing you would have done with surveys except with more data ~ Seth Stephens Davidowitz,
457:Intelligence takes chances with limited data in an arena where mistakes are not only possible but also necessary. ~ Frank Herbert,
458:Learning from data is virtually universally useful. Master it and you’ll be welcomed nearly everywhere! —John Elder ~ Eric Siegel,
459:We used to be calorie poor and now the problem is obesity. We used to be data poor, now the problem is data obesity. ~ Hal Varian,
460:If an SSD is disconnected from power, it can start losing data within a few weeks, depending on the temperature ~ Martin Kleppmann,
461:Orang menyebutnya ILHAM. Tapi bisa saja itu datang dari suatu proses, setelah kita membiarkan diri mengalami yang lain ~ Ayu Utami,
462:Private companies now collect and sell as many as 75,000 individual data points about the average American consumer. ~ Alec J Ross,
463:The story the data tells us is often the one we’d like to hear, and we usually make sure that it has a happy ending. ~ Nate Silver,
464:Dalam banyak hal kita tidak bisa memilih waktu terbaik. Saat sesuatu itu datang, kita hanya bisa bersiap menghadapinya. ~ Tere Liye,
465:Dar oglinda mi-a spus asta:nu poti sti totul,doar privindu-ma.Nu poti sti niciodata totul doar uitandu-te la cineva ~ Cecelia Ahern,
466:Extreme views are never just; something always turns up which disturbs the calculations formed upon their data. ~ Benjamin Disraeli,
467:Gender data is important. If girls don’t have a birth certificate, how do we know how many are marrying as children? ~ Kathy Calvin,
468:I don't have scientific data, but I think plenty of perfectly nice weekends are being given over to the binge craze. ~ Hank Stuever,
469:I don't use scientific data as a foundation for believing in God - I use it as an enrichment of my knowledge of God. ~ George Coyne,
470:If someone's criticism is completely unfounded on data, then I don't want to hear it. It doesn't hold up to scrutiny. ~ Tim Ferriss,
471:If you consider any set of data without a preconceived viewpoint, then a viewpoint will emerge from the data. ~ William S Burroughs,
472:The challenge is for the graphic designer to turn data into information and information into messages of meaning. ~ Katherine McCoy,
473:The data don’t lie: a Chicago street prostitute is more likely to have sex with a cop than to be arrested by one. ~ Steven D Levitt,
474:the data shows that half the increase in child survival in the world happens because the mothers can read and write. ~ Hans Rosling,
475:You collect as much data as you can, you immerse yourself in that data but then you make the decision with your heart. ~ Jeff Bezos,
476:As you get more information, start to draw conclusions. Perhaps you can identify more data points to keep in the record. ~ Anonymous,
477:Creating a story that’s compelling and exciting for people, while still respecting the truth of the data, is hard to do. ~ Anonymous,
478:data science is a team sport, somebody has to bring the data together, somebody has to move it, someone needs to analyse ~ Anonymous,
479:For me, all of the data that is contained in your cell memory, and in your energetic field, is able to be picked up. ~ Caroline Myss,
480:I think big data companies only like good news. So I think they're just hoping that they don't get sued, essentially. ~ Cathy O Neil,
481:let the networks themselves identify patterns within the data. In other words, the less human interference, the better. ~ Kai Fu Lee,
482:the best data scientists tend to be “hard scientists,” particularly physicists, rather than computer science majors. ~ Mike Loukides,
483:There is very strong historical data that suggest the way societies grow is by making large, long-term investments. ~ Fareed Zakaria,
484:Yelp is in a very nice spot: local data, and especially review data, is one of the killer apps on mobile phones. ~ Jeremy Stoppelman,
485:You have to be careful, Terauchi always warned us, or you'll wind up in some database. Then adults will control you. ~ Natsuo Kirino,
486:A basic principle of data processing teaches the folly of trying to maintain independent files in synchonism. ~ Frederick P Brooks Jr,
487:And the data on everything from air quality to commodity prices to levels of violence show improvement over time. ~ Erik Brynjolfsson,
488:Apple and Google will compete like crazy for our data because once they have it we'll be their customers forever. ~ Robert X Cringely,
489:Convey your passion and link your strengths to measurable results. Employers and interviewers love concrete data. ~ Marcus Buckingham,
490:Patients are empowered by having better access to their own health information, and then by owning their own data. ~ Elizabeth Holmes,
491:Recommended additon to the Consumer Privacy Bill of Rights: "A right to not have your data rise up and attack you." ~ Benjamin Wittes,
492:Second-order mindfulness recognizes that there is no right answer. Decision making is independent of data gathering. ~ Ellen J Langer,
493:Your personal life is now known as Facebook’s data. Its CEO’s personal life is now known as mind your own business. ~ Glenn Greenwald,
494:Apple has a worldwide database of Wi-Fi passwords, including my home network’s, from people backing up their iPhones. ~ Bruce Schneier,
495:Bu kentin ne çatılarını ışıldatan ayları sayabilirsin,
Ne de duvarlarının gerisine gizlenen bin muhteşem güneşi. ~ Khaled Hosseini,
496:Darwin’s ideas are devices for generating data. Darwin’s theory opens possibilities for inquiry; Agassiz’s closes them. ~ Louis Menand,
497:for all the valuable insights big data provides, the Web remains a curated, idealized version of who we really are. ~ Martin Lindstrom,
498:for Google, the real value of a book is not as a self-contained literary work but as another pile of data to be mined. ~ Nicholas Carr,
499:I could make a film in front of a wall if I knew how to find the data of man's true humanity and how to express it. ~ Luchino Visconti,
500:In April 2012, Greenpeace spotlighted the issue of power demand in data centers in the report “How Clean Is Your Cloud? ~ Robert Bryce,

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)


   9 Occultism
   2 Philosophy
   2 Integral Yoga
   1 Christianity

   32 Sri Aurobindo
   9 Aleister Crowley
   4 Carl Jung
   2 Nolini Kanta Gupta

   23 The Life Divine
   14 The Synthesis Of Yoga
   8 The Problems of Philosophy
   6 The Secret Doctrine
   6 Essays Divine And Human
   5 Magick Without Tears
   4 Liber ABA
   4 Letters On Yoga I
   4 Essays In Philosophy And Yoga
   4 Aion
   3 The 7 Habits of Highly Effective People
   2 Talks With Sri Aurobindo
   2 Sex Ecology Spirituality
   2 Hymns to the Mystic Fire

0.02_-_The_Three_Steps_of_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Indeed, the increasing effort towards a more intense mental life seems to create, frequently, an increasing disequilibrium of the human elements, so that it is possible for eminent scientists to describe genius as a form of insanity, a result of degeneration, a pathological morbidity of Nature. The phenomena which are used to justify this exaggeration, when taken not separately, but in connection with all other relevant data, point to a different truth. Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they shall be prepared for those more puissant, direct and rapid faculties which constitute the play of the supra-intellectual or divine mind. It is not, then, a freak, an inexplicable phenomenon, but a perfectly natural next step in the right line of her evolution.

1.00_-_The_Constitution_of_the_Human_Being, #Theosophy, #Rudolf Steiner, #Theosophy
   p. 10
   regard the objects in reference to themselves personally. They lack the gauge of pleasure and displeasure, attraction and repulsion, usefulness and harmfulness; this gauge they have to renounce entirely. They should, as dispassionate and, so to speak, divine beings, seek and examine what is, and not what gratifies. Thus the true botanist should not be affected either by the beauty or by the usefulness of the plants. He has to study their structure and their relation to the rest of the vegetable kingdom; and just as they are one and all enticed forth and shone upon by the sun, so should he with an equable, quiet glance look at and survey them all and obtain the gauge for this knowledge, the data for his deductions, not out of himself, but from within the circle of things which he observes."

1.01_-_Appearance_and_Reality, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  It will help us in considering these questions to have a few simple terms of which the meaning is definite and clear. Let us give the name of 'sense-data' to the things that are immediately known in sensation: such things as colours, sounds, smells, hardnesses, roughnesses, and so on. We shall give the name 'sensation' to the experience of being immediately aware of these things. Thus, whenever we see a colour, we have a sensation _of_ the colour, but the colour itself is a sense-datum, not a sensation. The colour is that _of_ which we are immediately aware, and the awareness itself is the sensation. It is plain that if we are to know anything about the table, it must be by means of the sense-data--brown colour, oblong shape, smoothness, etc.--which we associate with the table; but, for the reasons which have been given, we cannot say that the table is the sense-data, or even that the sense-data are directly properties of the table. Thus a problem arises as to the relation of the sense-data to the real table, supposing there is such a thing.
  The real table, if it exists, we will call a 'physical object'. Thus we have to consider the relation of sense-data to physical objects.
  There are two different questions involved when we ask whether matter exists, and it is important to keep them clear. We commonly mean by
  'matter' something which is opposed to 'mind', something which we think of as occupying space and as radically incapable of any sort of thought or consciousness. It is chiefly in this sense that Berkeley denies matter; that is to say, he does not deny that the sense-data which we commonly take as signs of the existence of the table are really signs of the existence of _something_ independent of us, but he does deny that this something is non-mental, that it is neither mind nor ideas entertained by some mind. He admits that there must be something which continues to exist when we go out of the room or shut our eyes, and that what we call seeing the table does really give us reason for believing in something which persists even when we are not seeing it. But he thinks that this something cannot be radically different in nature from what we see, and cannot be independent of seeing altogether, though it must be independent of _our_ seeing. He is thus led to regard the 'real' table as an idea in the mind of God. Such an idea has the required permanence and independence of ourselves, without being--as matter would otherwise be--something quite unknowable, in the sense that we can only infer it, and can never be directly and immediately aware of it.
  But these philosophers, though they deny matter as opposed to mind, nevertheless, in another sense, admit matter. It will be remembered that we asked two questions; namely, (1) Is there a real table at all? (2) If so, what sort of object can it be? Now both Berkeley and Leibniz admit that there is a real table, but Berkeley says it is certain ideas in the mind of God, and Leibniz says it is a colony of souls. Thus both of them answer our first question in the affirmative, and only diverge from the views of ordinary mortals in their answer to our second question. In fact, almost all philosophers seem to be agreed that there is a real table: they almost all agree that, however much our sense-data--colour, shape, smoothness, etc.--may depend upon us, yet their occurrence is a sign of something existing independently of us, something differing, perhaps, completely from our sense-data, and yet to be regarded as causing those sense-data whenever we are in a suitable relation to the real table.
  Before we go farther it will be well to consider for a moment what it is that we have discovered so far. It has appeared that, if we take any common object of the sort that is supposed to be known by the senses, what the senses _immediately_ tell us is not the truth about the object as it is apart from us, but only the truth about certain sense-data which, so far as we can see, depend upon the relations between us and the object. Thus what we directly see and feel is merely 'appearance', which we believe to be a sign of some 'reality' behind. But if the reality is not what appears, have we any means of knowing whether there is any reality at all? And if so, have we any means of finding out what it is like?

1.02_-_The_Two_Negations_1_-_The_Materialist_Denial, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  3:If we assert only pure Spirit and a mechanical unintelligent substance or energy, calling one God or Soul and the other Nature, the inevitable end will be that we shall either deny God or else turn from Nature. For both Thought and Life, a choice then becomes imperative. Thought comes to deny the one as an illusion of the imagination or the other as an illusion of the senses; Life comes to fix on the immaterial and flee from itself in a disgust or a self-forgetting ecstasy, or else to deny its own immortality and take its orientation away from God and towards the animal. Purusha and Prakriti, the passively luminous Soul of the Sankhyas and their mechanically active Energy, have nothing in common, not even their opposite modes of inertia; their antinomies can only be resolved by the cessation of the inertly driven Activity into the immutable Repose upon which it has been casting in vain the sterile procession of its images. Shankara's wordless, inactive Self and his Maya of many names and forms are equally disparate and irreconcilable entities; their rigid antagonism can terminate only by the dissolution of the multitudinous illusion into the sole Truth of an eternal Silence.
  4:The materialist has an easier field; it is possible for him by denying Spirit to arrive at a more readily convincing simplicity of statement, a real Monism, the Monism of Matter or else of Force. But in this rigidity of statement it is impossible for him to persist permanently. He too ends by positing an unknowable as inert, as remote from the known universe as the passive Purusha or the silent Atman. It serves no purpose but to put off by a vague concession the inexorable demands of Thought or to stand as an excuse for refusing to extend the limits of inquiry. Therefore, in these barren contradictions the human mind cannot rest satisfied. It must seek always a complete affirmation; it can find it only by a luminous reconciliation. To reach that reconciliation it must traverse the degrees which our inner consciousness imposes on us and, whether by objective method of analysis applied to Life and Mind as to Matter or by subjective synthesis and illumination, arrive at the repose of the ultimate unity without denying the energy of the expressive multiplicity. Only in such a complete and catholic affirmation can all the multiform and apparently contradictory data of existence be harmonised and the manifold conflicting forces which govern our thought and life discover the central Truth which they are here to symbolise and variously fulfil. Then only can our Thought, having attained a true centre, ceasing to wander in circles, work like the Brahman of the Upanishad, fixed and stable even in its play and its worldwide coursing, and our life, knowing its aim, serve it with a serene and settled joy and light as well as with a rhythmically discursive energy.
  5:But when that rhythm has once been disturbed, it is necessary and helpful that man should test separately, in their extreme assertion, each of the two great opposites. It is the mind's natural way of returning more perfectly to the affirmation it has lost. On the road it may attempt to rest in the intervening degrees, reducing all things into the terms of an original Life-Energy or of sensation or of Ideas; but these exclusive solutions have always an air of unreality. They may satisfy for a time the logical reason which deals only with pure ideas, but they cannot satisfy the mind's sense of actuality. For the mind knows that there is something behind itself which is not the Idea; it knows, on the other hand, that there is something within itself which is more than the vital Breath. Either Spirit or Matter can give it for a time some sense of ultimate reality; not so any of the principles that intervene. It must, therefore, go to the two extremes before it can return fruitfully upon the whole. For by its very nature, served by a sense that can perceive with distinctness only the parts of existence and by a speech that, also, can achieve distinctness only when it carefully divides and limits, the intellect is driven, having before it this multiplicity of elemental principles, to seek unity by reducing all ruthlessly to the terms of one. It attempts practically, in order to assert this one, to get rid of the others. To perceive the real source of their identity without this exclusive process, it must either have overleaped itself or must have completed the circuit only to find that all equally reduce themselves to That which escapes definition or description and is yet not only real but attainable. By whatever road we may travel, That is always the end at which we arrive and we can only escape it by refusing to complete the journey.

1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  9:If we push the materialist conclusion far enough, we arrive at an insignificance and unreality in the life of the individual and the race which leaves us, logically, the option between either a feverish effort of the individual to snatch what he may from a transient existence, to "live his life", as it is said, or a dispassionate and objectless service of the race and the individual, knowing well that the latter is a transient fiction of the nervous mentality and the former only a little more long-lived collective form of the same regular nervous spasm of Matter. We work or enjoy under the impulsion of a material energy which deceives us with the brief delusion of life or with the nobler delusion of an ethical aim and a mental consummation. Materialism like spiritual Monism arrives at a Maya that is and yet is not, - is, for it is present and compelling, is not, for it is phenomenal and transitory in its works. At the other end, if we stress too much the unreality of the objective world, we arrive by a different road at similar but still more trenchant conclusions, - the fictitious character of the individual ego, the unreality and purposelessness of human existence, the return into the Non-Being or the relationless Absolute as the sole rational escape from the meaningless tangle of phenomenal life.
  10:And yet the question cannot be solved by logic arguing on the data of our ordinary physical existence; for in those data there is always a hiatus of experience which renders all argument inconclusive. We have, normally, neither any definitive experience of a cosmic mind or supermind not bound up with the life of the individual body, nor, on the other hand, any firm limit of experience which would justify us in supposing that our subjective self really depends upon the physical frame and can neither survive it nor enlarge itself beyond the individual body. Only by an extension of the field of our consciousness or an unhoped-for increase in our instruments of knowledge can the ancient quarrel be decided.
  11:The extension of our consciousness, to be satisfying, must necessarily be an inner enlargement from the individual into the cosmic existence. For the Witness, if he exists, is not the individual embodied mind born in the world, but that cosmic Consciousness embracing the universe and appearing as an immanent Intelligence in all its works to which either world subsists eternally and really as Its own active existence or else from which it is born and into which it disappears by an act of knowledge or by an act of conscious power. Not organised mind, but that which, calm and eternal, broods equally in the living earth and the living human body and to which mind and senses are dispensable instruments, is the Witness of cosmic existence and its Lord.

1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  We shall say that we have _acquaintance_ with anything of which we are directly aware, without the intermediary of any process of inference or any knowledge of truths. Thus in the presence of my table I am acquainted with the sense-data that make up the appearance of my table--its colour, shape, hardness, smoothness, etc.; all these are things of which I am immediately conscious when I am seeing and touching my table. The particular shade of colour that I am seeing may have many things said about it--I may say that it is brown, that it is rather dark, and so on. But such statements, though they make me know truths about the colour, do not make me know the colour itself any better than I did before so far as concerns knowledge of the colour itself, as opposed to knowledge of truths about it, I know the colour perfectly and completely when I see it, and no further knowledge of it itself is even theoretically possible. Thus the sense-data which make up the appearance of my table are things with which I have acquaintance, things immediately known to me just as they are.
  My knowledge of the table as a physical object, on the contrary, is not direct knowledge. Such as it is, it is obtained through acquaintance with the sense-data that make up the appearance of the table. We have seen that it is possible, without absurdity, to doubt whether there is a table at all, whereas it is not possible to doubt the sense-data. My knowledge of the table is of the kind which we shall call 'knowledge by description'. The table is 'the physical object which causes such-and-such sense-data'. This describes the table by means of the sense-data. In order to know anything at all about the table, we must know truths connecting it with things with which we have acquaintance: we must know that 'such-and-such sense-data are caused by a physical object'. There is no state of mind in which we are directly aware of the table; all our knowledge of the table is really knowledge of truths, and the actual thing which is the table is not, strictly speaking, known to us at all. We know a description, and we know that there is just one object to which this description applies, though the object itself is not directly known to us. In such a case, we say that our knowledge of the object is knowledge by description.
  Sense-data, as we have already seen, are among the things with which we are acquainted; in fact, they supply the most obvious and striking example of knowledge by acquaintance. But if they were the sole example, our knowledge would be very much more restricted than it is. We should only know what is now present to our senses: we could not know anything about the past--not even that there was a past--nor could we know any truths about our sense-data, for all knowledge of truths, as we shall show, demands acquaintance with things which are of an essentially different character from sense-data, the things which are sometimes called 'abstract ideas', but which we shall call 'universals'. We have therefore to consider acquaintance with other things besides sense-data if we are to obtain any tolerably adequate analysis of our knowledge.
  The first extension beyond sense-data to be considered is acquaintance by _memory_. It is obvious that we often remember what we have seen or heard or had otherwise present to our senses, and that in such cases we are still immediately aware of what we remember, in spite of the fact that it appears as past and not as present. This immediate knowledge by memory is the source of all our knowledge concerning the past: without it, there could be no knowledge of the past by inference, since we should never know that there was anything past to be inferred.
  It is obvious that it is only what goes on in our own minds that can be thus known immediately. What goes on in the minds of others is known to us through our perception of their bodies, that is, through the sense-data in us which are associated with their bodies. But for our acquaintance with the contents of our own minds, we should be unable to imagine the minds of others, and therefore we could never arrive at the knowledge that they have minds. It seems natural to suppose that self-consciousness is one of the things that distinguish men from animals: animals, we may suppose, though they have acquaintance with sense-data, never become aware of this acquaintance. I do not mean that they _doubt_ whether they exist, but that they have never become conscious of the fact that they have sensations and feelings, nor therefore of the fact that they, the subjects of their sensations and feelings, exist.
  It does not seem necessary to suppose that we are acquainted with a more or less permanent person, the same to-day as yesterday, but it does seem as though we must be acquainted with that thing, whatever its nature, which sees the sun and has acquaintance with sense-data. Thus, in some sense it would seem we must be acquainted with our Selves as opposed to our particular experiences. But the question is difficult, and complicated arguments can be adduced on either side. Hence, although acquaintance with ourselves seems _probably_ to occur, it is not wise to assert that it undoubtedly does occur.
  We may therefore sum up as follows what has been said concerning acquaintance with things that exist. We have acquaintance in sensation with the data of the outer senses, and in introspection with the data of what may be called the inner sense--thoughts, feelings, desires, etc.; we have acquaintance in memory with things which have been data either of the outer senses or of the inner sense. Further, it is probable, though not certain, that we have acquaintance with Self, as that which is aware of things or has desires towards things.
  It will be seen that among the objects with which we are acquainted are not included physical objects (as opposed to sense-data), nor other people's minds. These things are known to us by what I call 'knowledge by description', which we must now consider.
  Bismarck. Assuming that there is such a thing as direct acquaintance with oneself, Bismarck himself might have used his name directly to designate the particular person with whom he was acquainted. In this case, if he made a judgement about himself, he himself might be a constituent of the judgement. Here the proper name has the direct use which it always wishes to have, as simply standing for a certain object, and not for a description of the object. But if a person who knew
  Bismarck made a judgement about him, the case is different. What this person was acquainted with were certain sense-data which he connected
  (rightly, we will suppose) with Bismarck's body. His body, as a physical object, and still more his mind, were only known as the body and the mind connected with these sense-data. That is, they were known by description. It is, of course, very much a matter af chance which characteristics of a man's appearance will come into a friend's mind when he thinks of him; thus the description actually in the friend's mind is accidental. The essential point is that he knows that the various descriptions all apply to the same entity, in spite of not being acquainted with the entity in question.

1.06_-_On_Induction, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  In almost all our previous discussions we have been concerned in the attempt to get clear as to our data in the way of knowledge of existence. What things are there in the universe whose existence is known to us owing to our being acquainted with them? So far, our answer has been that we are acquainted with our sense-data, and, probably, with ourselves. These we know to exist. And past sense-data which are remembered are known to have existed in the past. This knowledge supplies our data.
  But if we are to be able to draw inferences from these data--if we are to know of the existence of matter, of other people, of the past before our individual memory begins, or of the future, we must know general principles of some kind by means of which such inferences can be drawn.
  It should be noted that probability is always relative to certain data.
  In our case, the data are merely the known cases of coexistence of A and
  B. There may be other data, which _might_ be taken into account, which would gravely alter the probability. For example, a man who had seen a great many white swans might argue, by our principle, that on the data it was _probable_ that all swans were white, and this might be a perfectly sound argument. The argument is not disproved ny the fact that some swans are black, because a thing may very well happen in spite of the fact that some data render it improbable. In the case of the swans, a man might know that colour is a very variable characteristic in many species of animals, and that, therefore, an induction as to colour is peculiarly liable to error. But this knowledge would be a fresh datum, by no means proving that the probability relatively to our previous data had been wrongly estimated. The fact, therefore, that things often fail to fulfil our expectations is no evidence that our expectations will not
  _probably_ be fulfilled in a given case or a given class of cases. Thus our inductive principle is at any rate not capable of being _disproved_ by an appeal to experience.

1.07_-_On_Our_Knowledge_of_General_Principles, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  Some of these principles have even greater evidence than the principle of induction, and the knowledge of them has the same degree of certainty as the knowledge of the existence of sense-data. They constitute the means of drawing inferences from what is given in sensation; and if what we infer is to be true, it is just as necessary that our principles of inference should be true as it is that our data should be true. The principles of inference are apt to be overlooked because of their very obviousness--the assumption involved is assented to without our realizing that it is an assumption. But it is very important to realize the use of principles of inference, if a correct theory of knowledge is to be obtained; for our knowledge of them raises interesting and difficult questions.
  There is another point of great importance, in which the empiricists were in the right as against the rationalists. Nothing can be known to
  _exist_ except by the help of experience. That is to say, if we wish to prove that something of which we have no direct experience exists, we must have among our premisses the existence of one or more things of which we have direct experience. Our belief that the Emperor of China exists, for example, rests upon testimony, and testimony consists, in the last analysis, of sense-data seen or heard in reading or being spoken to. Rationalists believed that, from general consideration as to what must be, they could deduce the existence of this or that in the actual world. In this belief they seem to have been mistaken. All the knowledge that we can acquire _a priori_ concerning existence seems to be hypothetical: it tells us that if one thing exists, another must exist, or, more generally, that if one proposition is true, another must be true. This is exemplified by the principles we have already dealt with, such as '_if_ this is true, and this implies that, then that is true', or '_if_ this and that have been repeatedly found connected, they will probably be connected in the next instance in which one of them is found'. Thus the scope and power of _a priori_ principles is strictly limited. All knowledge that something exists must be in part dependent on experience. When anything is known immediately, its existence is known by experience alone; when anything is proved to exist, without being known immediately, both experience and _a priori_ principles must be required in the proof. Knowledge is called _empirical_ when it rests wholly or partly upon experience. Thus all knowledge which asserts existence is empirical, and the only _a priori_ knowledge concerning existence is hypothetical, giving connexions among things that exist or may exist, but not giving actual existence.
  Socrates is mortal. If Socrates is not one of the men on whom our induction is based, we shall still do better to argue straight from our
  A, B, C, to Socrates, than to go round by the general proposition, 'all men are mortal'. For the probability that Socrates is mortal is greater, on our data, than the probability that all men are mortal. (This is obvious, because if all men are mortal, so is Socrates; but if Socrates is mortal, it does not follow that all men are mortal.) Hence we shall reach the conclusion that Socrates is mortal with a greater approach to certainty if we make our argument purely inductive than if we go by way of 'all men are mortal' and then use deduction.

1.07_-_Standards_of_Conduct_and_Spiritual_Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  24:The ethical idealist tries to discover this supreme law in his own moral data, in the inferior powers and factors that belong to the mental and ethical formula. And to sustain and organise them he selects a fundamental principle of conduct essentially unsound and constructed by the intellect - utility, hedonism, reason, intuitive conscience or any other generalised standard. All such efforts are foredoomed to failure. Our inner nature is the progressive expression of the eternal Spirit and too complex a power to be tied down by a single dominant mental or moral principle. Only the supramental consciousness can reveal to its differing and conflicting forces their spiritual truth and harmonise their divergences.

1.07_-_The_Farther_Reaches_of_Human_Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  That is a very simplified form of the three strands of any valid knowledge quest (whether of the Left- or RightHand path).15 The first is injunction, which is always of the form, "If you want to know this, do this." If you want to know if a cell has a nucleus, then get a microscope, learn to take histological sections, stain the cell, put it under the microscope, and look. If you want to know the meaning of Hamlet, then learn English, get the book, and read. If you want to know whether 2 + 2 is really 4, then learn arithmetic theory, take the theorems, run them through your mind, and check the results.
  The various injunctions, in other words, lead to or disclose or open up the possibility of an illumination, an apprehension, an intuition, or a direct experiencing of the domain addressed by the injunction. You "see" the meaning of Hamlet, or whether it is raining, or why 2 + 2 really is 4. This is the second strand, the illumination or apprehension. You see or apprehend, via a direct experience, the disclosed data of the domain.16
  But you could be mistaken, and thus you check your results, your data, with others who have completed the first two strands, with others who have performed the injunctions and obtained the data. In this community of peers, you compare and confirm-or reject-your original data. And this is the third strand, communal confirmation (or refutation).
  These three strands-injunction, illumination, confirmation-are the major components in any valid knowledge quest.17 One of the great values of Thomas Kuhn's work (and that of the pragmatists before him, and in particular Heidegger's "analytic-pragmatic" side) was to draw attention to the importance of injunctions or actual practices in generating knowledge, and further, in generating the type of knowledge that could be articulated in a given worldspace.
  Rather, these worldspaces are disclosed/created by cognitive transformations in the context of background injunctions or social practices.19
  Put simply, the first strand of knowledge accumulation is never simply "Look"; it is "Do this, then look." Kuhn, in one of the great misunderstood concepts of our era, pointed out that normal science proceeds by way of exemplary injunctions-that is, shared practices and methods that scientists agree disclose and address the important issues of their field. Kuhn called such an agreed-upon injunction an "exemplar" or a "paradigm"-an exemplary practice or technique or methodology that all agreed was central to furthering the knowledge quest. And it was the paradigm, the exemplary injunction, that disclosed a type of data, so that the paradigm itself was a matter of consensus, not merely correspondence.
  In the academic world of the two cultures, many theorists in the under-funded humanities (and virtually everybody in the New Age movement) seized upon the notion of "paradigm" as a way to undercut the authority of normal science, bolster their own departments, reduce empirical facts to arbitrary social conventions-and then propose their own, new and improved "paradigm." In all of these, "paradigm" was mistaken as some sort of overall theory or concept or notion, the idea being that if you came up with a new and better theory, the factual evidence could be ignored because that was just "old paradigm."
  And likewise, on the New Age front, a flurry of "new paradigms" could then step in and redress the ugliness of the old paradigm.
  But paradigms are first and foremost injunctions, actual practices (all of which have nondiscursive components that never are entered in the theories they support)-they are methods for disclosing new data in an addressed domain, and the paradigms work because they are true in any meaningful sense of the word. Science makes real progress, as Kuhn said, because successive paradigms cumulatively disclose more and more interesting data. Even Foucault acknowledged that the natural sciences, even if they had started as structures of power, had separated from power (it was the pseudosciences of biopower that remained shot through with power masquerading as knowledge).
  Neither the New Agers nor the "new paradigmers" had anything resembling a new paradigm, because all they offered was more talk-talk. They had no new techniques, no new methodologies, no new exemplars, no new injunctions-and therefore no new data. All they possessed, through a misreading of Kuhn, was a pseudo-attempt to trump normal science and replace it with their ideologically favorite reading of the Kosmos.
  The contemplative traditions, on the other hand, have always come first and foremost with a set of injunctions in hand. They are, above all else, a set of practices, practices that require years to master (much longer than the training of the average scientist). These injunctions (zazen, shikan-taza, vipassana, contemplative introspection, satsang, darshan-all of which we will discuss)-these are not things to think, they are things to do.
  Once one masters the exemplar or the paradigmatic practice (strand one), then one is ushered into a worldspace in which new data disclose themselves (strand two). These are direct apprehensions or illuminations-in a word, direct spiritual experiences (unio mystica, satori, kensho, shaktipat, nada, shabd, etc.). These data are rigorously checked (strand three) in the community of those who have also completed the first two strands (injunction and illumination). Bad data are rebuffed by the community (the sangha) of those whose cognitive eyes are adequate to the addressed domain.
  Thus, as I covered in more detail in Eye to Eye, authentic knowledge has a component that is similar to Kuhn's paradigm (namely, the injunction), a component that is similar to the broad empirical demand for evidence or data or experience (namely, the illumination or apprehension, whether that be from sensory experience, mental experience, or spiritual experience), and a component similar to Sir Karl Popper's fallibilistic criterion (namely, the potential confirmation or refutation by a community of the adequate).
  Accordingly, contemplative knowledge is, or can be, genuine knowledge, because it follows all three strands of valid knowledge accumulation.
  Of course, this does not prevent the various contemplative traditions from possessing their own particular and culture-bound trappings, contexts, and interpretations. But to the extent that the contemplative endeavor discloses universal aspects of the Kosmos, then the deep structures of the contemplative traditions (but not their surface structures) would be expected to show cross-cultural similarities at the various levels of depth created/disclosed by the meditative injunctions and paradigms.
  In other words, the deep structures of worldspaces (archaic, magic, mythic, rational, and transpersonal) show cross-cultural and largely invariant features at a deep level of abstraction, whereas the surface structures (the actual subjects and objects in the various worldspaces) are naturally and appropriately quite different from culture to culture. Just as the human mind universally grows images and symbols and concepts (even though the actual contents of those structures vary considerably), so the human spirit universally grows intuitions of the Divine, and those developmental signifieds unfold in an evolutionary and reconstructible fashion, just like any other holon in the Kosmos (and their referents are just as real as any other similarly disclosed data).
  In the past few decades there has been a concerted effort on the part of many researchers (such as Stanislav Grof, Roger Walsh, Frances Vaughan, Daniel Brown, Jack Engler, Daniel Goleman, Charles Tart, Donald Rothberg, Michael Zimmerman, Seymour Boorstein, Mark Epstein, David Lukoff, Michael Washburn, Joel Funk, John Nelson, John Chirban, Robert Forman, Francis Lu, Michael Murphy, Mark Waldman, James Fadiman, myself, and others)21 to rationally reconstruct the higher stages of transpersonal or contemplative development-stages that continue naturally or normally beyond the ego and centaur if arrest or fixation does not occur.

1.07_-_The_Prophecies_of_Nostradamus, #Aion, #Carl Jung, #Psychology
  160 From the existing astrological data, therefore, and from the
  possibilities of interpreting them it was not difficult for Nos-

1.08_-_The_Methods_of_Vedantic_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  1:BUT WHAT then is the working of this Sachchidananda in the world and by what process of things are the relations between itself and the ego which figures it first formed, then led to their consummation? For on those relations and on the process they follow depend the whole philosophy and practice of a divine life for man.
  2:We arrive at the conception and at the knowledge of a divine existence by exceeding the evidence of the senses and piercing beyond the walls of the physical mind. So long as we confine ourselves to sense-evidence and the physical consciousness, we can conceive nothing and know nothing except the material world and its phenomena. But certain faculties in us enable our mentality to arrive at conceptions which we may indeed deduce by ratiocination or by imaginative variation from the facts of the physical world as we see them, but which are not warranted by any purely physical data or any physical experience. The first of these instruments is the pure reason.
  3:Human reason has a double action, mixed or dependent, pure or sovereign. Reason accepts a mixed action when it confines itself to the circle of our sensible experience, admits its law as the final truth and concerns itself only with the study of phenomenon, that is to say, with the appearances of things in their relations, processes and utilities. This rational action is incapable of knowing what is, it only knows what appears to be, it has no plummet by which it can sound the depths of being, it can only survey the field of becoming. Reason, on the other hand, asserts its pure action, when accepting our sensible experiences as a starting-point but refusing to be limited by them it goes behind, judges, works in its own right and strives to arrive at general and unalterable concepts which attach themselves not to the appearances of things, but to that which stands behind their appearances. It may arrive at its result by direct judgment passing immediately from the appearance to that which stands behind it and in that case the concept arrived at may seem to be a result of the sensible experience and dependent upon it though it is really a perception of reason working in its own right. But the perceptions of the pure reason may also - and this is their more characteristic action - use the experience from which they start as a mere excuse and leave it far behind before they arrive at their result, so far that the result may seem the direct contrary of that which our sensible experience wishes to dictate to us. This movement is legitimate and indispensable, because our normal experience not only covers only a small part of universal fact, but even in the limits of its own field uses instruments that are defective and gives us false weights and measures. It must be exceeded, put away to a distance and its insistences often denied if we are to arrive at more adequate conceptions of the truth of things. To correct the errors of the sense-mind by the use of reason is one of the most valuable powers developed by man and the chief cause of his superiority among terrestrial beings.
  6:From this nature of mental and sense knowledge as it is at present organised in us, it follows that there is no inevitable necessity in our existing limitations. They are the result of an evolution in which mind has accustomed itself to depend upon certain physiological functionings and their reactions as its normal means of entering into relation with the material universe. Therefore, although it is the rule that when we seek to become aware of the external world, we have to do so indirectly through the sense-organs and can experience only so much of the truth about things and men as the senses convey to us, yet this rule is merely the regularity of a dominant habit. It is possible for the mind - and it would be natural for it, if it could be persuaded to liberate itself from its consent to the domination of matter, - to take direct cognisance of the objects of sense without the aid of the sense-organs. This is what happens in experiments of hypnosis and cognate psychological phenomena. Because our waking consciousness is determined and limited by the balance between mind and matter worked out by life in its evolution, this direct cognisance is usually impossible in our ordinary waking state and has therefore to be brought about by throwing the waking mind into a state of sleep which liberates the true or subliminal mind. Mind is then able to assert its true character as the one and allsufficient sense and free to apply to the objects of sense its pure and sovereign instead of its mixed and dependent action. Nor is this extension of faculty really impossible but only more difficult in our waking state, - as is known to all who have been able to go far enough in certain paths of psychological experiment.
  7:The sovereign action of the sense-mind can be employed to develop other senses besides the five which we ordinarily use. For instance, it is possible to develop the power of appreciating accurately without physical means the weight of an object which we hold in our hands. Here the sense of contact and pressure is merely used as a starting-point, just as the data of sense-experience are used by the pure reason, but it is not really the sense of touch which gives the measure of the weight to the mind; that finds the right value through its own independent perception and uses the touch only in order to enter into relation with the object. And as with the pure reason, so with the sensemind, the sense-experience can be used as a mere first point from which it proceeds to a knowledge that has nothing to do with the sense-organs and often contradicts their evidence. Nor is the extension of faculty confined only to outsides and superficies. It is possible, once we have entered by any of the senses into relation with an external object, so to apply the Manas as to become aware of the contents of the object, for example, to receive or to perceive the thoughts or feelings of others without aid from their utterance, gesture, action or facial expressions and even in contradiction of these always partial and often misleading data. Finally, by an utilisation of the inner senses, - that is to say, of the sense-powers, in themselves, in their purely mental or subtle activity as distinguished from the physical which is only a selection for the purposes of outward life from their total and general action, - we are able to take cognition of sense-experiences, of appearances and images of things other than those which belong to the organisation of our material environment. All these extensions of faculty, though received with hesitation and incredulity by the physical mind because they are abnormal to the habitual scheme of our ordinary life and experience, difficult to set in action, still more difficult to systematise so as to be able to make of them an orderly and serviceable set of instruments, must yet be admitted, since they are the invariable result of any attempt to enlarge the field of our superficially active consciousness whether by some kind of untaught effort and casual ill-ordered effect or by a scientific and well-regulated practice.
  8:None of them, however, leads to the aim we have in view, the psychological experience of those truths that are "beyond perception by the sense but seizable by the perceptions of the reason", buddhigrahyam atndriyam.2 They give us only a larger field of phenomena and more effective means for the observation of phenomena. The truth of things always escapes beyond the sense. Yet is it a sound rule inherent in the very constitution of universal existence that where there are truths attainable by the reason, there must be somewhere in the organism possessed of that reason a means of arriving at or verifying them by experience. The one means we have left in our mentality is an extension of that form of knowledge by identity which gives us the awareness of our own existence. It is really upon a selfawareness more or less conscient, more or less present to our conception that the knowledge of the contents of our self is based. Or to put it in a more general formula, the knowledge of the contents is contained in the knowledge of the continent. If then we can extend our faculty of mental self-awareness to awareness of the Self beyond and outside us, Atman or Brahman of the Upanishads, we may become possessors in experience of the truths which form the contents of the Atman or Brahman in the universe. It is on this possibility that Indian Vedanta has based itself. It has sought through knowledge of the Self the knowledge of the universe.

1.10_-_On_our_Knowledge_of_Universals, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  Let us consider first the knowledge of universals by acquaintance. It is obvious, to begin with, that we are acquainted with such universals as white, red, black, sweet, sour, loud, hard, etc., i.e. with qualities which are exemplified in sense-data. When we see a white patch, we are acquainted, in the first instance, with the particular patch; but by seeing many white patches, we easily learn to abstract the whiteness which they all have in common, and in learning to do this we are learning to be acquainted with whiteness. A similar process will make us acquainted with any other universal of the same sort. Universals of this sort may be called 'sensible qualities'. They can be apprehended with less effort of abstraction than any others, and they seem less removed from particulars than other universals are.
  For example, I can see at a glance the whole of the page on which I am writing; thus the whole page is included in one sense-datum. But I perceive that some parts of the page are to the left of other parts, and some parts are above other parts. The process of abstraction in this case seems to proceed somewhat as follows: I see successively a number of sense-data in which one part is to the left of another; I perceive, as in the case of different white patches, that all these sense-data have something in common, and by abstraction I find that what they have in common is a certain relation between their parts, namely the relation which I call 'being to the left of'. In this way I become acquainted with the universal relation.
  Our knowledge of such relations, though it requires more power of abstraction than is required for perceiving the qualities of sense-data, appears to be equally immediate, and (at least in some cases) equally indubitable. Thus there is immediate knowledge concerning universals as well as concerning sense-data.
  This possibility, of knowledge of general propositions of which no instance can be given, is often denied, because it is not perceived that the knowledge of such propositions only requires a knowledge of the relations of universals, and does not require any knowledge of instances of the universals in question. Yet the knowledge of such general propositions is quite vital to a great deal of what is generally admitted to be known. For example, we saw, in our early chapters, that knowledge of physical objects, as opposed to sense-data, is only obtained by an inference, and that they are not things with which we are acquainted. Hence we can never know any proposition of the form 'this is a physical object', where 'this' is something immediately known. It follows that all our knowledge concerning physical objects is such that no actual instance can be given. We can give instances of the associated sense-data, but we cannot give instances of the actual physical objects.
  We may now take a survey of the sources of our knowledge, as they have appeared in the course of our analysis. We have first to distinguish knowledge of things and knowledge of truths. In each there are two kinds, one immediate and one derivative. Our immediate knowledge of things, which we called _acquaintance_, consists of two sorts, according as the things known are particulars or universals. Among particulars, we have acquaintance with sense-data and (probably) with ourselves. Among universals, there seems to be no principle by which we can decide which can be known by acquaintance, but it is clear that among those that can be so known are sensible qualities, relations of space and time, similarity, and certain abstract logical universals. Our derivative knowledge of things, which we call knowledge by _description_, always involves both acquaintance with something and knowledge of truths. Our immediate knowledge of _truths_ may be called _intuitive_ knowledge, and the truths so known may be called _self-evident_ truths. Among such truths are included those which merely state what is given in sense, and also certain abstract logical and arithmetical principles, and (though with less certainty) some ethical propositions. Our _derivative_ knowledge of truths consists of everything that we can deduce from self-evident truths by the use of self-evident principles of deduction.

1.11_-_On_Intuitive_Knowledge, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  In addition to general principles, the other kind of self-evident truths are those immediately derived from sensation. We will call such truths
  'truths of perception', and the judgements expressing them we will call 'judgements of perception'. But here a certain amount of care is required in getting at the precise nature of the truths that are self-evident. The actual sense-data are neither true nor false. A particular patch of colour which I see, for example, simply exists: it is not the sort of thing that is true or false. It is true that there is such a patch, true that it has a certain shape and degree of brightness, true that it is surrounded by certain other colours. But the patch itself, like everything else in the world of sense, is of a radically different kind from the things that are true or false, and therefore cannot properly be said to be _true_. Thus whatever self-evident truths may be obtained from our senses must be different from the sense-data from which they are obtained.

1.11_-_The_Master_of_the_Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     It is difficult to acquire or to practise this faith and steadfastness on the rough and narrow path of Yoga because of the impatience of both heart and mind and the eager but faltering will of our rajasic nature. The vital nature of man hungers always for the fruit of its labour and, if the fruit appears to be denied or long delayed, he loses faith in the ideal and in the guidance. For his mind judges always by the appearance of things, since that is the first ingrained habit of the intellectual reason in which he so inordinately trusts. Nothing is easier for us than to accuse God in our hearts when we suffer long or stumble in the darkness or to abjure the ideal that we have set before us. For we say, "I have trusted to the Highest and I am betrayed into suffering and sin and error." Or else, "I have staked my whole life on an idea which the stern facts of experience contradict and discourage. It would have been better to be as other men are who accept their limitations and walk on the firm ground of normal experience." In such moments -- and they are sometimes frequent and long -- all the higher experience is forgotten and the heart concentrates itself in its own bitterness. It is in these dark passages that it is possible to fall for good or to turn back from the divine hour.
     If one has walked long arid steadily in the path, the faith of the heart will remain under the fiercest adverse pressure; even if it is concealed or apparently overborne, it will take the first opportunity to re-emerge. For something higher than either heart or intellect upholds it in spite of the worst stumblings and through the most prolonged failure. But even to the experienced Sadhaka such falterings or overcloudings bring a retardation of his progress and they are exceedingly dangerous to the novice. It is therefore necessary from the beginning to understand and accept the arduous difficulty of the path and to feel the need of a faith which to the intellect may seem blind, but yet is wiser than our reasoning intelligence. For this faith is a support from above; it is the brilliant shadow thrown by a secret light that exceeds the intellect and its data; it is the heart of a hidden knowledge that is not at the mercy of immediate appearances. Our faith, persevering, will be justified in its works and will be lifted and transfigured at last into the self-revelation of a divine knowledge. Always we must adhere to the injunction of the Gita, "Yoga must be continually applied with a heart free from despondent sinking." Always we must repeat to the doubting intellect the promise of the Master, "I will surely deliver thee from all sin and evil; do not grieve." At the end, the flickerings of faith will cease; for we shall see his face and feel always the Divine Presence.

1.13_-_Gnostic_Symbols_of_the_Self, #Aion, #Carl Jung, #Psychology
  painstaking work on the contents of the unconscious, and the
  resultant synthesis of conscious and unconscious data, can lead
  to a "totality," which once more uses circle and quaternity sym-

1.13_-_Knowledge,_Error,_and_Probably_Opinion, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  Take, for example, the beliefs produced by reading. If the newspapers announce the death of the King, we are fairly well justified in believing that the King is dead, since this is the sort of announcement which would not be made if it were false. And we are quite amply justified in believing that the newspaper asserts that the King is dead. But here the intuitive knowledge upon which our belief is based is knowledge of the existence of sense-data derived from looking at the print which gives the news. This knowledge scarcely rises into consciousness, except in a person who cannot read easily. A child may be aware of the shapes of the letters, and pass gradually and painfully to a realization of their meaning. But anybody accustomed to reading passes at once to what the letters mean, and is not aware, except on reflection, that he has derived this knowledge from the sense-data called seeing the printed letters. Thus although a valid inference from the-letters to their meaning is possible, and _could_ be performed by the reader, it is not in fact performed, since he does not in fact perform any operation which can be called logical inference. Yet it would be absurd to say that the reader does not _know_ that the newspaper announces the King's death.
  We may say that a truth is self-evident, in the first and most absolute sense, when we have acquaintance with the fact which corresponds to the truth. When Othello believes that Desdemona loves Cassio, the corresponding fact, if his belief were true, would be 'Desdemona's love for Cassio'. This would be a fact with which no one could have acquaintance except Desdemona; hence in the sense of self-evidence that we are considering, the truth that Desdemona loves Cassio (if it were a truth) could only be self-evident to Desdemona. All mental facts, and all facts concerning sense-data, have this same privacy: there is only one person to whom they can be self-evident in our present sense, since there is only one person who can be acquainted with the mental things or the sense-data concerned. Thus no fact about any particular existing thing can be self-evident to more than one person. On the other hand, facts about universals do not have this privacy. Many minds may be acquainted with the same universals; hence a relation between universals may be known by acquaintance to many different people. In all cases where we know by acquaintance a complex fact consisting of certain terms in a certain relation, we say that the truth that these terms are so related has the first or absolute kind of self-evidence, and in these cases the judgement that the terms are so related _must_ be true. Thus this sort of self-evidence is an absolute guarantee of truth.
  The second sort of self-evidence will be that which belongs to judgements in the first instance, and is not derived from direct perception of a fact as a single complex whole. This second kind of self-evidence will have degrees, from the very highest degree down to a bare inclination in favour of the belief. Take, for example, the case of a horse trotting away from us along a hard road. At first our certainty that we hear the hoofs is complete; gradually, if we listen intently, there comes a moment when we think perhaps it was imagination or the blind upstairs or our own heartbeats; at last we become doubtful whether there was any noise at all; then we _think_ we no longer hear anything, and at last we _know_ we no longer hear anything. In this process, there is a continual gradation of self-evidence, from the highest degree to the least, not in the sense-data themselves, but in the judgements based on them.
  From what has been said it is evident that, both as regards intuitive knowledge and as regards derivative knowledge, if we assume that intuitive knowledge is trustworthy in proportion to the degree of its self-evidence, there will be a gradation in trustworthiness, from the existence of noteworthy sense-data and the simpler truths of logic and arithmetic, which may be taken as quite certain, down to judgements which seem only just more probable than their opposites. What we firmly believe, if it is true, is called _knowledge_, provided it is either intuitive or inferred (logically or psychologically) from intuitive knowledge from which it follows logically. What we firmly believe, if it is not true, is called _error_. What we firmly believe, if it is neither knowledge nor error, and also what we believe hesitatingly, because it is, or is derived from, something which has not the highest degree of self-evidence, may be called _probable opinion_. Thus the greater part of what would commonly pass as knowledge is more or less probable opinion.

1.13_-_System_of_the_O.T.O., #Magick Without Tears, #Aleister Crowley, #Occultism
  The details of this Pilgrim's Progress are very fully set forth in One Star in Sight; and I should indeed be stupid and presumptuous to try to do better than that. But it is true that with regard to the O.T.O. there is no similar manual of instruction. In the Manifesto, and other Official Pronunciamenti, there are, it is true, what ought to be adequate data; but I quite understand that they are not as ordered and classified as one would wish; there is certainly room for a simple elementary account of the origins of the Order, of its principles, of its methods, of its design, of the Virtue of its successive Grades. This I will now try to supply, at least in a brief outline.

1.14_-_Bibliography, #Aion, #Carl Jung, #Psychology
  Libavius, Andreas. Alchymia . . . recognita, emendata, et aucta.
  Frankfurt a. M., 1606.

1.14_-_The_Limits_of_Philosophical_Knowledge, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  What has happened in the case of space and time has happened, to some extent, in other directions as well. The attempt to prescribe to the universe by means of _a priori_ principles has broken down; logic, instead of being, as formerly, the bar to possibilities, has become the great liberator of the imagination, presenting innumerable alternatives which are closed to unreflective common sense, and leaving to experience the task of deciding, where decision is possible, between the many worlds which logic offers for our choice. Thus knowledge as to what exists becomes limited to what we can learn from experience--not to what we can actually experience, for, as we have seen, there is much knowledge by description concerning things of which we have no direct experience. But in all cases of knowledge by description, we need some connexion of universals, enabling us, from such and such a datum, to infer an object of a certain sort as implied by our datum. Thus in regard to physical objects, for example, the principle that sense-data are signs of physical objects is itself a connexion of universals; and it is only in virtue of this principle that experience enables us to acquire knowledge concerning physical objects. The same applies to the law of causality, or, to descend to what is less general, to such principles as the law of gravitation.
  When, however, we speak of philosophy as a _criticism_ of knowledge, it is necessary to impose a certain limitation. If we adopt the attitude of the complete sceptic, placing ourselves wholly outside all knowledge, and asking, from this outside position, to be compelled to return within the circle of knowledge, we are demanding what is impossible, and our scepticism can never be refuted. For all refutation must begin with some piece of knowledge which the disputants share; from blank doubt, no argument can begin. Hence the criticism of knowledge which philosophy employs must not be of this destructive kind, if any result is to be achieved. Against this absolute scepticism, no _logical_ argument can be advanced. But it is not difficult to see that scepticism of this kind is unreasonable. Descartes' 'methodical doubt', with which modern philosophy began, is not of this kind, but is rather the kind of criticism which we are asserting to be the essence of philosophy. His
  'methodical doubt' consisted in doubting whatever seemed doubtful; in pausing, with each apparent piece of knowledge, to ask himself whether, on reflection, he could feel certain that he really knew it. This is the kind of criticism which constitutes philosophy. Some knowledge, such as knowledge of the existence of our sense-data, appears quite indubitable, however calmly and thoroughly we reflect upon it. In regard to such knowledge, philosophical criticism does not require that we should abstain from belief. But there are beliefs--such, for example, as the belief that physical objects exactly resemble our sense-data--which are entertained until we begin to reflect, but are found to melt away when subjected to a close inquiry. Such beliefs philosophy will bid us reject, unless some new line of argument is found to support them.

1.14_-_The_Structure_and_Dynamics_of_the_Self, #Aion, #Carl Jung, #Psychology
  corresponds to the Gnostic model, the second one is a construc-
  tion derived psychologically from the first, but based on the data
  contained in the Biblical text used by the Gnostics. The psycho-

1.17_-_Astral_Journey_Example,_How_to_do_it,_How_to_Verify_your_Experience, #Magick Without Tears, #Aleister Crowley, #Occultism
  The whole mechanism of memory depends on joining up independent data. You must go on adding a little to little, always joining the simple impressions by referring them to others which are more general; and so on until the whole of your universe is arranged like the brain and the nervous system. This system in fact, becomes the Universe. When you have got everything properly correlated, your central consciousness understands and controls every tiniest detail. But you must begin at the beginning you go out for a walk, and the first thing you see is a car; that represents the Atu VII, the Chariot, referred to Cancer.

1.19_-_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  9:Ordinarily, when we speak of life, we have meant animal life, that which moves, breathes, eats, feels, desires, and, if we speak of the life of plants, it has been almost as a metaphor rather than a reality, for plant life was regarded as a purely material process rather than a biological phenomenon. Especially we have associated life with breathing; the breath is life, it was said in every language, and the formula is true if we change our conception of what we mean by the Breath of Life. But it is evident that spontaneous motion or locomotion, breathing, eating are only processes of life and not life itself; they are means for the generation or release of that constantly stimulating energy which is our vitality and for that process of disintegration and renewal by which it supports our substantial existence; but these processes of our vitality can be maintained in other ways than by our respiration and our means of sustenance. It is a proved fact that even human life can remain in the body and can remain in full consciousness when breathing and the beating of the heart and other conditions formerly deemed essential to it have been temporarily suspended. And new evidence of phenomena has been brought forward to establish that the plant, to which we can still deny any conscious reaction, has at least a physical life identical with our own and even organised essentially like our own though different in its apparent organisation. If that is proved true, we still have to make a clean sweep of our old facile and false conceptions and get beyond symptoms and externalities to the root of the matter.
  10:In some recent discoveries3 which, if their conclusions are accepted, must throw an intense light on the problem of Life in Matter, a great Indian physicist has pointed attention to the response to stimulus as an infallible sign of the existence of life. It is especially the phenomenon of plant-life that has been illumined by his data and illustrated in all its subtle functionings; but we must not forget that in the essential point the same proof of vitality, the response to stimulus, the positive state of life and its negative state which we call death, have been affirmed by him in metals as in the plant. Not indeed with the same abundance, not indeed so as to show an essentially identical organisation of life; but it is possible that, could instruments of the right nature and sufficient delicacy be invented, more points of similarity between the metal and plant life could be discovered; and even if it prove not to be so, this might mean that the same or any life organisation is absent, but the beginnings of vitality could still be there. But if life, however rudimentary in its symptoms, exists in the metal, it must be admitted as present, involved perhaps or elementary and elemental in the earth or other material existences akin to the metal. If we can pursue our inquiries farther, not obliged to stop short where our immediate means of investigation fail us, we may be sure from our unvarying experience of Nature that investigations thus pursued will in the end prove to us that there is no break, no rigid line of demarcation between the earth and the metal formed in it or between the metal and the plant and, pursuing the synthesis farther, that there is none either between the elements and atoms that constitute the earth or metal and the metal or earth that they constitute. Each step of this graded existence prepares the next, holds in itself what appears in that which follows it. Life is everywhere, secret or manifest, organised or elemental, involved or evolved, but universal, all-pervading, imperishable; only its forms and organisings differ.
  11:We must remember that the physical response to stimulus is only an outward sign of life, even as are breathing and locomotion in ourselves. An exceptional stimulus is applied by the experimenter and vivid responses are given which we can at once recognise as indices of vitality in the object of the experiment. But during its whole existence the plant is responding constantly to a constant mass of stimulation from its environment; that is to say, there is a constantly maintained force in it which is capable of responding to the application of force from its surroundings. It is said that the idea of a vital force in the plant or other living organism has been destroyed by these experiments. But when we say that a stimulus has been applied to the plant, we mean that an energised force, a force in dynamic movement has been directed on that object, and when we say that a response is given, we mean that an energised force capable of dynamic movement and of sensitive vibration answers to the shock. There is a vibrant reception and reply, as well as a will to grow and be, indicative of a submental, a vital-physical organisation of consciousness-force hidden in the form of being. The fact would seem to be, then, that as there is a constant dynamic energy in movement in the universe which takes various material forms more or less subtle or gross, so in each physical body or object, plant or animal or metal, there is stored and active the same constant dynamic force; a certain interchange of these two gives us the phenomena which we associate with the idea of life. It is this action that we recognise as the action of Life-Energy and that which so energises itself is the Life-Force. Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force.

1.20_-_Death,_Desire_and_Incapacity, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  This is the Power discovered by the mortal that has the multitude of its desires so that it may sustain all things; it takes the taste of all foods and builds a house for the being. Rig Veda.2
  1:IN OUR last chapter we have considered Life from the point of view of the material existence and the appearance and working of the vital principle in Matter and we have reasoned from the data which this evolutionary terrestrial existence offers. But it is evident that wherever it may appear and however it may work, under whatsoever conditions, the general principle must be everywhere the same. Life is universal Force working so as to create, energise, maintain and modify, even to the extent of dissolving and reconstructing, substantial forms with mutual play and interchange of an overtly or secretly conscious energy as its fundamental character. In the material world we inhabit Mind is involved and subconscious in Life, just as Supermind is involved and subconscious in Mind, and this Life instinct with an involved subconscious Mind is again itself involved in Matter. Therefore Matter is here the basis and the apparent beginning; in the language of the Upanishads, Prithivi, the Earth-principle, is our foundation. The material universe starts from the formal atom surcharged with energy, instinct with the unformed stuff of a subconscious desire, will, intelligence. Out of this Matter apparent Life manifests and it delivers out of itself by means of the living body the Mind it contains imprisoned within it; Mind also has still to deliver out of itself the Supermind concealed in its workings. But we can conceive a world otherwise constituted in which Mind is not involved at the start but consciously uses its innate energy to create original forms of substance and is not, as here, only subconscious in the beginning. Still though the working of such a world would be quite different from ours, the intermediate vehicle of operation of that energy would always be Life. The thing itself would be the same, even if the process were entirely reversed.
  2:But then it appears immediately that as Mind is only a final operation of Supermind, so Life is only a final operation of the Consciousness-Force of which Real-Idea is the determinative form and creative agent. Consciousness that is Force is the nature of Being and this conscious Being manifested as a creative Knowledge-Will is the Real-Idea or Supermind. The supramental Knowledge-Will is Consciousness-Force rendered operative for the creation of forms of united being in an ordered harmony to which we give the name of world or universe; so also Mind and Life are the same Consciousness-Force, the same Knowledge-Will, but operating for the maintenance of distinctly individual forms in a sort of demarcation, opposition and interchange in which the soul in each form of being works out its own mind and life as if they were separate from the others, though in fact they are never separate but are the play of the one Soul, Mind, Life in different forms of its single reality. In other words, as Mind is the final individualising operation of the allcomprehending and all-apprehending Supermind, the process by which its consciousness works individualised in each form from the standpoint proper to it and with the cosmic relations which proceed from that standpoint, so Life is the final operation by which the Force of Conscious-Being acting through the all-possessing and all-creative Will of the universal Supermind maintains and energises, constitutes and reconstitutes individual forms and acts in them as the basis of all the activities of the soul thus embodied. Life is the energy of the Divine continually generating itself in forms as in a dynamo and not only playing with the outgoing battery of its shocks on surrounding forms of things but receiving itself the incoming shocks of all life around as they pour in upon and penetrate the form from outside, from the environing universe.

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 mediumthat something which makes, not necessarily for righteousness, but always for power. Whether this something is a piece of secondhand 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.

1.21_-_My_Theory_of_Astrology, #Magick Without Tears, #Aleister Crowley, #Occultism
  It seems a long while since I set up your Nativity, and read it, but it is very clear in my mind that you were astonished, as so many others have been, by the simplicity and correctness of my reading. It began, you remember, by your giving me the usual data when we dropped in for tea at the Anglers' Rest. I calculated the Ascendant on the spot, and remarked "Rubbish!" I looked at you again very carefully; and, after many grunts, observed, "More likely half-past ten within an hour one way or the other." You insisted; I insisted. Unwilling to make a Fracas in the Inn, we decided to put you to the trouble of writing to your mother to settle the dispute. Back came the answer: "within a few minutes of eleven. I remember because your father had hung on as long as he could he had to take the morning service."

1.21_-_The_Ascent_of_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  10:The inert incapacity of atomic existence to possess itself, the subjection of the material individual to the not-self, belongs to the first status of life. The consciousness of limitation and the struggle to possess, to master both self and the not-self is the type of the secondary status. Here, too, the development to the third status brings a transformation of the original terms into a fulfilment and a harmony which repeat the terms while seeming to contradict them. There comes about through association and through love a recognition of the not-self as a greater self and therefore a consciously accepted submission to its law and need which fulfils the increasing impulse of aggregate life to absorb the individual; and there is a possession again by the individual of the life of others as his own and of all that it has to give him as his own which fulfils the opposite impulse of individual possession. Nor can this relation of mutuality between the individual and the world he lives in be expressed or complete or secure unless the same relation is established between individual and individual and between aggregate and aggregate. All the difficult effort of man towards the harmonisation of self-affirmation and freedom, by which he possesses himself, with association and love, fraternity, comradeship, in which he gives himself to others, his ideals of harmonious equilibrium, justice, mutuality, equality by which he creates a balance of the two opposites, are really an attempt inevitably predetermined in its lines to solve the original problem of Nature, the very problem of Life itself, by the resolution of the conflict between the two opposites which present themselves in the very foundations of Life in Matter. The resolution is attempted by the higher principle of Mind which alone can find the road towards the harmony intended, even though the harmony itself can only be found in a Power still beyond us.
  11:For, if the data with which we have started are correct, the end of the road, the goal itself can only be reached by Mind passing beyond itself into that which is beyond Mind, since of That the Mind is only an inferior term and an instrument first for descent into form and individuality and secondly for reascension into that reality which the form embodies and the individuality represents. Therefore the perfect solution of the problem of Life is not likely to be realised by association, interchange and accommodations of love alone or through the law of the mind and the heart alone. It must come by a fourth status of life in which the eternal unity of the many is realised through the spirit and the conscious foundation of all the operations of life is laid no longer in the divisions of body, nor in the passions and hungers of the vitality, nor in the groupings and the imperfect harmonies of the mind, nor in a combination of all these, but in the unity and freedom of the Spirit.

1.22_-_The_Problem_of_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  6:The first of these four positions, the source of all this progressive relation between Consciousness and Force, is their poise in the being of Sachchidananda where they are one; for there the Force is consciousness of being working itself out without ever ceasing to be consciousness and the Consciousness is similarly luminous Force of being eternally aware of itself and of its own Delight and never ceasing to be this power of utter light and self-possession. The second relation is that of material Nature; it is the poise of being in the material universe which is the great denial of Sachchidananda by Himself: for here there is the utter apparent separation of Force from Consciousness, the specious miracle of the all-governing and infallible Inconscient which is only the mask but which modern knowledge has mistaken for the real face of the cosmic Deity. The third relation is the poise of being in Mind and in the Life which we see emerging out of this denial, bewildered by it, struggling - without any possibility of cessation by submission, but also without any clear knowledge or instinct of a victorious solution - against the thousand and one problems involved in this perplexing apparition of man the half-potent conscient being out of the omnipotent Inconscience of the material universe. The fourth relation is the poise of being in Supermind: it is the fulfilled existence which will eventually solve all this complex problem created by the partial affirmation emerging out of the total denial; and it must needs solve it in the only possible way, by the complete affirmation fulfilling all that was secretly there contained in potentiality and intended in fact of evolution behind the mask of the great denial. That is the real life of the real Man towards which this partial life and partial unfulfilled manhood is striving forward with a perfect knowledge and guidance in the so-called Inconscient within us, but in our conscient parts with only a dim and struggling prevision, with fragments of realisation, with glimpses of the ideal, with flashes of revelation and inspiration in the poet and the prophet, the seer and the transcendentalist, the mystic and the thinker, the great intellects and the great souls of humanity.
  7:From the data we have now before us we can see that the difficulties which arise from the imperfect poise of Consciousness and Force in man in his present status of mind and life are principally three. First, he is aware only of a small part of his own being: his surface mentality, his surface life, his surface physical being is all that he knows and he does not know even all of that; below is the occult surge of his subconscious and his subliminal mind, his subconscious and his subliminal life-impulses, his subconscious corporeality, all that large part of himself which he does not know and cannot govern, but which rather knows and governs him. For, existence and consciousness and force being one, we can only have some real power over so much of our existence as we are identified with by self-awareness; the rest must be governed by its own consciousness which is subliminal to our surface mind and life and body. And yet, the two being one movement and not two separate movements, the larger and more potent part of ourselves must govern and determine in the mass the smaller and less powerful; therefore we are governed by the subconscient and subliminal even in our conscious existence and in our very self-mastery and self-direction we are only instruments of what seems to us the Inconscient within us.
  8:This is what the old wisdom meant when it said that man imagines himself to be the doer of the work by his free will, but in reality Nature determines all his works and even the wise are compelled to follow their own Nature. But since Nature is the creative force of consciousness of the Being within us who is masked by His own inverse movement and apparent denial of Himself, they called that inverse creative movement of His consciousness the Maya or Illusion-Power of the Lord and said that all existences are turned as upon a machine through His Maya by the Lord seated within the heart of all existences. It is evident then that only by man so far exceeding mind as to become one in self-awareness with the Lord can he become master of his own being. And since this is not possible in the inconscience or in the subconscient itself, since profit cannot come by plunging down into our depths back towards the Inconscient, it can only be by going inward where the Lord is seated and by ascending into that which is still superconscient to us, into the Supermind, that this unity can be wholly established. For there in the higher and divine Maya is the conscious knowledge, in its law and truth, of that which works in the subconscient by the lower Maya under the conditions of the Denial which seeks to become the Affirmation. For this lower Nature works out what is willed and known in that higher Nature. The Illusion-Power of the divine knowledge in the world which creates appearances is governed by the Truth-Power of the same knowledge which knows the truth behind the appearances and keeps ready for us the Affirmation towards which they are working. The partial and apparent Man here will find there the perfect and real Man capable of an entirely self-aware being by his full unity with that Self-existent who is the omniscient lord of His own cosmic evolution and procession.

1.240_-_1.300_Talks, #Talks, #Sri Aurobindo, #Integral Yoga
  While discussing Karma, Sri Bhagavan said: "Karma has its fruit
  (phala). They are like cause and effect. The interrelation of a cause and its effect is due to a Sakti whom we call God. God is phala data
  (dispenser of fruit).

1.240_-_Talks_2, #unset, #Sri Aurobindo, #Integral Yoga
  While discussing Karma, Sri Bhagavan said: Karma has its fruit
  (phala). They are like cause and effect. The interrelation of a cause and its effect is due to a Sakti whom we call God. God is phala data
  (dispenser of fruit).

1.25_-_The_Knot_of_Matter, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The seers of Truth discovered the building of being in nonbeing by will in the heart and by the thought; their ray was extended horizontally; but what was there below, what was there above? There were Casters of the seed, there were Greatnesses; there was self-law below, there was Will above. Rig Veda.1
  1:IF THEN the conclusion at which we have arrived is correct, - and there is no other possible on the data upon which we are working, - the sharp division which practical experience and long habit of mind have created between Spirit and Matter has no longer any fundamental reality. The world is a differentiated unity, a manifold oneness, not a constant attempt at compromise between eternal dissonances, not an everlasting struggle between irreconcilable opposites. An inalienable oneness generating infinite variety is its foundation and beginning; a constant reconciliation behind apparent division and struggle combining all possible disparates for vast ends in a secret Consciousness and Will which is ever one and master of all its own complex action, appears to be its real character in the middle; we must assume therefore that a fulfilment of the emerging Will and Consciousness and a triumphant harmony must be its conclusion. Substance is the form of itself on which it works, and of that substance if Matter is one end, Spirit is the other. The two are one: Spirit is the soul and reality of that which we sense as Matter; Matter is a form and body of that which we realise as Spirit.
  2:Certainly, there is a vast practical difference and on that difference the whole indivisible series and ever-ascending degrees of the world-existence are founded. Substance, we have said, is conscious existence presenting itself to the sense as object so that, on the basis of whatever sense-relation is established, the work of world-formation and cosmic progression may proceed. But there need not be only one basis, only one fundamental principle of relation immutably created between sense and substance; on the contrary, there is an ascending and developing series. We are aware of another substance in which pure mind works as its natural medium and which is far subtler, more flexible, more plastic than anything that our physical sense can conceive of as Matter. We can speak of a substance of mind because we become aware of a subtler medium in which forms arise and action takes place; we can speak also of a substance of pure dynamic lifeenergy other than the subtlest forms of material substance and its physically sensible force-currents. Spirit itself is pure substance of being presenting itself as an object no longer to physical, vital or mental sense, but to a light of a pure spiritual perceptive knowledge in which the subject becomes its own object, that is to say, in which the Timeless and Spaceless is aware of itself in a pure spiritually self-conceptive self-extension as the basis and primal material of all existence. Beyond this foundation is the disappearance of all conscious differentiation between subject and object in an absolute identity, and there we can no longer speak of Substance.

1.26_-_A_general_estimate_of_the_comparative_worth_of_Epic_Poetry_and_Tragedy., #Poetics, #Aristotle, #Philosophy
  1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread public domain works in creating the Project Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm electronic works, and the medium on which they may be stored, may contain
  "Defects," such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment.

1.26_-_The_Ascending_Series_of_Substance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  6:Here in the material world everything is founded upon the formula of material substance. Sense, Life, Thought found themselves upon what the ancients called the Earth-Power, start from it, obey its laws, accommodate their workings to this fundamental principle, limit themselves by its possibilities and, if they would develop others, have even in that development to take account of the original formula, its purpose and its demand upon the divine evolution. The sense works through physical instruments, the life through a physical nerve-system and vital organs, the mind has to build its operations upon a corporeal basis and use a material instrumentation, even its pure mental workings have to take the data so derived as a field and as the stuff upon which it works. There is no necessity in the essential nature of mind, sense, life that they should be so limited: for the physical sense-organs are not the creators of sense-perceptions, but themselves the creation, the instruments and here a necessary convenience of the cosmic sense; the nervous system and vital organs are not the creators of life's action and reaction, but themselves the creation, the instruments and here a necessary convenience of the cosmic Life-force; the brain is not the creator of thought, but itself the creation, the instrument and here a necessary convenience of the cosmic Mind. The necessity then is not absolute, but teleological; it is the result of a divine cosmic Will in the material universe which intends to posit here a physical relation between sense and its object, establishes here a material formula and law of Conscious-Force and creates by it physical images of Conscious-Being to serve as the initial, dominating and determining fact of the world in which we live. It is not a fundamental law of being, but a constructive principle necessitated by the intention of the Spirit to evolve in a world of Matter., #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  The true knowledge of things is denied to our reason, because that is not our spirit's greatest essential power but only an expedient, a transitional instrument meant to deal with the appearance of things and their phenomenal process. True knowledge commences only when our consciousness can pass beyond its present normal limit in man: for then it becomes directly aware of its self and of the Power in the world and begins to have at least an initial knowledge by identity which is the sole true knowledge. Henceforward it knows and sees, no longer by the reason groping among external data, but by an ever increasing and always more luminous self-illumining and all illuminating experience. In the end it will become a conscious part of the
  Divine revealing itself in the world; its life will be a power for the conscious evolution of that which is still unmanifested in the material universe.

1.4.02_-_The_Divine_Force, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  Writing about Spiritual Force
  If I write about these questions [of spiritual force] from the Yogic point of view, even though on a logical basis, there is bound to be much that is in conflict with your own settled and perhaps cherished opinions, e.g. about "miracles", persons, the limits of judgment by sense data etc. I have avoided as much as possible writing about these subjects because I would have to propound things that cannot be understood except by reference to other data than those of the physical senses or of reason founded on these alone. I might have to speak of laws and forces not recognised by physical reason or science. In my public writings and my writings to sadhaks I have not dwelt on these because they go out of the range of ordinary knowledge and the understanding founded on it. These things are known to some, but they do not usually speak about it, while the public view of such of them as are known is either credulous or incredulous, but in both cases without experience or knowledge. So if the views founded on them are likely to upset, shock or bewilder, the better way is silence.

1.4_-_Readings_in_the_Taittiriya_Upanishad, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  problem would not be so much solved as abolished, for it would
  lose all its data. In effect we should have to suppose that there is
  an eternal and irreconcilable opposition between Brahman and

1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work, #Magick Without Tears, #Aleister Crowley, #Occultism
  It was part of my plan for the Equinox to prepare a final edition of the work of Dr. Dee and Sir Edward Kelly. I had a good many of the data and promised myself to complete them by studying the manuscripts in the Bodleian Library at Oxford which, incidentally, I did in the autumn; but it struck me that it would be useful to get my large paintings of the four Elemental Watch Towers which I had made in Mexico. I thought these were probably in Boleskine. I decided to go up there for a fortnight or so. Incidentally, I had the conveniences for conferring upon Neuberg the degree of Neophyte, he having passed brilliantly through this year as a Probationer.

1.68_-_The_God-Letters, #Magick Without Tears, #Aleister Crowley, #Occultism
  Never forget the abiding temptation of men of science, the hidden rocks on which so many have been wrecked, to generalize on insufficient data. May the gods keep us from that! I dread it more than all the other snags put together.

2.01_-_Habit_1_Be_Proactive, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  "The recommendations are consistent with the analysis, and the analysis is consistent with the data.

2.01_-_The_Two_Natures, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  The deeper method and language of the Upanishads with its free resort to image and symbol, its intuitive form of speech in which the hard limiting definiteness of intellectual utterance is broken down and the implications of words are allowed to roll out into an illimitable wave of suggestion, is in these realms the only right method and language. But the Gita cannot resort to this form, because it is designed to satisfy an intellectual difficulty, answers a state of mind in which the reason, the arbiter to which we refer the conflicts of our impulses and sentiments, is at war with itself and impotent to arrive at a conclusion. The reason has to be led to a truth beyond itself, but by its own means and in its own manner. Offered a spiritually psychological solution, of the data of which it has no experience, it can only be assured of its validity if it is satisfied by an intellectual statement of the truths of being upon which the solution rests.

2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  An instinct, an intuition is needed which the intellect has not at its command and does not always listen to when it comes in of itself to help the mental working. But still more difficult must it be for our reason to understand and deal with the suprarational; the suprarational is the realm of the spirit, and in the largeness, subtlety, profundity, complexity of its movement the reason is lost; here intuition and inner experience alone are the guide, or, if there is any other, it is that of which intuition is only a sharp edge, an intense projected ray, - the final enlightenment must come from the suprarational Truth-consciousness, from a supramental vision and knowledge.
  But the being and action of the Infinite must not be therefore regarded as if it were a magic void of all reason; there is, on the contrary, a greater reason in all the operations of the Infinite, but it is not a mental or intellectual, it is a spiritual and supramental reason: there is a logic in it, because there are relations and connections infallibly seen and executed; what is magic to our finite reason is the logic of the Infinite. It is a greater reason, a greater logic because it is more vast, subtle, complex in its operations: it comprehends all the data which our observation fails to seize, it deduces from them results which neither our deduction nor
   induction can anticipate, because our conclusions and inferences have a meagre foundation and are fallible and brittle. If we observe a happening, we judge and explain it from the result and from a glimpse of its most external constituents, circumstances or causes; but each happening is the outcome of a complex nexus of forces which we do not and cannot observe, because all forces are to us invisible, - but they are not invisible to the spiritual vision of the Infinite: some of them are actualities working to produce or occasion a new actuality, some are possibles that are near to the pre-existent actuals and in a way included in their aggregate; but there can intervene always new possibilities that suddenly become dynamic potentials and add themselves to the nexus, and behind all are imperatives or an imperative which these possibilities are labouring to actualise. Moreover, out of the same nexus of forces different results are possible; what will come out of them is determined by a sanction which was no doubt waiting and ready all the time but seems to come in rapidly to intervene and alter everything, a decisive divine imperative.
  All this our reason cannot grasp because it is the instrument of an ignorance with a very limited vision and a small stock of accumulated and not always very certain or reliable knowledge and because too it has no means of direct awareness; for this is the difference between intuition and intellect, that intuition is born of a direct awareness while intellect is an indirect action of a knowledge which constructs itself with difficulty out of the unknown from signs and indications and gathered data. But what is not evident to our reason and senses, is self-evident to the Infinite Consciousness, and, if there is a Will of the Infinite, it must be a Will that acts in this full knowledge and is the perfect spontaneous result of a total self-evidence. It is neither a hampered evolutionary Force bound by what it has evolved nor an imaginative Will acting in the void upon a free caprice; it is the truth of the Infinite affirming itself in the determinations of the finite.
  It is evident that such a Consciousness and Will need not act in harmony with the conclusions of our limited reason or according to a procedure familiar to it and approved of by our constructed notions or in subjection to an ethical reason working for a limited and fragmentary good; it might and does admit things deemed by our reason irrational and unethical because that was necessary for the final and total Good and for the working out of a cosmic purpose. What seems to us irrational or reprehensible in relation to a partial set of facts, motives, desiderata might be perfectly rational and approvable in relation to a much vaster motive and totality of data and desiderata.
  There is no division of the One by the appearance of the finite, for it is the one Infinite that appears to us as the many finite: the creation adds nothing to the Infinite; it remains after creation what it was before. The Infinite is not a sum of things, it is That which is all things and more. If this logic of the Infinite contradicts the conceptions of our finite reason, it is because it exceeds it and does not base itself on the data of the limited phenomenon, but embraces the Reality and sees the truth of all phenomena in the truth of the Reality; it does not see them as separate beings, movements, names, forms, things; for that they cannot be, since they could be that only if they were phenomena in the Void, things without a common basis or essence, fundamentally unconnected, connected only by coexistence and pragmatic relation, not realities which exist by their root of unity and, so far as they can be considered independent, are secured in their independence of outer or inner figure and movement only by their perpetual dependence on their parent Infinite, their secret identity with the one Identical. The Identical is their root, their cause of form, the one power of their varying powers, their constituting substance.

2.02_-_Habit_2_Begin_with_the_End_in_Mind, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  The wisdom and guidance that accompany Principle-Centered Living come from correct maps, from the way things really are, have been, and will be. Correct maps enable us to clearly see where we want to go and how to get there. We can make our decisions using the correct data that will make their implementation possible and meaningful.
    You use accurate data which makes your decisions both implementable and meaningful.

2.02_-_The_Status_of_Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  This greater consciousness, this higher existence are not an enlightened or illumined mentality supported by a greater dynamic energy or supporting a purer moral life and character. Their superiority to the ordinary human consciousness is not in degree but in kind and essence. There is a change not merely of the surface or instrumental manner of our being but of its very foundation and dynamic principle. Yogic knowledge seeks to enter into a secret consciousness beyond mind which is only occultly here, concealed at the bases of all existence. For it is that consciousness alone that truly knows and only by its possession can we possess God and rightly know the world and its real nature and secret forces. All this world visible or sensible to us and all too in it that is not visible is merely the phenomenal expression of something beyond the mind and the senses. The knowledge which the senses and intellectual reasoning from the data of the senses can bring us, is not true knowledge; it is a science of appearances. And even appearances cannot be properly known unless we know first the Reality of which they are images. This Reality is their self and there is one self of all; when that is seized, all other things can then be known in their truth and no longer as now only in their appearance.
  If, then, there is a Self, a Reality not obvious to the senses, It must be by other means than those of physical Science that it is to be sought and known. The intellect is not that means. Undoubtedly there are a number of supra-sensuous truths at which the intellect is able to arrive in its own manner and which it is able to perceive and state as intellectual conceptions. The very idea of Force for instance on which Science so much insists, is a conception, a truth at which the intellect alone can arrive by going beyond its data; for we do not sense this universal force but only its results, and the force itself we infer as a necessary cause of these results. So also the intellect by following a certain line of rigorous analysis can arrive at the intellectual conception and the intellectual conviction of the Self and this conviction can be very real, very luminous, very potent as the beginning of other arid greater things. Still, in itself intellectual analysis can only lead to an arrangement of clear conceptions, perhaps to a right arrangement of true conceptions; but this is not the knowledge aimed at by Yoga. For it is not in itself an effective knowledge. A man may be perfect in it and yet be precisely what he was before except in the mere fact of the greater intellectual illumination. The change of our being at which Yoga aims, may not at all take place.

2.03_-_The_Eternal_and_the_Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The Absolute and the relative are irreconcilable opposites; in the relative there is nowhere anything absolute, in the Absolute there can be nothing relative. Anything which contradicts these first data of my thought, is intellectually false and practically impossible. These other statements also contradict my law of contradictions which is that two opposing and conflicting affirmations cannot both be true. It is impossible that there should be oneness with God and yet a relation with Him such as this of the enjoyment of the Divine. In oneness there is no one to enjoy except the One and nothing to be enjoyed except the One. God, the individual and the cosmos must be three different actualities, otherwise there could be no relations between them. Either they are eternally different or they are different in present time, although they may have originally been one undifferentiated existence and may eventually re-become one undifferentiated existence. Unity was perhaps and will be perhaps, but it is not now and cannot be so long as cosmos and the individual endure.

2.03_-_The_Purified_Understanding, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The first necessity of preparation is the purifying of all the members of our being; especially, for the path of knowledge, the purification of the understanding, the key that shall open the door of Truth; and a purified understanding is hardly possible without the purification of the other members. An unpurified heart, an unpurified sense, an unpurified life confuse the understanding, disturb its data, distort its conclusions, darken its seeing, misapply its knowledge; an unpurified physical system clogs or chokes up its action. There must be an integral purity. Here also there is an interdependence; for the purification of each member of our being profits by the clarifying of every other, the progressive tranquillisation of the emotional heart helping for instance the purification of the understanding while equally a purified understanding imposes calm and light on the turbid and darkened workings of the yet impure emotions. It may even be said that while each member of our being has its own proper principles of purification, yet it is the purified understanding that in man is the most potent cleanser of his turbid and disordered being and most sovereignly imposes their right working on his other members. Knowledge, says the Gita, is the sovereign purity; light is the source of all clearness and harmony even as the darkness of ignorance is the cause of all our stumblings. Love, for example, is the purifier of the heart and by reducing all our emotions into terms of divine love the heart is perfected and fulfilled; yet love itself needs to be clarified by divine knowledge. The heart's love of God may be blind, narrow and ignorant and lead to fanaticism and obscurantism; it may, even when otherwise pure, limit our perfection by refusing to see Him except in a limited personality and by recoiling from the true and infinite vision. The heart's love of man may equally lead to distortions and exaggerations in feeling, action and knowledge which have to be corrected and prevented by the purification of the understanding.
  By the understanding we mean that which at once perceives, judges and discriminates, the true reason of the human being not subservient to the senses, to desire or to the blind force of habit, but working in its own right for mastery, for knowledge. Certainly, the reason of man as he is at present does not even at its best act entirely in this free and sovereign fashion; but so far as it fails, it fails because it is still mixed with the lower half-animal action, because it is impure and constantly hampered and pulled down from its characteristic action. In its purity it should not be involved in these lower movements, but stand back from the object, and observe disinterestedly, put it in its right place in the whole by force of comparison, contrast, analogy, reason from its rightly observed data by deduction, induction, inference and holding all its gains in memory and supplementing them by a chastened and rightly-guided imagination view all in the light of a trained and disciplined judgment. Such is the pure intellectual understanding of which disinterested observation, judgment and reasoning are the law and characterising action.
  But the term buddhi is also used in another and profounder sense. The intellectual understanding is only the lower hhddhi; there is another and a higher buddhi which is not intelligence but vision, is not understanding but rather an over-standings297 in knowledge, and does not seek knowledge and attain it in subjection to the data it observes but possesses already the truth and brings it out in the terms of a revelatory and intuitional thought. The nearest the human mind usually gets to this truth-conscious knowledge is that imperfect action of illumined finding which occurs when there is a great stress of thought and the intellect electrified by constant discharges from behind the veil and yielding to a higher enthusiasm admits a considerable instreaming from the intuitive and inspired faculty of knowledge. For there is an intuitive mind in man which serves as a recipient and channel for these instreamings from a supramental faculty. But the action of intuition and inspiration in us is imperfect in kind as well as intermittent in action; ordinarily, it comes in response to a claim from the labouring and struggling heart or intellect and, even before its givings enter the conscious mind, they are already affected by the thought or aspiration which went up to meet them, are no longer pure but altered to the needs of the heart or intellect; and after they enter the conscious mind, they are immediately seized upon by the intellectual understanding and dissipated or broken up so as to fit in with our imperfect intellectual knowledge, or by the heart and remoulded to suit our blind or half-blind emotional longings and preferences, or even by the lower cravings and distorted to the vehement uses of our hungers and passions.
  The second cause of impurity in the understanding is the illusion of the senses and the intermiscence of the sense-mind in the thinking functions. No knowledge can be true knowledge which subjects itself to the senses or uses them otherwise than as first indices whose data have constantly to be corrected and overpassed. The beginning of Science is the examination of the truths of the world-force that underlie its apparent workings such as our senses represent them to be; the beginning of philosophy is the examination of the principles of things which the senses mistranslate to us; the beginning of spiritual knowledge is the refusal to accept the limitations of the sense-life or to take the visible and sensible as anything more than phenomenon of the Reality.

2.05_-_Habit_3_Put_First_Things_First, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  You may want to review your personal mission statement while riding the bus. You may want to measure the value of a new opportunity against something you already have planned. If your organizer is portable, you will keep it with you so that important data is always within reach.

2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The Life Divine
   subjective beings and things it accepts on the same evidence in so far as they can become objects of our external consciousness or acceptable to that part of the reason which builds upon the data supplied by that consciousness and relies upon them as the one solid basis of knowledge. Physical Science is a vast extension of this mentality: it corrects the errors of the sense and pushes beyond the first limitations of the sense-mind by discovering means of bringing facts and objects not seizable by our corporeal organs into the field of objectivity; but it has the same standard of reality, the objective, the physical actuality; its test of the real is possibility of verification by positive reason and objective evidence.
  But man also has a life-mind, a vital mentality which is an instrument of desire: this is not satisfied with the actual, it is a dealer in possibilities; it has the passion for novelty and is seeking always to extend the limits of experience for the satisfaction of desire, for enjoyment, for an enlarged self-affirmation and aggrandisement of its terrain of power and profit. It desires, enjoys, possesses actualities, but it hunts also after unrealised possibilities, is ardent to materialise them, to possess and enjoy them also.
  But here the world is a non-existent form of things, an illusory construction imposed on the bare Reality, on the sole Existent which is for ever empty of things and formless: there would be a true analogy only if our vision constructed in the void air of the desert a figure of things that exist nowhere, or else if it imposed on a bare ground both rope and snake and other figures that equally existed nowhere.
  It is clear that in this analogy two quite different kinds of illusion not illustrative of each other are mistakenly put together as if they were identical in nature. All mental or sense hallucinations are really misrepresentations or misplacements or impossible combinations or false developments of things that are in themselves existent or possible or in some way within or allied to the province of the real. All mental errors and illusions are the result of an ignorance which miscombines its data or proceeds falsely upon a previous or present or possible content of knowledge. But the cosmic Illusion has no basis of actuality, it is an original and all-originating illusion; it imposes names, figures, happenings that are pure inventions on a Reality in which there never were and never will be any happenings, names or figures.
  The analogy of mental hallucination would only be applicable if we admit a Brahman without names, forms or relations and a world of names, forms and relations as equal realities imposed one upon the other, the rope in the place of the snake, or the snake in the place of the rope, - an attribution, it might be, of the activities of the Saguna to the quiescence of the Nirguna. But if both are real, both must be either separate aspects of the Reality or co-ordinate aspects, positive and negative poles of the one

2.06_-_Reality_and_the_Cosmic_Illusion, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   might be valid within the bounds of the cosmic Illusion; it is the system, the pragmatic machinery by which Maya works and maintains herself in the Ignorance: but the truths, possibilities, actualities of the cosmic system are true and actual only within the Illusion, outside that magic circle they have no validity; they are not abiding and eternal realities; all are temporary figures, the works of Knowledge no less than the works of Ignorance.
  It can be conceded that knowledge is a useful instrument of the Illusion of Maya, for escaping from herself, for destroying herself in the Mind; spiritual knowledge is indispensable: but the one true truth, the only abiding reality beyond all duality of knowledge and ignorance is the eternal relationless Absolute or the Self, the eternal pure Existence. All here turns on the mind's conception and the mental being's experience of reality; for according to the mind's experience or conception of reality will be its interpretation of data otherwise identical, the facts of the Cosmos, individual experience, the realisation of the supreme Transcendence. All mental cognition depends on three elements, the percipient, the perception and the thing perceived or percept. All or any of these three can be affirmed or denied reality; the question then is which of these, if any, are real and to what extent or in what manner. If all three are rejected as instruments of a cosmic Illusion, the farther and consequent question arises, is there then a reality outside them and, if so, what is the relation between the Reality and the Illusion?
  It is possible to affirm the reality of the percept, of the objective universe, and deny or diminish the reality of the percipient individual and his perceptive consciousness. In the theory of the sole reality of Matter consciousness is only an operation of
  Reality appears in the phenomenal existence as the Self of the living individual; but when the individuality of the individual is dissolved by intuitive knowledge, the phenomenal being is released into self-being: it is no longer subject to Maya and by its release from the appearance of individuality it is extinguished in the Reality; but the world continues to exist without beginning or end as the Mayic creation of the Ishwara.
  This is an arrangement which puts into relation with each other the data of the spiritual intuition and the data of the reason and sense, and it opens to us a way out from their contradiction, a spiritual and practical issue: but it is not a solution, it does not resolve the contradiction. Maya is real and unreal; the world is not a mere illusion, for it exists and is real in Time, but eventually and transcendentally it turns out to be unreal. This creates an ambiguity which extends beyond itself and touches all that is not the pure self-existence. Thus the Ishwara, though he is undeluded by Maya and the creator of Maya, seems himself to be a phenomenon of Brahman and not the ultimate Reality, he is real only with regard to the Time-world he creates; the individual self has the same ambiguous character. If Maya were to cease altogether from its operations, Ishwara, the world and the individual would no longer be there; but Maya is eternal,
  Ishwara and the world are eternal in Time, the individual endures so long as he does not annul himself by knowledge. Our thought on these premisses has to take refuge in the conception of an ineffable suprarational mystery which is to the intellect insoluble. But, faced with this ambiguity, this admission of an insoluble mystery at the commencement of things and at the end of the process of thought, we begin to suspect that there is a link missing. Ishwara is not himself a phenomenon of Maya, he is real; he must then be the manifestation of a truth of the Transcendence, or he must be the Transcendent itself dealing with a cosmos manifested in his own being. If the world is at all real, it also must be the manifestation of a truth of the Transcendence; for only that can have any reality. If the individual has the power

2.07_-_The_Knowledge_and_the_Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  To know, we have always to dissolve the rigid constructions of the ignorant and self-willed intellect and look freely and flexibly at the facts of existence. Its fundamental fact is consciousness which is power, and we actually see that this power has three ways of operating. First, we find that there is a consciousness behind all, embracing all, within all, which is eternally, universally, absolutely aware of itself whether in unity or multiplicity or in both simultaneously or beyond both in its sheer absolute.
  This is the plenitude of the supreme divine self-knowledge; it is also the plenitude of the divine all-knowledge. Next, at the other pole of things, we see this consciousness dwelling upon apparent oppositions in itself, and the most extreme antinomy of all reaches its acme in what seems to us to be a complete nescience of itself, an effective, dynamic, creative Inconscience, though we know that this is merely a surface appearance and that the divine Knowledge works with a sovereign security and sureness within the operations of the Inconscient. Between these two oppositions and as a mediary term we see Consciousness working with a partial, limited self-awareness which is equally superficial, for behind it and acting through it is the divine AllKnowledge. Here in its intermediate status, it seems to be a standing compromise between the two opposites, between the supreme Consciousness and the Nescience, but may prove rather in a larger view of our data to be an incomplete emergence of the Knowledge to the surface. This compromise or imperfect emergence we call the Ignorance, from our own point of view, because ignorance is our own characteristic way of the soul's self-withholding of complete self-knowledge. The origin of these three poises of the power of consciousness and their exact relation is what we have, if possible, to discover.
  If we discovered that Ignorance and Knowledge were two independent powers of Consciousness, it might then be that we would have to pursue their difference up to the highest point

2.09_-_Memory,_Ego_and_Self-Experience, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Thus the mind has over and above its direct self-consciousness a more or less indirect mutable self-experience which it divides into two parts, its subjective experience of the ever-modified mental states of its personality and its objective experience of the ever-changing environment which seems partly or wholly to cause and is yet at the same time itself affected by the workings of that personality. But all this experience is at bottom subjective; for even the objective and external is only known to mind in the form of subjective impressions.
  Here the part played by Memory increases greatly in importance; for while all that it can do for the mind with regard to its direct self-consciousness is to remind it that it existed and was the same in the past as in the present, it becomes in our differentiated or surface self-experience an important power linking together past and present experiences, past and present personality, preventing chaos and dissociation and assuring the continuity of the stream in the surface mind. Still even here we must not exaggerate the function of memory or ascribe to it that part of the operations of consciousness which really belongs to the activity of other power-aspects of the mental being. It is not the memory alone which constitutes the ego-sense; memory is only a mediator between the sense-mind and the co-ordinating intelligence: it offers to the intelligence the past data of experience which the mind holds somewhere within but cannot carry with it in its running from moment to moment on the surface.
  A little analysis will make this apparent. We have in all functionings of the mentality four elements, the object of mental consciousness, the act of mental consciousness, the occasion and the subject. In the self-experience of the self-observing inner being, the object is always some state or movement or wave of the conscious being, anger, grief or other emotion, hunger or other vital craving, impulse or inner life reaction or some form of sensation, perception or thought activity. The act is some kind of mental observation and conceptual valuation of this movement or wave or else a mental sensation of it in which

change font "color":
change "background-color":
change "font-family": 44363 site hits