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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


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

TOPICS
SEE ALSO


AUTH

BOOKS
A_Brief_History_of_Everything
Advanced_Dungeons_and_Dragons_2E
Blazing_the_Trail_from_Infancy_to_Enlightenment
Essential_Integral
Evolution_II
Faust
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
Integral_Life_Practice_(book)
Know_Yourself
Let_Me_Explain
Letters_On_Poetry_And_Art
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Magick_Without_Tears
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
On_Interpretation
Plotinus_-_Complete_Works_Vol_01
Poetics
Process_and_Reality
Spiral_Dynamics
The_Act_of_Creation
The_Bible
the_Book
The_Categories
The_Divine_Milieu
The_Golden_Bough
The_Heros_Journey
The_Imitation_of_Christ
The_Interpretation_of_Dreams
The_Republic
The_Seals_of_Wisdom
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Toward_the_Future

IN CHAPTERS TITLE
1.16_-_(Plot_continued.)_Recognition__its_various_kinds,_with_examples
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.01_-_The_Approach_to_Mysticism
00.02_-_Mystic_Symbolism
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
0.00a_-_Introduction
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.01f_-_FOREWARD
0.02_-_Letters_to_a_Sadhak
0.03_-_Letters_to_My_little_smile
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Poetry_in_the_Making
01.06_-_Vivekananda
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
0.11_-_Letters_to_a_Sadhak
0.14_-_Letters_to_a_Sadhak
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1955-04-04
0_1955-09-15
0_1957-07-03
0_1957-10-17
0_1958-02-03b_-_The_Supramental_Ship
0_1958-05-10
0_1958-06-06_-_Supramental_Ship
0_1958-07-21
0_1958-08-08
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-10-04
0_1958-10-10
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-22
0_1958-11-27_-_Intermediaries_and_Immediacy
0_1959-03-10_-_vital_dagger,_vital_mass
0_1959-06-03
0_1959-06-04
0_1959-10-06_-_Sri_Aurobindos_abode
0_1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
0_1960-05-24_-_supramental_flood
0_1960-05-28_-_death_of_K_-_the_death_process-_the_subtle_physical
0_1960-06-04
0_1960-06-11
0_1960-08-10_-_questions_from_center_of_Education_-_reading_Sri_Aurobindo
0_1960-09-20
0_1960-10-08
0_1960-10-11
0_1960-10-22
0_1960-11-05
0_1960-11-08
0_1960-11-12
0_1960-11-15
0_1960-11-26
0_1960-12-13
0_1960-12-20
0_1960-12-31
0_1961-01-10
0_1961-01-12
0_1961-01-17
0_1961-01-22
0_1961-01-24
0_1961-01-27
0_1961-01-31
0_1961-02-11
0_1961-02-18
0_1961-02-25
0_1961-02-28
0_1961-03-04
0_1961-03-27
0_1961-04-07
0_1961-04-18
0_1961-04-25
0_1961-05-19
0_1961-06-24
0_1961-06-27
0_1961-07-07
0_1961-07-12
0_1961-07-15
0_1961-07-18
0_1961-07-28
0_1961-08-02
0_1961-08-08
0_1961-08-11
0_1961-10-02
0_1961-10-15
0_1961-11-07
0_1961-11-12
0_1961-12-20
0_1962-01-12_-_supramental_ship
0_1962-02-03
0_1962-02-06
0_1962-02-27
0_1962-03-06
0_1962-05-24
0_1962-05-27
0_1962-05-31
0_1962-06-06
0_1962-06-12
0_1962-06-27
0_1962-07-04
0_1962-07-14
0_1962-07-18
0_1962-07-25
0_1962-07-31
0_1962-08-08
0_1962-08-28
0_1962-09-05
0_1962-09-08
0_1962-09-26
0_1962-10-06
0_1962-10-30
0_1962-11-03
0_1962-11-07
0_1962-11-27
0_1962-12-19
0_1962-12-22
0_1963-01-02
0_1963-01-12
0_1963-01-30
0_1963-02-19
0_1963-03-06
0_1963-03-09
0_1963-03-16
0_1963-03-19
0_1963-03-23
0_1963-03-30
0_1963-04-06
0_1963-04-16
0_1963-05-11
0_1963-05-18
0_1963-06-08
0_1963-06-29
0_1963-07-03
0_1963-07-10
0_1963-07-27
0_1963-08-03
0_1963-08-07
0_1963-08-28
0_1963-08-31
0_1963-09-18
0_1963-09-28
0_1963-10-05
0_1963-10-16
0_1963-10-19
0_1963-10-26
0_1963-11-04
0_1963-11-20
0_1963-11-27
0_1963-12-03
0_1963-12-11
0_1963-12-21
0_1964-01-15
0_1964-01-25
0_1964-03-07
0_1964-03-25
0_1964-07-18
0_1964-07-22
0_1964-08-11
0_1964-08-14
0_1964-09-26
0_1964-09-30
0_1964-10-07
0_1964-10-10
0_1964-10-17
0_1964-11-21
0_1964-12-02
0_1965-03-24
0_1965-04-21
0_1965-05-19
0_1965-06-14
0_1965-06-18_-_supramental_ship
0_1965-06-23
0_1965-07-10
0_1965-07-14
0_1965-07-24
0_1965-07-28
0_1965-07-31
0_1965-08-04
0_1965-08-07
0_1965-08-14
0_1965-08-21
0_1965-08-31
0_1965-11-06
0_1965-11-27
0_1966-03-09
0_1966-03-26
0_1966-05-14
0_1966-07-09
0_1966-08-03
0_1966-08-31
0_1966-09-30
0_1966-10-26
0_1966-11-19
0_1966-12-07
0_1966-12-21
0_1966-12-31
0_1967-02-18
0_1967-02-25
0_1967-03-02
0_1967-03-07
0_1967-04-15
0_1967-05-03
0_1967-05-06
0_1967-05-10
0_1967-06-14
0_1967-07-12
0_1967-07-15
0_1967-08-19
0_1967-08-26
0_1967-08-30
0_1967-09-30
0_1967-10-19
0_1967-11-22
0_1967-12-08
0_1967-12-20
0_1967-12-27
0_1967-12-30
0_1968-01-12
0_1968-02-03
0_1968-02-07
0_1968-05-18
0_1968-05-22
0_1968-09-07
0_1968-09-11
0_1968-09-21
0_1968-09-28
0_1968-10-26
0_1968-11-09
0_1968-11-30
0_1968-12-25
0_1969-01-08
0_1969-02-08
0_1969-03-12
0_1969-03-19
0_1969-04-09
0_1969-05-03
0_1969-05-10
0_1969-05-17
0_1969-06-11
0_1969-07-23
0_1969-08-06
0_1969-09-06
0_1969-09-10
0_1969-09-17
0_1969-09-20
0_1969-09-27
0_1969-10-11
0_1969-10-18
0_1969-11-19
0_1969-11-29
0_1969-12-13
0_1969-12-17
0_1969-12-20
0_1970-01-03
0_1970-01-17
0_1970-02-28
0_1970-03-21
0_1970-03-25
0_1970-03-28
0_1970-04-22
0_1970-05-16
0_1970-05-23
0_1970-05-27
0_1970-07-18
0_1970-08-05
0_1970-09-12
0_1971-01-16
0_1971-02-13
0_1971-03-03
0_1971-03-06
0_1971-03-13
0_1971-04-07
0_1971-04-28
0_1971-05-08
0_1971-05-12
0_1971-05-15
0_1971-06-09
0_1971-07-03
0_1971-07-10
0_1971-07-17
0_1971-07-21
0_1971-08-21
0_1971-08-25
0_1971-08-28
0_1971-09-04
0_1971-10-13
0_1971-10-16
0_1971-10-23
0_1971-10-30
0_1971-11-10
0_1971-11-17
0_1971-12-01
0_1971-12-04
0_1971-12-18
0_1971-12-25
0_1971-12-29b
0_1972-01-08
0_1972-01-30
0_1972-02-08
0_1972-03-10
0_1972-03-24
0_1972-03-25
0_1972-04-02b
0_1972-04-04
0_1972-05-31
0_1972-06-07
0_1972-06-24
0_1972-07-01
0_1972-08-02
0_1972-08-05
0_1972-08-09
0_1972-08-30
0_1972-12-20
0_1972-12-23
0_1973-01-10
0_1973-02-08
0_1973-03-17
0_1973-03-31
02.01_-_Our_Ideal
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.02_-_The_Message_of_the_Atomic_Bomb
02.03_-_An_Aspect_of_Emergent_Evolution
02.03_-_The_Shakespearean_Word
02.06_-_Boris_Pasternak
02.06_-_Vansittartism
02.07_-_George_Seftris
02.07_-_India_One_and_Indivisable
02.08_-_Jules_Supervielle
02.11_-_Hymn_to_Darkness
02.11_-_New_World-Conditions
02.12_-_The_Ideals_of_Human_Unity
02.13_-_On_Social_Reconstruction
02.14_-_Panacea_of_Isms
03.02_-_Aspects_of_Modernism
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_Modernism_-_An_Oriental_Interpretation
03.04_-_The_Body_Human
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.06_-_The_Pact_and_its_Sanction
03.07_-_Brahmacharya
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Buddhism_and_Hinduism
03.09_-_Sectarianism_or_Loyalty
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.11_-_Modernist_Poetry
03.12_-_Communism:_What_does_it_Mean?
03.13_-_Human_Destiny
03.14_-_From_the_Known_to_the_Unknown?
04.01_-_The_March_of_Civilisation
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_Human_Progress
04.03_-_Consciousness_as_Energy
04.03_-_The_Eternal_East_and_West
04.04_-_A_Global_Humanity
04.05_-_The_Immortal_Nation
04.06_-_To_Be_or_Not_to_Be
04.07_-_Matter_Aspires
04.08_-_An_Evolutionary_Problem
04.09_-_Values_Higher_and_Lower
05.01_-_Man_and_the_Gods
05.02_-_Gods_Labour
05.02_-_Of_the_Divine_and_its_Help
05.03_-_Bypaths_of_Souls_Journey
05.04_-_The_Measure_of_Time
05.05_-_In_Quest_of_Reality
05.05_-_Man_the_Prototype
05.06_-_Physics_or_philosophy
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
05.08_-_An_Age_of_Revolution
05.09_-_Varieties_of_Religious_Experience
05.10_-_Knowledge_by_Identity
05.11_-_The_Soul_of_a_Nation
05.12_-_The_Soul_and_its_Journey
05.14_-_The_Sanctity_of_the_Individual
05.18_-_Man_to_be_Surpassed
05.26_-_The_Soul_in_Anguish
05.28_-_God_Protects
05.33_-_Caesar_versus_the_Divine
06.01_-_The_End_of_a_Civilisation
06.03_-_Types_of_Meditation
06.05_-_The_Story_of_Creation
06.06_-_Earth_a_Symbol
06.10_-_Fatigue_and_Work
06.11_-_The_Steps_of_the_Soul
06.12_-_The_Expanding_Body-Consciousness
06.13_-_Body,_the_Occult_Agent
06.15_-_Ever_Green
06.24_-_When_Imperfection_is_Greater_Than_Perfection
06.27_-_To_Learn_and_to_Understand
06.28_-_The_Coming_of_Superman
06.31_-_Identification_of_Consciousness
06.35_-_Second_Sight
07.08_-_The_Divine_Truth_Its_Name_and_Form
07.10_-_Diseases_and_Accidents
07.12_-_This_Ugliness_in_the_World
07.13_-_Divine_Justice
07.15_-_Divine_Disgust
07.18_-_How_to_get_rid_of_Troublesome_Thoughts
07.19_-_Bad_Thought-Formation
07.20_-_Why_are_Dreams_Forgotten?
07.21_-_On_Occultism
07.22_-_Mysticism_and_Occultism
07.25_-_Prayer_and_Aspiration
07.26_-_Offering_and_Surrender
07.28_-_Personal_Effort_and_Will
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.30_-_Sincerity_is_Victory
07.31_-_Images_of_Gods_and_Goddesses
07.35_-_The_Force_of_Body-Consciousness
07.36_-_The_Body_and_the_Psychic
07.37_-_The_Psychic_Being,_Some_Mysteries
07.39_-_The_Homogeneous_Being
07.40_-_Service_Human_and_Divine
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
07.44_-_Music_Indian_and_European
07.45_-_Specialisation
08.02_-_Order_and_Discipline
08.04_-_Doing_for_Her_Sake
08.05_-_Will_and_Desire
08.07_-_Sleep_and_Pain
08.08_-_The_Mind_s_Bazaar
08.19_-_Asceticism
08.22_-_Regarding_the_Body
08.23_-_Sadhana_Must_be_Done_in_the_Body
08.24_-_On_Food
08.26_-_Faith_and_Progress
08.27_-_Value_of_Religious_Exercises
08.28_-_Prayer_and_Aspiration
08.34_-_To_Melt_into_the_Divine
08.36_-_Buddha_and_Shankara
08.37_-_The_Significance_of_Dates
08.38_-_The_Value_of_Money
09.01_-_Prayer_and_Aspiration
09.02_-_Meditation
09.03_-_The_Psychic_Being
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
09.06_-_How_Can_Time_Be_a_Friend?
09.11_-_The_Supramental_Manifestation_and_World_Change
09.13_-_On_Teachers_and_Teaching
100.00_-_Synergy
10.01_-_Cycles_of_Creation
1.001_-_The_Aim_of_Yoga
1.008_-_The_Principle_of_Self-Affirmation
1.009_-_Perception_and_Reality
1.00a_-_Introduction
1.00b_-_INTRODUCTION
1.00b_-_Introduction
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
10.10_-_Education_is_Organisation
1.013_-_Defence_Mechanisms_of_the_Mind
10.13_-_Go_Through
10.17_-_Miracles:_Their_True_Significance
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_BOOK_THE_FIRST
1.01_-_Economy
1.01_-_Fundamental_Considerations
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_SAMADHI_PADA
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Cycle_of_Society
1.01_-_The_Four_Aids
1.01_-_The_Science_of_Living
1.01_-_To_Watanabe_Sukefusa
1.01_-_What_is_Magick?
1.01_-_Who_is_Tara
10.23_-_Prayers_and_Meditations_of_the_Mother
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
10.26_-_A_True_Professor
10.27_-_Consciousness
10.28_-_Love_and_Love
1.02_-_BOOK_THE_SECOND
1.02_-_Education
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_On_the_Knowledge_of_God.
1.02_-_Pranayama,_Mantrayoga
1.02_-_Priestly_Kings
1.02_-_Self-Consecration
1.02_-_Skillful_Means
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Human_Soul
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Objects_of_Imitation.
1.02_-_The_Pit
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_To_Zen_Monks_Kin_and_Koku
1.02_-_Twenty-two_Letters
1.02_-_What_is_Psycho_therapy?
10.31_-_The_Mystery_of_The_Five_Senses
1.032_-_Our_Concept_of_God
10.32_-_The_Mystery_of_the_Five_Elements
1.037_-_Preventing_the_Fall_in_Yoga
10.37_-_The_Golden_Bridge
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_BOOK_THE_THIRD
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Invocation_of_Tara
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_On_exile_or_pilgrimage
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Some_Practical_Aspects
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_THE_GRAND_OPTION
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Sephiros
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.040_-_Re-Educating_the_Mind
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_ALCHEMY_AND_MANICHAEISM
1.04_-_A_Leader
1.04_-_Body,_Soul_and_Spirit
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_Magic_and_Religion
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Fork_in_the_Road
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Origin_and_Development_of_Poetry.
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_Vital_Education
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.05_-_Adam_Kadmon
1.05_-_Buddhism_and_Women
1.05_-_CHARITY
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Consciousness
1.05_-_Definition_of_the_Ludicrous,_and_a_brief_sketch_of_the_rise_of_Comedy.
1.05_-_Dharana
1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description
1.05_-_Mental_Education
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Some_Results_of_Initiation
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Belly_of_the_Whale
1.05_-_The_Creative_Principle
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_True_and_False_Subjectivism
1.05_-_War_And_Politics
1.05_-_Work_and_Teaching
1.06_-_A_Summary_of_my_Phenomenological_View_of_the_World
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Dhyana
1.06_-_Gestalt_and_Universals
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_On_Induction
1.06_-_On_Thought
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
1.06_-_The_Breaking_of_the_Limits
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Literal_Qabalah
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_The_Transformation_of_Dream_Life
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Incarnate_Human_Gods
1.07_-_Note_on_the_word_Go
1.07_-_On_Dreams
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_THE_.IMPROVERS._OF_MANKIND
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.089_-_The_Levels_of_Concentration
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_Civilisation_and_Barbarism
1.08_-_Departmental_Kings_of_Nature
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Supreme_Discovery
1.097_-_Sublimation_of_Object-Consciousness
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_(Plot_continued.)_Dramatic_Unity.
1.09_-_SELF-KNOWLEDGE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Secret_Chiefs
1.09_-_The_Worship_of_Trees
1.09_-_To_the_Students,_Young_and_Old
1.1.05_-_The_Siddhis
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
11.08_-_Body-Energy
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_BOOK_THE_TENTH
1.10_-_Conscious_Force
1.10_-_Foresight
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Laughter_Of_The_Gods
1.10_-_On_our_Knowledge_of_Universals
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_The_Absolute_of_the_Being
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Magical_Garment
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Roughly_Material_Plane_or_the_Material_World
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
11.13_-_In_these_Fateful_Days
11.15_-_Sri_Aurobindo
1.11_-_FAITH_IN_MAN
1.11_-_On_Intuitive_Knowledge
1.11_-_The_Change_of_Power
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Kalki_Avatar
1.11_-_The_Soul_or_the_Astral_Body
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.12_-_BOOK_THE_TWELFTH
1.1.2_-_Commentary
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Sacred_Marriage
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.12_-_Truth_and_Knowledge
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Knowledge,_Error,_and_Probably_Opinion
1.13_-_Reason_and_Religion
1.13_-_System_of_the_O.T.O.
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_(Plot_continued.)_The_tragic_emotions_of_pity_and_fear_should_spring_out_of_the_Plot_itself.
1.14_-_The_Limits_of_Philosophical_Knowledge
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Conclusion
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_The_element_of_Character_in_Tragedy.
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_(Plot_continued.)_Recognition__its_various_kinds,_with_examples
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_M._AT_DAKSHINEWAR
1.17_-_Practical_rules_for_the_Tragic_Poet.
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Burden_of_Royalty
1.17_-_The_Transformation
1.18_-_FAITH
1.18_-_M._AT_DAKSHINESWAR
1.18_-_The_Human_Fathers
1.18_-_The_Perils_of_the_Soul
1.19_-_Equality
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_The_Victory_of_the_Fathers
1.201_-_Socrates
12.01_-_This_Great_Earth_Our_Mother
12.02_-_The_Stress_of_the_Spirit
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Diction,_or_Language_in_general.
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_Tabooed_Persons
1.20_-_Talismans_-_The_Lamen_-_The_Pantacle
1.20_-_The_Hound_of_Heaven
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.21_-_IDOLATRY
1.21_-_My_Theory_of_Astrology
1.21_-_Tabooed_Things
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_(Poetic_Diction_continued.)_How_Poetry_combines_elevation_of_language_with_perspicuity.
1.22_-_Tabooed_Words
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_(Epic_Poetry_continued.)_Further_points_of_agreement_with_Tragedy.
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_The_Killing_of_the_Divine_King
1.25_-_Critical_Objections_brought_against_Poetry,_and_the_principles_on_which_they_are_to_be_answered.
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Succession_to_the_Soul
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.31_-_Adonis_in_Cyprus
1.33_-_The_Gardens_of_Adonis
1.33_-_The_Golden_Mean
1.33_-_Treats_of_our_great_need_that_the_Lord_should_give_us_what_we_ask_in_these_words_of_the_Paternoster__Panem_nostrum_quotidianum_da_nobis_hodie.
1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.
1.35_-_Attis_as_a_God_of_Vegetation
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.38_-_The_Myth_of_Osiris
1.39_-_Prophecy
1.39_-_The_Ritual_of_Osiris
1.400_-_1.450_Talks
14.01_-_To_Read_Sri_Aurobindo
1.4.03_-_The_Guru
14.05_-_The_Golden_Rule
1.439
1.43_-_Dionysus
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.44_-_Demeter_and_Persephone
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.45_-_Unserious_Conduct_of_a_Pupil
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.50_-_Eating_the_God
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Killing_the_Divine_Animal
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_The_Transference_of_Evil
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Public_Scapegoats
1.59_-_Killing_the_God_in_Mexico
1.60_-_Between_Heaven_and_Earth
1.61_-_Power_and_Authority
1.62_-_The_Elastic_Mind
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.64_-_Magical_Power
1.65_-_Balder_and_the_Mistletoe
1.66_-_The_External_Soul_in_Folk-Tales
1.67_-_Faith
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.72_-_Education
1.75_-_The_AA_and_the_Planet
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.77_-_Work_Worthwhile_-_Why?
1.78_-_Sore_Spots
1.79_-_Progress
1.81_-_Method_of_Training
1.83_-_Epistola_Ultima
1915_01_17p
1916_12_25p
19.17_-_On_Anger
1929-04-07_-_Yoga,_for_the_sake_of_the_Divine_-_Concentration_-_Preparations_for_Yoga,_to_be_conscious_-_Yoga_and_humanity_-_We_have_all_met_in_previous_lives
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1950-12-23_-_Concentration_and_energy
1950-12-28_-_Correct_judgment.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-11_-_Modesty_and_vanity_-_Generosity
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-15_-_Dreams,_symbolic_-_true_repose_-_False_visions_-_Earth-memory_and_history
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1953-03-25
1953-04-01
1953-04-15
1953-05-06
1953-05-13
1953-05-20
1953-05-27
1953-06-03
1953-06-10
1953-06-17
1953-06-24
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-08-05
1953-08-19
1953-08-26
1953-09-02
1953-09-09
1953-09-16
1953-09-23
1953-09-30
1953-10-07
1953-10-14
1953-10-21
1953-10-28
1953-11-18
1953-12-09
1953-12-16
1953-12-23
1953-12-30
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-02-23_-_On_the_sense_of_taste,_educating_the_senses_-_Fasting_produces_a_state_of_receptivity,_drawing_energy_-_The_body_and_food
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-03-23_-_Procedure_for_rejection_and_transformation_-_Learning_by_heart,_true_understanding_-_Vibrations,_movements_of_the_species_-_A_cat_and_a_Russian_peasant_woman_-_A_cat_doing_yoga
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-01_-_The_aesthetic_conscience_-_Beauty_and_form_-_The_roots_of_our_life_-_The_sense_of_beauty_-_Educating_the_aesthetic_sense,_taste_-_Mental_constructions_based_on_a_revelation_-_Changing_the_world_and_humanity
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-04-11_-_Self-creator_-_Manifestation_of_Time_and_Space_-_Brahman-Maya_and_Ishwara-Shakti_-_Personal_and_Impersonal
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-07_-_Individual_and_collective_meditation
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-13_-_Our_best_friend
1957-04-03_-_Different_religions_and_spirituality
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-17_-_Transformation_of_the_body
1957-04-24_-_Perfection,_lower_and_higher
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-31_-_Awakening_aspiration_in_the_body
1957-12-11_-_Appearance_of_the_first_men
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-12_-_Psychic_progress_from_life_to_life_-_The_earth,_the_place_of_progress
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-05-21_-_Mental_honesty
1958-07-16_-_Is_religion_a_necessity?
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-10_-_Magic,_occultism,_physical_science
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958_11_07
1958_11_28
1958_12_05
1960_01_20
1960_11_10
1960_11_13?_-_50
1960_11_14?_-_51
1961_05_22?
1961_07_18
1962_01_12
1962_02_03
1962_02_27
1962_05_24
1963_01_14
1963_03_06
1963_05_15
1963_11_04
1964_03_25
1964_09_16
1965_01_12
1965_05_29
1965_12_26?
1966_07_06
1966_09_14
1967-05-24.2_-_Defining_God
1969_10_24
1970_01_27
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.da_-_And_as_a_ray_descending_from_the_sky_(from_The_Paradiso,_Canto_I)
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Hoard_of_the_Wizard-Beast
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1.fs_-_Untitled_03
1.jk_-_Endymion_-_Book_IV
1.jk_-_Sonnet_III._Written_On_The_Day_That_Mr._Leigh_Hunt_Left_Prison
1.jwvg_-_The_Godlike
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_From_The_Greek_Of_Moschus_-_Pan_Loved_His_Neighbour_Echo
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Tamerlane
1.poe_-_The_Power_Of_Words_Oinos.
1.rb_-_Andrea_del_Sarto
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Old_Pictures_In_Florence
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Third
1.rmr_-_Elegy_I
1.rmr_-_Narcissus
1.rt_-_Stray_Birds_01_-_10
1.rwe_-_Grace
1.wby_-_Upon_A_Dying_Lady
1.wby_-_Vacillation
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_Long_I_Thought_That_Knowledge
1.whitman_-_O_Star_Of_France
1.whitman_-_Scented_Herbage_Of_My_Breast
1.whitman_-_Song_Of_The_Exposition
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_September,_1819
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_King_Of_Sweden
20.05_-_Act_III:_The_Return
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Habit_1__Be_Proactive
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_The_Object_of_Knowledge
2.01_-_The_Picture
2.01_-_The_Road_of_Trials
2.01_-_The_Sefirot
2.01_-_War.
2.02_-_Atomic_Motions
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Mother_Archetype
2.02_-_THE_SCINTILLA
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_DEMETER
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_The_Altar
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_Purified_Understanding
2.04_-_ADVICE_TO_ISHAN
2.04_-_On_Art
2.05_-_Apotheosis
2.05_-_Habit_3__Put_First_Things_First
2.05_-_On_Poetry
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Religion_of_Tomorrow
2.06_-_On_Beauty
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_Works_Devotion_and_Knowledge
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Supreme_Word_of_the_Gita
2.08_-_God_in_Power_of_Becoming
2.08_-_On_Non-Violence
2.08_-_The_Sword
2.09_-_Meditation
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.09_-_THE_MASTERS_BIRTHDAY
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
21.02_-_Gods_and_Men
2.10_-_On_Vedic_Interpretation
2.11_-_On_Education
2.12_-_On_Miracles
2.1.3.4_-_Conduct
2.13_-_On_Psychology
2.1.4.2_-_Teaching
2.1.4.3_-_Discipline
2.14_-_AT_RAMS_HOUSE
2.14_-_On_Movements
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.4_-_Arts
2.1.5.5_-_Other_Subjects
2.15_-_On_the_Gods_and_Asuras
2.15_-_Power_of_Right_Attitude
2.16_-_The_15th_of_August
2.17_-_December_1938
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.18_-_January_1939
2.18_-_Maeroprosopus_and_Maeroprosopvis
2.18_-_ON_GREAT_EVENTS
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.19_-_Feb-May_1939
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_Union,_Gestation,_Birth
2.2.01_-_Work_and_Yoga
2.21_-_1940
2.21_-_The_Order_of_the_Worlds
2.22_-_1941-1943
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.23_-_The_Core_of_the_Gita.s_Meaning
2.24_-_Back_to_Back__Face_to_Face__and_The_Process_of_Sawing_Through
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.26_-_The_Ascent_towards_Supermind
2.2.7.01_-_Some_General_Remarks
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_The_Mother's_Presence
2.3.04_-_The_Mother's_Force
2.3.08_-_The_Mother's_Help_in_Difficulties
2.30_-_The_Uniting_of_the_Names_45_and_52
2.3.1_-_Ego_and_Its_Forms
2.32_-_Prophetic_Visions
2.3.4_-_Fear
27.01_-_The_Golden_Harvest
27.02_-_The_Human_Touch_Divine
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.07_-_The_Poet_and_the_Yogi
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.11_-_Modern_Poetry
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.17_-_Rabindranath,_Traveller_of_the_Infinite
3.01_-_Forms_of_Rebirth
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Principles_of_Ritual
3.01_-_The_Soul_World
3.01_-_Towards_the_Future
3.02_-_Aridity_in_Prayer
3.02_-_King_and_Queen
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Spirit_Land
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Flowers
3.05_-_SAL
3.05_-_The_Conjunction
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Charity
3.06_-_The_Formula_of_The_Neophyte
3.06_-_Thought-Forms_and_the_Human_Aura
3.07_-_The_Adept
3.07_-_The_Divinity_Within
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.09_-_Evil
3.09_-_Of_Silence_and_Secrecy
31.01_-_The_Heart_of_Bengal
3.1.02_-_Asceticism_and_the_Integral_Yoga
31.04_-_Sri_Ramakrishna
31.08_-_The_Unity_of_India
3.10_-_Of_the_Gestures
3.10_-_Punishment
31.10_-_East_and_West
3.11_-_Spells
3.12_-_Of_the_Bloody_Sacrifice
3.14_-_Of_the_Consecrations
3.15_-_Of_the_Invocation
3.16.2_-_Of_the_Charge_of_the_Spirit
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.19_-_Of_Dramatic_Rituals
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.20_-_Of_the_Eucharist
3.21_-_Of_Black_Magic
3.2.3_-_Dreams
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
33.05_-_Muraripukur_-_II
33.09_-_Shyampukur
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.18_-_I_Bow_to_the_Mother
3.4.01_-_Evolution
3.4.03_-_Materialism
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.2.04_-_The_Higher_Lines_of_Karma
3.8.1.06_-_The_Universal_Consciousness
3_-_Commentaries_and_Annotated_Translations
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_The_Presence_of_God_in_the_World
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Existence_And_Character_Of_The_Images
4.02_-_Humanity_in_Progress
4.03_-_Prayer_of_Quiet
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.04_-_Conclusion
4.04_-_THE_REGENERATION_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.06_-_THE_KING_AS_ANTHROPOS
4.09_-_REGINA
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.1.2_-_The_Difficulties_of_Human_Nature
4.1.4_-_Resistances,_Sufferings_and_Falls
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.23_-_The_supramental_Instruments_--_Thought-process
4.24_-_The_supramental_Sense
4.2.5_-_Dealing_with_Depression_and_Despondency
5.01_-_EPILOGUE
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.02_-_Against_Teleological_Concept
5.02_-_THE_STATUE
5.03_-_The_Divine_Body
5.03_-_The_World_Is_Not_Eternal
5.04_-_THE_POLARITY_OF_ADAM
5.05_-_THE_OLD_ADAM
5.08_-_ADAM_AS_TOTALITY
5.3.05_-_The_Root_Mal_in_Greek
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_Great_Meteorological_Phenomena,_Etc
6.02_-_STAGES_OF_THE_CONJUNCTION
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.0_-_Conscious,_Unconscious,_and_Individuation
7.02_-_Courage
7.04_-_Self-Reliance
7.06_-_The_Simple_Life
7.10_-_Order
7.15_-_The_Family
7.16_-_Sympathy
7_-_Yoga_of_Sri_Aurobindo
Aeneid
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
Avatars_of_the_Tortoise
Averroes_Search
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Imaginary_Beings_(text)
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
City_of_God_-_BOOK_I
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_VI
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Diamond_Sutra_1
DS2
DS3
DS4
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.
ENNEAD_02.06_-_Of_Essence_and_Being.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.07_-_Do_Ideas_of_Individuals_Exist?
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
Euthyphro
For_a_Breath_I_Tarry
Gorgias
Ion
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.01_-_GNOSIS
LUX.02_-_EVOCATION
LUX.03_-_INVOCATION
LUX.06_-_DIVINATION
Meno
MMM.01_-_MIND_CONTROL
MMM.02_-_MAGIC
new_computer
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1912_12_06
r1912_12_14
r1913_01_01
r1913_01_13
r1913_02_08
r1913_12_08
r1913_12_27
r1914_03_31
r1914_05_01
r1914_05_05
r1914_06_24
r1914_09_04
r1914_09_26
r1914_12_15
r1914_12_20
r1915_01_04a
r1915_04_22
r1915_07_12
r1916_02_19
r1917_03_05
r1917_09_13
Sayings_of_Sri_Ramakrishna_(text)
Sophist
Symposium_translated_by_B_Jowett
Tablets_of_Baha_u_llah_text
Talks_026-050
Talks_076-099
Talks_100-125
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Coming_Race_Contents
The_Dwellings_of_the_Philosophers
The_Epistle_of_James
the_Eternal_Wisdom
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Paul_to_Timothy
The_First_Epistle_of_Peter
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Matthew
The_Immortal
The_Letter_to_the_Hebrews
The_Library_of_Babel
The_Library_Of_Babel_2
The_Lottery_in_Babylon
The_Mirror_of_Enigmas
The_Pilgrims_Progress
The_Second_Epistle_of_Paul_to_Timothy
The_Second_Epistle_of_Peter
The_Shadow_Out_Of_Time
Thus_Spoke_Zarathustra_text
Timaeus

PRIMARY CLASS

media
SIMILAR TITLES
example

DEFINITIONS


TERMS STARTING WITH

exampled ::: imp. & p. p. --> of Example

exampleless ::: a. --> Without or above example.

example ::: n. --> One or a portion taken to show the character or quality of the whole; a sample; a specimen.
That which is to be followed or imitated as a model; a pattern or copy.
That which resembles or corresponds with something else; a precedent; a model.
That which is to be avoided; one selected for punishment and to serve as a warning; a warning.


exampler ::: n. --> A pattern; an exemplar.

exampless ::: a. --> Exampleless. [Wrongly formed.]

Example: Spider Chase, bani Verbena.


TERMS ANYWHERE

1. Phenomenological analyses, partly summarized in the Logische Untersuchungen, had led Husserl to the view that material (generic and specific) as well as logically formal universals or essences are themselves observable, though non-individual, objects. Further analyses showed that awareness of an essence as itself presented might be based on either a clear experiencing or a clear phantasying (fictive experiencing) of an example. In either case, the evidence of the essence or eidos involves evidence of some example as ideally possible but not as actual. Consequently, a science like pure logic, whose theme includes nothing but essences and essential possibilities, -- in Husserl's later terminology, an eidetic science -- involves no assertion of actual existence. Husserl used these views to redefine phenomenology itself. The latter was now conceived explicitly as the eidetic science of the material essences exemplified in subjective processes, qua pure possibilities, and was accordingly said to be pure also in the way pure logic is pure. A large proportion of the emendations in the second edition of the Logische Untersuchungen serve to clarify this freedom of phenomenology from all presuppositions of actual individual existence -- particularly, psychic existence.

2. In Logic and Mathematics, a collection, a manifold, a multiplicity, a set, an ensemble, an assemblage, a totality of elements (usually numbers or points) satisfying a given condition or subjected to definite operational laws. According to Cantor, an aggregate is any collection of separate objects of thought gathered into a whole; or again, any multiplicity which can be thought as one; or better, any totality of definite elements bound up into a whole by means of a law. Aggregates have several properties: for example, they have the "same power" when their respective elements can be brought into one-to-one correspondence; and they are "enumerable" when they have the same power as the aggregate of natural numbers. Aggregates may be finite or infinite; and the laws applying to each type are different and often incompatible, thus raising difficult philosophical problems. See One-One; Cardinal Number; Enumerable. Hence the practice to isolate the mathematical notion of the aggregate from its metaphysical implications and to consider such collections as symbols of a certain kind which are to facilitate mathematical calculations in much the same way as numbers do. In spite of the controversial nature of infinite sets great progress has been made in mathematics by the introduction of the Theory of Aggregates in arithmetic, geometry and the theory of functions. (German, Mannigfaltigkeit, Menge; French, Ensemble).

9PAC "tool" 709 PACkage. A {report generator} for the {IBM 7090}, developed in 1959. [Sammet 1969, p.314. "IBM 7090 Prog Sys, SHARE 7090 9PAC Part I: Intro and Gen Princs", IBM J28-6166, White Plains, 1961]. (1995-02-07):-) {emoticon}; {semicolon}" {less than}"g" "chat" grin. An alternative to {smiley}. [{Jargon File}] (1998-01-18)"gr&d" "chat" Grinning, running and ducking. See {emoticon}. (1995-03-17)= {equals}" {greater than}? {question mark}?? "programming" A {Perl} quote-like {operator} used to delimit a {regular expression} (RE) like "?FOO?" that matches FOO at most once. The normal "/FOO/" form of regular expression will match FOO any number of times. The "??" operator will match again after a call to the "reset" operator. The operator is usually referred to as "??" but, taken literally, an empty RE like this (or "//") actually means to re-use the last successfully matched regular expression or, if there was none, empty string (which will always match). {Unix manual page}: perlop(1). (2009-05-28)@ {commercial at}@-party "event, history" /at'par-tee/ (Or "@-sign party") An antiquated term for a gathering of {hackers} at a science-fiction convention (especially the annual Worldcon) to which only people who had an {electronic mail address} were admitted. The term refers to the {commercial at} symbol, "@", in an e-mail address and dates back to the era when having an e-mail address was a distinguishing characteristic of the select few who worked with computers. Compare {boink}. [{Jargon File}] (2012-11-17)@Begin "text" The {Scribe} equivalent of {\begin}. [{Jargon File}] (2014-11-06)@stake "security, software" A computer security development group and consultancy dedicated to researching and documenting security flaws that exist in {operating systems}, {network} {protocols}, or software. @stake publishes information about security flaws through advisories, research reports, and tools. They release the information and tools to help system administrators, users, and software and hardware vendors better secure their systems. L0pht merged with @stake in January 2000. {@stake home (http://atstake.com/research/redirect.html)}. (2003-06-12)@XX "programming" 1. Part of the syntax of a {decorated name}, as used internally by {Microsoft}'s {Visual C} or {Visual C++} {compilers}. 2. The name of an example {instance variable} in the {Ruby} {programming language}. (2018-08-24)[incr Tcl] "language" An extension of {Tcl} that adds {classes} and {inheritence}. The name is a pun on {C++} - an {object-oriented} extension of {C} - [incr variable] is the Tcl {syntax} for adding one to a variable. [Origin? Availability?] (1998-11-27)\ {backslash}\begin "text, chat" The {LaTeX} command used with \end to delimit an environment within which the text is formatted in a certain way. E.g. \begin{table}...\end{table}. Used humorously in writing to indicate a context or to remark on the surrounded text. For example: \begin{flame} Predicate logic is the only good programming language. Anyone who would use anything else is an idiot. Also, all computers should be tredecimal instead of binary. \end{flame} {Scribe} users at {CMU} and elsewhere used to use @Begin/@End in an identical way (LaTeX was built to resemble Scribe). On {Usenet}, this construct would more frequently be rendered as ""FLAME ON"" and ""FLAME OFF"" (a la {HTML}), or "

A3D "hardware" (Aureal 3-Dimensional?) A technology developed by {Aureal} that delivers sound with a three-dimensional effect through two speakers. Many modern {sound cards} and PC games now support this feature. A3D differs from the various forms of {surround sound} in that it only requires two speakers, while surround sound typically requires four or five. It is sometimes less convincing than surround sound but is supposedly better in {interactive} environments. For example, PC games in which sounds often move from one speaker to another favour A3D, while pre-recorded video favours surround sound. {(http://a3d.com/)}. (1999-01-26)

ABC 1. "computer" {Atanasoff-Berry Computer}. 2. "language" An {imperative language} and programming environment from {CWI}, Netherlands. It is interactive, structured, high-level, and easy to learn and use. It is a general-purpose language which you might use instead of {BASIC}, {Pascal} or {AWK}. It is not a systems-programming language but is good for teaching or prototyping. ABC has only five data types that can easily be combined; {strong typing}, yet without declarations; data limited only by memory; refinements to support top-down programming; nesting by indentation. Programs are typically around a quarter the size of the equivalent {Pascal} or {C} program, and more readable. ABC includes a programming environment with {syntax-directed} editing, {suggestions}, {persistent variables} and multiple workspaces and {infinite precision} arithmetic. An example function words to collect the set of all words in a document:  HOW TO RETURN words document:   PUT {} IN collection   FOR line in document:     FOR word IN split line:       IF word not.in collection:        INSERT word IN collection   RETURN collection {Interpreter}/{compiler}, version 1.04.01, by Leo Geurts, Lambert Meertens, Steven Pemberton "Steven.Pemberton@cwi.nl". ABC has been ported to {Unix}, {MS-DOS}, {Atari}, {Macintosh}. {(http://cwi.nl/cwi/projects/abc.html)}. {FTP eu.net (ftp://ftp.eu.net/programming/languages/abc)}, {FTP nluug.nl (ftp://ftp.nluug.nl/programming/languages/abc)}, {FTP uunet (ftp://ftp.uu.net/languages/abc)}. Mailing list: "abc-list-request@cwi.nl". E-mail: "abc@cwi.nl". ["The ABC Programmer's Handbook" by Leo Geurts, Lambert Meertens and Steven Pemberton, published by Prentice-Hall (ISBN 0-13-000027-2)]. ["An Alternative Simple Language and Environment for PCs" by Steven Pemberton, IEEE Software, Vol. 4, No. 1, January 1987, pp. 56-64.] (1995-02-09) 2. "language" Argument, Basic value, C?. An {abstract machine} for implementation of {functional languages} and its intermediate code. [P. Koopman, "Functional Programs as Executable Specifications", 1990]. (1995-02-09)

abduction "logic" The process of {inference} to the best explanation. "Abduction" is sometimes used to mean just the generation of hypotheses to explain observations or conclusionsm, but the former definition is more common both in philosophy and computing. The {semantics} and the implementation of abduction cannot be reduced to those for {deduction}, as explanation cannot be reduced to implication. Applications include fault diagnosis, plan formation and {default reasoning}. {Negation as failure} in {logic programming} can both be given an abductive interpretation and also can be used to implement abduction. The abductive semantics of negation as failure leads naturally to an {argumentation}-theoretic interpretation of default reasoning in general. [Better explanation? Example?] ["Abductive Inference", John R. Josephson "jj@cis.ohio-state.edu"]. (2000-12-07)

. a Bharata ::: name of a sage, example of the state of liberation in which the outward nature is inert and inactive.

A bound variable, or apparent variable, in a given formula, is distinguished from a free variable by the fact that the meaning of the formula does not depend on giving the variable a particular value. (The same variable may be allowed, if desired, to have both bound occurrences and free occurrences in the same formula, and in this case the meaning of the formula depends on giving a value to the variable only at the places where it is free.) For examples, see Abstraction, and Logic, formal, § 3.

Absolute: (Lat. absolvere to release or set free) Of this term Stephanus Chauvin in the Lexicon Philosophicum, 1713, p2 observes: "Because one thing is said to be free from another in many ways, so also the word absolute is taken by the philosophers in many senses." In Medieval Scholasticism this term was variously used, for example: freed or abstracted from material conditions, hence from contingency; hence applicable to all being; without limitations or restrictions; simply; totally; independent; unconditionally; uncaused; free from mental reservation.

abstract ::: adj. 1. Withdrawn or separated from matter, from material embodiment, from practice, or from particular examples; theoretical. 2. In the fine arts, characterized by lack of or freedom from representational qualities. n. 3. Something that concentrates in itself the essential qualities of anything more extensive or more general, or of several things; essence.

abstract data type "programming" (ADT) A kind of {data abstraction} where a type's internal form is hidden behind a set of {access functions}. Values of the type are created and inspected only by calls to the access functions. This allows the implementation of the type to be changed without requiring any changes outside the {module} in which it is defined. {Objects} and ADTs are both forms of data abstraction, but objects are not ADTs. Objects use procedural abstraction (methods), not type abstraction. A classic example of an ADT is a {stack} data type for which functions might be provided to create an empty stack, to {push} values onto a stack and to {pop} values from a stack. {Reynolds paper (http://cis.upenn.edu/~gunter/publications/documents/taoop94.html)}. {Cook paper "OOP vs ADTs" (http://wcook.org/papers/OOPvsADT/CookOOPvsADT90.pdf)}. (2003-07-03)

abstract interpretation "theory" A partial execution of a program which gains information about its {semantics} (e.g. control structure, flow of information) without performing all the calculations. Abstract interpretation is typically used by compilers to analyse programs in order to decide whether certain optimisations or transformations are applicable. The objects manipulated by the program (typically values and functions) are represented by points in some {domain}. Each abstract domain point represents some set of real ("{concrete}") values. For example, we may take the abstract points "+", "0" and "-" to represent positive, zero and negative numbers and then define an abstract version of the multiplication operator, *

abstraction 1. Generalisation; ignoring or hiding details to capture some kind of commonality between different instances. Examples are {abstract data types} (the representation details are hidden), {abstract syntax} (the details of the {concrete syntax} are ignored), {abstract interpretation} (details are ignored to analyse specific properties). 2. "programming" Parameterisation, making something a function of something else. Examples are {lambda abstractions} (making a term into a function of some variable), {higher-order functions} (parameters are functions), {bracket abstraction} (making a term into a function of a variable). Opposite of {concretisation}. (1998-06-04)

abstract machine 1. "language" A processor design which is not intended to be implemented as {hardware}, but which is the notional executor of a particular {intermediate language} (abstract machine language) used in a {compiler} or {interpreter}. An abstract machine has an {instruction set}, a {register set} and a model of memory. It may provide instructions which are closer to the language being compiled than any physical computer or it may be used to make the language implementation easier to {port} to other {platforms}. A {virtual machine} is an abstract machine for which an {interpreter} exists. Examples: {ABC}, {Abstract Machine Notation}, {ALF}, {CAML}, {F-code}, {FP/M}, {Hermes}, {LOWL}, {Christmas}, {SDL}, {S-K reduction machine}, {SECD}, {Tbl}, {Tcode}, {TL0}, {WAM}. 2. "theory" A procedure for executing a set of instructions in some formal language, possibly also taking in input data and producing output. Such abstract machines are not intended to be constructed as {hardware} but are used in thought experiments about {computability}. Examples: {Finite State Machine}, {Turing Machine}. (1995-03-13)

abstract "philosophy" A description of a concept that leaves out some information or details in order to simplify it in some useful way. Abstraction is a powerful technique that is applied in many areas of computing and elsewhere. For example: {abstract class}, {data abstraction}, {abstract interpretation}, {abstract syntax}, {Hardware Abstraction Layer}. (2009-12-09)

accelerator "hardware" Additional hardware to perform some function faster than is possible in software running on the normal {CPU}. Examples include {graphics accelerators} and {floating-point accelerators}. (1994-11-08)

Acceptable Use Policy "networking" (AUP) Rules applied by many {transit networks} which restrict the use to which the network may be put. A well known example is {NSFNet} which does not allow commercial use. Enforcement of AUPs varies with the network. (1994-11-08)

Accidentalism: The theory that some events are undetermined, or that the incidence of series of determined events is unpredictable (Aristotle, Cournot). In Epicureanism (q.v.) such indeterminism was applied to mental events and specifically to acts of will. The doctrine then assumes the special form: Some acts of will are unmotivated. See Indeterminism. A striking example of a more general accidentalism is Charles Peirce's Tychism (q.v.). See Chance, Contingency. -- C.A.B.

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

accumulator "processor" In a {central processing unit}, a {register} in which intermediate results are stored. Without an accumulator, it would be necessary to write the result of each calculation (addition, multiplication, {shift}, etc.) to {main memory} and read them back. Access to main memory is slower than access to the accumulator which usually has direct paths to and from the {arithmetic and logic unit} (ALU). The {canonical} example is summing a list of numbers. The accumulator is set to zero initially, each number in turn is added to the value in the accumulator and only when all numbers have been added is the result written to main memory. Modern CPUs usually have many registers, all or many of which can be used as accumulators. For this reason, the term "accumulator" is somewhat archaic. Use of it as a synonym for "register" is a fairly reliable indication that the user has been around for quite a while and/or that the architecture under discussion is quite old. The term in full is almost never used of microprocessor registers, for example, though symbolic names for arithmetic registers beginning in "A" derive from historical use of the term "accumulator" (and not, actually, from "arithmetic"). Confusingly, though, an "A" register name prefix may also stand for "address", as for example on the {Motorola} {680x0} family. 2. "programming" A register, memory location or variable being used for arithmetic or logic (as opposed to addressing or a loop index), especially one being used to accumulate a sum or count of many items. This use is in context of a particular routine or stretch of code. "The FOOBAZ routine uses A3 as an accumulator." [{Jargon File}] (1999-04-20)

actinozoa ::: n. pl. --> A group of Coelenterata, comprising the Anthozoa and Ctenophora. The sea anemone, or actinia, is a familiar example.

Ada Programming Support Environment "tool, project" (APSE) A program or set of programs to support software development in the Ada language. [Examples?] (1997-06-30)

Adaptive Server Enterprise "database" (ASE) The {relational database management system} that started life in the mid-eighties [first release?] as "Sybase SQL Server". For a number of years {Microsoft} was a Sybase distributor, reselling the Sybase product for {OS/2} and (later) {Windows NT} under the name "Microsoft SQL Server". Around 1994, Microsoft basically bought a copy of the {source code} of Sybase SQL Server and then went its own way. As competitors, Sybase and Microsoft have been developing their products independently ever since. Microsoft has mostly emphasised ease-of-use and "Window-ising" the product, while Sybase has focused on maximising performance and reliability, and running on high-end hardware. When releasing version 11.5 in 1997, Sybase renamed its product to "ASE" to better distinguish its database from Microsoft's. Both ASE and MS SQL Server call their query language "Transact-SQL" and they are very similar. Sybase SQL Server was the first true {client-server} RDBMS which was also capable of handling real-world workloads. In contrast, other DBMSs have long been monolithic programs; for example, {Oracle} only "bolted on" client-server functionality in the mid-nineties. Also, Sybase SQL Server was the first commercially successful RDBMS supporting {stored procedures} and {triggers}, and a cost-based {query optimizer}. As with many other technology-driven competitors of Microsoft, Sybase has lost market share to MS's superior marketing, though many consider it has the superior system. {(http://sypron.nl/whatis_ase.html)}. (2003-07-02)

ad- ::: --> As a prefix ad- assumes the forms ac-, af-, ag-, al-, an-, ap-, ar-, as-, at-, assimilating the d with the first letter of the word to which ad- is prefixed. It remains unchanged before vowels, and before d, h, j, m, v. Examples: adduce, adhere, adjacent, admit, advent, accord, affect, aggregate, allude, annex, appear, etc. It becomes ac- before qu, as in acquiesce.

address 1. "networking" {e-mail address}. 2. "networking" {IP address}. 3. "networking" {MAC address}. 4. "storage, programming" An unsigned integer used to select one fundamental element of storage, usually known as a {word} from a computer's {main memory} or other storage device. The {CPU} outputs addresses on its {address bus} which may be connected to an {address decoder}, {cache controller}, {memory management unit}, and other devices. While from a hardware point of view an address is indeed an integer most {strongly typed} programming languages disallow mixing integers and addresses, and indeed addresses of different data types. This is a fine example for {syntactic salt}: the compiler could work without it but makes writing bad programs more difficult. (1997-07-01)

ad-hockery "jargon" /ad-hok'*r-ee/ (Purdue) 1. Gratuitous assumptions made inside certain programs, especially {expert systems}, which lead to the appearance of semi-intelligent behaviour but are in fact entirely arbitrary. For example, {fuzzy-matching} of input tokens that might be typing errors against a symbol table can make it look as though a program knows how to spell. 2. Special-case code to cope with some awkward input that would otherwise cause a program to fail, presuming normal inputs are dealt with in some cleaner and more regular way. Also called "ad-hackery", "ad-hocity" (/ad-hos'*-tee/), "ad-crockery". See also {ELIZA effect}. [{Jargon File}] (1995-01-05)

Aditi "database, project" The Aditi Deductive Database System. A multi-user {deductive database} system from the Machine Intelligence Project at the {University of Melbourne}. It supports base {relations} defined by {facts} (relations in the sense of {relational databases}) and {derived relations} defined by {rules} that specify how to compute new information from old information. Both base relations and the rules defining derived relations are stored on disk and are accessed as required during query evaluation. The rules defining derived relations are expressed in a {Prolog}-like language, which is also used for expressing queries. Aditi supports the full structured data capability of Prolog. Base relations can store arbitrarily nested terms, for example arbitrary length lists, and rules can directly manipulate such terms. Base relations can be indexed with {B-trees} or multi-level signature files. Users can access the system through a {Motif}-based query and database administration tool, or through a command line interface. There is also in interface that allows {NU-Prolog} programs to access Aditi in a transparent manner. Proper {transaction processing} is not supported in this release. The beta release runs on {SPARC}/{SunOS4}.1.2 and {MIPS}/{Irix}4.0. E-mail: "aditi@cs.mu.oz.au". (1992-12-17)

Administration Management Domain "networking" (ADMD) An {X.400} {Message Handling System} {public service carrier}. The ADMDs in all countries worldwide together provide the X.400 {backbone}. Examples: {MCImail} and {ATTmail} in the U.S., {British Telecom} {Gold400mail} in the U.K. See also {PRMD}. [RFC 1208]. (1997-05-07)

admissible "algorithm" A description of a {search algorithm} that is guaranteed to find a minimal solution path before any other solution paths, if a solution exists. An example of an admissible search algorithm is {A* search}. (1999-07-19)

agaric ::: n. --> A fungus of the genus Agaricus, of many species, of which the common mushroom is an example.
An old name for several species of Polyporus, corky fungi growing on decaying wood.


aggregator "networking" A program for watching for new content at user-specified {RSS} feeds. An example is {BottomFeeder}. {(http://directory.google.com/Top/Reference/Libraries/Library_and_Information_Science/Technical_Services/Cataloguing/Metadata/RDF/Applications/RSS/News_Readers/)}. (2003-09-29)

AIDX "abuse, operating system" /aydkz/ A derogatory term for {IBM}'s perverted version of {Unix}, {AIX}, especially for the AIX 3.? used in the {IBM RS/6000} series (some hackers think it is funnier just to pronounce "AIX" as "aches"). A victim of the dreaded "hybridism" disease, this attempt to combine the two main currents of the Unix stream ({BSD} and {USG Unix}) became a monstrosity to haunt system administrators' dreams. For example, if new accounts are created while many users are logged on, the load average jumps quickly over 20 due to silly implementation of the user databases. For a quite similar disease, compare {HP-SUX}. Also, compare {Macintrash} {Nominal Semidestructor}, {Open DeathTrap}, {ScumOS}, {sun-stools}. [{Jargon File}] (1995-04-13)

Al-Badee ::: The incomparable beauty and the originator of beautiful manifestation! The One who originates innumerable manifestations, all with unique and exclusive qualities, and without any example, pattern, specimen etc.

algebraic data type "programming" (Or "sum of products type") In {functional programming}, new types can be defined, each of which has one or more {constructors}. Such a type is known as an algebraic data type. E.g. in {Haskell} we can define a new type, "Tree": data Tree = Empty | Leaf Int | Node Tree Tree with constructors "Empty", "Leaf" and "Node". The constructors can be used much like functions in that they can be (partially) applied to arguments of the appropriate type. For example, the Leaf constructor has the functional type Int -" Tree. A constructor application cannot be reduced (evaluated) like a function application though since it is already in {normal form}. Functions which operate on algebraic data types can be defined using {pattern matching}: depth :: Tree -" Int depth Empty = 0 depth (Leaf n) = 1 depth (Node l r) = 1 + max (depth l) (depth r) The most common algebraic data type is the list which has constructors Nil and Cons, written in Haskell using the special syntax "[]" for Nil and infix ":" for Cons. Special cases of algebraic types are {product types} (only one constructor) and {enumeration types} (many constructors with no arguments). Algebraic types are one kind of {constructed type} (i.e. a type formed by combining other types). An algebraic data type may also be an {abstract data type} (ADT) if it is exported from a {module} without its constructors. Objects of such a type can only be manipulated using functions defined in the same {module} as the type itself. In {set theory} the equivalent of an algebraic data type is a {discriminated union} - a set whose elements consist of a tag (equivalent to a constructor) and an object of a type corresponding to the tag (equivalent to the constructor arguments). (1994-11-23)

algebraic structure "mathematics" Any formal mathematical system consisting of a set of objects and operations on those objects. Examples are {Boolean algebra}, numerical algebra, set algebra and matrix algebra. [Is this the most common name for this concept?] (1997-02-25)

algebra "mathematics, logic" 1. A loose term for an {algebraic structure}. 2. A {vector space} that is also a {ring}, where the vector space and the ring share the same addition operation and are related in certain other ways. An example algebra is the set of 2x2 {matrices} with {real numbers} as entries, with the usual operations of addition and matrix multiplication, and the usual {scalar} multiplication. Another example is the set of all {polynomials} with real coefficients, with the usual operations. In more detail, we have: (1) an underlying {set}, (2) a {field} of {scalars}, (3) an operation of scalar multiplication, whose input is a scalar and a member of the underlying set and whose output is a member of the underlying set, just as in a {vector space}, (4) an operation of addition of members of the underlying set, whose input is an {ordered pair} of such members and whose output is one such member, just as in a vector space or a ring, (5) an operation of multiplication of members of the underlying set, whose input is an ordered pair of such members and whose output is one such member, just as in a ring. This whole thing constitutes an `algebra' iff: (1) it is a vector space if you discard item (5) and (2) it is a ring if you discard (2) and (3) and (3) for any scalar r and any two members A, B of the underlying set we have r(AB) = (rA)B = A(rB). In other words it doesn't matter whether you multiply members of the algebra first and then multiply by the scalar, or multiply one of them by the scalar first and then multiply the two members of the algebra. Note that the A comes before the B because the multiplication is in some cases not commutative, e.g. the matrix example. Another example (an example of a {Banach algebra}) is the set of all {bounded} {linear operators} on a {Hilbert space}, with the usual {norm}. The multiplication is the operation of {composition} of operators, and the addition and scalar multiplication are just what you would expect. Two other examples are {tensor algebras} and {Clifford algebras}. [I. N. Herstein, "Topics in Algebra"]. (1999-07-14)

algorithmic art "algorithm, recreation" Visual works created using computers for pleasure. {Examples (http://foldoc.org/pub/js/)}. (2019-11-07)

alloy ::: v. t. --> Any combination or compound of metals fused together; a mixture of metals; for example, brass, which is an alloy of copper and zinc. But when mercury is one of the metals, the compound is called an amalgam.
The quality, or comparative purity, of gold or silver; fineness.
A baser metal mixed with a finer.
Admixture of anything which lessens the value or detracts


alphabetic language "human language" A written human language in which symbols reflect the pronunciation of the words. Examples are English, Greek, Russian, Thai, Arabic and Hebrew. Alphabetic languages contrast with {ideographic languages}. {I18N Encyclopedia (http://i18ngurus.com/encyclopedia/alphabetic_language.html)}. (2004-08-29)

alpha conversion "theory" In {lambda-calculus} and {reduction}, the renaming of a {formal parameter} in a {lambda abstraction}. This does not change the meaning of the abstraction. For example: \ x . x+1 "--" \ y . y+1 If the {actual argument} to a lambda abstraction contains instances of the abstraction's formal parameter then it is necessary to rename the parameter before applying the abstraction to avoid {name capture}. (1995-05-10)

amateur packet radio "communications" (PR) The use of {packet radio} by amateurs to communicate between computers. PR is a complete amateur radio computer network with "digipeaters" (relays), mailboxes (BBS) and other special nodes. In Germany, it is on HF, say, 2m (300 and 1200 BPS), 70cm (1200 to 9600 BPS), 23cm (normally 9600 BPS and up, currently most links between digipeaters) and higher frequencies. There is a KW (short wave) Packet Radio at 300 BPS, too. Satellites with OSCAR (Orbiting Sattelite Carring Amateur Radio) transponders (mostly attached to commercial satellites by the AMateur SATellite (AMSAT) group) carry Packet Radio mailboxes or {digipeaters}. There are both on-line and off-line services on the packet radio network: You can send {electronic mail}, read bulletins, chat, transfer files, connect to on-line DX-Clusters (DX=far distance) to catch notes typed in by other HAMs about the hottest international KW connections currently coming up (so you can pile up). PR uses {AX.25} (an {X.25} derivative) as its {transport layer} and sometimes even {TCP/IP} is transmitted over AX.25. AX.25 is like X.25 but the adressing uses HAM "calls" like "DG8MGV". There are special "wormholes" all over the world which "tunnel" amateur radio traffic through the {Internet} to forward mail. Sometimes mails travels over satelites. Normally amateur satellites have strange orbits, however the mail forwarding or mailbox satellites have very predictable orbits. Some wormholes allow HAMs to bridge from Internet to {AMPR-NET}, e.g. db0fho.ampr.org or db0fho.et-inf.fho-emden.de, but only if you are registered HAM. Because amateur radio is not for profit, it must not be interconnected to the {Internet} but it may be connected through the Internet. All people on the (completely free) amateur radio net must be licensed radio amateurs and must have a "call" which is unique all over the world. There is a special {domain} AMPR.ORG (44.*.*.*) for amateur radio reserved in the IP space. This domain is split between countries, which can further subdivide it. For example 44.130.*.* is Germany, 44.130.58.* is Augsburg (in Bavaria), and 44.130.58.20 is dg8mgv.ampr.org (you may verify this with {nslookup}). Mail transport is only one aspect of packet radio. You can talk interactively (as in {chat}), read files, or play silly games built in the Packet Radio software. Usually you can use the autorouter to let the digipeater network find a path to the station you want. However there are many (sometimes software incompatible) digipeaters out there, which the router cannot use. Paths over 1000 km are unlikely to be useable for {real-time} communication and long paths can introduce significant delay times (answer latency). Other uses of amateur radio for computer communication include {RTTY} ({baudot}), {AMTOR}, {PACTOR}, and {CLOVER}. {A huge hamradio archive (ftp://ftp.ucsd.edu/hamradio/)}. {Usenet} newsgroup: {news:rec.radio.amateur.packet}. (2001-05-12)

AMBIT/G "language" {AMBIT} for graphs. ["An Example of the Manipulation of Directed Graphs in the AMBIT/G Programming Language", C. Christensen, in Interactive Systems for Experimental Applied Mathematics, M. Klerer et al, eds, Academic Press 1968, pp. 423-435]. (1994-12-08)

American Standard Code for Information Interchange "character, standard" The basis of {character sets} used in almost all present-day computers. {US-ASCII} uses only the lower seven {bits} ({character points} 0 to 127) to convey some {control codes}, {space}, numbers, most basic punctuation, and unaccented letters a-z and A-Z. More modern {coded character sets} (e.g., {Latin-1}, {Unicode}) define extensions to ASCII for values above 127 for conveying special {Latin characters} (like accented characters, or {German} ess-tsett), characters from non-Latin writing systems (e.g., {Cyrillic}, or {Han characters}), and such desirable {glyphs} as distinct open- and close-{quotation marks}. ASCII replaced earlier systems such as {EBCDIC} and {Baudot}, which used fewer bytes, but were each {broken} in their own way. Computers are much pickier about spelling than humans; thus, {hackers} need to be very precise when talking about characters, and have developed a considerable amount of verbal shorthand for them. Every character has one or more names - some formal, some concise, some silly. Individual characters are listed in this dictionary with alternative names from revision 2.3 of the {Usenet} ASCII pronunciation guide in rough order of popularity, including their official {ITU-T} names and the particularly silly names introduced by {INTERCAL}. See {V} {ampersand}, {asterisk}, {back quote}, {backslash}, {caret}, {colon}, {comma}, {commercial at}, {control-C}, {dollar}, {dot}, {double quote}, {equals}, {exclamation mark}, {greater than}, {hash}, {left bracket}, {left parenthesis}, {less than}, {minus}, {parentheses}, {oblique stroke}, {percent}, {plus}, {question mark}, {right brace}, {right brace}, {right bracket}, {right parenthesis}, {semicolon}, {single quote}, {space}, {tilde}, {underscore}, {vertical bar}, {zero}. Some other common usages cause odd overlaps. The "

(a) Metaphysical: The view that there is but one fundamental Reality; first used by Wolff. (A Universe.) Sometimes spoken of as Singularism. The classical ancient protagonist of an extreme monism is Parmenides of Elea; a modern exponent is Spinoza. Christian Science is an example of a popular contemporary religion built on an extreme monistic theory of reality. Most metaphysical monists hold to a modified or soft monistic theory (e.g. the metaphysics of Royce).

amphipoda ::: n. pl. --> A numerous group of fourteen -- footed Crustacea, inhabiting both fresh and salt water. The body is usually compressed laterally, and the anterior pairs or legs are directed downward and forward, but the posterior legs are usually turned upward and backward. The beach flea is an example. See Tetradecapoda and Arthrostraca.

anacardiaceous ::: a. --> Belonging to, or resembling, a family, or order, of plants of which the cashew tree is the type, and the species of sumac are well known examples.

analogue computer "computer, hardware" A machine or electronic circuit designed to work on numerical data represented by some physical quantity (e.g. rotation or displacement) or electrical quantity (e.g. voltage or charge) which varies continuously, in contrast to {digital} signals which are either 0 or 1. For example, the turning of a wheel or changes in voltage can be used as input. Analogue computers are said to operate in {real time} and are used for research in design where many different shapes and speeds can be tried out quickly. A computer model of a car suspension allows the designer to see the effects of changing size, stiffness and damping. (1995-05-01)

analytical CRM "business" Software which helps a business build customer relationships and analyse ways to improve them. [Typical functions? Example?] (2007-06-11)

anapest ::: n. --> A metrical foot consisting of three syllables, the first two short, or unaccented, the last long, or accented (/ / -); the reverse of the dactyl. In Latin d/-/-tas, and in English in-ter-vene

An important mathematical example of continuous order is afforded by the real numbers, ordered by the relation not greater than. According to usual geometric postulates, the points on a straight line also have continuous order, and, indeed, have the same order type as the real numbers.

anomoura ::: n. pl. --> A group of decapod Crustacea, of which the hermit crab in an example.

anti-aliasing "graphics" A technique used on a {grey-scale} or colour {bitmap display} to make diagonal edges appear smoother by setting {pixels} near the edge to intermediate colours according to where the edge crosses them. The most common example is black characters on a white background. Without anti-aliasing, diagonal edges appear jagged, like staircases, which may be noticeable on a low {resolution} display. If the display can show intermediate greys then anti-aliasing can be applied. A pixel will be black if it is completely within the black area, or white if it is completely outside the black area, or an intermediate shade of grey according to the proportions of it which overlap the black and white areas. The technique works similarly with other foreground and background colours. "Aliasing" refers to the fact that many points (which would differ in the real image) are mapped or "aliased" to the same pixel (with a single value) in the digital representation. (1998-03-13)

anytime algorithm "algorithm" An {algorithm} that returns a sequence of approximations to the correct answer such that each approximation is no worse than the previous one, i.e. the algorithm can be stopped at _any time_. {Newton-Raphson iteration} applied to finding the {square root} of a number b is another example: x = (x + b / x) / 2 Each new x is closer to the square root than the previous one. Applications might include a {real-time} control system or a chess program that is allowed a fixed thinking time. (2007-06-19)

apophasis ::: n. --> A figure by which a speaker formally declines to take notice of a favorable point, but in such a manner as to produce the effect desired. [For example, see Mark Antony&

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

Application Binary Interface "programming" (ABI) The interface by which an {application program} gains access to {operating system} and other services. It should be possible to run the same compiled {binary} applications on any system with the right ABI. Examples are {88open}'s {Binary Compatibility Standard}, the {PowerOpen Environment} and {Windows sockets}. (1994-11-08)

application program "programming, operating system" (Or "application", "app") A complete, self-contained program that performs a specific function directly for the user. This is in contrast to {system software} such as the {operating system} {kernel}, {server} processes, {libraries} which exists to support application programs and {utility programs}. Editors for various kinds of documents, {spreadsheets}, and text formatters are common examples of applications. Network applications include clients such as those for {FTP}, {electronic mail}, {telnet} and {WWW}. The term is used fairly loosely, for instance, some might say that a client and server together form a distributed application, others might argue that editors and compilers were not applications but {utility programs} for building applications. One distinction between an application program and the operating system is that applications always run in {user mode} (or "non-privileged mode"), while operating systems and related utilities may run in {supervisor mode} (or "privileged mode"). The term may also be used to distinguish programs which communicate via a {graphical user interface} from those which are executed from the {command line}. (2007-02-02)

application server 1. "software" A {designer}'s or {developer}'s suite of {software} that helps {programmers} isolate the {business logic} in their {programs} from the {platform}-related code. {Application} {servers} can handle all of the {application} {logic} and {connectivity} found in {client-server} {applications}. Many {application} {servers} also offer features such as {transaction management}, {clustering} and {failover}, and {load balancing}; nearly all offer {ODBC} support. {Application} {servers} range from small {footprint}, web-based {processors} for intelligent appliances or remote {embedded} devices, to complete environments for assembling, deploying, and maintaining {scalable} {multi-tier} applications across an {enterprise}. 2. "software" Production {programs} run on a mid-sized computer that handle all {application} operations between {browser}-based computers and an organisation's back-end business {applications} or {databases}. The {application} {server} works as a translator, allowing, for example, a customer with a {browser} to search an online retailer's {database} for pricing information. 3. "hardware" The device on which {application} {server} {software} runs. {Application Service Providers} offer commercial access to such devices. {Citrix Application Serving White Paper (http://citrix.com/press/corpinfo/application_serving_wp_0700.pdf)}. {Application Server Sites, a list maintained by Vayda & Herzum (http://componentfactory.org/links/appl.htm)}. {The Application Server Zone at DevX, (http://appserver-zone.com/default.asp)}. {TechMetrix Research's Application Server Directory, (http://techmetrix.com/trendmarkers/techmetrixasd.php3)}. (2001-03-30)

Application Service Element "networking" (ASE) Software in the {presentation layer} of the {OSI} seven layer model which provides an abstracted interface layer to service {application protocol data units} (APDU). Because {applications} and {networks} vary, ASEs are split into common services and specific services. Examples of services provided by the {common application service element} (CASE) include remote operations (ROSE) and {database} {concurrency control and recovery} (CCR). The {specific application service element} (SASE) provides more specialised services such as file transfer, database access, and order entry. {Csico docs (http://cisco.com/univercd/cc/td/doc/cisintwk/ito_doc/osi_prot.htm)}. (2003-09-27)

application service provider "business, networking" (ASP) A service (usually a business) that provides remote access to an {application program} across a {network} {protocol}, typically {HTTP}. A common example is a {website} that other websites use for accepting payment by credit card as part of their {online ordering} systems. As this term is complex-sounding but vague, it is widely used by {marketroids} who want to avoid being specific and clear at all costs. (2001-03-26)

April Fool's Joke "humour, event" (AFJ) Elaborate April Fool's hoaxes are a long-established tradition on {Usenet} and {Internet}; see {kremvax} for an example. In fact, April Fool's Day is the *only* seasonal holiday marked by customary observances on the hacker networks. (1995-01-25)

A propositional function F may also be said to be possible. In this case the meaning may be either simply (Ex)F(x); or that (Ex)F(x) is possible in one of the senses just described; or that F(x) is permitted under some particulai system of conventions or code of laws. As an example of the last we may take "It is possible for a woman to be President of the United States." Here F is λx[x is a woman and x is a President of the United States], and the code of laws in question is the Constitution of the United States. -- A.C.

aptness ::: n. --> Fitness; suitableness; appropriateness; as, the aptness of things to their end.
Disposition of the mind; propensity; as, the aptness of men to follow example.
Quickness of apprehension; readiness in learning; docility; as, an aptness to learn is more observable in some children than in others.
Proneness; tendency; as, the aptness of iron to rust.


argument "programming" (Or "arg") A value or reference passed to a {function}, {procedure}, {subroutine}, command or program, by the caller. For example, in the function definition square(x) = x * x x is the {formal argument} or "parameter", and in the call y = square(3+4) 3+4 is the {actual argument}. This will execute the function square with x having the value 7 and return the result 49. There are many different conventions for passing arguments to functions and procedures including {call-by-value}, {call-by-name}, {call-by-reference}, {call-by-need}. These affect whether the value of the argument is computed by the caller or the callee (the function) and whether the callee can modify the value of the argument as seen by the caller (if it is a variable). Arguments to functions are usually, following mathematical notation, written in parentheses after the function name, separated by commas (but see {curried function}). Arguments to a program are usually given after the command name, separated by spaces, e.g.: cat myfile yourfile hisfile Here "cat" is the command and "myfile", "yourfile", and "hisfile" are the arguments. (2006-05-27)

artificial intelligence "artificial intelligence" (AI) The subfield of computer science concerned with the concepts and methods of {symbolic inference} by computer and symbolic {knowledge representation} for use in making inferences. AI can be seen as an attempt to model aspects of human thought on computers. It is also sometimes defined as trying to solve by computer any problem that a human can solve faster. The term was coined by Stanford Professor {John McCarthy}, a leading AI researcher. Examples of AI problems are {computer vision} (building a system that can understand images as well as a human) and {natural language processing} (building a system that can understand and speak a human language as well as a human). These may appear to be modular, but all attempts so far (1993) to solve them have foundered on the amount of context information and "intelligence" they seem to require. The term is often used as a selling point, e.g. to describe programming that drives the behaviour of computer characters in a game. This is often no more intelligent than "Kill any humans you see; keep walking; avoid solid objects; duck if a human with a gun can see you". See also {AI-complete}, {neats vs. scruffies}, {neural network}, {genetic programming}, {fuzzy computing}, {artificial life}. {ACM SIGART (http://sigart.acm.org/)}. {U Cal Davis (http://phobos.cs.ucdavis.edu:8001)}. {CMU Artificial Intelligence Repository (http://cs.cmu.edu/Web/Groups/AI/html/repository.html)}. (2002-01-19)

artificial neural network "artificial intelligence" (ANN, commonly just "neural network" or "neural net") A network of many very simple processors ("units" or "neurons"), each possibly having a (small amount of) local memory. The units are connected by unidirectional communication channels ("connections"), which carry numeric (as opposed to symbolic) data. The units operate only on their local data and on the inputs they receive via the connections. A neural network is a processing device, either an {algorithm}, or actual hardware, whose design was inspired by the design and functioning of animal brains and components thereof. Most neural networks have some sort of "training" rule whereby the weights of connections are adjusted on the basis of presented patterns. In other words, neural networks "learn" from examples, just like children learn to recognise dogs from examples of dogs, and exhibit some structural capability for generalisation. Neurons are often elementary non-linear signal processors (in the limit they are simple threshold discriminators). Another feature of NNs which distinguishes them from other computing devices is a high degree of interconnection which allows a high degree of parallelism. Further, there is no idle memory containing data and programs, but rather each neuron is pre-programmed and continuously active. The term "neural net" should logically, but in common usage never does, also include biological neural networks, whose elementary structures are far more complicated than the mathematical models used for ANNs. See {Aspirin}, {Hopfield network}, {McCulloch-Pitts neuron}. {Usenet} newsgroup: {news:comp.ai.neural-nets}. (1997-10-13)

arum ::: n. --> A genus of plants found in central Europe and about the Mediterranean, having flowers on a spadix inclosed in a spathe. The cuckoopint of the English is an example.

ASCII art "graphics" (Or "character graphics", "ASCII graphics") The fine art of drawing diagrams using the {ASCII} character set (mainly "|-/\+"). See also {boxology}. Here is a serious example:  o----)||(--+--|"----+ +---------o + D O   L )||( |    | |       C U  A I )||( +--"|-+ | +-\/\/-+--o - T  C N )||(    | | |   |    P   E )||( +--"|-+--)---+--)|--+-o   U     )||( |    |     | GND  T  o----)||(--+--|"----+----------+  A power supply consisting of a full wave rectifier  circuit feeding a capacitor input filter circuit             Figure 1. And here are some very silly examples:  |\/\/\/|   ____/|       ___  |\_/|  ___  |   |   \ o.O| ACK!   / \_ |` '| _/ \  |   |   =(_)= THPHTH! /   \/   \/   \  | (o)(o)    U       /           \  C   _) (__)        \/\/\/\ _____ /\/\/\/  | ,___|  (oo)           \/   \/  | /   \/-------\     U         (__) /____\    ||   | \  /---V `v'-      oo ) /   \   ||---W|| * * |--| || |`.     |_/\ //-o-\\ ____---=======---____   ====___\ /.. ..\ /___====   Klingons rule OK!  //    ---\__O__/---    \\  \_\             /_/   _____    __...---'-----`---...__    _=============================== ,----------------._/'   `---..._______...---' (_______________||_) . . ,--'   /  /.---'     `/   '--------_- - - - - _/     `--------'   Figure 2. There is an important subgenre of ASCII art that puns on the standard character names in the fashion of a rebus. +--------------------------------------------------------+ |   ^^^^^^^^^^^^                   | | ^^^^^^^^^^^      ^^^^^^^^^           | |         ^^^^^^^^^^^^^      ^^^^^^^^^^^^^ | |    ^^^^^^^     B   ^^^^^^^^^       | | ^^^^^^^^^     ^^^      ^^^^^^^^^^^^^^   | +--------------------------------------------------------+   "A Bee in the Carrot Patch"            Figure 3. Within humorous ASCII art, there is, for some reason, an entire flourishing subgenre of pictures of silly cows. One is shown in Figure 2; here are three more:  (__)       (__)       (__)  (\/)       ($$)       (**)  /-------\/    /-------\/    /-------\/ / | 666 ||    / |=====||    / |   || * ||----||   * ||----||   * ||----||   ~~  ~~     ~~  ~~     ~~  ~~ Satanic cow  This cow is a Yuppie Cow in love Figure 4. {(http://gagme.wwa.com/~boba/scarecrow.html)}. (1996-02-06)

ASCIIbonics "chat" (From {ASCII} and Ebonics) A style of text communication in English which is most common on {talk} systems such as {irc}. Its notable characteristics are: Typing all in lowercase (and occasionally all in uppercase). Copious use of abbreviations of the sort "u" for "you" "1" for "one" (and therefore "some1" for "someone", "ne1" for "anyone"), "2" for "to", "r" for "are", etc. A general lack of punctuation, except for strings of question marks and exclamation marks. Common use of the idiom "m or f?", meant to elicit a statement of the listener's gender. Typical extended discourse in ASCIIbonics: "hey wasup ne1 want 2 {cyber}?" "m or f?" ASCIIbonics is similar to the way {B1FF} talked, although B1FF used more punctuation (lots more), and used all uppercase, rather than all lowercase. What's more, B1FF was only interested in {warez}, and so never asked "m or f?". It has been widely observed that some of the purest examples of ASCIIbonics come from non-native speakers of English. The phenomenon of ASCIIbonics predates by several years the use of the word "ASCIIbonics", as the word could only have been coined in or after late 1996, when "Ebonics" was first used in the US media to denote the US English dialects known in the linguistic literature as "Black Vernacular English". (1997-06-21)

(a) Some writers, following the example of Galen, use it in the sense of material equivalence, i.e., having the same truth value.

assignment problem "mathematics, algorithm" (Or "linear assignment") Any problem involving minimising the sum of C(a, b) over a set P of pairs (a, b) where a is an element of some set A and b is an element of set B, and C is some function, under constraints such as "each element of A must appear exactly once in P" or similarly for B, or both. For example, the a's could be workers and the b's projects. The problem is "linear" because the "cost function" C() depends only on the particular pairing (a, b) and is independent of all other pairings. {(http://forum.swarthmore.edu/epigone/comp.soft-sys.matlab/bringhyclu)}. {(http://soci.swt.edu/capps/prob.htm)}. {(http://mat.gsia.cmu.edu/GROUP95/0577.html)}. {(http://informs.org/Conf/WA96/TALKS/SB24.3.html)}. [Algorithms?] (1999-07-12)

associativity "programming" The property of an {operator} that says whether a sequence of three or more expressions combined by the operator will be evaluated from left to right (left associative) or right to left (right associative). For example, in {Perl}, the {lazy and} operator && is left associative so in the expression: $i "= 0 && $x[$i] "= 0 && $y[$x[$i]] == 0 the left-most && is evaluated first, whereas = is right associative, so in $a = $b = 42 the right-most assignment is performed first. (2007-06-16)

ASTROLOGY. ::: Many astrological predictions come true, quite a mass of them, if one takes all together. But it does not follow that the stars rule our destiny; the stars merely record a destiny that has been already formed, they are a hieroglyph, not a Force, - or if their action constitutes a force, it is a transmitting energy, not an originating Power. Someone is there who has determined or something is there which is Fate, let us say; the stars are only indications. The astrologers themselves say that there are two forces, daiva and puruṣakāra, fate and individual energy, and the individual energy can modify and even frustrate fate. Moreover, the stars often indicate several fatepossibilities; for example, that one may die in mid-age, but that if that determination can be overcome, one can live to a predictable old age. Finally, cases are seen in which the predictions of the horoscope fulfil themselves with great accuracy up to a certain age, then apply no more. This often happens when the subject turns away from the ordinary to the spiritual life. If the turn is very radical, the cessation of predictability may be immediate; otherwise certain results may still last on for a time ; but there is no longer the sure inevitability.

atomic "jargon" (From Greek "atomos", indivisible) Indivisible; cannot be split up. For example, an instruction may be said to do several things "atomically", i.e. all the things are done immediately, and there is no chance of the instruction being half-completed or of another being interspersed. Used especially to convey that an operation cannot be interrupted. An atomic {data type} has no internal structure visible to the program. It can be represented by a flat {domain} (all elements are equally defined). Machine {integers} and {Booleans} are two examples. An atomic {database transaction} is one which is guaranteed to complete successfully or not at all. If an error prevents a partially-performed transaction from proceeding to completion, it must be "backed out" to prevent the database being left in an inconsistent state. [{Jargon File}] (2000-04-03)

attenuation "communications" The progressive reduction in {amplitude} of a signal as it travels farther from the point of origin. For example, an electric signal's amplitude reduces with distance due to electrical {impedance}. Attenuation is usually measured in {decibels} [per metre?]. Attenuation does not imply appreciable modification of the shape of the waveform (distortion), though as the signal amplitude falls the {signal-to-noise ratio} will also fall unless the channel itself is noise free or the signal is amplified at some intermediate point(s) along the channel. ["Networking Essentials, second edition", Microsoft Corporation, pub. Microsoft Press 1997]. (2003-07-29)

Attribute: Commonly, what is proper to a thing (Latm, ad-tribuere, to assign, to ascribe, to bestow). Loosely assimilated to a quality, a property, a characteristic, a peculiarity, a circumstance, a state, a category, a mode or an accident, though there are differences among all these terms. For example, a quality is an inherent property (the qualities of matter), while an attribute refers to the actual properties of a thing only indirectly known (the attributes of God). Another difference between attribute and quality is that the former refers to the characteristics of an infinite being, while the latter is used for the characteristics of a finite being. In metaphysics, an attribute is what is indispensable to a spiritual or material substance; or that which expresses the nature of a thing; or that without which a thing is unthinkable. As such, it implies necessarily a relation to some substance of which it is an aspect or conception. But it cannot be a substance, as it does not exist by itself. The transcendental attributes are those which belong to a being because it is a being: there are three of them, the one, the true and the good, each adding something positive to the idea of being. The word attribute has been and still is used more readily, with various implications, by substantialist systems. In the 17th century, for example, it denoted the actual manifestations of substance. [Thus, Descartes regarded extension and thought as the two ultimate, simple and original attributes of reality, all else being modifications of them. With Spinoza, extension and thought became the only known attributes of Deity, each expressing in a definite manner, though not exclusively, the infinite essence of God as the only substance. The change in the meaning of substance after Hume and Kant is best illustrated by this quotation from Whitehead: "We diverge from Descartes by holding that what he has described as primary attributes of physical bodies, are really the forms of internal relationships between actual occasions and within actual occasions" (Process and Reality, p. 471).] The use of the notion of attribute, however, is still favoured by contemporary thinkers. Thus, John Boodin speaks of the five attributes of reality, namely: Energy (source of activity), Space (extension), Time (change), Consciousness (active awareness), and Form (organization, structure). In theodicy, the term attribute is used for the essential characteristics of God. The divine attributes are the various aspects under which God is viewed, each being treated as a separate perfection. As God is free from composition, we know him only in a mediate and synthetic way thrgugh his attributes. In logic, an attribute is that which is predicated or anything, that which Is affirmed or denied of the subject of a proposition. More specifically, an attribute may be either a category or a predicable; but it cannot be an individual materially. Attributes may be essential or accidental, necessary or contingent. In grammar, an attribute is an adjective, or an adjectival clause, or an equivalent adjunct expressing a characteristic referred to a subject through a verb. Because of this reference, an attribute may also be a substantive, as a class-name, but not a proper name as a rule. An attribute is never a verb, thus differing from a predicate which may consist of a verb often having some object or qualifying words. In natural history, what is permanent and essential in a species, an individual or in its parts. In psychology, it denotes the way (such as intensity, duration or quality) in which sensations, feelings or images can differ from one another. In art, an attribute is a material or a conventional symbol, distinction or decoration.

attribute "data" A named value or relationship that exists for some or all {instances} of some {entity} and is directly associated with that instance. Examples include the {href} attribute of an {HTML} {anchor} element, the {columns} of a {database} {table} considered as attributes of each row, and the {members} ({properties} and {methods} of an {object} in {OOP}. This contrasts with the contents of some kind of container (e.g. an array), which are typically not named. The contents of an {associative array}, though they might be considered to be named by their key values, are not normally thought of as attributes. (2001-02-04)

Aufklärung: In general, this German word and its English equivalent Enlightenment denote the self-emancipation of man from mere authority, prejudice, convention and tradition, with an insistence on freer thinking about problems uncritically referred to these other agencies. According to Kant's famous definition "Enlightenment is the liberation of man from his self-caused state of minority, which is the incapacity of using one's understanding without the direction of another. This state of minority is caused when its source lies not in the lack of understanding, but in the lack of determination and courage to use it without the assistance of another" (Was ist Aufklärung? 1784). In its historical perspective, the Aufklärung refers to the cultural atmosphere and contrlbutions of the 18th century, especially in Germany, France and England [which affected also American thought with B. Franklin, T. Paine and the leaders of the Revolution]. It crystallized tendencies emphasized by the Renaissance, and quickened by modern scepticism and empiricism, and by the great scientific discoveries of the 17th century. This movement, which was represented by men of varying tendencies, gave an impetus to general learning, a more popular philosophy, empirical science, scriptural criticism, social and political thought. More especially, the word Aufklärung is applied to the German contributions to 18th century culture. In philosophy, its principal representatives are G. E. Lessing (1729-81) who believed in free speech and in a methodical criticism of religion, without being a free-thinker; H. S. Reimarus (1694-1768) who expounded a naturalistic philosophy and denied the supernatural origin of Christianity; Moses Mendelssohn (1729-86) who endeavoured to mitigate prejudices and developed a popular common-sense philosophy; Chr. Wolff (1679-1754), J. A. Eberhard (1739-1809) who followed the Leibnizian rationalism and criticized unsuccessfully Kant and Fichte; and J. G. Herder (1744-1803) who was best as an interpreter of others, but whose intuitional suggestions have borne fruit in the organic correlation of the sciences, and in questions of language in relation to human nature and to national character. The works of Kant and Goethe mark the culmination of the German Enlightenment. Cf. J. G. Hibben, Philosophy of the Enlightenment, 1910. --T.G. Augustinianism: The thought of St. Augustine of Hippo, and of his followers. Born in 354 at Tagaste in N. Africa, A. studied rhetoric in Carthage, taught that subject there and in Rome and Milan. Attracted successively to Manicheanism, Scepticism, and Neo-Platontsm, A. eventually found intellectual and moral peace with his conversion to Christianity in his thirty-fourth year. Returning to Africa, he established numerous monasteries, became a priest in 391, Bishop of Hippo in 395. Augustine wrote much: On Free Choice, Confessions, Literal Commentary on Genesis, On the Trinity, and City of God, are his most noted works. He died in 430.   St. Augustine's characteristic method, an inward empiricism which has little in common with later variants, starts from things without, proceeds within to the self, and moves upwards to God. These three poles of the Augustinian dialectic are polarized by his doctrine of moderate illuminism. An ontological illumination is required to explain the metaphysical structure of things. The truth of judgment demands a noetic illumination. A moral illumination is necessary in the order of willing; and so, too, an lllumination of art in the aesthetic order. Other illuminations which transcend the natural order do not come within the scope of philosophy; they provide the wisdoms of theology and mysticism. Every being is illuminated ontologically by number, form, unity and its derivatives, and order. A thing is what it is, in so far as it is more or less flooded by the light of these ontological constituents.   Sensation is necessary in order to know material substances. There is certainly an action of the external object on the body and a corresponding passion of the body, but, as the soul is superior to the body and can suffer nothing from its inferior, sensation must be an action, not a passion, of the soul. Sensation takes place only when the observing soul, dynamically on guard throughout the body, is vitally attentive to the changes suffered by the body. However, an adequate basis for the knowledge of intellectual truth is not found in sensation alone. In order to know, for example, that a body is multiple, the idea of unity must be present already, otherwise its multiplicity could not be recognized. If numbers are not drawn in by the bodily senses which perceive only the contingent and passing, is the mind the source of the unchanging and necessary truth of numbers? The mind of man is also contingent and mutable, and cannot give what it does not possess. As ideas are not innate, nor remembered from a previous existence of the soul, they can be accounted for only by an immutable source higher than the soul. In so far as man is endowed with an intellect, he is a being naturally illuminated by God, Who may be compared to an intelligible sun. The human intellect does not create the laws of thought; it finds them and submits to them. The immediate intuition of these normative rules does not carry any content, thus any trace of ontologism is avoided.   Things have forms because they have numbers, and they have being in so far as they possess form. The sufficient explanation of all formable, and hence changeable, things is an immutable and eternal form which is unrestricted in time and space. The forms or ideas of all things actually existing in the world are in the things themselves (as rationes seminales) and in the Divine Mind (as rationes aeternae). Nothing could exist without unity, for to be is no other than to be one. There is a unity proper to each level of being, a unity of the material individual and species, of the soul, and of that union of souls in the love of the same good, which union constitutes the city. Order, also, is ontologically imbibed by all beings. To tend to being is to tend to order; order secures being, disorder leads to non-being. Order is the distribution which allots things equal and unequal each to its own place and integrates an ensemble of parts in accordance with an end. Hence, peace is defined as the tranquillity of order. Just as things have their being from their forms, the order of parts, and their numerical relations, so too their beauty is not something superadded, but the shining out of all their intelligible co-ingredients.   S. Aurelii Augustini, Opera Omnia, Migne, PL 32-47; (a critical edition of some works will be found in the Corpus Scriptorum Ecclesiasticorum Latinorum, Vienna). Gilson, E., Introd. a l'etude de s. Augustin, (Paris, 1931) contains very good bibliography up to 1927, pp. 309-331. Pope, H., St. Augustine of Hippo, (London, 1937). Chapman, E., St. Augustine's Philos. of Beauty, (N. Y., 1939). Figgis, J. N., The Political Aspects of St. Augustine's "City of God", (London, 1921). --E.C. Authenticity: In a general sense, genuineness, truth according to its title. It involves sometimes a direct and personal characteristic (Whitehead speaks of "authentic feelings").   This word also refers to problems of fundamental criticism involving title, tradition, authorship and evidence. These problems are vital in theology, and basic in scholarship with regard to the interpretation of texts and doctrines. --T.G. Authoritarianism: That theory of knowledge which maintains that the truth of any proposition is determined by the fact of its having been asserted by a certain esteemed individual or group of individuals. Cf. H. Newman, Grammar of Assent; C. S. Peirce, "Fixation of Belief," in Chance, Love and Logic, ed. M. R. Cohen. --A.C.B. Autistic thinking: Absorption in fanciful or wishful thinking without proper control by objective or factual material; day dreaming; undisciplined imagination. --A.C.B. Automaton Theory: Theory that a living organism may be considered a mere machine. See Automatism. Automatism: (Gr. automatos, self-moving) (a) In metaphysics: Theory that animal and human organisms are automata, that is to say, are machines governed by the laws of physics and mechanics. Automatism, as propounded by Descartes, considered the lower animals to be pure automata (Letter to Henry More, 1649) and man a machine controlled by a rational soul (Treatise on Man). Pure automatism for man as well as animals is advocated by La Mettrie (Man, a Machine, 1748). During the Nineteenth century, automatism, combined with epiphenomenalism, was advanced by Hodgson, Huxley and Clifford. (Cf. W. James, The Principles of Psychology, Vol. I, ch. V.) Behaviorism, of the extreme sort, is the most recent version of automatism (See Behaviorism).   (b) In psychology: Psychological automatism is the performance of apparently purposeful actions, like automatic writing without the superintendence of the conscious mind. L. C. Rosenfield, From Beast Machine to Man Machine, N. Y., 1941. --L.W. Automatism, Conscious: The automatism of Hodgson, Huxley, and Clifford which considers man a machine to which mind or consciousness is superadded; the mind of man is, however, causally ineffectual. See Automatism; Epiphenomenalism. --L.W. Autonomy: (Gr. autonomia, independence) Freedom consisting in self-determination and independence of all external constraint. See Freedom. Kant defines autonomy of the will as subjection of the will to its own law, the categorical imperative, in contrast to heteronomy, its subjection to a law or end outside the rational will. (Fundamental Principles of the Metaphysics of Morals, § 2.) --L.W. Autonomy of ethics: A doctrine, usually propounded by intuitionists, that ethics is not a part of, and cannot be derived from, either metaphysics or any of the natural or social sciences. See Intuitionism, Metaphysical ethics, Naturalistic ethics. --W.K.F. Autonomy of the will: (in Kant's ethics) The freedom of the rational will to legislate to itself, which constitutes the basis for the autonomy of the moral law. --P.A.S. Autonymy: In the terminology introduced by Carnap, a word (phrase, symbol, expression) is autonymous if it is used as a name for itself --for the geometric shape, sound, etc. which it exemplifies, or for the word as a historical and grammatical unit. Autonymy is thus the same as the Scholastic suppositio matertalis (q. v.), although the viewpoint is different. --A.C. Autotelic: (from Gr. autos, self, and telos, end) Said of any absorbing activity engaged in for its own sake (cf. German Selbstzweck), such as higher mathematics, chess, etc. In aesthetics, applied to creative art and play which lack any conscious reference to the accomplishment of something useful. In the view of some, it may constitute something beneficent in itself of which the person following his art impulse (q.v.) or playing is unaware, thus approaching a heterotelic (q.v.) conception. --K.F.L. Avenarius, Richard: (1843-1896) German philosopher who expressed his thought in an elaborate and novel terminology in the hope of constructing a symbolic language for philosophy, like that of mathematics --the consequence of his Spinoza studies. As the most influential apostle of pure experience, the posltivistic motive reaches in him an extreme position. Insisting on the biologic and economic function of thought, he thought the true method of science is to cure speculative excesses by a return to pure experience devoid of all assumptions. Philosophy is the scientific effort to exclude from knowledge all ideas not included in the given. Its task is to expel all extraneous elements in the given. His uncritical use of the category of the given and the nominalistic view that logical relations are created rather than discovered by thought, leads him to banish not only animism but also all of the categories, substance, causality, etc., as inventions of the mind. Explaining the evolution and devolution of the problematization and deproblematization of numerous ideas, and aiming to give the natural history of problems, Avenarius sought to show physiologically, psychologically and historically under what conditions they emerge, are challenged and are solved. He hypothesized a System C, a bodily and central nervous system upon which consciousness depends. R-values are the stimuli received from the world of objects. E-values are the statements of experience. The brain changes that continually oscillate about an ideal point of balance are termed Vitalerhaltungsmaximum. The E-values are differentiated into elements, to which the sense-perceptions or the content of experience belong, and characters, to which belongs everything which psychology describes as feelings and attitudes. Avenarius describes in symbolic form a series of states from balance to balance, termed vital series, all describing a series of changes in System C. Inequalities in the vital balance give rise to vital differences. According to his theory there are two vital series. It assumes a series of brain changes because parallel series of conscious states can be observed. The independent vital series are physical, and the dependent vital series are psychological. The two together are practically covariants. In the case of a process as a dependent vital series three stages can be noted: first, the appearance of the problem, expressed as strain, restlessness, desire, fear, doubt, pain, repentance, delusion; the second, the continued effort and struggle to solve the problem; and finally, the appearance of the solution, characterized by abating anxiety, a feeling of triumph and enjoyment.   Corresponding to these three stages of the dependent series are three stages of the independent series: the appearance of the vital difference and a departure from balance in the System C, the continuance with an approximate vital difference, and lastly, the reduction of the vital difference to zero, the return to stability. By making room for dependent and independent experiences, he showed that physics regards experience as independent of the experiencing indlvidual, and psychology views experience as dependent upon the individual. He greatly influenced Mach and James (q.v.). See Avenarius, Empirio-criticism, Experience, pure. Main works: Kritik der reinen Erfahrung; Der menschliche Weltbegriff. --H.H. Averroes: (Mohammed ibn Roshd) Known to the Scholastics as The Commentator, and mentioned as the author of il gran commento by Dante (Inf. IV. 68) he was born 1126 at Cordova (Spain), studied theology, law, medicine, mathematics, and philosophy, became after having been judge in Sevilla and Cordova, physician to the khalifah Jaqub Jusuf, and charged with writing a commentary on the works of Aristotle. Al-mansur, Jusuf's successor, deprived him of his place because of accusations of unorthodoxy. He died 1198 in Morocco. Averroes is not so much an original philosopher as the author of a minute commentary on the whole works of Aristotle. His procedure was imitated later by Aquinas. In his interpretation of Aristotelian metaphysics Averroes teaches the coeternity of a universe created ex nihilo. This doctrine formed together with the notion of a numerical unity of the active intellect became one of the controversial points in the discussions between the followers of Albert-Thomas and the Latin Averroists. Averroes assumed that man possesses only a disposition for receiving the intellect coming from without; he identifies this disposition with the possible intellect which thus is not truly intellectual by nature. The notion of one intellect common to all men does away with the doctrine of personal immortality. Another doctrine which probably was emphasized more by the Latin Averroists (and by the adversaries among Averroes' contemporaries) is the famous statement about "two-fold truth", viz. that a proposition may be theologically true and philosophically false and vice versa. Averroes taught that religion expresses the (higher) philosophical truth by means of religious imagery; the "two-truth notion" came apparently into the Latin text through a misinterpretation on the part of the translators. The works of Averroes were one of the main sources of medieval Aristotelianlsm, before and even after the original texts had been translated. The interpretation the Latin Averroists found in their texts of the "Commentator" spread in spite of opposition and condemnation. See Averroism, Latin. Averroes, Opera, Venetiis, 1553. M. Horten, Die Metaphysik des Averroes, 1912. P. Mandonnet, Siger de Brabant et l'Averroisme Latin, 2d ed., Louvain, 1911. --R.A. Averroism, Latin: The commentaries on Aristotle written by Averroes (Ibn Roshd) in the 12th century became known to the Western scholars in translations by Michael Scottus, Hermannus Alemannus, and others at the beginning of the 13th century. Many works of Aristotle were also known first by such translations from Arabian texts, though there existed translations from the Greek originals at the same time (Grabmann). The Averroistic interpretation of Aristotle was held to be the true one by many; but already Albert the Great pointed out several notions which he felt to be incompatible with the principles of Christian philosophy, although he relied for the rest on the "Commentator" and apparently hardly used any other text. Aquinas, basing his studies mostly on a translation from the Greek texts, procured for him by William of Moerbecke, criticized the Averroistic interpretation in many points. But the teachings of the Commentator became the foundation for a whole school of philosophers, represented first by the Faculty of Arts at Paris. The most prominent of these scholars was Siger of Brabant. The philosophy of these men was condemned on March 7th, 1277 by Stephen Tempier, Bishop of Paris, after a first condemnation of Aristotelianism in 1210 had gradually come to be neglected. The 219 theses condemned in 1277, however, contain also some of Aquinas which later were generally recognized an orthodox. The Averroistic propositions which aroused the criticism of the ecclesiastic authorities and which had been opposed with great energy by Albert and Thomas refer mostly to the following points: The co-eternity of the created word; the numerical identity of the intellect in all men, the so-called two-fold-truth theory stating that a proposition may be philosophically true although theologically false. Regarding the first point Thomas argued that there is no philosophical proof, either for the co-eternity or against it; creation is an article of faith. The unity of intellect was rejected as incompatible with the true notion of person and with personal immortality. It is doubtful whether Averroes himself held the two-truths theory; it was, however, taught by the Latin Averroists who, notwithstanding the opposition of the Church and the Thomistic philosophers, gained a great influence and soon dominated many universities, especially in Italy. Thomas and his followers were convinced that they interpreted Aristotle correctly and that the Averroists were wrong; one has, however, to admit that certain passages in Aristotle allow for the Averroistic interpretation, especially in regard to the theory of intellect.   Lit.: P. Mandonnet, Siger de Brabant et l'Averroisme Latin au XIIIe Siecle, 2d. ed. Louvain, 1911; M. Grabmann, Forschungen über die lateinischen Aristotelesübersetzungen des XIII. Jahrhunderts, Münster 1916 (Beitr. z. Gesch. Phil. d. MA. Vol. 17, H. 5-6). --R.A. Avesta: See Zendavesta. Avicehron: (or Avencebrol, Salomon ibn Gabirol) The first Jewish philosopher in Spain, born in Malaga 1020, died about 1070, poet, philosopher, and moralist. His main work, Fons vitae, became influential and was much quoted by the Scholastics. It has been preserved only in the Latin translation by Gundissalinus. His doctrine of a spiritual substance individualizing also the pure spirits or separate forms was opposed by Aquinas already in his first treatise De ente, but found favor with the medieval Augustinians also later in the 13th century. He also teaches the necessity of a mediator between God and the created world; such a mediator he finds in the Divine Will proceeding from God and creating, conserving, and moving the world. His cosmogony shows a definitely Neo-Platonic shade and assumes a series of emanations. Cl. Baeumker, Avencebrolis Fons vitae. Beitr. z. Gesch. d. Philos. d. MA. 1892-1895, Vol. I. Joh. Wittman, Die Stellung des hl. Thomas von Aquino zu Avencebrol, ibid. 1900. Vol. III. --R.A. Avicenna: (Abu Ali al Hosain ibn Abdallah ibn Sina) Born 980 in the country of Bocchara, began to write in young years, left more than 100 works, taught in Ispahan, was physician to several Persian princes, and died at Hamadan in 1037. His fame as physician survived his influence as philosopher in the Occident. His medical works were printed still in the 17th century. His philosophy is contained in 18 vols. of a comprehensive encyclopedia, following the tradition of Al Kindi and Al Farabi. Logic, Physics, Mathematics and Metaphysics form the parts of this work. His philosophy is Aristotelian with noticeable Neo-Platonic influences. His doctrine of the universal existing ante res in God, in rebus as the universal nature of the particulars, and post res in the human mind by way of abstraction became a fundamental thesis of medieval Aristotelianism. He sharply distinguished between the logical and the ontological universal, denying to the latter the true nature of form in the composite. The principle of individuation is matter, eternally existent. Latin translations attributed to Avicenna the notion that existence is an accident to essence (see e.g. Guilelmus Parisiensis, De Universo). The process adopted by Avicenna was one of paraphrasis of the Aristotelian texts with many original thoughts interspersed. His works were translated into Latin by Dominicus Gundissalinus (Gondisalvi) with the assistance of Avendeath ibn Daud. This translation started, when it became more generally known, the "revival of Aristotle" at the end of the 12th and the beginning of the 13th century. Albert the Great and Aquinas professed, notwithstanding their critical attitude, a great admiration for Avicenna whom the Arabs used to call the "third Aristotle". But in the Orient, Avicenna's influence declined soon, overcome by the opposition of the orthodox theologians. Avicenna, Opera, Venetiis, 1495; l508; 1546. M. Horten, Das Buch der Genesung der Seele, eine philosophische Enzyklopaedie Avicenna's; XIII. Teil: Die Metaphysik. Halle a. S. 1907-1909. R. de Vaux, Notes et textes sur l'Avicennisme Latin, Bibl. Thomiste XX, Paris, 1934. --R.A. Avidya: (Skr.) Nescience; ignorance; the state of mind unaware of true reality; an equivalent of maya (q.v.); also a condition of pure awareness prior to the universal process of evolution through gradual differentiation into the elements and factors of knowledge. --K.F.L. Avyakta: (Skr.) "Unmanifest", descriptive of or standing for brahman (q.v.) in one of its or "his" aspects, symbolizing the superabundance of the creative principle, or designating the condition of the universe not yet become phenomenal (aja, unborn). --K.F.L. Awareness: Consciousness considered in its aspect of act; an act of attentive awareness such as the sensing of a color patch or the feeling of pain is distinguished from the content attended to, the sensed color patch, the felt pain. The psychologlcal theory of intentional act was advanced by F. Brentano (Psychologie vom empirischen Standpunkte) and received its epistemological development by Meinong, Husserl, Moore, Laird and Broad. See Intentionalism. --L.W. Axiological: (Ger. axiologisch) In Husserl: Of or pertaining to value or theory of value (the latter term understood as including disvalue and value-indifference). --D.C. Axiological ethics: Any ethics which makes the theory of obligation entirely dependent on the theory of value, by making the determination of the rightness of an action wholly dependent on a consideration of the value or goodness of something, e.g. the action itself, its motive, or its consequences, actual or probable. Opposed to deontological ethics. See also teleological ethics. --W.K.F. Axiologic Realism: In metaphysics, theory that value as well as logic, qualities as well as relations, have their being and exist external to the mind and independently of it. Applicable to the philosophy of many though not all realists in the history of philosophy, from Plato to G. E. Moore, A. N. Whitehead, and N, Hartmann. --J.K.F. Axiology: (Gr. axios, of like value, worthy, and logos, account, reason, theory). Modern term for theory of value (the desired, preferred, good), investigation of its nature, criteria, and metaphysical status. Had its rise in Plato's theory of Forms or Ideas (Idea of the Good); was developed in Aristotle's Organon, Ethics, Poetics, and Metaphysics (Book Lambda). Stoics and Epicureans investigated the summum bonum. Christian philosophy (St. Thomas) built on Aristotle's identification of highest value with final cause in God as "a living being, eternal, most good."   In modern thought, apart from scholasticism and the system of Spinoza (Ethica, 1677), in which values are metaphysically grounded, the various values were investigated in separate sciences, until Kant's Critiques, in which the relations of knowledge to moral, aesthetic, and religious values were examined. In Hegel's idealism, morality, art, religion, and philosophy were made the capstone of his dialectic. R. H. Lotze "sought in that which should be the ground of that which is" (Metaphysik, 1879). Nineteenth century evolutionary theory, anthropology, sociology, psychology, and economics subjected value experience to empirical analysis, and stress was again laid on the diversity and relativity of value phenomena rather than on their unity and metaphysical nature. F. Nietzsche's Also Sprach Zarathustra (1883-1885) and Zur Genealogie der Moral (1887) aroused new interest in the nature of value. F. Brentano, Vom Ursprung sittlicher Erkenntnis (1889), identified value with love.   In the twentieth century the term axiology was apparently first applied by Paul Lapie (Logique de la volonte, 1902) and E. von Hartmann (Grundriss der Axiologie, 1908). Stimulated by Ehrenfels (System der Werttheorie, 1897), Meinong (Psychologisch-ethische Untersuchungen zur Werttheorie, 1894-1899), and Simmel (Philosophie des Geldes, 1900). W. M. Urban wrote the first systematic treatment of axiology in English (Valuation, 1909), phenomenological in method under J. M. Baldwin's influence. Meanwhile H. Münsterberg wrote a neo-Fichtean system of values (The Eternal Values, 1909).   Among important recent contributions are: B. Bosanquet, The Principle of Individuality and Value (1912), a free reinterpretation of Hegelianism; W. R. Sorley, Moral Values and the Idea of God (1918, 1921), defending a metaphysical theism; S. Alexander, Space, Time, and Deity (1920), realistic and naturalistic; N. Hartmann, Ethik (1926), detailed analysis of types and laws of value; R. B. Perry's magnum opus, General Theory of Value (1926), "its meaning and basic principles construed in terms of interest"; and J. Laird, The Idea of Value (1929), noteworthy for historical exposition. A naturalistic theory has been developed by J. Dewey (Theory of Valuation, 1939), for which "not only is science itself a value . . . but it is the supreme means of the valid determination of all valuations." A. J. Ayer, Language, Truth and Logic (1936) expounds the view of logical positivism that value is "nonsense." J. Hessen, Wertphilosophie (1937), provides an account of recent German axiology from a neo-scholastic standpoint.   The problems of axiology fall into four main groups, namely, those concerning (1) the nature of value, (2) the types of value, (3) the criterion of value, and (4) the metaphysical status of value.   (1) The nature of value experience. Is valuation fulfillment of desire (voluntarism: Spinoza, Ehrenfels), pleasure (hedonism: Epicurus, Bentham, Meinong), interest (Perry), preference (Martineau), pure rational will (formalism: Stoics, Kant, Royce), apprehension of tertiary qualities (Santayana), synoptic experience of the unity of personality (personalism: T. H. Green, Bowne), any experience that contributes to enhanced life (evolutionism: Nietzsche), or "the relation of things as means to the end or consequence actually reached" (pragmatism, instrumentalism: Dewey).   (2) The types of value. Most axiologists distinguish between intrinsic (consummatory) values (ends), prized for their own sake, and instrumental (contributory) values (means), which are causes (whether as economic goods or as natural events) of intrinsic values. Most intrinsic values are also instrumental to further value experience; some instrumental values are neutral or even disvaluable intrinsically. Commonly recognized as intrinsic values are the (morally) good, the true, the beautiful, and the holy. Values of play, of work, of association, and of bodily well-being are also acknowledged. Some (with Montague) question whether the true is properly to be regarded as a value, since some truth is disvaluable, some neutral; but love of truth, regardless of consequences, seems to establish the value of truth. There is disagreement about whether the holy (religious value) is a unique type (Schleiermacher, Otto), or an attitude toward other values (Kant, Höffding), or a combination of the two (Hocking). There is also disagreement about whether the variety of values is irreducible (pluralism) or whether all values are rationally related in a hierarchy or system (Plato, Hegel, Sorley), in which values interpenetrate or coalesce into a total experience.   (3) The criterion of value. The standard for testing values is influenced by both psychological and logical theory. Hedonists find the standard in the quantity of pleasure derived by the individual (Aristippus) or society (Bentham). Intuitionists appeal to an ultimate insight into preference (Martineau, Brentano). Some idealists recognize an objective system of rational norms or ideals as criterion (Plato, Windelband), while others lay more stress on rational wholeness and coherence (Hegel, Bosanquet, Paton) or inclusiveness (T. H. Green). Naturalists find biological survival or adjustment (Dewey) to be the standard. Despite differences, there is much in common in the results of the application of these criteria.   (4) The metaphysical status of value. What is the relation of values to the facts investigated by natural science (Koehler), of Sein to Sollen (Lotze, Rickert), of human experience of value to reality independent of man (Hegel, Pringle-Pattlson, Spaulding)? There are three main answers:   subjectivism (value is entirely dependent on and relative to human experience of it: so most hedonists, naturalists, positivists);   logical objectivism (values are logical essences or subsistences, independent of their being known, yet with no existential status or action in reality);   metaphysical objectivism (values   --or norms or ideals   --are integral, objective, and active constituents of the metaphysically real: so theists, absolutists, and certain realists and naturalists like S. Alexander and Wieman). --E.S.B. Axiom: See Mathematics. Axiomatic method: That method of constructing a deductive system consisting of deducing by specified rules all statements of the system save a given few from those given few, which are regarded as axioms or postulates of the system. See Mathematics. --C.A.B. Ayam atma brahma: (Skr.) "This self is brahman", famous quotation from Brhadaranyaka Upanishad 2.5.19, one of many alluding to the central theme of the Upanishads, i.e., the identity of the human and divine or cosmic. --K.F.L.

Automated Retroactive Minimal Moderation "messaging" (ARMM) A {Usenet} robot created by Dick Depew of Munroe Falls, Ohio. ARMM was intended to automatically cancel posts from anonymous-posting sites. Unfortunately, the robot's recogniser for anonymous postings triggered on its own automatically-generated control messages! Transformed by this stroke of programming ineptitude into a monster of Frankensteinian proportions, it broke loose on the night of 1993-03-31 and proceeded to {spam} {news:news.admin.policy} with a recursive explosion of over 200 messages. Reactions varied from amusement to outrage. The pathological messages crashed at least one mail system, and upset people paying line charges for their {Usenet} feeds. One poster described the ARMM debacle as "instant {Usenet} history" (also establishing the term {despew}), and it has since been widely cited as a cautionary example of the havoc the combination of good intentions and incompetence can wreak on a network. Compare {Great Worm}; {sorcerer's apprentice mode}. See also {software laser}, {network meltdown}. (1996-01-08)

awk 1. "tool, language" (Named from the authors' initials) An interpreted language included with many versions of {Unix} for massaging text data, developed by Alfred Aho, Peter Weinberger, and Brian Kernighan in 1978. It is characterised by {C}-like syntax, declaration-free variables, {associative arrays}, and field-oriented text processing. There is a {GNU} version called {gawk} and other varients including {bawk}, {mawk}, {nawk}, {tawk}. {Perl} was inspired in part by awk but is much more powerful. {Unix manual page}: awk(1). {netlib WWW (http://plan9.att.com/netlib/research/index.html)}. {netlib FTP (ftp://netlib.att.com/netlib/research/)}. ["The AWK Programming Language" A. Aho, B. Kernighan, P. Weinberger, A-W 1988]. 2. "jargon" An expression which is awkward to manipulate through normal {regexp} facilities, for example, one containing a {newline}. [{Jargon File}] (1995-10-06)

Axiom of Choice "logic" (AC, or "Choice") An {axiom} of {set theory}: If X is a set of sets, and S is the union of all the elements of X, then there exists a function f:X -" S such that for all non-empty x in X, f(x) is an element of x. In other words, we can always choose an element from each set in a set of sets, simultaneously. Function f is a "choice function" for X - for each x in X, it chooses an element of x. Most people's reaction to AC is: "But of course that's true! From each set, just take the element that's biggest, stupidest, closest to the North Pole, or whatever". Indeed, for any {finite} set of sets, we can simply consider each set in turn and pick an arbitrary element in some such way. We can also construct a choice function for most simple {infinite sets} of sets if they are generated in some regular way. However, there are some infinite sets for which the construction or specification of such a choice function would never end because we would have to consider an infinite number of separate cases. For example, if we express the {real number} line R as the union of many "copies" of the {rational numbers}, Q, namely Q, Q+a, Q+b, and infinitely (in fact uncountably) many more, where a, b, etc. are {irrational numbers} no two of which differ by a rational, and Q+a == {q+a : q in Q} we cannot pick an element of each of these "copies" without AC. An example of the use of AC is the theorem which states that the {countable} union of countable sets is countable. I.e. if X is countable and every element of X is countable (including the possibility that they're finite), then the sumset of X is countable. AC is required for this to be true in general. Even if one accepts the axiom, it doesn't tell you how to construct a choice function, only that one exists. Most mathematicians are quite happy to use AC if they need it, but those who are careful will, at least, draw attention to the fact that they have used it. There is something a little odd about Choice, and it has some alarming consequences, so results which actually "need" it are somehow a bit suspicious, e.g. the {Banach-Tarski paradox}. On the other side, consider {Russell's Attic}. AC is not a {theorem} of {Zermelo Fränkel set theory} (ZF). Gödel and Paul Cohen proved that AC is independent of ZF, i.e. if ZF is consistent, then so are ZFC (ZF with AC) and ZF(~C) (ZF with the negation of AC). This means that we cannot use ZF to prove or disprove AC. (2003-07-11)

axiom schema "logic" A {formula} in the language of an {axiomatic system}, containing one or more. These {metasyntactic variables} (or "{schematic variables}") that stand for terms or subformulae. An example is the {Axiom of Comprehension}. (2009-02-10)

back door "security" (Or "{trap door}", "{wormhole}"). A hole in the security of a system deliberately left in place by designers or maintainers. The motivation for such holes is not always sinister; some {operating systems}, for example, come out of the box with privileged accounts intended for use by field service technicians or the vendor's maintenance programmers. See also {iron box}, {cracker}, {worm}, {logic bomb}. Historically, back doors have often lurked in systems longer than anyone expected or planned, and a few have become widely known. The infamous {RTM} worm of late 1988, for example, used a back door in the {BSD} Unix "sendmail(8)" {utility}. {Ken Thompson}'s 1983 Turing Award lecture to the {ACM} revealed the existence of a back door in early {Unix} versions that may have qualified as the most fiendishly clever security hack of all time. The C compiler contained code that would recognise when the "login" command was being recompiled and insert some code recognizing a password chosen by Thompson, giving him entry to the system whether or not an account had been created for him. Normally such a back door could be removed by removing it from the source code for the compiler and recompiling the compiler. But to recompile the compiler, you have to *use* the compiler - so Thompson also arranged that the compiler would *recognise when it was compiling a version of itself*, and insert into the recompiled compiler the code to insert into the recompiled "login" the code to allow Thompson entry - and, of course, the code to recognise itself and do the whole thing again the next time around! And having done this once, he was then able to recompile the compiler from the original sources; the hack perpetuated itself invisibly, leaving the back door in place and active but with no trace in the sources. The talk that revealed this truly moby hack was published as ["Reflections on Trusting Trust", "Communications of the ACM 27", 8 (August 1984), pp. 761--763]. [{Jargon File}] (1995-04-25)

backoff "networking" A {host} which has experienced a {collision} on a {network} waits for a amount of time before attempting to retransmit. A random backoff minimises the probability that the same nodes will collide again, even if they are using the same backoff algorithm. Increasing the backoff period after each collision also helps to prevent repeated collisions, especially when the network is heavily loaded. An example algorithm is {binary exponential backoff}. (1996-05-28)

backup rotation "operating system" Any system for re-using {backup} media, e.g. {magnetic tape}. One extreme would be to use the same media for every backup (e.g. copy disk A to disk B), the other extreme would be to use new media every time. The trade-off is between the cost of buying and storing media and the ability to restore any version of any file. One example is the {Grandfather, Father, Son} (GFS) scheme. (2004-10-08)

backup software "tool, software" {Software} for doing a {backup}, often included as part of the {operating system}. Backup software should provide ways to specify what files get backed up and to where. It may include its own {scheduling} function to automate the procedure or, preferably, work with generic scheduling facilities. It may include facilities for managing the backup media (e.g. maintaining an index of tapes) and for restoring files from backups. Examples are {Unix}'s {dump} command and {Windows}'s {ntbackup}. (2004-03-16)

Backus-Naur Form "language, grammar" (BNF, originally "Backus Normal Form") A formal {metasyntax} used to express {context-free grammars}. Backus Normal Form was renamed Backus-Naur Form at the suggestion of {Donald Knuth}. BNF is one of the most commonly used metasyntactic notations for specifying the {syntax} of programming languages, command sets, and the like. It is widely used for language descriptions but seldom documented anywhere (how do you document a {metasyntax}?), so that it must usually be learned by osmosis (but see {RFC 2234}). Consider this BNF for a US postal address: "postal-address" ::= "name-part" "street-address" "zip-part" "personal-part" ::= "name" | "initial" "." "name-part" ::= "personal-part" "last-name" ["jr-part"] "EOL"     | "personal-part" "name-part" "street-address" ::= ["apt"] "house-num" "street-name" "EOL" "zip-part" ::= "town-name" "," "state-code" "ZIP-code" "EOL" This translates into English as: "A postal-address consists of a name-part, followed by a street-address part, followed by a zip-code part. A personal-part consists of either a first name or an initial followed by a dot. A name-part consists of either: a personal-part followed by a last name followed by an optional "jr-part" (Jr., Sr., or dynastic number) and end-of-line, or a personal part followed by a name part (this rule illustrates the use of recursion in BNFs, covering the case of people who use multiple first and middle names and/or initials). A street address consists of an optional apartment specifier, followed by a street number, followed by a street name. A zip-part consists of a town-name, followed by a comma, followed by a state code, followed by a ZIP-code followed by an end-of-line." Note that many things (such as the format of a personal-part, apartment specifier, or ZIP-code) are left unspecified. These lexical details are presumed to be obvious from context or specified somewhere nearby. There are many variants and extensions of BNF, possibly containing some or all of the {regexp} {wild cards} such as "*" or "+". {EBNF} is a common one. In fact the example above isn't the pure form invented for the {ALGOL 60} report. "[]" was introduced a few years later in {IBM}'s {PL/I} definition but is now universally recognised. {ABNF} is another extension. (1997-11-23)

backward compatibility "jargon" Able to share data or commands with older versions of itself, or sometimes other older systems, particularly systems it intends to supplant. Sometimes backward compatibility is limited to being able to read old data but does not extend to being able to write data in a format that can be read by old versions. For example, {WordPerfect} 6.0 can read WordPerfect 5.1 files, so it is backward compatible. It can be said that {Perl} is backward compatible with {awk}, because Perl was (among other things) intended to replace awk, and can, with a converter, run awk programs. See also: {backward combatability}. Compare: {forward compatible}. (2003-06-23)

Banach space "mathematics" A {complete} {normed} {vector space}. Metric is induced by the norm: d(x,y) = ||x-y||. Completeness means that every {Cauchy sequence} converges to an element of the space. All finite-dimensional {real} and {complex} normed vector spaces are complete and thus are Banach spaces. Using absolute value for the norm, the real numbers are a Banach space whereas the rationals are not. This is because there are sequences of rationals that converges to irrationals. Several theorems hold only in Banach spaces, e.g. the {Banach inverse mapping theorem}. All finite-dimensional real and complex vector spaces are Banach spaces. {Hilbert spaces}, spaces of {integrable functions}, and spaces of {absolutely convergent series} are examples of infinite-dimensional Banach spaces. Applications include {wavelets}, {signal processing}, and radar. [Robert E. Megginson, "An Introduction to Banach Space Theory", Graduate Texts in Mathematics, 183, Springer Verlag, September 1998]. (2000-03-10)

bang path 1. "communications" An old-style {UUCP} {electronic-mail address} naming a sequence of hosts through which a message must pass to get from some assumed-reachable location to the addressee (a "{source route}"). So called because each {hop} is signified by a {bang} sign (exclamation mark). Thus, for example, the path ...!bigsite!foovax!barbox!me directs people to route their mail to computer bigsite (presumably a well-known location accessible to everybody) and from there through the computer foovax to the account of user me on barbox. Before {autorouting mailers} became commonplace, people often published compound bang addresses using the { } convention (see {glob}) to give paths from *several* big computers, in the hope that one's correspondent might be able to get mail to one of them reliably. e.g. ...!{seismo, ut-sally, ihnp4}!rice!beta!gamma!me Bang paths of 8 to 10 hops were not uncommon in 1981. Late-night dial-up UUCP links would cause week-long transmission times. Bang paths were often selected by both transmission time and reliability, as messages would often get lost. 2. "operating system" A {shebang}. (1998-05-06)

barf /barf/ [mainstream slang for "vomit"] 1. Term of disgust. This is the closest hackish equivalent of the Val\-speak "gag me with a spoon". (Like, euwww!) See {bletch}. 2. To say "Barf!" or emit some similar expression of disgust. "I showed him my latest hack and he barfed" means only that he complained about it, not that he literally vomited. 3. To fail to work because of unacceptable input, perhaps with a suitable error message, perhaps not. Examples: "The division operation barfs if you try to divide by 0." (That is, the division operation checks for an attempt to divide by zero, and if one is encountered it causes the operation to fail in some unspecified, but generally obvious, manner.) "The text editor barfs if you try to read in a new file before writing out the old one". See {choke}, {gag}. In Commonwealth Hackish, "barf" is generally replaced by "puke" or "vom". {barf} is sometimes also used as a {metasyntactic variable}, like {foo} or {bar}. (1996-02-26)

baseband A transmission medium through which digital signals are sent without frequency shifting. In general, only one communication channel is available at any given time. {Ethernet} is an example of a baseband network. See also {broadband}. (1995-02-22)

basename "file system" The name of a file which, in contrast to a {pathname}, does not mention any of the {directories} containing the file. Examples: pathname basename -------- -------- /etc/hosts hosts ./alma alma korte/a.a a.a a.a a.a See also {pathname}. (1996-11-23)

Basic Language for Implementation of System Software "language" (BLISS, or allegedly, "System Software Implementation Language, Backwards") A language designed by W.A. Wulf at {CMU} around 1969. BLISS is an {expression language}. It is {block-structured}, and typeless, with {exception handling} facilities, {coroutines}, a {macro} system, and a highly {optimising compiler}. It was one of the first non-{assembly languages} for {operating system} implementation. It gained fame for its lack of a {goto} and also lacks implicit {dereferencing}: all symbols stand for addresses, not values. Another characteristic (and possible explanation for the backward acronym) was that BLISS fairly uniformly used backward {keywords} for closing blocks, a famous example being ELUDOM to close a MODULE. An exception was BEGIN...END though you could use (...) instead. DEC introduced the NOVALUE keyword in their dialects to allow statements to not return a value. Versions: CMU {BLISS-10} for the PDP-10; CMU {BLISS-11}, {BLISS-16}, DEC {BLISS-16C}, DEC {BLISS-32}, {BLISS-36} for {VAX}/{VMS}, {BLISS-36C}. ["BLISS: A Language for Systems Programming", CACM 14(12):780-790, Dec 1971]. [Did the B stand for "Better"?] (1997-03-01)

basidium ::: n. --> A special oblong or pyriform cell, with slender branches, which bears the spores in that division of fungi called Basidiomycetes, of which the common mushroom is an example.

batch file "operating system" (Or script) A {text file} containing {operating system} commands which are executed automatically by the {command-line interpreter}. In {Unix}, this is called a "{shell script}" since it is the Unix {shell} which includes the {command-line interpreter}. Batch files can be used as a simple way to combine existing commands into new commands. In {Microsoft Windows}, batch files have {filename extension}, ".bat" or ".cmd". A special example is {autoexec.bat} which {MS-DOS} runs when Windows starts. (2009-09-14)

baud "communications, unit" /bawd/ (plural "baud") The unit in which the information carrying capacity or "{signalling rate}" of a communication channel is measured. One baud is one symbol (state-transition or level-transition) per second. This coincides with bits per second only for two-level {modulation} with no {framing} or {stop bits}. A symbol is a unique state of the communication channel, distinguishable by the receiver from all other possible states. For example, it may be one of two voltage levels on a wire for a direct digital connection or it might be the phase or frequency of a carrier. The term "baud" was originally a unit of telegraph signalling speed, set at one {Morse code} dot per second. Or, more generally, the reciprocal of the duration of the shortest signalling element. It was proposed at the International Telegraph Conference of 1927, and named after {J.M.E. Baudot} (1845-1903), the French engineer who constructed the first successful teleprinter. The UK {PSTN} will support a maximum rate of 600 baud but each baud may carry between 1 and 16 bits depending on the coding (e.g. {QAM}). Where data is transmitted as {packets}, e.g. characters, the actual "data rate" of a channel is R D / P where R is the "raw" rate in bits per second, D is the number of data bits in a packet and P is the total number of bits in a packet (including packet overhead). The term "baud" causes much confusion and is usually best avoided. Use "bits per second" (bps), "bytes per second" or "characters per second" (cps) if that's what you mean. (1998-02-14)

bay "hardware" (As in an aeroplane "cargo bay") A space in a cabinet into which a device of a certain size can be physically mounted and connected to power and data. Common examples are a "drive bay" into which a {disk drive} (usually either 3.5 inch or 5.25 inch) can be inserted or the space in a {docking station} where you insert a {notebook computer} or {laptop computer} to work as a {desktop computer} or to charge their batteries, print or connect to the office network, etc. (1999-01-11)

(b) Deism is a term referring collectively and somewhat loosely to a group of religious thinkers of the 17th (and 18th) century in England and France who in attempting to justify religion, particularly Christianity, began by establishing the harmony of reason and revelation and developed what, in their time, was regarded as extreme views: assaults upon traditional supernaturalism, external revelation and dogmas implying mysteries, and concluding that revelation is superfluous, that reason is the touchstone to religious validity, that religion and ethics are natural phenomena, that the traditional God need hardly be appealed to since man finds in nature the necessary guides for moral and religious living. Not all deists, so called, went toward the more extreme expressions. Among the more important English deists were Toland, Collins, Tindal, Chubb and Morgan. Voltaire (1694-1778) influenced by English thought is the notable example of deism in France. On the whole the term represents a tendency rather than a school. -- V.F.

(b) Despite the fact that traditional logic embraced many topics which would now be considered epistemological, the demarcation between logic and epistemology is now fairly clear-cut: logic is the formal science of the principles governing valid reasoning; epistemology is the philosophical science of the nature of knowledge and truth. For example, though the decision as to whether a given process of reasoning is valid or not is a logical question, the inquiry into the nature of validity is epistemological.

Berkeley Quality Software "abuse" (Often abbreviated "BQS") Term used in a pejorative sense to refer to software that was apparently created by rather spaced-out hackers late at night to solve some unique problem. It usually has nonexistent, incomplete, or incorrect documentation, has been tested on at least two examples, and core dumps when anyone else attempts to use it. This term was frequently applied to early versions of the "dbx(1)" debugger. See also {Berzerkeley}. [{Jargon File}] (1996-01-15)

Besides the universal intelligible being of things, Aristotle was also primarily concerned with an investigation of the being of things from the standpoint of their generation and existence. But only individual things are generated and exist. Hence, for him, substance was primarily the individual: a "this" which, in contrast with the universal or secondary substance, is not communicable to many. The Aristotelian meaning of substance may be developed from four points of view: Grammar: The nature of substance as the ultimate subject of predication is expressed by common usage in its employment of the noun (or substantive) as the subject of a sentence to signify an individual thing which "is neither present in nor predicable of a subject." Thus substance is grammatically distinguished from its (adjectival) properties and modifications which "are present in and predicable of a subject."   Secondary substance is expressed by the universal term, and by its definition which are "not present in a subject but predicable of it." See Categoriae,) ch. 5. Physics: Independence of being emerges as a fundamental characteristic of substance in the analysis of change. Thus we have:   Substantial change: Socrates comes to be. (Change simply).   Accidental change; in a certain respect only: Socrates comes to be 6 feet tall. (Quantitative). Socrates comes to be musical (Qualitative). Socrates comes to be in Corinth (Local).     As substantial change is prior to the others and may occur independently of them, so the individual substance is prior in being to the accidents; i.e., the accidents cannot exist independently of their subject (Socrates), but can be only in him or in another primary substance, while the reverse is not necessarily the case. Logic: Out of this analysis of change there also emerges a division of being into the schema of categories, with the distinction between the category of substance and the several accidental categories, such as quantity, quality, place, relation, etc. In a corresponding manner, the category of substance is first; i.e., prior to the others in being, and independent of them. Metaphysics: The character of substance as that which is present in an individual as the cause of its being and unity is developed in Aristotle's metaphysical writings, see especiallv Bk. Z, ch. 17, 1041b. Primary substnnce is not the matter alone, nor the universal form common to many, but the individual unity of matter and form. For example, each thing is composed of parts or elements, as an organism is composed of cells, yet it is not merely its elements, but has a being and unity over and above the sum of its parts. This something more which causes the cells to be this organism rather than a malignant growth, is an example of what is meant by substance in its proper sense of first substance (substantia prima). Substance in its secondary sense (substantia secunda) is the universal form (idea or species) which is individuated in each thing.

best effort "networking" A classification of low priority network traffic, used especially the {Internet}. Different kinds of traffic have different priorities. {Videoconferencing} and other types of {real-time} communication, for example, require a certain minimum guaranteed {bandwidth} and {latency} and so must be given a high priority. {Electronic mail}, on the other hand, can tolerate an arbitrarily long delay and is classified as a "best-effort" service. [Scientific American, Nov. 1994, pp. 83-84]. (1995-04-04)

best fit "algorithm" A {resource} allocation scheme (usually for {memory}). Best Fit allocates resources in a way that optimises some parameter. Alternative schemes such as {first fit} or random allocation are likely to be quicker but sub-optimal in use of resources. For example, when allocating a new block of memory from a pool of free blocks (a {heap}), one might choose the smallest space which is big enough. This would leave larger spaces free to satisfy larger requests and reduce fragmentation of the remaining free space. (2015-01-31)

exampled ::: imp. & p. p. --> of Example

exampleless ::: a. --> Without or above example.

example ::: n. --> One or a portion taken to show the character or quality of the whole; a sample; a specimen.

That which is to be followed or imitated as a model; a pattern or copy.
That which resembles or corresponds with something else; a precedent; a model.
That which is to be avoided; one selected for punishment and to serve as a warning; a warning.


exampler ::: n. --> A pattern; an exemplar.

exampless ::: a. --> Exampleless. [Wrongly formed.]

(b) Formalistically (or deontologically) regarded as not equivalent to the above, as perhaps, indefinable. For example, C. D. Broad holds that the rightness or wrongness of an action in a given situation is a function of its "fittingness" in that situation and of its utility in that situation. W. D. Ross holds that in given circumstances that action is right whose prima facie rightness in the respects in which it is prima facie right outweights its prima facie wrongness in the respects in which it is prima facie wrong to a greater degree than is the cast with any possible alternative action. -- C.A.B.

Big bag of pages (BIBOP) Where data objects are tagged with some kind of descriptor (giving their size or type for example) memory can be saved by storing objects with the same descriptor in one "page" of memory. The most significant bits of an object's address are used as the BIBOP page number. This is looked up in a BIBOP table to find the descriptor for all objects in that page. This idea is similar to the "zones" used in some {Lisp} systems (e.g. {LeLisp}). [David R. Hanson. "A portable storage management system for the Icon programming language". Software - Practise and Experience, 10:489-500 1980]. (1994-11-29)

bignoniaceous ::: a. --> Of pertaining to, or resembling, the family of plants of which the trumpet flower is an example.

bignum "programming" /big'nuhm/ (Originally from {MIT} {MacLISP}) A {multiple-precision} computer representation for very large integers. Most computer languages provide a type of data called "integer", but such computer integers are usually limited in size; usually they must be smaller than 2^31 (2,147,483,648) or (on a {bitty box}) 2^15 (32,768). If you want to work with numbers larger than that, you have to use {floating-point} numbers, which are usually accurate to only six or seven decimal places. Computer languages that provide bignums can perform exact calculations on very large numbers, such as 1000! (the factorial of 1000, which is 1000 times 999 times 998 times ... times 2 times 1). For example, this value for 1000! was computed by the {MacLISP} system using bignums: 40238726007709377354370243392300398571937486421071 46325437999104299385123986290205920442084869694048 00479988610197196058631666872994808558901323829669 94459099742450408707375991882362772718873251977950 59509952761208749754624970436014182780946464962910 56393887437886487337119181045825783647849977012476 63288983595573543251318532395846307555740911426241 74743493475534286465766116677973966688202912073791 43853719588249808126867838374559731746136085379534 52422158659320192809087829730843139284440328123155 86110369768013573042161687476096758713483120254785 89320767169132448426236131412508780208000261683151 02734182797770478463586817016436502415369139828126 48102130927612448963599287051149649754199093422215 66832572080821333186116811553615836546984046708975 60290095053761647584772842188967964624494516076535 34081989013854424879849599533191017233555566021394 50399736280750137837615307127761926849034352625200 01588853514733161170210396817592151090778801939317 81141945452572238655414610628921879602238389714760 88506276862967146674697562911234082439208160153780 88989396451826324367161676217916890977991190375403 12746222899880051954444142820121873617459926429565 81746628302955570299024324153181617210465832036786 90611726015878352075151628422554026517048330422614 39742869330616908979684825901254583271682264580665 26769958652682272807075781391858178889652208164348 34482599326604336766017699961283186078838615027946 59551311565520360939881806121385586003014356945272 24206344631797460594682573103790084024432438465657 24501440282188525247093519062092902313649327349756 55139587205596542287497740114133469627154228458623 77387538230483865688976461927383814900140767310446 64025989949022222176590433990188601856652648506179 97023561938970178600408118897299183110211712298459 01641921068884387121855646124960798722908519296819 37238864261483965738229112312502418664935314397013 74285319266498753372189406942814341185201580141233 44828015051399694290153483077644569099073152433278 28826986460278986432113908350621709500259738986355 42771967428222487575867657523442202075736305694988 25087968928162753848863396909959826280956121450994 87170124451646126037902930912088908694202851064018 21543994571568059418727489980942547421735824010636 77404595741785160829230135358081840096996372524230 56085590370062427124341690900415369010593398383577 79394109700277534720000000000000000000000000000000 00000000000000000000000000000000000000000000000000 00000000000000000000000000000000000000000000000000 00000000000000000000000000000000000000000000000000 00000000000000000000000000000000000000000000000000 000000000000000000. [{Jargon File}] (1996-06-27)

binary prefix "unit" (Or "IEC prefix") A prefix used with a {unit} of {data} to mean multiplication by a power of 1024. Binary prefixes are most often used with "{byte}" (e.g. "{kilobyte}") but also with {bit} (e.g. "{megabit}"). For example, the term {kilobyte} has historically been used to mean 1024 {bytes}, and {megabyte} to mean 1,048,576 bytes. The multipliers 1024 and 1,048,576 are powers of 1024, which is itself a power of two (1024 = 2^10). It is this factor of two that gives the name "binary prefix". This is in contrast to a {decimal prefix} denoting a power of 1000, which is itself a power of ten (1000 = 10^3). Decimal prefixes are used in science and engineering and are specified in widely adopted {SI} standards. Note that the actual prefix - kilo or mega - is the same, it is the interpretation that differs. The difference between the two interpretations increases with each multiplication, so while 1000 and 1024 differ by only 2.4%, 1000^6 and 1024^6 differ by 15%. The 1024-based interpretation of prefixes is often still used informally and especially when discussing the storage capacity of {random-access memory}. This has lead to storage device manufacturers being accused of false marketing for using the decimal interpretation where customers might assume the larger, historical, binary interpretation. In an attempt to clarify the distinction, in 1998 the {IEC} specified that kilobyte, megabyte, etc. should only be used for powers of 1000 (following SI). They specified new prefixes for powers of 1024 containing "bi" for "binary": {kibibyte}, {mebibyte}, etc.; an idea originally propsed by {IUPAC}. IEC also specified new abbreviations Ki, Mi, etc. for the new prefixes. Many other standards bodies such as {NIST}, {IEEE} and {BIPM} support this proposal but as of 2013 its use is rare in non-technical circles. Specific units of IEC 60027-2 A.2 and ISO/IEC 80000 IEC prefix Representations Customary prefix Name Symbol Base 2 Base Base 10 Name Symbol   1024 (approx) kibi Ki 2^10 1024^1 1.02x10^3 kilo k, K mebi Mi 2^20 1024^2 1.05x10^6 mega M gibi Gi 2^30 1024^3 1.07x10^9 giga G tebi Ti 2^40 1024^4 1.10x10^12 tera T pebi Pi 2^50 1024^5 1.13x10^15 peta P exbi Ei 2^60 1024^6 1.15x10^18 exa   E zebi Zi 2^70 1024^7 1.18x10^21 zetta Z yobi Yi 2^80 1024^8 1.21x10^24 yotta Y (2013-11-04)

B. In ontology, power is often synonymous with potency (q.v.) Aristotle, who is mainly responsible for the development of this notion (Metaph. IV (5) 12.), distinguishes three aspects of it as a source of change, as a capacity of performing, and as a state in virtue of which things are unchangeable by themselves. Hobbes accepts only the first of these meanings, namely that power is the source of motion. Various questions are involved in the analysis of the notion of power, as, for example, whether power is an accident or a perfection of substance, and whether it is distinct from it.

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

bit field "data" Part of an item of data, storage location or message, identified as a certain number of contiguous {bits} starting at a certain bit position within the data. Bit position zero is usually the least significant bit. For example, in an {ARM} {machine code} instruction the four-bit field at bits 28 to 31 (the four most significant bits in the 32-bit word) is the "condition code". (2007-03-26)

bitmap font "text" A {font} where each character is stored as an {array} of {pixels} (a {bitmap}). Such fonts are not easily scalable, in contrast to {vectored fonts} (like those used in {PostScript}). [Examples?] (1995-02-16)

bit mask "programming" A pattern of {binary} values which is combined with some value using {bitwise} AND with the result that bits in the value in positions where the mask is zero are also set to zero. For example, if, in {C}, we want to test if bits 0 or 2 of x are set, we can write int mask = 5; /* binary 101 */ if (x & mask) ... A bit mask might also be used to set certain bits using bitwise OR, or to invert them using bitwise {exclusive OR}. (1995-05-12)

bit rate "communications, digital signal processing" (Or "bitrate") A {data rate} expressed in bits per second. This is a similar to {baud} but the latter is more applicable to channels with more than two states. The common units of bit rate are {kilobits per second} (Kbps) and {megabits per second} (Mbps). In data rates, the multipliers "k", "M", etc. stand for powers of 1000 not powers of 1024. The term is also commonly used when discussing digital {sampling} and {sample rates}. For example, the {MP3} audio {compaction} algorithm is often set to ouput files with a bitrate of 120 kbps. This means that the file contains an average of 120 kilobits for each second of audio (900 KB per minute). This compares with {CD audio} which is encoded at 44100 16-bit stereo samples per second or 1408 kbps. (2003-05-19)

bit rot "jargon" A hypothetical disease the existence of which has been deduced from the observation that unused programs or features will often stop working after sufficient time has passed, even if "nothing has changed". The theory explains that bits decay as if they were radioactive. As time passes, the contents of a file or the code in a program will become increasingly garbled. People with a physics background tend to prefer the variant "bit decay" for the analogy with particle decay. There actually are physical processes that produce such effects (alpha particles generated by trace radionuclides in ceramic chip packages, for example, can change the contents of a computer memory unpredictably, and various kinds of subtle media failures can corrupt files in mass storage), but they are quite rare (and computers are built with {error detection} circuitry to compensate for them). The notion long favoured among hackers that {cosmic rays} are among the causes of such events turns out to be a myth. Bit rot is the notional cause of {software rot}. See also {computron}, {quantum bogodynamics}. [{Jargon File}] (1998-03-15)

bit slice "architecture" A technique for constructing a {processor} from modules, each of which processes one {bit-field} or "slice" of an {operand}. Bit slice processors usually consist of an {ALU} of 1, 2, 4 or 8 bits and control lines (including {carry} or {overflow} signals usually internal to the {CPU}). For example, two 4-bit ALUs could be arranged side by side, with control lines between them, to form an 8-bit ALU. A {sequencer} executes a program to provide data and control signals. The {AMD Am2901} is an example. (1994-11-15)

bits per second "communications, unit" (bps, b/s) The unit in which {data rate} is measured. For example, a {modem}'s data rate is usually measured in {kilobits} per second. In 1996, the maximum modem speed for use on the {PSTN} was 33.6 kbps, rising to 56 kbps in 1997. Note that kilo- (k), mega- (M), etc. in data rates denote powers of 1000, not 1024. (2002-03-23)

bitwise "programming" A bitwise operator treats its operands as a {vector} of {bits} rather than a single number. {Boolean} bitwise operators combine bit N of each operand using a {Boolean} function ({NOT}, {AND}, {OR}, {XOR}) to produce bit N of the result. For example, a bitwise AND operator ("&" in {C}) would evaluate 13 & 9 as (binary) 1101 & 1001 = 1001 = 9, whereas, the logical AND, ({C} "&&") would evaluate 13 && 9 as TRUE && TRUE = TRUE = 1. In some languages, e.g. {Acorn}'s {BASIC V}, the same operators are used for both bitwise and logical operations. This usually works except when applying NOT to a value x which is neither 0 (false) nor -1 (true), in which case both x and (NOT x) will be non-zero and thus treated as TRUE. Other operations at the bit level, which are not normally described as "bitwise" include shift and rotate. (1995-05-12)

biz-core stability "security" {Internet} security products which secure the {business core}. [Examples?] (2003-03-09)

black art A collection of arcane, unpublished, and (by implication) mostly ad-hoc techniques developed for a particular application or systems area (compare {black magic}). VLSI design and compiler code optimisation were (in their beginnings) considered classic examples of black art; as theory developed they became {deep magic}, and once standard textbooks had been written, became merely {heavy wizardry}. The huge proliferation of formal and informal channels for spreading around new computer-related technologies during the last twenty years has made both the term "black art" and what it describes less common than formerly. See also {voodoo programming}. [{Jargon File}]

blinkenlights /blink'*n-li:tz/ Front-panel diagnostic lights on a computer, especially a {dinosaur}. Derives from the last word of the famous blackletter-Gothic sign in mangled pseudo-German that once graced about half the computer rooms in the English-speaking world. One version ran in its entirety as follows: ACHTUNG! ALLES LOOKENSPEEPERS! Das computermachine ist nicht fuer gefingerpoken und mittengrabben. Ist easy schnappen der springenwerk, blowenfusen und poppencorken mit spitzensparken. Ist nicht fuer gewerken bei das dumpkopfen. Das rubbernecken sichtseeren keepen das cotten-pickenen hans in das pockets muss; relaxen und watchen das blinkenlichten. This silliness dates back at least as far as 1959 at Stanford University and had already gone international by the early 1960s, when it was reported at London University's ATLAS computing site. There are several variants of it in circulation, some of which actually do end with the word "blinkenlights". In an amusing example of turnabout-is-fair-play, German hackers have developed their own versions of the blinkenlights poster in fractured English, one of which is reproduced here:             ATTENTION This room is fullfilled mit special electronische equippment. Fingergrabbing and pressing the cnoeppkes from the computers is allowed for die experts only! So all the "lefthanders" stay away and do not disturben the brainstorming von here working intelligencies. Otherwise you will be out thrown and kicked anderswhere! Also: please keep still and only watchen astaunished the blinkenlights. See also {geef}. [{Jargon File}]

blivet /bliv'*t/ [allegedly from a World War II military term meaning "ten pounds of manure in a five-pound bag"] 1. An intractable problem. 2. A crucial piece of hardware that can't be fixed or replaced if it breaks. 3. A tool that has been hacked over by so many incompetent programmers that it has become an unmaintainable tissue of hacks. 4. An out-of-control but unkillable development effort. 5. An embarrassing bug that pops up during a customer demo. 6. In the subjargon of computer security specialists, a denial-of-service attack performed by hogging limited resources that have no access controls (for example, shared spool space on a multi-user system). This term has other meanings in other technical cultures; among experimental physicists and hardware engineers of various kinds it seems to mean any random object of unknown purpose (similar to hackish use of {frob}). It has also been used to describe an amusing trick-the-eye drawing resembling a three-pronged fork that appears to depict a three-dimensional object until one realises that the parts fit together in an impossible way. [{Jargon File}]

Bloggs Family, the An imaginary family consisting of Fred and Mary Bloggs and their children. Used as a standard example in knowledge representation to show the difference between extensional and intensional objects. For example, every occurrence of "Fred Bloggs" is the same unique person, whereas occurrences of "person" may refer to different people. Members of the Bloggs family have been known to pop up in bizarre places such as the DEC Telephone Directory. Compare {Mbogo, Dr. Fred}.

bogon /boh'gon/ (By analogy with proton/electron/neutron, but doubtless reinforced after 1980 by the similarity to Douglas Adams's "Vogons") 1. The elementary particle of bogosity (see {quantum bogodynamics}). For instance, "the Ethernet is emitting bogons again" means that it is broken or acting in an erratic or bogus fashion. 2. A query {packet} sent from a {TCP/IP} {domain resolver} to a root server, having the reply bit set instead of the query bit. 3. Any bogus or incorrectly formed packet sent on a network. 4. A person who is bogus or who says bogus things. This was historically the original usage, but has been overtaken by its derivative senses. See also {bogosity}; compare {psyton}, {fat electrons}, {magic smoke}. The bogon has become the type case for a whole bestiary of nonce particle names, including the "clutron" or "cluon" (indivisible particle of cluefulness, obviously the antiparticle of the bogon) and the futon (elementary particle of {randomness}, or sometimes of lameness). These are not so much live usages in themselves as examples of a live meta-usage: that is, it has become a standard joke or linguistic maneuver to "explain" otherwise mysterious circumstances by inventing nonce particle names. And these imply nonce particle theories, with all their dignity or lack thereof (we might note parenthetically that this is a generalisation from "(bogus particle) theories" to "bogus (particle theories)"!). Perhaps such particles are the modern-day equivalents of trolls and wood-nymphs as standard starting-points around which to construct explanatory myths. Of course, playing on an existing word (as in the "futon") yields additional flavour. [{Jargon File}]

bogo-sort "algorithm, humour" /boh"goh-sort"/ (Or "stupid-sort") The archetypical perversely awful {algorithm} (as opposed to {bubble sort}, which is merely the generic *bad* algorithm). Bogo-sort is equivalent to repeatedly throwing a deck of cards in the air, picking them up at random, and then testing whether they are in order. It serves as a sort of canonical example of awfulness. Looking at a program and seeing a dumb algorithm, one might say "Oh, I see, this program uses bogo-sort." Also known as "monkey sort" after the {Infinite Monkey Theorem}. Compare {brute force}, {Lasherism}. {An implementation (http://stdout.org/~adam/psort)}. [{Jargon File}] (2002-04-07)

Boolean algebra "logic" (After the logician {George Boole}) 1. Commonly, and especially in computer science and digital electronics, this term is used to mean {two-valued logic}. 2. This is in stark contrast with the definition used by pure mathematicians who in the 1960s introduced "Boolean-valued {models}" into logic precisely because a "Boolean-valued model" is an interpretation of a {theory} that allows more than two possible truth values! Strangely, a Boolean algebra (in the mathematical sense) is not strictly an {algebra}, but is in fact a {lattice}. A Boolean algebra is sometimes defined as a "complemented {distributive lattice}". Boole's work which inspired the mathematical definition concerned {algebras} of {sets}, involving the operations of intersection, union and complement on sets. Such algebras obey the following identities where the operators ^, V, - and constants 1 and 0 can be thought of either as set intersection, union, complement, universal, empty; or as two-valued logic AND, OR, NOT, TRUE, FALSE; or any other conforming system. a ^ b = b ^ a  a V b = b V a   (commutative laws) (a ^ b) ^ c = a ^ (b ^ c) (a V b) V c = a V (b V c)     (associative laws) a ^ (b V c) = (a ^ b) V (a ^ c) a V (b ^ c) = (a V b) ^ (a V c)  (distributive laws) a ^ a = a  a V a = a     (idempotence laws) --a = a -(a ^ b) = (-a) V (-b) -(a V b) = (-a) ^ (-b)       (de Morgan's laws) a ^ -a = 0  a V -a = 1 a ^ 1 = a  a V 0 = a a ^ 0 = 0  a V 1 = 1 -1 = 0  -0 = 1 There are several common alternative notations for the "-" or {logical complement} operator. If a and b are elements of a Boolean algebra, we define a "= b to mean that a ^ b = a, or equivalently a V b = b. Thus, for example, if ^, V and - denote set intersection, union and complement then "= is the inclusive subset relation. The relation "= is a {partial ordering}, though it is not necessarily a {linear ordering} since some Boolean algebras contain incomparable values. Note that these laws only refer explicitly to the two distinguished constants 1 and 0 (sometimes written as {LaTeX} \top and \bot), and in {two-valued logic} there are no others, but according to the more general mathematical definition, in some systems variables a, b and c may take on other values as well. (1997-02-27)

Boolean search "information science" (Or "Boolean query") A query using the {Boolean} operators, {AND}, {OR}, and {NOT}, and parentheses to construct a complex condition from simpler criteria. A typical example is searching for combinatons of keywords on a {web} {search engine}. Examples: car or automobile "New York" and not "New York state" The term is sometimes stretched to include searches using other operators, e.g. "near". Not to be confused with {binary search}. See also: {weighted search}. (1999-10-23)

bouncer ::: n. --> One who bounces; a large, heavy person who makes much noise in moving.
A boaster; a bully.
A bold lie; also, a liar.
Something big; a good stout example of the kind.


brachioganoidei ::: n. pl. --> An order of ganoid fishes of which the bichir of Africa is a living example. See Crossopterygii.

Branch and Hang "humour" (BRH) Originally a mythical instruction for the {IBM 1130} at {Indiana University}. Later some real examples were discovered. The {Texas Instruments} {TI-980} allowed all {addressing modes} with all instructions, including Store Immediate Extended (stores the value into the extension word of the instruction) and Branch and Link Immediate (makes a subroutine call to the same instruction -- Branch and Hang). Compare {HCF}. (1997-02-12)

Branch Target Buffer "processor" (BTB) A {register} used to store the predicted destination of a branch in a processor using {branch prediction}? [Is this correct? Examples?] (1995-05-05)

break 1. To cause to be {broken}. "Your latest patch to the editor broke the paragraph commands." 2. (Of a program) To stop temporarily, so that it may debugged. The place where it stops is a "{breakpoint}". 3. To send an {EIA-232} break (two character widths of line high) over a {serial line}. 4. [Unix] To strike whatever key currently causes the tty driver to send SIGINT to the current process. Normally, break, delete or {control-C} does this. 5. "break break" may be said to interrupt a conversation (this is an example of verb doubling). This usage comes from radio communications, which in turn probably came from landline telegraph/teleprinter usage, as badly abused in the Citizen's Band craze. 6. {pipeline break}. 7. {break statement}. [{Jargon File}] (2004-03-24)

brochureware "jargon, business" A planned, but non-existent, product, like {vaporware} but with the added implication that marketing is actively selling and promoting it (they've printed brochures). Brochureware is often deployed to con customers into not committing to a competing existing product. The term is now especially applicable to new {websites}, website revisions, and ancillary services such as customer support and product return. Owing to the explosion of {database}-driven, {cookie}-using {dot-coms} (of the sort that can now deduce that you are, in fact, a dog), the term is now also used to describe sites made up of {static HTML} pages that contain not much more than contact info and mission statements. The term suggests that the company is small, irrelevant to the web, local in scope, clueless, broke, just starting out, or some combination thereof. Many new companies without product, funding, or even staff, post brochureware with investor info and press releases to help publicise their ventures. As of December 1999, examples include pop.com and cdradio.com. Small-timers that really have no business on the web such as lawncare companies and divorce laywers inexplicably have brochureware made that stays unchanged for years. [{Jargon File}] (2001-05-10)

bromeliaceous ::: a. --> Pertaining to, or resembling, a family of endogenous and mostly epiphytic or saxicolous plants of which the genera Tillandsia and Billbergia are examples. The pineapple, though terrestrial, is also of this family.

browser "hypertext" A program which allows a person to read {hypertext}. The browser gives some means of viewing the contents of {nodes} (or "pages") and of {navigating} from one node to another. {Netscape Navigator}, {NCSA} {Mosaic}, {Lynx}, and {W3} are examples for browsers for the {web}. They act as {clients} to remote {web servers}. (1996-05-31)

brute force "programming" A primitive programming style in which the programmer relies on the computer's processing power instead of using his own intelligence to simplify the problem, often ignoring problems of scale and applying naive methods suited to small problems directly to large ones. The term can also be used in reference to programming style: brute-force programs are written in a heavy-handed, tedious way, full of repetition and devoid of any elegance or useful abstraction (see also {brute force and ignorance}). The {canonical} example of a brute-force algorithm is associated with the "{travelling salesman problem}" (TSP), a classical {NP-hard} problem: Suppose a person is in, say, Boston, and wishes to drive to N other cities. In what order should the cities be visited in order to minimise the distance travelled? The brute-force method is to simply generate all possible routes and compare the distances; while guaranteed to work and simple to implement, this algorithm is clearly very stupid in that it considers even obviously absurd routes (like going from Boston to Houston via San Francisco and New York, in that order). For very small N it works well, but it rapidly becomes absurdly inefficient when N increases (for N = 15, there are already 1,307,674,368,000 possible routes to consider, and for N = 1000 - well, see {bignum}). Sometimes, unfortunately, there is no better general solution than brute force. See also {NP-complete}. A more simple-minded example of brute-force programming is finding the smallest number in a large list by first using an existing program to sort the list in ascending order, and then picking the first number off the front. Whether brute-force programming should actually be considered stupid or not depends on the context; if the problem is not terribly big, the extra CPU time spent on a brute-force solution may cost less than the programmer time it would take to develop a more "intelligent" algorithm. Additionally, a more intelligent algorithm may imply more long-term complexity cost and bug-chasing than are justified by the speed improvement. When applied to {cryptography}, it is usually known as {brute force attack}. {Ken Thompson}, co-inventor of {Unix}, is reported to have uttered the epigram "When in doubt, use brute force". He probably intended this as a {ha ha only serious}, but the original {Unix} {kernel}'s preference for simple, robust and portable {algorithms} over {brittle} "smart" ones does seem to have been a significant factor in the success of that {operating system}. Like so many other tradeoffs in software design, the choice between brute force and complex, finely-tuned cleverness is often a difficult one that requires both engineering savvy and delicate aesthetic judgment. [{Jargon File}] (1995-02-14)

B. The Probability-Relation. Considering the general grounds of probability, it is pertinent to analyze the proper characteristics of this concept and the valid conditions of its use in inferential processes. Probability presents itself as a special relation between the premisses and the conclusion of an argument, namely when the premisses are true but not completely sufficient to condition the truth of the conclusion. A probable inference must however be logical, even though its result is not certain, for its premisses must be a true sign of its conclusion. The probability-relation may take three aspects: it is inductive, probable or presumptive. In strict induction, there is an essential connection between the facts expressed in the premisses and in the conclusion, which almost forces a factual result from the circumstances of the predication. This type of probability-relation is prominent in induction proper and in statistics. In strict probability, there is a logical connection between the premisses and the conclusion which does not entail a definite factual value for the latter. This type of probability-relation is prominent in mathematical probability and circumstantial evidence. In strict presumption, there is a similarity of characteristics between the fact expressed in the conclusion and the real event if it does or did exist. This type of probability-relation is prominent in analogy and testimony. A presumptive conclusion should be accepted provisionally, and it should have definite consequences capable of being tested. The results of an inductive inference and of a probable inference may often be brought closer together when covering the same field, as the relations involved are fundamental enough for the purpose. This may be done by a qualitative analysis of their implications, or by a quantitative comparison of their elements, as it is done for example in the methods of correlation. But a presumptive inference cannot be reduced to either of the other two forms without losing its identity, because the connection between its elements is of an indefinite character. It may be said that inductive and probable inferences have an intrinsic reasonableness, while presumptive inferences have an extrinsic reasonableness. The former involve determinism within certain limits, while the latter display indeterminacy more prominently. That is why very poor, misleading or wrong conclusions are obtained when mathematical methods are applied to moral acts, judiciary decisions or indirect testimony The activity of the human will has an intricate complexity and variability not easily subjected to calculation. Hence the degree of probability of a presumptive inference can be estimated only by the character and circumstances of its suggested explanation. In moral cases, the discussion and application of the probability-relation leads to the consideration of the doctrines of Probabilism and Probabiliorism which are qualitative. The probability-relation as such has the following general implications which are compatible with its three different aspects, and which may serve as general inferential principle: Any generalization must be probable upon propositions entailing its exemplification in particular cases; Any generalization or system of generalizations forming a theory, must be probable upon propositions following from it by implication; The probability of a given proposition on the basis of other propositions constituting its evidence, is the degree of logical conclusiveness of this evidence with respect to the given proposition; The empirical probability (p = S/E) of a statement S increases as verifications accrue to the evidence E, provided the evidence is taken as a whole; and Numerical probabilities may be assigned to facts or statements only when the evidence includes statistical data or other numerical information which can be treated by the methods of mathematical probability. C. Mathematical Probability. The mathematical theory of probability, which is also called the theory of chances or the theory of relative possibilities, is concerned with the application of mathematical methods to the determination of the likelihood of any event, when there are not sufficient data to determine with certainty its occurrence or failure. As Laplace remarked, it is nothing more than common sense reduced to calculation. But its range goes far beyond that of common sense for it has not only conditioned the growth of various branches of mathematics, such as the theory of errors, the calculus of variations and mathematical statistics, but it has also made possible the establishment of a number of theories in the natural and social sciences, by its actual applications to concrete problems. A distinction is usually made between direct and inverse probability. The determination of a direct or a priori probability involves an inference from given situations or sets of possibilities numerically characterized, to future events related with them. By definition, the direct probability of the occurrence of any particular form of an event, is the ratio of the number of ways in which that form might occur, to the whole number of ways in which the event may occur, all these forms being equiprobable or equally likely. The basic principles referring to a priori probabilities are derived from the analysis of the various logical alternatives involved in any hypothetical questions such as the following: (a) To determine whether a cause, whose exact nature is or is not known, will prove operative or not in certain circumstances; (b) To determine how often an event happens or fails. The comparison of the number of occurrences with that of the failures of an event, considered in simple or complex circumstances, affords a baisis for several cases of probable inference. Thus, theorems may be established to deal with the probability of success and the probability of failure of an event, with the probability of the joint occurrence of several events, with the probability of the alternative occurrence of several events, with the different conditions of frequency of occurrence of an event; with mathematical expectation, and with similar questions. The determination of an a posteriori or inverse probability involves an inference from given situations or events, to past conditions or causes which rnay have contributed to their occurrence. By definition, an inverse probability is the numerical value assigned to each one of a number of possible causes of an actual event that has already occurred; or more generally, it is the numerical value assigned to hypotheses which attempt to explain actual events or circumstances. If an event has occurred as a result of any one of n several causes, the probability that C was the actual cause is Pp/E (Pnpn), when P is the probability that the event could be produced by C if present, and p the probability that C was present before the occurrence of that event. Inverse probability is based on general and special assumptions which cannot always be properly stated, and as there are many different sets of such assumptions, there cannot be a coercive reason for making a definite choice. In particular, the condition of the equiprobability of causes is seldom if ever fulfilled. The distinction between the two kinds of probability, which has led to some confusion in interpreting their grounds and their relations, can be technically ignored now as a result of the adoption of a statistical basis for measuring probabilities. In particular, it is the statistical treatment of correlation which led to the study of probabilities of concurrent phenomena irrespective of their direction in time. This distinction may be retained, howe\er, for the purpose of a general exposition of the subject. Thus, a number of probability theorems are obtained by using various cases of direct and inverse probability involving permutations and combinations, the binomial theorem, the theory of series, and the methods of integration. In turn, these theurems can be applied to concrete cases of the various sciences.

B-tree "algorithm" A multi-way {balanced tree}. The "B" in B-tree has never been officially defined. It could stand for "balanced" or "Bayer", after one of the original designers of the algorithms and structure. A B-tree is _not_ (necessarily?) a "{binary tree}". A B+-tree (as used by {IBM}'s {VSAM}) is a B-tree where the leaves are also linked sequentially, thus allowing both fast {random access} and sequential access to data. [Knuth's Art of Computer Programming]. [Example algorithm?] (2000-01-10)

bubble sort A sorting technique in which pairs of adjacent values in the list to be sorted are compared and interchanged if they are out of order; thus, list entries "bubble upward" in the list until they bump into one with a lower sort value. Because it is not very good relative to other methods and is the one typically stumbled on by {naive} and untutored programmers, hackers consider it the {canonical} example of a naive algorithm. The canonical example of a really *bad* algorithm is {bogo-sort}. A bubble sort might be used out of ignorance, but any use of bogo-sort could issue only from brain damage or willful perversity. [{Jargon File}]

buffer overflow "programming" What happens when you try to store more data in a {buffer} than it can handle. This may be due to a mismatch in the processing rates of the producing and consuming processes (see {overrun} and {firehose syndrome}), or because the buffer is simply too small to hold all the data that must accumulate before a piece of it can be processed. For example, in a text-processing tool that {crunch}es a line at a time, a short line buffer can result in {lossage} as input from a long line overflows the buffer and overwrites data beyond it. Good defensive programming would check for overflow on each character and stop accepting data when the buffer is full. See also {spam}, {overrun screw}. [{Jargon File}] (1996-05-13)

built-in (Or "primitive") A built-in function or operator is one provided by the lowest level of a language implementation. This usually means it is not possible (or efficient) to express it in the language itself. Typical examples are the basic arithmetic and {Boolean} operators (in {C} syntax: +, -, *, /, %, !, &&, ||), bit manipulation operators (~, &, |, ^) and I/O primitives. Other common functions may be provided in libraries but are not built-in if they are written in the language being implemented. (1995-02-14)

Business Application Programming Interface "business, application, programming" (BAPI) /bap'ee/ A set of {methods} provided by an {SAP} business {object}. Release 4.0 of {SAP AG}'s {R/3} system supports {object-oriented programming} via an interface defined in terms of {objects} and {methods} called BAPIs. For example if a material object provides a function to check availability, the corresponding SAP business object type "Material" might provide a BAPI called "Material.CheckAvailability". The definitions of SAP business objects and their BAPIs are kept in an SAP business object repository. SAP provide {classes} and {libraries} to enable a programming team to build SAP applications that use business objects and BAPIs. Supported environments include {COM} and {Java}. The {Open BAPI Network (http://sap.com/solutions/technology/bapis/index.htm)}. gives background information and lists objects and BAPIs. (2002-08-30)

bus master "architecture" The device in a computer which is driving the {address bus} and bus control signals at some point in time. In a simple architecture only the (single) {CPU} can be bus master but this means that all communications between ("slave") I/O devices must involve the CPU. More sophisticated architectures allow other capable devices (or multiple CPUs) to take turns at controling the bus. This allows, for example, a {network controller} card to access a {disk controller} directly while the CPU performs other tasks which do not require the bus, e.g. fetching code from its {cache}. Note that any device can drive data onto the {data bus} when the CPU reads from that device, but only the bus master drives the {address bus} and control signals. {Direct Memory Access} is a simple form of bus mastering where the I/O device is set up by the CPU to read from or write to one or more contiguous blocks of memory and then signal to the CPU when it has done so. Full bus mastering (or "First Party DMA", "bus mastering DMA") implies that the I/O device is capable of performing more complex sequences of operations without CPU intervention (e.g. servicing a complete {NFS} request). This will normally mean that the I/O device contains its own processor or {microcontroller}. See also {distributed kernel}. (1996-08-26)

byte-code "file format, software" A {binary} file containing an {executable} program, consisting of a sequence of ({op code}, data) pairs. Byte-code op codes are most often fixed size {bit patterns}, but can be variable size. The data portion consists of zero or more {bits} whose format typically depends on the op code. A byte-code program is interpreted by a {byte-code interpreter}. The advantage of this technique compared with outputing {machine code} for some particular processor is that the same byte-code can be executed on any processor on which the byte-code interpreter runs. The byte-code may be compiled to machine code ("native code") for speed of execution but this usually requires significantly greater effort for each new taraget architecture than simply porting the interpreter. For example, {Java} is compiled to byte-code which runs on the {Java Virtual Machine}. (2006-05-29)

byte-code interpreter "software" A program that {executes} a {byte code} program. An example is the {Java Virtual Machine}. (1999-11-28)

cable modem "communications, hardware" A type of {modem} that allows people to access the {Internet} via their cable television service. A cable modem can transfer data at 500 {kbps} or higher, compared with 28.8 kbps for common telephone line modems, but the actual transfer rates may be lower depending on the number of other simultaneous users on the same cable. Industry pundits often point out that the cable system still does not have the {bandwidth} or service level in many areas to make this feasible. For example, it has to be capable of two-way communication. See also: {DOCSIS}. (2000-12-19)

cache conflict "storage" A sequence of accesses to memory repeatedly overwriting the same {cache} entry. This can happen if two blocks of data, which are mapped to the same set of cache locations, are needed simultaneously. For example, in the case of a {direct mapped cache}, if {arrays} A, B, and C map to the same range of cache locations, thrashing will occur when the following loop is executed: for (i=1; i"n; i++) C[i] = A[i] + B[i]; Cache conflict can also occur between a program loop and the data it is accessing. See also {ping-pong}. (1997-01-21)

cactaceous ::: a. --> Belonging to, or like, the family of plants of which the prickly pear is a common example.

call ::: “All Yoga is in its nature a new birth; it is a birth out of the ordinary, the mentalised material life of man into a higher spiritual consciousness and a greater and diviner being. No Yoga can be successfully undertaken and followed unless there is a strong awakening to the necessity of that larger spiritual existence. The soul that is called to this deep and vast inward change, may arrive in different ways to the initial departure. It may come to it by its own natural development which has been leading it unconsciously towards the awakening; it may reach it through the influence of a religion or the attraction of a philosophy; it may approach it by a slow illumination or leap to it by a sudden touch or shock; it may be pushed or led to it by the pressure of outward circumstances or by an inward necessity, by a single word that breaks the seals of the mind or by long reflection, by the distant example of one who has trod the path or by contact and daily influence. According to the nature and the circumstances the call will come.” The Synthesis of Yoga

call-by-value-result An argument passing convention where the {actual argument} is a variable V whose value is copied to a local variable L inside the called function or procedure. If the procedure modifies L, these changes will not affect V, which may also be in scope inside the procedure, until the procedure returns when the final value of L is copied to V. Under {call-by-reference} changes to L would affect V immediately. Used, for example, by {BBC BASIC V} on the {Acorn} {Archimedes}.

call ::: Sri Aurobindo: "All Yoga is in its nature a new birth; it is a birth out of the ordinary, the mentalised material life of man into a higher spiritual consciousness and a greater and diviner being. No Yoga can be successfully undertaken and followed unless there is a strong awakening to the necessity of that larger spiritual existence. The soul that is called to this deep and vast inward change, may arrive in different ways to the initial departure. It may come to it by its own natural development which has been leading it unconsciously towards the awakening; it may reach it through the influence of a religion or the attraction of a philosophy; it may approach it by a slow illumination or leap to it by a sudden touch or shock; it may be pushed or led to it by the pressure of outward circumstances or by an inward necessity, by a single word that breaks the seals of the mind or by long reflection, by the distant example of one who has trod the path or by contact and daily influence. According to the nature and the circumstances the call will come.” *The Synthesis of Yoga

CALL. ::: The soul may arrive in different ways to the initial departure. It may come to it by its own natural development which has been leading it unconsciously towards the awaken- ing ; it may reach it through (he influence of a religion or the attraction of a philosophy ; it may approach it by a slow illumi- nation or leap to it by the pressure of outward circumstances or by an inward necessity, by a single word that breaks the seals of the mind or by long reflection, by the distant example of one who has trod the path or by contact and daily influence.

call-with-current-continuation "programming" (call/cc) A {Lisp} control {function} that implements the {continuation passing style} of programming. In continuation passing style (CPS), every function f takes an extra final argument k called the "continuation". The continuation is itself a function and represents the rest of the program. Instead of just returning a value in the normal way, f passes it as an argument to k and returns the result of that. call/cc takes a function f as its argument and calls f, passing it the current continuation k. It thus allows a CPS function to be called in a non-CPS (direct) context. For example, if the final result is to print the value returned by call/cc then anything passed to k will also be printed. E.g, in {Scheme}: (define (f k) (k 1) (k 2) 3) (display (call-with-current-continuation f)) Will display 1. [Is this correct?] (2014-09-24)

Cambridge School: A term loosely applied to English philosophers who have been influenced by the teachings of Professor G. E. Moore (mainly in unpublished lectures delivered at the Cambridge University, 1911-1939). In earlier years Moore stressed the need to accept the judgments of "common sense" on such matters as the existence of other persons, of an "external world", etc. The business of the analytical philosopher was not to criticise such judgments but to display the structure of the facts to which they referred. (Cf. "A defense of common-sense in philosophy," Contemporary British Philosophy, 2 (1925) -- Moore's only discussion of the method.) Such analysis would be directional, terminating in basic or atomic facts, all of whose constituents might be known by acquaintance. The examples discussed were taken largely from the field of epistemology, turning often about the problem of the relation of material objects to sense-data, and of indirect to direct knowledge. In this earlier period problems were often suggested by Russell's discussion of descriptions and logical constructions. The inconclusiveness of such specific discussions and an increasingly critical awareness of the functions of language in philosophical analysis has in later years tended to favor more flexible interpretations of the nature of analysis. (Cf. M. Black, "Relations Between Logical Positivism and the Cambridge School of Analysis", Journal of Unified Science (Erkenntnis), 8, 24-35 for a bibliography and list of philosophers who have been most influenced by emphasis on directional analysis.) -- M.B.

CamelCase "programming" The practice of concatenating words with either all words capitalised (e.g. "ICantReadThis" - sometimes called "UpperCamelCase" or "PascalCase") or all except the first ("iCantReadThis" - called "lowerCamelCase"). It is used in contexts where space characters are not allowed, such as identifiers in {source code}. Modern best practice separates words in identifiers with {underscore} for readability (like_this_example). CamelCase is probably a historical throw-back to systems that had no underscore or when the length of identifiers was constrained either by the programming language or by the width of computer displays. Unfortunately it has infected many projects, origanisations and programming languages such as {Java} where the uniniated create identifiers like "MemberSubmissionAddressingWSDLParserExtension". (2014-12-02)

Canonical Correlation ::: A correlational technique used when there are two or more X and two or more Y. (Example: The correlation between (age and sex) and (income and life satisfaction)

can't happen "programming" The traditional program comment for code executed under a condition that should never be true, for example a file size computed as negative. Often, such a condition being true indicates data corruption or a faulty {algorithm}; it is almost always handled by emitting a fatal error message and terminating or crashing, since there is little else that can be done. Some case variant of "can't happen" is also often the text emitted if the "impossible" error actually happens. Although "can't happen" events are genuinely infrequent in production code, programmers wise enough to check for them habitually are often surprised at how frequently they are triggered during development and how many headaches checking for them turns out to head off. See also {firewall code}, {professional programming}. [{Jargon File}] (1996-05-10)

CAS 8051 Assembler An experimental one-pass {assembler} for the 8051 with {C}-like syntax by Mark Hopkins. Most features of a modern assembler included except {macros} (soon to be added). Requires an {ANSI-C} compiler. Ported to {MS-DOS}, {Ultrix}, {Sun-4}. (July 1993). Version 1.2. Assembler/linker, disassembler, documentation, examples. {(ftp://lyman.pppl.gov/pub/8051/assem)}, {(ftp://nic.funet.fi/pub/microprocs/MCS-51/csd4-archive/assem)}. {Other software tools and applications (ftp://nic.funet.fi/pub/compilers/8051/)}. (1995-01-26)

case based reasoning "artificial intelligence" (CBR) A technique for problem solving which looks for previous examples which are similar to the current problem. This is useful where {heuristic} {knowledge} is not available. There are many situations where experts are not happy to be questioned about their knowledge by people who want to write the knowledge in rules, for use in {expert systems}. In most of these situations, the natural way for an expert to describe his or her knowledge is through examples, stories or cases (which are all basically the same thing). Such an expert will teach trainees about the expertise by apprenticeship, i.e. by giving examples and by asking the trainees to remember them, copy them and adapt them in solving new problems if they describe situations that are similar to the new problems. CBR aims to exploit such knowledge. Some key research areas are efficient indexing, how to define "similarity" between cases and how to use temporal information. (1996-05-28)

cast ::: v. 1. To throw with force; hurl. 2. To form (liquid metal, for example) into a particular shape by pouring into a mould. Also fig. 3. To cause to fall upon something or in a certain direction; send forth. 4. To throw on the ground, as in wrestling. 5. To put or place, esp. hastily or forcibly. 6. To direct (the eye, a glance, etc.) 7. To throw (something) forth or off. 8. To bestow; confer. casts, casting.

catchfly ::: n. --> A plant with the joints of the stem, and sometimes other parts, covered with a viscid secretion to which small insects adhere. The species of Silene are examples of the catchfly.

category "theory" A category K is a collection of objects, obj(K), and a collection of {morphisms} (or "{arrows}"), mor(K) such that 1. Each morphism f has a "typing" on a pair of objects A, B written f:A-"B. This is read 'f is a morphism from A to B'. A is the "source" or "{domain}" of f and B is its "target" or "{co-domain}". 2. There is a {partial function} on morphisms called {composition} and denoted by an {infix} ring symbol, o. We may form the "composite" g o f : A -" C if we have g:B-"C and f:A-"B. 3. This composition is associative: h o (g o f) = (h o g) o f. 4. Each object A has an identity morphism id_A:A-"A associated with it. This is the identity under composition, shown by the equations id__B o f = f = f o id__A. In general, the morphisms between two objects need not form a {set} (to avoid problems with {Russell's paradox}). An example of a category is the collection of sets where the objects are sets and the morphisms are functions. Sometimes the composition ring is omitted. The use of capitals for objects and lower case letters for morphisms is widespread but not universal. Variables which refer to categories themselves are usually written in a script font. (1997-10-06)

cat "tool" (From "catenate") {Unix}'s command which copies one or more entire files to the screen or some other output sink without pause. See also {dd}, {BLT}. Among {Unix} fans, cat is considered an excellent example of user-interface design, because it delivers the file contents without such verbosity as spacing or headers between the files (the {pr} command can be used to do this), and because it does not require the files to consist of lines of text, but works with any sort of data. Among Unix haters, cat is considered the {canonical} example of *bad* user-interface design, because of its woefully unobvious name. It is far more often used to {blast} a file to standard output than to concatenate files. The name "cat" for the former operation is just as unintuitive as, say, LISP's {cdr}. Of such oppositions are {holy wars} made. (1994-11-29)

cellular automaton "algorithm, parallel" (CA, plural "- automata") A regular spatial lattice of "cells", each of which can have any one of a finite number of states. The state of all cells in the lattice are updated simultaneously and the state of the entire lattice advances in discrete time steps. The state of each cell in the lattice is updated according to a local rule which may depend on the state of the cell and its neighbors at the previous time step. Each cell in a cellular automaton could be considered to be a {finite state machine} which takes its neighbours' states as input and outputs its own state. The best known example is J.H. Conway's game of {Life}. {FAQ (http://alife.santafe.edu/alife/topics/cas/ca-faq/ca-faq.html)}. {Usenet} newsgroups: {news:comp.theory.cell-automata}, {news:comp.theory.self-org-sys}. (1995-03-03)

cellular multiprocessing "architecture, parallel" (CMP) The partitioning of {processors} into separate computing environments running different {operating systems}. The term cellular multiprocessing appears to have been coined by {Unisys}, who are developing a system where computers communicate as clustered machines through a high speed {bus}, rather than through communication {protocols} such as {TCP/IP}. The Unisys system is based on {Intel} processors, initially the {Pentium II Xeon} and moving on to the 64-bit {Merced} processors later in 1999. It will be scalable from four up to 32 processors, which can be clustered or partitioned in various ways. For example a sixteen processor system could be configured as four {Windows NT} systems (each functioning as a four-processor {symmetric multiprocessing} system), or an 8-way NT and 8-way {Unix} system. Supported operating systems will be {Windows NT}, {SCO}'s {Unixware} 7.0, Unisys' {SVR4} {Unix} and possibly the OS2200 and MCP-AS {mainframe} operating systems (with the assistance of Unisys' own dedicated {chipset}). {(http://marketplace.unisys.com/ent/cmp.html)}. (1998-09-09)

centriscoid ::: a. --> Allied to, or resembling, the genus Centriscus, of which the bellows fish is an example.

cestoidea ::: n. pl. --> A class of parasitic worms (Platelminthes) of which the tapeworms are the most common examples. The body is flattened, and usually but not always long, and composed of numerous joints or segments, each of which may contain a complete set of male and female reproductive organs. They have neither mouth nor intestine. See Tapeworm.

cestraciont ::: n. --> A shark of the genus Cestracion, and of related genera. The posterior teeth form a pavement of bony plates for crushing shellfish. Most of the species are extinct. The Port Jackson shark and a similar one found in California are living examples. ::: a. --> Pertaining to, or characteristic of, the genus

character "character" A {letter} of some alphabet (either upper case or lower case), a {digit}, a {punctuation} or other symbol or a {control character}. In a computer, a character is represented as an {integer}. What character is represented by what integer is determined by the current {character set}. For example, in the {ASCII} character set, "A" is 65. These integers are then stored as a sequence of {bytes} according to a {character encoding}. The character set and encoding is usually implicit in the environment in which the character is being interpreted but it may be specified explicitly, e.g. to convert input to some standard internal representation. A sequence of characters is a (character) {string}. Compare with {glyph}. (1998-10-18)

character encoding "character" (Or "character encoding scheme") A mapping between {binary} data values and character {code positions} (or "code points"). Early systems stored characters in a variety of ways, e.g. four six-bit characters in a 24-bit word, but around 1960, eight-bit bytes started to become the most common data storage layout, with each character stored in one byte, typically in the {ASCII} character set. In the case of {ASCII}, the character encoding is an {identity} mapping: code position 65 maps to the byte value 65. This is possible because ASCII uses only code positions representable as single {bytes}, i.e., values between 0 and 255. ({US-ASCII} only uses values 0 to 127, in fact.) From the late 1990s, there was increased use of larger character sets such as {Unicode} and many {CJK} {coded character sets}. These can represent characters from many languages and more symbols. {Unicode} uses many more than the 256 code positions that can be represented by one byte. It thus requires more complex mappings: sometimes the characters are mapped onto pairs of bytes (see {DBCS}). In many cases, this breaks programs that assume a one-to-one mapping of bytes to characters, and so, for example, treat any occurrance of the byte value 13 as a {carriage return}. To avoid this problem, character encodings such as {UTF-8} were devised. (2015-11-29)

character repertoire "character" The set of all {characters} onto which a {coded character set} maps {integers} ({code positions}). For example, consider these two simple coded character sets: Coded Character Set One: integer 0 -" the character "A" integer 1 -" the character "B" Coded Character Set Two: integer 0 -" the character "B" integer 1 -" the character "A" Both of these coded character sets map to the characters "A" and "B", so they have the same character repertoire. But since the mapping is different (and obviously incompatible), these are different coded character sets. (1998-12-17)

character set "character" A particular {mapping} between {characters} and {byte strings}, i.e. the combination of a particular {character encoding} (which maps between byte strings and {integers}) and a particular {coded character set} (which maps between integers and characters). For example: {ASCII} (the ASCII coded character set, encoded directly as single-byte values), or {UTF-8} (the {Unicode} coded character set, encoded with an 8-bit transformation method). The {character repertoire} is the complete set of all characters in the character set. (2015-11-29)

Chemical Imbalance ::: A generic term for the idea that chemical in the brain are either too scarce or too abundant resulting in or contributing to a mental disorder such as schizophrenia or bipolar disorder. Others believe that the disorder precedes the imbalance, suggesting that a change in mood, for example, changes our chemicals rather than the chemical changing our mood.

Chip Scale Packaging "hardware" (CSP) A type of {surface mount} {integrated circuit} packaging that provides pre-speed-sorted, pre-tested and pre-packaged {die} without requiring special testing. An example is {Motorola}'s {Micro SMT} packaging. See also: {chip-on-board}, {flip chip}, {multichip module}, {known good die}, {ball grid array}. ["Chip scale packaging gains at SMI. (Surface Mount International)", Bernard Levine, Electronic News (1991), Sept 4, 1995 v41 n2081 p1(2)]. (2006-08-14)

cimex ::: n. --> A genus of hemipterous insects of which the bedbug is the best known example. See Bedbug.

circuit switching "communications" Communication via a single dedicated path between the sender and receiver. The telephone system is an example of a circuit switched network. The term {connection-oriented} is used in {packet}-based networks in contrast to {connectionless} communication or {packet switching}. (2006-09-20)

CJK "character" In {internationalisation}, a collective term for Chinese, Japanese, and Korean. The characters of these languages are all partly based on {Han characters} (i.e., "hanzi" or "{kanji}"), which require 16-bit {character encodings}. CJK character encodings should consist minimally of {Han characters} plus language-specific phonetic scripts such as pinyin, bopomofo, hiragana, hangul, etc. {CJKV} is CJK plus {Vietnamese}. {(ftp://ftp.ora.com/pub/examples/nutshell/ujip/doc/cjk.inf)}. (2001-01-01)

classic "jargon" An adjective used before or after a noun to describe the original version of something, especially if the original is considered to be better. Examples include "Star Trek Classic" - the original TV series as opposed to the films, ST The Next Generation or any of the other spin-offs and follow-ups; or "PC Classic" - {IBM}'s {ISA}-bus computers as opposed to the {PS/2} series. (1996-10-27)

Classless Inter-Domain Routing "networking" (CIDR) /sid*r/ A technique that summarises a block of {Internet addresses} in a {routing table} as an address in {dotted decimal notation} followed by a {forward slash} and a two-digit decimal number giving the number of leading one bits in the subnet mask. For example, 123.123.123.0/24 specifies a subnet mask of 11111111.11111111.11111111.00000000 (binary), implying the block of addresses 123.123.123.0 through 123.123.123.255. CIDR is "classless" because it is not limited to the subnet masks specified by {Internet address} classes A, B and C. According to {RFC 1519}, CIDR was implemented to distribute Internet address space more efficiently and to provide a mechanism for {IP route aggregation}. This in turn reduces the number of entries in IP routing tables, enabling faster, more efficient routing, e.g. using {routing} {protocols} such as {OSPF}. CIDR is supported by {BGP4}. See also {RFC 1467}, {RFC 1518}, {RFC 1520}. (2006-01-26)

class method "programming" 1. A {method} that operates on a {class object} (an {object} of {class} "class"). A class method is really just an ordinary {object method} that happens to operate on class objects. A class method might, for example, return a list of objects representing the methods and attributes of the given class. 2. A {static method}. (2014-09-06)

Class: (Socio-economic) Central in Marxian social theory (see Historical materialism) the term class signifies a group of persons having, in respect to the means of production, such a common economic relationship as brings them into conflict with other groups having a different economic relationship to these means. For example, slaves and masters, serfs and lords, proletariat and capitalists are considered pairs of classes basic respectively to ancient, medieval and modern economies. At the same time many subordinate classes or sub-classes are distinguished besides or within such primary ones. In "'Revolution and Counter-Revolution" for instance, Marx applies the term class to the following groups, feudal nobility, wealthy bourgeoisie, petty bourgeoisie, small farmers, proletariat, agricultural laborers, subdividing the class of small farmers into two further "classes", peasant free-holders and feudal tenants. The conflict of interests involved has many manifestations, both economic and non-economic, all of which are considered part of the class struggle (q.v.) -- J.M.S.

clearwing ::: n. --> A lepidopterous insect with partially transparent wings, of the family Aegeriadae, of which the currant and peach-tree borers are examples.

client "programming" A computer system or process that requests a service of another computer system or process (a "{server}") using some kind of {protocol} and accepts the server's responses. A client is part of a {client-server} software architecture. For example, a {workstation} requesting the contents of a file from a {file server} is a client of the file server. (1997-10-27)

client-server "programming" A common form of {distributed system} in which software is split between {server} tasks and {client} tasks. A client sends requests to a server, according to some {protocol}, asking for information or action, and the server responds. This is analogous to a customer (client) who sends an order (request) on an order form to a supplier (server) who despatches the goods and an invoice (response). The order form and invoice are part of the "protocol" used to communicate in this case. There may be either one centralised server or several distributed ones. This model allows clients and servers to be placed independently on {nodes} in a {network}, possibly on different {hardware} and {operating systems} appropriate to their function, e.g. fast server/cheap client. Examples are the name-server/name-resolver relationship in {DNS}, the file-server/file-client relationship in {NFS} and the screen server/client application split in the {X Window System}. {Usenet} newsgroup: {news:comp.client-server}. ["The Essential Client/Server Survival Guide", 2nd edition, 1996]. (1998-01-25)

clock rate "processor, benchmark" The fundamental rate in {cycles} per second at which a computer performs its most basic operations such as adding two numbers or transfering a value from one {register} to another. The clock rate of a computer is normally determined by the frequency of a crystal. The original {IBM PC}, circa 1981, had a clock rate of 4.77 MHz (almost five million cycles/second). As of 1995, {Intel}'s Pentium chip runs at 100 MHz (100 million cycles/second). The clock rate of a computer is only useful for providing comparisons between computer chips in the same {processor family}. An {IBM PC} with an {Intel 486} {CPU} running at 50 MHz will be about twice as fast as one with the same CPU, memory and display running at 25 MHz. However, there are many other factors to consider when comparing different computers. Clock rate should not be used when comparing different computers or different processor families. Rather, some {benchmark} should be used. Clock rate can be very misleading, since the amount of work different computer chips can do in one cycle varies. For example, {RISC} CPUs tend to have simpler instructions than {CISC} CPUs (but higher clock rates) and {pipelined} processors execute more than one instruction per cycle. (1995-01-12)

Coefficient – A number that is placed in front of a variable. For example, in 6x, 6 is the coefficient.

ColdFusion "web, database, tool" {Allaire Corporation}'s commercial {database} application development tool that allows {databases} to have a {web interface}, so a database can be queried and updated using a {web browser}. The ColdFusion Server application runs on the {web server} and has access to a {database}. ColdFusion files on the web server are {HTML} pages with additional ColdFusion commands to {query} or {update} the database, written in {CFML}. When the page is requested by the user, the {web server} passes the page to the Cold Fusion application, which executes the {CFML} commands, places the results of the {CFML} commands in the {HTML} file, and returns the page to the {web server}. The page returned to the {web server} is now an ordinary {HTML} file, and it is sent to the user. Examples of ColdFusion applications include order entry, event registration, catalogue search, directories, calendars, and interactive training. ColdFusion applications are robust because all database interactions are encapsulated in a single industrial-strength {CGI} script. The formatting and presentation can be modified and revised at any time (as opposed to having to edit and recompile {source code}). ColdFusion Server can connect with any database that supports {ODBC} or {OLE DB} or one that has a native database driver. Native database drivers are available for {Oracle} and {Sybase} databases. ColdFusion is available for {Windows}, {Solaris}, and {HP-UX}. A {development environment} for creating ColdFusion files, called ColdFusion Studio, is also available for {Windows}. The {filename extension} for ColdFusion files is .cfm {(http://coldfusion.com/)}. (2003-07-27)

collision detection "networking" A class of methods for sharing a data transmission medium in which {hosts} transmit as soon as they have data to send and then check to see whether their transmission has suffered a {collision} with another host's. If a collision is detected then the data must be resent. The resending algorithm should try to minimise the chance that two hosts's data will repeatedly collide. For example, the {CSMA/CD} protocol used on {Ethernet} specifies that they should then wait for a random time before re-transmitting. See also {backoff}. This contrasts with {slotted protocols} and {token passing}. (1997-03-18)

colour palette "graphics, hardware" (colour look-up table, CLUT) A device which converts the {logical} colour numbers stored in each {pixel} of {video} memory into {physical} colours, normally represented as {RGB} triplets, that can be displayed on the {monitor}. The palette is simply a block of fast {RAM} which is addressed by the logical colour and whose output is split into the red, green and blue levels which drive the actual display (e.g. {CRT}). The number of entries (logical colours) in the palette is the total number of colours which can appear on screen simultaneously. The width of each entry determines the number of colours which the palette can be set to produce. A common example would be a palette of 256 colours (i.e. addressed by eight-bit pixel values) where each colour can be chosen from a total of 16.7 million colours (i.e. eight bits output for each of red, green and blue). Changes to the palette affect the whole screen at once and can be used to produce special effects which would be much slower to produce by updating pixels. (1997-06-03)

column 1. "database" A named slice through a {database} {table} that includes the same field of each {row}. For example, a telephone directory table might have a row for each person with a name column and a telephone number column. 2. "storage" A line of memory cells in a {dynamic random-access memory}, that is selected by a particular column address. (2007-10-12)

Comdex "business" A computer show that is held twice yearly, once in the spring (in Atlanta) and once in autumn (in Las Vegas). Comdex is a major show during which new releases of software and hardware are made. {Microsoft}, for example, often annouces its products at Comdex. (1995-01-11)

COME FROM "programming, humour" A semi-mythical language construct dual to the "go to"; "COME FROM" "label" would cause the referenced label to act as a sort of {trapdoor}, so that if the program ever reached it, control would quietly and {automagically} be transferred to the statement following the "COME FROM". "COME FROM" was first proposed in R.L. Clark's "A Linguistic Contribution to GOTO-less programming", which appeared in a 1973 {Datamation} issue (and was reprinted in the April 1984 issue of "{Communications of the ACM}"). This parodied the then-raging "{structured programming}" {holy wars} (see {considered harmful}). Mythically, some variants are the "assigned COME FROM" and the "computed COME FROM" (parodying some nasty control constructs in {Fortran} and some extended {BASICs}). Of course, {multitasking} (or {nondeterminism}) could be implemented by having more than one "COME FROM" statement coming from the same label. In some ways the {Fortran} "DO" looks like a "COME FROM" statement. After the terminating statement number/"CONTINUE" is reached, control continues at the statement following the DO. Some generous Fortrans would allow arbitrary statements (other than "CONTINUE") for the statement, leading to examples like:   DO 10 I=1,LIMIT C imagine many lines of code here, leaving the C original DO statement lost in the spaghetti...   WRITE(6,10) I,FROB(I) 10 FORMAT(1X,I5,G10.4) in which the trapdoor is just after the statement labelled 10. (This is particularly surprising because the label doesn't appear to have anything to do with the flow of control at all!) While sufficiently astonishing to the unsuspecting reader, this form of "COME FROM" statement isn't completely general. After all, control will eventually pass to the following statement. The implementation of the general form was left to {Univac Fortran}, ca. 1975 (though a roughly similar feature existed on the {IBM 7040} ten years earlier). The statement "AT 100" would perform a "COME FROM 100". It was intended strictly as a debugging aid, with dire consequences promised to anyone so deranged as to use it in production code. More horrible things had already been perpetrated in production languages, however; doubters need only contemplate the "{ALTER}" verb in {COBOL}. {SCL} on {VME} {mainframes} has a similar language construct called "whenever", used like this: whenever x=123345 then S; Meaning whenever variable x reached the value 123345 then execute statement S. "COME FROM" was supported under its own name for the first time 15 years later, in {C-INTERCAL} (see {INTERCAL}, {retrocomputing}); knowledgeable observers are still reeling from the shock. [{Jargon File}] (1998-04-19)

Common Gateway Interface "web" (CGI) A {standard} for running external {programs} from a {web} {HTTP} {server}. CGI specifies how to pass {arguments} to the program as part of the HTTP request. It also defines a set of {environment variables} that are made available to the program. The program generates output, typically {HTML}, which the web server processes and passes back to the {browser}. Alternatively, the program can request {URL redirection}. CGI allows the returned output to depend in any arbitrary way on the request. The CGI program can, for example, access information in a {database} and format the results as HTML. The program can access any data that a normal application program can, however the facilities available to CGI programs are usually limited for security reasons. Although CGI programs can be compiled programs, they are more often written in a (semi) {interpreted language} such as {Perl}, or as {Unix} {shell scripts}, hence the common name "CGI script". Here is a trivial CGI script written in Perl. (It requires the "CGI" module available from {CPAN}).

Commonwealth Hackish "jargon" Hacker jargon as spoken outside the US, especially in the British Commonwealth. It is reported that Commonwealth speakers are more likely to pronounce truncations like "char" and "soc", etc., as spelled (/char/, /sok/), as opposed to American /keir/ and /sohsh/. Dots in {newsgroup} names (especially two-component names) tend to be pronounced more often (so soc.wibble is /sok dot wib'l/ rather than /sohsh wib'l/). The prefix {meta} may be pronounced /mee't*/; similarly, Greek letter beta is usually /bee't*/, zeta is usually /zee't*/, and so forth. Preferred {metasyntactic variables} include {blurgle}, "eek", "ook", "frodo", and "bilbo"; "wibble", "wobble", and in emergencies "wubble"; "banana", "tom", "dick", "harry", "wombat", "frog", {fish}, and so on and on (see {foo}). Alternatives to verb doubling include suffixes "-o-rama", "frenzy" (as in feeding frenzy), and "city" (examples: "barf city!" "hack-o-rama!" "core dump frenzy!"). Finally, note that the American terms "parens", "brackets", and "braces" for (), [], and {} are uncommon; Commonwealth hackish prefers "brackets", "square brackets", and "curly brackets". Also, the use of "pling" for {bang} is common outside the United States. See also {attoparsec}, {calculator}, {chemist}, {console jockey}, {fish}, {go-faster stripes}, {grunge}, {hakspek}, {heavy metal}, {leaky heap}, {lord high fixer}, {loose bytes}, {muddie}, {nadger}, {noddy}, {psychedelicware}, {plingnet}, {raster blaster}, {RTBM}, {seggie}, {spod}, {sun lounge}, {terminal junkie}, {tick-list features}, {weeble}, {weasel}, {YABA}, and notes or definitions under {Bad Thing}, {barf}, {bum}, {chase pointers}, {cosmic rays}, {crippleware}, {crunch}, {dodgy}, {gonk}, {hamster}, {hardwarily}, {mess-dos}, {nibble}, {proglet}, {root}, {SEX}, {tweak} and {xyzzy}. [{Jargon File}] (1995-01-18)

compact 1. "theory" (Or "finite", "isolated") In {domain theory}, an element d of a {cpo} D is compact if and only if, for any {chain} S, a subset of D, d "= lub S =" there exists s in S such that d "= s. I.e. you always reach d (or better) after a finite number of steps up the chain. (""=" is written in {LaTeX} as {\sqsubseteq}). [{Jargon File}] (1995-01-13) 2. "jargon" Of a design, describes the valuable property that it can all be apprehended at once in one's head. This generally means the thing created from the design can be used with greater facility and fewer errors than an equivalent tool that is not compact. Compactness does not imply triviality or lack of power; for example, {C} is compact and {Fortran} is not, but C is more powerful than Fortran. Designs become non-compact through accreting {features} and {cruft} that don't merge cleanly into the overall design scheme (thus, some fans of {Classic C} maintain that {ANSI C} is no longer compact). (2008-10-13)

compiler-compiler A utility to generate the {source code} of a {parser}, {interpreter} or {compiler} from an annotated language description (usually in {BNF}). Most so called compiler-compilers are really just {parser generators}. Examples are {Bison}, {Eli}, {FSL}, {META 5}, {MUG2}, {Parsley}, {Pre-cc}, {Yacc}. (1995-01-23)

compile time "programming" The period of time during which a program's {source code} is being translated into {machine code}, as opposed to {run time} when the program is being executed. As well as the work done by the {compiler}, this may include macro preprocessing as done by {cpp} for example. The final stage of program construction, performed by the {linker}, would generally also be classed as compile time but might be distinguished as {link time}. For example, {static data} in a {C} program is allocated at compile time whereas non-static data is allocated at {run time}, typically on the {stack}. (2004-09-28)

complementary nondeterministic polynomial "complexity" (Co-NP) The set (or property) of problems with a yes/no answer where the complementary no/yes problem takes {nondeterministic polynomial time} ({NP}). For example, "Is n prime" is Co-NP and "Is n not prime" is NP, since it is only necessary to find one {factor} to prove that n is not {prime} whereas to prove that it is prime all possible factors must be eliminated. (2009-05-21)

complete metric space "theory" A {metric space} in which every sequence that converges in itself has a limit. For example, the space of {real numbers} is complete by {Dedekind's axiom}, whereas the space of {rational numbers} is not - e.g. the sequence a[0]=1; a[n_+1]:=a[n]/2+1/a[n]. (1998-07-05)

Complex Instruction Set Computer (CISC) A processor where each instruction can perform several low-level operations such as memory access, arithmetic operations or address calculations. The term was coined in contrast to {Reduced Instruction Set Computer}. Before the first RISC processors were designed, many computer architects were trying to bridge the "{semantic gap}" - to design {instruction sets} to support {high-level languages} by providing "high-level" instructions such as procedure call and return, loop instructions such as "decrement and branch if non-zero" and complex {addressing modes} to allow data structure and {array} accesses to be compiled into single instructions. While these architectures achieved their aim of allowing high-level language constructs to be expressed in fewer instructions, it was observed that they did not always result in improved performance. For example, on one processor it was discovered that it was possible to improve the performance by NOT using the procedure call instruction but using a sequence of simpler instructions instead. Furthermore, the more complex the instruction set, the greater the overhead of decoding an instruction, both in execution time and silicon area. This is particularly true for processors which used {microcode} to decode the (macro) instruction. It is easier to debug a complex instruction set implemented in microcode than one whose decoding is "{hard-wired}" in silicon. Examples of CISC processors are the {Motorola} {680x0} family and the {Intel 80186} through {Intel 486} and {Pentium}. (1994-10-10)

component architecture "programming" A notion in {object-oriented} programming where "components" of a program are completely generic. Instead of having a specialised set of {methods} and {fields} they have generic methods through which the component can advertise the functionality it supports to the system into which it is loaded. This enables completely {dynamic loading} of {objects}. {JavaBeans} is an example of a component architecture. See also {design pattern}. (1997-11-20)

compositae ::: n. pl. --> A large family of dicotyledonous plants, having their flowers arranged in dense heads of many small florets and their anthers united in a tube. The daisy, dandelion, and asters, are examples.

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

compression 1. "application" (Or "compaction") The coding of data to save storage space or transmission time. Although data is already coded in digital form for computer processing, it can often be coded more efficiently (using fewer bits). For example, {run-length encoding} replaces strings of repeated characters (or other units of data) with a single character and a count. There are many compression {algorithms} and utilities. Compressed data must be decompressed before it can be used. The standard {Unix} compression utilty is called {compress} though {GNU}'s superior {gzip} has largely replaced it. Other compression utilties include {pack}, {zip} and {PKZIP}. When compressing several similar files, it is usually better to join the files together into an {archive} of some kind (using {tar} for example) and then compress them, rather than to join together individually compressed files. This is because some common compression {algorithms} build up tables based on the data from their current input which they have already compressed. They then use this table to compress subsequent data more efficiently. See also {TIFF}, {JPEG}, {MPEG}, {Lempel-Ziv Welch}, "{lossy}", "{lossless}". {Compression FAQ (ftp://rtfm.mit.edu/pub/usenet/news.answers/compression-faq/)}. {Web Content Compression FAQ (http://perl.apache.org/docs/tutorials/client/compression/compression.html)}. {Usenet} newsgroups: {news:comp.compression}, {news:comp.compression.research}. 2. "multimedia" Reducing the dynamic range of an audio signal, making quiet sounds louder and loud sounds quieter. Thus, when discussing digital audio, the preferred term for reducing the total amount of data is "compaction". Some advocate this term in all contexts. (2004-04-26)

computer ethics "philosophy" Ethics is the field of study that is concerned with questions of value, that is, judgments about what human behaviour is "good" or "bad". Ethical judgments are no different in the area of computing from those in any other area. Computers raise problems of privacy, ownership, theft, and power, to name but a few. Computer ethics can be grounded in one of four basic world-views: Idealism, Realism, Pragmatism, or Existentialism. Idealists believe that reality is basically ideas and that ethics therefore involves conforming to ideals. Realists believe that reality is basically nature and that ethics therefore involves acting according to what is natural. Pragmatists believe that reality is not fixed but is in process and that ethics therefore is practical (that is, concerned with what will produce socially-desired results). Existentialists believe reality is self-defined and that ethics therefore is individual (that is, concerned only with one's own conscience). Idealism and Realism can be considered ABSOLUTIST worldviews because they are based on something fixed (that is, ideas or nature, respectively). Pragmatism and Existentialism can be considered RELATIVIST worldviews because they are based or something relational (that is, society or the individual, respectively). Thus ethical judgments will vary, depending on the judge's world-view. Some examples: First consider theft. Suppose a university's computer is used for sending an e-mail message to a friend or for conducting a full-blown private business (billing, payroll, inventory, etc.). The absolutist would say that both activities are unethical (while recognising a difference in the amount of wrong being done). A relativist might say that the latter activities were wrong because they tied up too much memory and slowed down the machine, but the e-mail message wasn't wrong because it had no significant effect on operations. Next consider privacy. An instructor uses her account to acquire the cumulative grade point average of a student who is in a class which she instructs. She obtained the password for this restricted information from someone in the Records Office who erroneously thought that she was the student's advisor. The absolutist would probably say that the instructor acted wrongly, since the only person who is entitled to this information is the student and his or her advisor. The relativist would probably ask why the instructor wanted the information. If she replied that she wanted it to be sure that her grading of the student was consistent with the student's overall academic performance record, the relativist might agree that such use was acceptable. Finally, consider power. At a particular university, if a professor wants a computer account, all she or he need do is request one but a student must obtain faculty sponsorship in order to receive an account. An absolutist (because of a proclivity for hierarchical thinking) might not have a problem with this divergence in procedure. A relativist, on the other hand, might question what makes the two situations essentially different (e.g. are faculty assumed to have more need for computers than students? Are students more likely to cause problems than faculty? Is this a hold-over from the days of "in loco parentis"?). {"Philosophical Bases of Computer Ethics", Professor Robert N. Barger (http://nd.edu/~rbarger/metaethics.html)}. {Usenet} newsgroups: {news:bit.listserv.ethics-l}, {news:alt.soc.ethics}. (1995-10-25)

Computer Mediated Communication "messaging" (CMC) Communication that takes place through, or is facilitated by, computers. Examples include {e-mail}, the {web}, real-time {chat} tools like {IRC}, {Windows Live Messenger} and {video conferencing}. (2012-10-25)

Conatus: The drive, force, or urge possessed by a thing which is directed towards the preservation of its own being. Since, for Spinoza, all things are animated, the term is used by him in a broader meaning than that accorded it, for example, in the Stoic philosophy. Spinoza maintains that there is no conatus for self-destruction (Ethica, III, 4; see also IV, 20 Schol., etc.); rather, the conatus relates to a thing's "power of existence", and he thus speaks of it as a kind of amour propre (natuurlyke Liefde) which characterizes a specific thing. See Short Tr., App. H. -- W.S.W.

concentrator "communications" A device that combines the data streams from many simultaneously active inputs into one shared channel in such a way that the streams can be separated after transmission. The concentrator's output bandwidth must be at least as great as the total bandwidth of all simultaneously active inputs. A concentrator is one kind of {multiplexing} device. For example, a concentrator may be used to connect 24 2400 bps TTYs to a host via a 57600 bps channel. (2000-03-01)

conceptualisation "artificial intelligence" The process or result of listing the types of objects, concepts and other entities that are assumed to exist in some area of interest and the relationships that hold among them. A conceptualisation is an {abstract}, simplified view of the world that we wish to represent. For example, we may conceptualise a family as the set of names, sexes and the relationships of the family members. Choosing a conceptualisation is the first stage of {knowledge representation}. A conceptualisation is a high-level {data model}. Every {knowledge base}, {knowledge-based system}, or {knowledge-level agent} is committed to some conceptualisation, explicitly or implicitly. (2013-04-17)

condition out "programming" A programming technique that prevents a section of {code} from being executed by putting it in an {if statement} whose condition is always false. It is often easier to do this than to {comment out} the code because you don't need to modify the code itself (as you would if commenting out each line individually) or worry about {nested comments} within the code (as you would if putting nesting comment delimiters around it). For example, in {Perl} you could write: if (0) { ...code to be ignored... } In a compiled language, the {compiler} could simply generate no code for the whole if statement. Some compiled languages such as C provide {compile-time directives} that achieve the same effect, e.g.:

CONFIG.SYS "operating system" A {text file} containing special system configuration commands, found in the {root directory} on an {MS-DOS} computer, typically on {drive} C (the {hard disk}). It is read by {MS-DOS} at {boot time}, after the setup has been read from {CMOS RAM} and before running {AUTOEXEC.BAT}. It can be modified by the user. Some example commands which CONFIG.SYS might contain are: DEVICE=C:\DOS\HIMEM.SYS /testmem:off Load the {extended memory} manager. DEVICE=C:\DOS\EMM386.EXE RAM Load the {expanded memory} manager. BUFFERS=10,0 Specify memory for {disk buffers}. FILES=70 Set the number of files that can be open at once. DOS=UMB DOS is located in {UppeMemoryBlock}. LASTDRIVE=Z Disk drives are A: to Z:. FCBS=16,0 Set the number of {file control blocks}. DEVICEHIGH /L:1,12048 =C:\DOS\SETVER.EXE Report the DOS version to older programs. DOS=HIGH DOS should maintain a link to {UMB}. COUNTRY=358,437 C:\DOS\COUNTRY.SYS Set the {country code} for some programs. STACKS=9,256 Set {dynamic stacks} for hardware control. SHELL=C:\DOS\COMMAND.COM C:\DOS\ /E:1024 /p Set the location of the {command interpreter}. (1995-03-16)

configuration programming "programming" An approach that advocates the use of a separate configuration language to specify the {coarse-grain} structure of programs. Configuration programming is particularly attractive for {concurrent}, parallel and distributed systems that have inherently complex program structures. {Darwin} is an example of a configuration language. (1995-03-14)

connection-oriented "networking" (Or connection-based, stream-oriented). A type of {transport layer} data communication service that allows a {host} to send data in a continuous stream to another host. The transport service will guarantee that all data will be delivered to the other end in the same order as sent and without duplication. Communication proceeds through three well-defined phases: connection establishment, data transfer, connection release. The most common example is {Transmission Control Protocol} (TCP), another is {ATM}. The network nodes at either end needs to inform all intermediate nodes about their service requirements and traffic parameters in order to establish communication. Opposite of {connectionless}, {datagram}. See also {circuit switching}, {packet switching}, {virtual circuit}. (2014-11-27)

console 1. "hardware, operating system, history" The {operator}'s station of a {mainframe} as opposed to an ordinary user's {terminal}. In times past, the console was a privileged location that conveyed godlike powers to anyone with fingers on its keys. Under {Unix} and other modern {time-sharing} {operating systems}, such privileges are guarded by {passwords} instead, and the console is just the {tty} the system was booted from. On Unix the device is called /dev/console. On a {microcomputer} {Unix} box, the console is the main screen and keyboard. Other, character-only, terminals may be connected to {serial ports}. Typically only the console can do real {graphics} or run {X}. See also {CTY}. 2. "games" A self-contained {microcomputer} optimised for gaming, with powerful graphical output designed to be displayed on a television; equipped with one or more {joystick} controllers for input and an {optical drive} to load software. Later generations also feature {Internet} connection via {wireless} or wired {Ethernet} for downloading games and multiplayer networked play. Typically such devices have no keyboard so text must be input using the controller to operate an on-screen keyboard, e.g. to enter player names. The most successful recent examples are the {Sony Playstation} and {Microsoft Xbox} families. [{Jargon File}] (2014-07-01)

consortium "body" A group of two or more companies, educational institutions, governments or other bodies with some shared purpose. Examples from computing include the {World Wide Web Consortium} (W3C), {Apache Software Foundation}, {The Open Group}, {X Consortium}. (2009-06-05)

constant applicative form "functional programming" (CAF) A {supercombinator} which is not a {lambda abstraction}. This includes truly constant expressions such as 12, (+ 1 2), [1, 2, 3] as well as partially applied functions such as (+ 4). Note that this last example is equivalent under {eta abstraction} to \ x . + 4 x which is not a CAF. Since a CAF is a supercombinator, it contains no free variables. Moreover, since it is not a lambda abstraction it contains no variables at all. It may however contain identifiers which refer to other CAFs, e.g. c 3 where c = (* 2). A CAF can always be lifted to the top level of the program. It can either be compiled to a piece of graph which will be shared by all uses or to some shared code which will overwrite itself with some graph the first time it is evaluated. A CAF such as ints = from 1 where from n = n : from (n+1) can grow without bound but may only be accessible from within the code of one or more functions. In order for the {garbage collector} to be able to reclaim such structures, we associate with each function a list of the CAFs to which it refers. When garbage collecting a reference to the function we collect the CAFs on its list. [{The Implementation of Functional Programming Languages, Simon Peyton Jones (http://research.microsoft.com/%7Esimonpj/papers/slpj-book-1987/PAGES/224.HTM)}]. (2006-10-12)

constraint satisfaction "application" The process of assigning values to {variables} while meeting certain requirements or "{constraints}". For example, in {graph colouring}, a node is a variable, the colour assigned to it is its value and a link between two nodes represents the constraint that those two nodes must not be assigned the same colour. In {scheduling}, constraints apply to such variables as the starting and ending times for tasks. The {Simplex} method is one well known technique for solving numerical constraints. The search difficulty of constraint satisfaction problems can be determined on average from knowledge of easily computed structural properties of the problems. In fact, hard instances of {NP-complete} problems are concentrated near an abrupt transition between under- and over-constrained problems. This transition is analogous to phase transitions in physical systems and offers a way to estimate the likely difficulty of a constraint problem before attempting to solve it with search. {Phase transitions in search (ftp://parcftp.xerox.com/pub/dynamics/constraints.html)} (Tad Hogg, {XEROX PARC}). (1995-02-15)

Construct ::: any variable that can not be directly observed but rather is measured through indirect methods. (Examples: intelligence, motivation)

constructive proof "mathematics" A proof that something exists that provides an example or a method for actually constructing it. For example, for any pair of finite real numbers n " 0 and p " 0, there exists a real number 0 " k " 1 such that f(k) = (1-k)*n + k*p = 0. A constructive proof would proceed by rearranging the above to derive an equation for k: k = 1/(1-n/p) From this and the constraints on n and p, we can show that 0 " k " 1. A few mathematicians actually reject *all* non-constructive arguments as invalid; this means, for instance, that the law of the {excluded middle} (either P or not-P must hold, whatever P is) has to go; this makes {proof by contradiction} invalid. See {intuitionistic logic}. Constructive proofs are popular in theoretical computer science, both because computer scientists are less given to abstraction than mathematicians and because {intuitionistic logic} turns out to be an appropriate theoretical treatment of the foundations of computer science. (2014-08-24)

container class "programming" A {class} whose {instances} are collections of other objects. Examples include {arrays}, {lists}, {queues} and {stacks}. A container class typically provides {methods} such as count, insert, delete and search. (2014-10-15)

context clash "grammar" When a {parser} cannot tell which alternative {production} of a {syntax} applies by looking at the next input {token} ("lexeme"). For example, given syntax C -" A | b c A -" d | b e If you're parsing non-terminal C and the next token is 'b', you don't know whether it's the first or second alternative of C since they both can start with b. If a grammar can generate the same sentence in multiple different ways (with different parse tress) then it is ambiguous. An ambiguity must start with a context clash (but not all context clashes imply ambiguity). To see if a context clash is also a case of ambiguity you would need to follow the alternatives involved in each context clash to see if they can generate the same complete sequence of tokens. (1995-04-05)

context-free grammar "grammar" (CFG) A {grammar} where the {syntax} of each constituent ({syntactic category} or {terminal symbol}) is independent of the symbols occuring before and after it in a sentence. A context-free grammar describes a context-free language. Context-free grammars can be expressed by a set of "production rules" or syntactic rules. For example, a language with symbols "a" and "b" that must occur in unequal numbers can be represented by the CFG: S → U | V U → TaU | TaT | UaT V → TbV | TbT | VbT T → aTbT | bTaT | ε meaning the top-level category "S" consists of either a "U" or a "V" and so on. The special category "ε" represents the empty string. This grammar is context-free because each rule has a single symbol on its left-hand side. {Parsers} for context-free grammars are simpler than those for context-dependent grammars because the parser need only know the current symbol. {Algol} was (one of?) the first languages whose syntax was described by a context-free grammar. This became a common practice for programming languages and led to the notation for grammars called {Backus-Naur Form}. (2014-11-24)

Contingency: (Lat. contingere, to touch on all sides) In its broadest philosophical usage a state of affairs is said to be contingent if it may and also may not be. A certain event, for example, is contingent if, and only if, it may come to pass and also may not come to pass. For this reason contingency is not quite equivalent in meaning to possibility (q.v.); for while a possible state of affairs is one which may be, it may at the same time be necessary, and hence it would be false to say that it may not be.

continuation passing style "programming" (CPS) A style of programming in which every user function f takes an extra argument c known as a "continuation". Whenever f would normally return a result r to its caller, it instead returns the result of applying the continuation to r. The continuation thus represents the whole of the rest of the computation. Some examples: normal (direct style) continuation passing style square x = x * x square x k = k (x * x) g (square 23) square 23 g (square 3) + 1 square 3 ( \ s . s + 1 ) (1995-04-04)

Contradictio in adjecto: A logical inconsistency between a noun and its modifying adjective. A favorite example is the phrase "round square." -- A.C.

convolvulaceous ::: a. --> Of, pertaining to, or resembling, the family of plants of which the bindweed and the morning-glory are common examples.

cooccurrence matrix "mathematics" Given a position operator P(i,j), let A be a nxn matrix whose element A[i][j] is the number of times that points with grey level (intensity) g[i] occur, in the position specified by P, relative to points with grey level g[j]. Let C be the nxn matrix that is produced by dividing A with the total number of point pairs that satisfy P. C[i][j] is a measure of the joint probability that a pair of points satisfying P will have values g[i], g[j]. C is called a cooccurrence matrix defined by P. Examples for the operator P are: "i above j", "i one position to the right and two below j", etc. (1995-05-11)

cookbook "programming" (From amateur electronics and radio) A book of small code segments that the reader can use to do various {magic} things in programs. One current example is the "{PostScript} Language Tutorial and Cookbook" by Adobe Systems, Inc (Addison-Wesley, ISBN 0-201-10179-3), also known as the {Blue Book} which has recipes for things like wrapping text around arbitrary curves and making 3D fonts. Cookbooks, slavishly followed, can lead one into {voodoo programming}, but are useful for hackers trying to {monkey up} small programs in unknown languages. This function is analogous to the role of phrasebooks in human languages. [{Jargon File}] (1994-11-04)

cookie 1. "web" {HTTP cookie}. 2. "protocol" A handle, transaction ID, or other token of agreement between cooperating programs. "I give him a packet, he gives me back a cookie". The ticket you get from a dry-cleaning shop is an example of a cookie; the only thing it's useful for is to relate a later transaction to this one (so you get the same clothes back). Compare {magic cookie}; see also {fortune cookie}. 3. "security, jargon" A {cracker} term for the {password} list on a {multi-user} computer. 4. "jargon" An adjective describing a computer that just became {toast}. (1997-04-14)

coordination language "networking, protocol" A language defined specifically to allow two or more parties ({components}) to communicate in order to accomplish some shared goal. Examples of coordination languages are {Linda} and {Xerox}'s {CLF} ({STITCH}). (2004-04-18)

copier ::: n. --> One who copies; one who writes or transcribes from an original; a transcriber.
An imitator; one who imitates an example; hence, a plagiarist.


coprocessor Any computer processor which assists the main processor (the "{CPU}") by performing certain special functions, usually much faster than the main processor could perform them in software. The coprocessor often decodes instructions in parallel with the main processor and executes only those instructions intended for it. The most common example is a {floating point} coprocessor (or "{FPU}"), others are graphics and networking. (1995-01-05)

copy ::: n. --> An abundance or plenty of anything.
An imitation, transcript, or reproduction of an original work; as, a copy of a letter, an engraving, a painting, or a statue.
An individual book, or a single set of books containing the works of an author; as, a copy of the Bible; a copy of the works of Addison.
That which is to be imitated, transcribed, or reproduced; a pattern, model, or example; as, his virtues are an excellent copy for


core 1. "storage" {Main memory} or {RAM}. This term dates from the days of {ferrite core memory} and, like the technology, is now archaic. Some derived idioms outlived the hardware: for example, "in core" (meaning {paged in}), {core dump}, "core image", "core file". Some varieties of Commonwealth hackish prefer {store}. [{Jargon File}] (2009-11-06) 2. "processor" An {integrated circuit} design, usually for a {microprocessor}, which includes only the {CPU} and which is intended to be incorporated on a chiip with other circuits such as {cache}, {memory management unit}, I/O ports and timers. The trend in 2009 is to have multiple cores per chip. The {ARM6}, {ARM7} and {ARM8} are early examples, the {Intel} {Core i9} more recent. 3. "language" A varient on {kernel} as used to describe features built into a language as opposed to those provided by {libraries}. (2009-11-06)

cormus ::: n. --> See Corm.
A vegetable or animal made up of a number of individuals, such as, for example, would be formed by a process of budding from a parent stalk wherre the buds remain attached.


Correlation ::: The degree to which two or more variables a related to each other. A correlation refers to the direction that the variables move and does not necessarily represent cause and effect. (Example: height and weight are correlated. As one increases, the other tends to increase as well)

countable "mathematics" A term describing a {set} which is {isomorphic} to a subet of the {natural numbers}. A countable set has "countably many" elements. If the isomorphism is stated explicitly then the set is called "a counted set" or "an {enumeration}". Examples of countable sets are any {finite} set, the {natural numbers}, {integers}, and {rational numbers}. The {real numbers} and {complex numbers} are not [proof?]. (1999-08-29)

Cousin, Victor: (1792-1867) Was among those principally responsible for producing the shift in French philosophy away from sensationalism in the direction of "spiritualism"; in his own thinking, Cousin was first influenced by Locke and Condillac, and later turned to idealism under the influence of Maine de Biran and Schelling. His most characteristic philosophical insights are contained in Fragments Philosophiques (1826), in which he advocated as the basis of metaphysics a careful observation and analysis of the facts of the conscious life. He lectured at the Sorbonne from 1815 until 1820 when he was suspended for political reasons, but he was reinstated in 1827 and continued to lecture there until 1832. He exercised a great influence on his philosophical contemporaries and founded the spiritualistic or eclectic school in French Philosophy. The members of his school devoted themselves largely to historical studies for which Cousin had provided the example in his Introduction a l'Histoire General de la Philosophie, 7th ed. 1872. -- L.W.

C preprocessor "tool, programming" (cpp) The standard {Unix} {macro}-expansion utility run as the first phase of the {C} compiler, {cc}. Cpp interprets lines beginning with "

cracker "jargon" An individual who attempts to gain unauthorised access to a computer system. These individuals are often malicious and have many means at their disposal for breaking into a system. The term was coined ca. 1985 by hackers in defence against journalistic misuse of "{hacker}". An earlier attempt to establish "worm" in this sense around 1981--82 on {Usenet} was largely a failure. Use of both these neologisms reflects a strong revulsion against the theft and vandalism perpetrated by cracking rings. The neologism "cracker" in this sense may have been influenced not so much by the term "safe-cracker" as by the non-jargon term "cracker", which in Middle English meant an obnoxious person (e.g., "What cracker is this same that deafs our ears / With this abundance of superfluous breath?" -- Shakespeare's King John, Act II, Scene I) and in modern colloquial American English survives as a barely gentler synonym for "white trash". While it is expected that any real hacker will have done some playful cracking and knows many of the basic techniques, anyone past {larval stage} is expected to have outgrown the desire to do so except for immediate practical reasons (for example, if it's necessary to get around some security in order to get some work done). Contrary to widespread myth, cracking does not usually involve some mysterious leap of hackerly brilliance, but rather persistence and the dogged repetition of a handful of fairly well-known tricks that exploit common weaknesses in the security of target systems. Accordingly, most crackers are only mediocre hackers. Thus, there is far less overlap between hackerdom and crackerdom than the {mundane} reader misled by sensationalistic journalism might expect. Crackers tend to gather in small, tight-knit, very secretive groups that have little overlap with the huge, open hacker poly-culture; though crackers often like to describe *themselves* as hackers, most true hackers consider them a separate and lower form of life, little better than {virus} writers. Ethical considerations aside, hackers figure that anyone who can't imagine a more interesting way to play with their computers than breaking into someone else's has to be pretty {losing}. See also {Computer Emergency Response Team}, {dark-side hacker}, {hacker ethic}, {phreaking}, {samurai}, {Trojan horse}. [{Jargon File}] (1998-06-29)

Creative Theory of Perception: The creative theory, in opposition to the selective theory, asserts that the data of sense are created or constituted by the act of perception and do not exist except at the time and under the conditions of actual perception, (cf. C. D. Broad, The Mind and its Place in Nature, pp. 200 ff.) See Selective Theory of Perception. The theories of perception of Descartes, Locke, Leibniz and Berkeley are historical examples of creative theories, Russell (Problems of Philosophy, Ch. II and III) and the majority of the American critical realists defend creative theories. -- L.W.

crippleware 1. Software that has some important functionality deliberately removed, so as to entice potential users to pay for a working version. 2. (Cambridge) {Guiltware} that exhorts you to donate to some charity. Compare {careware}, {nagware}. 3. Hardware deliberately crippled, which can be upgraded to a more expensive model by a trivial change (e.g. removing a jumper). A correspondant gave the following example: In 1982-5, a friend had a {Sharp} {scientific calculator} which was on the list of those permitted in exams. No programmable calculators were allowed. A very similar, more expensive, programmable model had two extra keys for programming where the cheaper version just had blank metal. My friend took his calculator apart (as you would) and lo and behold, the rubber switches of the program keys were there on the circuit board. So all he had to do was cut a hole in the face. For exams he would pre-load the calculator with any useful routines, put a sticker with his name on it over the hole, and press the buttons through the sticker with a pen. [{Jargon File}] (2001-05-12)

Critical Monism: (a) In ontology: The view of reality which holds that it is one in number but that the unity embraces real multiplicity. Harald Höffding (1843-1931) gave the title of critical monism to the theory that reality, like conscious experience, is one although there are many items within that experience. Another example: both the One and the Many exist and in the closest relation without either merging or cancelling the other. The One is immanent in the Many although transcendent; the Many are immanent in the One although in a sense beyond it.

crock [American scatologism "crock of shit"] 1. An awkward feature or programming technique that ought to be made cleaner. For example, using small integers to represent error codes without the program interpreting them to the user (as in, for example, Unix "make(1)", which returns code 139 for a process that dies due to {segfault}). 2. A technique that works acceptably, but which is quite prone to failure if disturbed in the least. For example, a too-clever programmer might write an assembler which mapped {instruction mnemonics} to numeric {opcodes} {algorithm}ically, a trick which depends far too intimately on the particular bit patterns of the opcodes. (For another example of programming with a dependence on actual opcode values, see {The Story of Mel}.) Many crocks have a tightly woven, almost completely unmodifiable structure. See {kluge}, {brittle}. The adjectives "crockish" and "crocky", and the nouns "crockishness" and "crockitude", are also used. [{Jargon File}]

crosstalk "electronics" Interference caused by two signals becoming partially superimposed on each other due to electromagnetic (inductive) or electrostatic (capacitive) coupling between the conductors carrying the signals. A common example of crosstalk is where the magnetic field from changing current flow in one wire induces current in another wire running parallel to the other, as in a transformer. Crosstalk can be reduced by using shielded cables and increasing the distance between conductors. (1995-12-20)

crunch 1. "jargon" To process, usually in a time-consuming or complicated way. Connotes an essentially trivial operation that is nonetheless painful to perform. The pain may be due to the triviality's being embedded in a loop from 1 to 1,000,000,000. "Fortran programs do mostly {number crunching}." 2. "compression" To reduce the size of a file without losing information by a scheme such as {Huffman coding}. Since such {lossless compression} usually takes more computations than simpler methods such as {run-length encoding}, the term is doubly appropriate. 3. The {hash character}. Used at {XEROX} and {CMU}, among other places. 4. To squeeze program source to the minimum size that will still compile or execute. The term came from a {BBC Microcomputer} program that crunched {BBC BASIC} {source} in order to make it run more quickly (apart from storing {keywords} as byte codes, the language was wholly interpreted, so the number of characters mattered). {Obfuscated C Contest} entries are often crunched; see the first example under that entry. [{Jargon File}] (2007-11-12)

CryptoLocker "security" The best known example of the kind of {malware} known as {ransomware}. CryptoLocker {encrypts} files on your computer and then demands that you send the malware operator money in order to have the files decrypted. According to FBI estimates, CryptoLocker had more than 500,000 victims between September 2013 and May 2014. Around 1.3 percent paid to free their files, earning the malware makers around $3 million. The criminal network was smashed by authorities and security researchers in May 2014 and a tool put online to decryt victim's files for free. {(http://thehackernews.com/2014/08/CryptoLocker-Decryption-Keys-Tool.html)}. (2015-01-22)

Cube root – A number that when multiplied by itself twice gives the original number. For example, 4 is the cube root of 64.

cucurbitaceous ::: a. --> Of, pertaining to, or resembling, a family of plants of which the cucumber, melon, and gourd are common examples.

cupuliferous ::: a. --> Of, pertaining to, or resembling, the family of plants of which the oak and the chestnut are examples, -- trees bearing a smooth, solid nut inclosed in some kind of cup or bur; bearing, or furnished with, a cupule.

cybercrime "security, legal" Any of a broad range of activities that use computers or networks to commit illegal acts, including theft of {personal data}, {phishing}, distribution of {malware}, {copyright} infringement, {denial of service attacks}, {cyberstalking}, {bullying}, online harassment, child {pornography}, child predation, stock market manipulation and corporate espionage. For example, a vulnerability in a victim's {web browser} might result in him unknowingly downloading a {Trojan horse} {virus}, which installs a {keystroke logger} on his computer, which allows the {cracker} to steal private data such as Internet banking or {e-mail} passwords. The degree to which an activity counts as "cybercrime" rather than just "crime" depends on whether they could exist without computers or networks. (2015-02-14)

daemon "operating system" /day'mn/ or /dee'mn/ (From the mythological meaning, later rationalised as the acronym "Disk And Execution MONitor") A program that is not invoked explicitly, but lies dormant waiting for some condition(s) to occur. The idea is that the perpetrator of the condition need not be aware that a daemon is lurking (though often a program will commit an action only because it knows that it will implicitly invoke a daemon). For example, under {ITS} writing a file on the {LPT} spooler's directory would invoke the spooling daemon, which would then print the file. The advantage is that programs wanting files printed need neither compete for access to, nor understand any idiosyncrasies of, the {LPT}. They simply enter their implicit requests and let the daemon decide what to do with them. Daemons are usually spawned automatically by the system, and may either live forever or be regenerated at intervals. {Unix} systems run many daemons, chiefly to handle requests for services from other {hosts} on a {network}. Most of these are now started as required by a single real daemon, {inetd}, rather than running continuously. Examples are {cron} (local timed command execution), {rshd} (remote command execution), {rlogind} and {telnetd} (remote login), {ftpd}, {nfsd} (file transfer), {lpd} (printing). Daemon and {demon} are often used interchangeably, but seem to have distinct connotations (see {demon}). The term "daemon" was introduced to computing by {CTSS} people (who pronounced it /dee'mon/) and used it to refer to what {ITS} called a {dragon}. [{Jargon File}] (1995-05-11)

daisy chain "networking" A {bus} wiring scheme in which, for example, device A is wired to device B, device B is wired to device C, etc. The last device is normally wired to a resistor or {terminator}. All devices may receive identical signals or, in contrast to a simple bus, each device in the chain may modify one or more signals before passing them on. Characteristic of {RS-485}, of {Apple}'s {LocalTalk}, and of various industrial control networks; also often used to describe {Thinwire} {Ethernet} ({10base2}). (1997-01-07)

dangling pointer "programming" A reference that doesn't actually lead anywhere. In {C} and some other languages, a pointer that doesn't actually point at anything valid. Usually this happens because it formerly pointed to something that has moved or disappeared, e.g. a {heap}-allocated block which has been freed and reused. Used as jargon in a generalisation of its technical meaning; for example, a local phone number for a person who has since moved is a dangling pointer. {This dictionary} contains many dangling pointers - cross-references to non-existent entries, as explained in {the Help page (help.html)}. [{Jargon File}] (2014-09-20)

database machine "hardware" 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. [Example?] (2004-03-11)

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 made. 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}. (1998-10-07)

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). (2013-06-03)

data "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. (2007-09-10)

data flow analysis "programming" 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. (1996-05-13)

data flow "architecture" 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} machine.

data glove "hardware, virtual reality" An input device for {virtual reality} in the form of a glove which measures the movements of the wearer's fingers and transmits them to the computer. Sophisticated data gloves also measure movement of the wrist and elbow. A data glove may also contain control buttons or act as an output device, e.g. vibrating under control of the computer. The user usually sees a virtual image of the data glove and can point or grip and push objects. Examples are {Fifth Dimension Technologies} (5DT)'s {5th Glove}, and {Virtual Technologies}' {CyberGlove}. A cheaper alternative is {InWorld VR}'s {CyberWand}. ["Full freedom plus input", PC Magazine, Mar 14 1995, pp. 168-190]. [Inventor?] (1995-04-04)

data hierarchy The system of data objects which provide the {methods} for {information} storage and retrieval. Broadly, a data hierarchy may be considered to be either natural, which arises from the alphabet or syntax of the language in which the information is expressed, or machine, which reflects the facilities of the computer, both hardware and software. A natural data hierarchy might consist of {bits}, {characters}, words, phrases, sentences, paragraphs, and chapters. One might use components bound to an application, such as field, record, and file, and these would ordinarily be further specified by having {data descriptors} such as name field, address field, etc. On the other hand, a machine or software system might use {bit}, {byte}, {word}, {block}, {partition}, {channel}, and {port}. Programming languages often provide {types} or {objects} which can create data hierarchies of arbitrary complexity, thus allowing software system designers to model language structures described by the linguist to greater or lesser degree. The distinction between the natural form of data and the facilities provided by the machine may be obscure, because users force their needs into the molds provided, and programmers change machine designs. As an example, the natural data type "character" and the machine type "byte" are often used interchangeably, because the latter has evolved to meet the need of representing the former. (1995-11-03)

data link layer "networking" Layer two, the second lowest layer in the {OSI} seven layer model. The data link layer splits data into {frames} (see {fragmentation}) for sending on the {physical layer} and receives acknowledgement frames. It performs error checking and re-transmits frames not received correctly. It provides an error-free virtual channel to the {network layer}. The data link layer is split into an upper sublayer, {Logical Link Control} (LLC), and a lower sublayer, {Media Access Control} (MAC). Example {protocols} at this layer are {ABP}, {Go Back N}, {SRP}. (1995-02-14)

data mining "database" Analysis of data in a {database} using tools which look for trends or anomalies without knowledge of the meaning of the data. Data mining was invented by {IBM} who hold some related patents. Data mining may well be done on a {data warehouse}. {ShowCase STRATEGY (http://showcasecorp.com/)} is an example of a data mining tool. (2001-02-08)

data model "database" The product of the {database} design process which aims to identify and organize the required data logically and physically. A data model says what information is to be contained in a database, how the information will be used, and how the items in the database will be related to each other. For example, a data model might specify that a customer is represented by a customer name and credit card number and a product as a product code and price, and that there is a one-to-many relation between a customer and a product. It can be difficult to change a database layout once code has been written and data inserted. A well thought-out data model reduces the need for such changes. Data modelling enhances application maintainability and future systems may re-use parts of existing models, which should lower development costs. A data modelling language is a mathematical formalism with a notation for describing data structures and a set of operations used to manipulate and validate that data. One of the most widely used methods for developing data models is the {entity-relationship model}. The {relational model} is the most widely used type of data model. Another example is {NIAM}. ["Principles of Database and Knowledge-Base Systems", J.D. Ullman, Volume I, Computer Science Press, 1988, p. 32]. (2000-06-24)

Data Protection Act "legal" (DPA) A UK law guaranteeing rights to individuals in relation to personal data that others hold on them. For example, under the DPA, you have the right to see what data a company holds on you. (2007-06-17)

data redundancy "data, communications, storage" Any technique that stores or transmits extra, derived data that can be used to detect or repair errors, either in hardware or software. Examples are {parity bits} and the {cyclic redundancy check}. If the cost of errors is high enough, e.g. in a {safety-critical system}, redundancy may be used in both hardware AND software with three separate computers programmed by three separate teams ("triple redundancy") and some system to check that they all produce the same answer, or some kind of majority voting system. The term is not typically used for other, less beneficial, duplication of data. 2. "communications" The proportion of a message's gross information content that can be eliminated without losing essential information. Technically, redundancy is one minus the ratio of the actual uncertainty to the maximum uncertainty. This is the fraction of the structure of the message which is determined not by the choice of the sender, but rather by the accepted statistical rules governing the choice of the symbols in question. [Shannon and Weaver, 1948, p. l3] (2010-02-04)

data set organization "operating system, storage" (DSORG) An {IBM} term for {file} structure. These include PS {physical sequential}, DA {direct access}, IS {indexed sequential}, PO {partitioned} (a library). This system dates from {OS/360}, and breaks down beginning with {VSAM} and {VTAM}, where it is no longer applied. Sequential and indexed data sets can be accessed using either a "basic" or a "queued" "access method." For example a DSORG=PS file can use either BSAM (basic sequential access method) or QSAM (queued sequential access method). It can also be processed as a {direct file} using BDAM. Likewise a library can be processed using BPAM (basic partitioned access method), BSAM, QSAM, or BDAM. DSORG and access method are somewhat, but not completely, orthogonal. The "basic" access method deals with {physical blocks} rather than {records}, and usually provides more control over the specific {device}. Each I/O operation using the "basic" access method reads or writes a single block. A "basic" read or write starts an {asynchronous} I/O operation, and the programmer is responsible for waiting for completion and checking for errors. The "queued" access method deals with {logical records} and provides blocking and deblocking services. It is "queued" because it provides {read-ahead} and {write-behind} services. While a program is processing records in one input block, for example, QSAM may be reading one or more blocks ahead. Queued "get" or "put" operations are synchronous as far as the programmer is concerned. The operation is complete when the next logical record has been successfully processed. EXCP ({Execute Channel Program}) is a lower-level method of accessing data. IBM manuals usually named "Data Administration Guide", e.g. SC26-4505-1 for MVS/ESA DFP 3.1, provide more detail about data set organizations and access methods. (2005-08-08)

data storage "storage" (Or "memory") A device or medium into which data can be entered, in which it can be held, and from which it can be retrieved at a later time. The distinguishing characteristics of a device are its capacity (the number of bytes it can hold), its {access speed}, whether it is {volatile} (loses data when the power is turned off), whether it is {removeable} or fixed and whether it is writeable or read-only. Some examples are {DRAM}, {hard disk}, {CD-ROM}, {Flash memory}. {Storage timeline (https://www.frontierinternet.com/gateway/data-storage-timeline/)} by {(https://www.frontierinternet.com/)}. (2018-04-11)

data structure "data, programming" Any method of organising a collection of {data} to allow it to be manipulated effectively. It may include {meta} data to describe the properties of the structure. Examples data structures are: {array}, {dictionary}, {graph}, {hash}, {heap}, {linked list}, {matrix}, {object}, {queue}, {ring}, {stack}, {tree}, {vector}. (2003-09-11)

data transfer rate "communications" (Or "throughput, data rate", "transmission rate") The amount of {data} transferred in one direction over a link divided by the time taken to transfer it, usually expressed in bits per second (bps), bytes per second (Bps) or {baud}. The link may be anything from an interface to a {hard disk} to a radio transmission from a satellite. Where data transfer is not continuous throughout the given time interval, the data transfer rate is thus an average rate that will be lower than the peak rate. The peak or maximum possible rate may itself be lower than the {capacity} of the communication channel if the channel is shared, or part of the signal is not considered as data, e.g. {checksum} or {routing} information. When applied to data rate, the multiplier {prefixes} "kilo-", "mega-", "giga-", etc. (and their abbreviations, "k", "M", "G", etc.) always denote powers of 1000. For example, 64 kbps is 64,000 bits per second. This contrasts with units of {storage} where they stand for powers of 1024, e.g. 1 KB = 1024 bytes. The other important characteristic of a channel is its {latency}. The {bandwidth} of a channel determines the data transfer rate but is a different characteristic, measured in {Hertz}. [Relationship?] (2008-02-08)

daughterboard "hardware" (Or "daughter board", "daughtercard", "daughter card") A {printed circuit board} that connects to the {motherboard}. The daughterboard is typically smaller than the motherboard. A daughterdboard often adds to or supports the main functions of the {motherboard}, unlike an {expansion card} which provides some new function. For example, a post-release hardware modification might be released as a daughterboard for soldering onto the {motherboard}. (2004-09-28)

DC "language, tool" The {Unix} {arbitrary precision} {postfix} calculator and its language. Here is an example program which prints out {factorials}: echo "[la1+dsa*pla2220"y]sy0sa1lyx" | dc {Unix manual page}: dc(1). {bc} provides a somewhat more readable syntax which is compiled into dc. There is also a {GNU DC}. (1995-03-17)

deadlock "parallel, programming" A situation where two or more {processes} are unable to proceed because each is waiting for one of the others to do something. A common example is a program waiting for output from a server while the server is waiting for more input from the controlling program before outputting anything. It is reported that this particular flavour of deadlock is sometimes called a "starvation deadlock", though the term "starvation" is more properly used for situations where a program can never run simply because it never gets high enough priority. Another common flavour is "constipation", in which each process is trying to send stuff to the other but all buffers are full because nobody is reading anything). See {deadly embrace}. Another example, common in {database} programming, is two processes that are sharing some resource (e.g. read access to a {table}) but then both decide to wait for exclusive (e.g. write) access. The term "deadly embrace" is mostly synonymous, though usually used only when exactly two processes are involved. This is the more popular term in Europe, while {deadlock} predominates in the United States. Compare: {livelock}. See also {safety property}, {liveness property}. [{Jargon File}] (2000-07-26)

decidability "mathematics" A property of sets for which one can determine whether something is a member or not in a {finite} number of computational steps. Decidability is an important concept in {computability theory}. A set (e.g. "all numbers with a 5 in them") is said to be "decidable" if I can write a program (usually for a {Turing Machine}) to determine whether a number is in the set and the program will always terminate with an answer YES or NO after a finite number of steps. Most sets you can describe easily are decidable, but there are infinitely many sets so most sets are undecidable, assuming any finite limit on the size (number of instructions or number of states) of our programs. I.e. how ever big you allow your program to be there will always be sets which need a bigger program to decide membership. One example of an undecidable set comes from the {halting problem}. It turns out that you can encode every program as a number: encode every symbol in the program as a number (001, 002, ...) and then string all the symbol codes together. Then you can create an undecidable set by defining it as the set of all numbers that represent a program that terminates in a finite number of steps. A set can also be "semi-decidable" - there is an {algorithm} that is guaranteed to return YES if the number is in the set, but if the number is not in the set, it may either return NO or run for ever. The {halting problem}'s set described above is semi-decidable. You decode the given number and run the resulting program. If it terminates the answer is YES. If it never terminates, then neither will the decision algorithm. (1995-01-13)

decision support database A {database} from which data is extracted and analysed statistically (but not modified) in order to inform business or other decisions. This is in contrast to an {operational database} which is being continuously updated. For example, a decision support database might provide data to determine the average salary of different types of workers, whereas an operational database containing the same data would be used to calculate pay check amounts. Often, decision support data is extracted from operation databases. (1995-02-14)

decision support Software used to aid management decision making, typically relying on a {decision support database}. [Examples?] (1995-02-14)

declarative language "language" Any {relational language} or {functional language}. These kinds of {programming language} describe relationships between variables in terms of {functions} or {inference rules}, and the language executor ({interpreter} or {compiler}) applies some fixed {algorithm} to these relations to produce a result. Declarative languages contrast with {imperative languages} which specify explicit manipulation of the computer's internal state; or {procedural languages} which specify an explicit sequence of steps to follow. The most common examples of declarative languages are {logic programming} languages such as {Prolog} and {functional languages} like {Haskell}. See also {production system}. (2004-05-17)

de facto standard A widespread consensus on a particular product or {protocol} which has not been ratified by any official {standards} body, such as {ISO}, but which nevertheless has a large market share. The archetypal example of a de facto standard is the {IBM PC} which, despite is many glaring technical deficiencies, has gained such a large share of the {personal computer} market that it is now popular simply because it is popular and therefore enjoys fierce competition in pricing and software development. (1994-10-27)

default "data" A value or thing to use when none is specified by the user. Defaults are important for making systems behave in a predictable way without the user having to give lots of "obvious" details. For example: the default {TCP/IP port} for the {HTTP} {protocol} is 80, the {Unix} {ls} command does not list files whose names begin with ".", the default {number base} in most contexts is 10 (decimal), the default {filename extension} for {Microsoft Word} documents is ".doc". (2009-02-20)

deleterious ::: a. --> Hurtful; noxious; destructive; pernicious; as, a deleterious plant or quality; a deleterious example.

Descriptions: Where a formula A containing a free variable -- say, for example, x -- means a true proposition (is true) for one and only one value of x, the notation (iota;x)A is used to mean thit value of x. The approximately equivalent English phraseology is "the x such that A" -- or simply 'the F," where F denotes the concept (monadic propositional function) obtained from A by abstraction (q. v.) with respect to x. This notation, or its sense in the sense of Frege, is called a description.

destructive ::: a. --> Causing destruction; tending to bring about ruin, death, or devastation; ruinous; fatal; productive of serious evil; mischievous; pernicious; -- often with of or to; as, intemperance is destructive of health; evil examples are destructive to the morals of youth. ::: n.

Dichotomy: (Gr. dicha, in two; temno, to cut) Literally, a division into two parts. In a specific example the view that man consists of soul and body. The earlier view of the Old Testament writers; also, a view found in certain expressions of St. Paul. See also Trichotomy. -- V.F.

document ::: n. --> That which is taught or authoritatively set forth; precept; instruction; dogma.
An example for instruction or warning.
An original or official paper relied upon as the basis, proof, or support of anything else; -- in its most extended sense, including any writing, book, or other instrument conveying information in the case; any material substance on which the thoughts of men are represented by any species of conventional mark or symbol.


draw ::: 1. To cause to move in a given direction or to a given position, as by leading. 2. To bring towards oneself or itself, as by inherent force or influence; attract. 3. To cause to come by attracting; attract. 4. To cause to move in a particular direction by or as by a pulling force; pull; drag. 5. To get, take or obtain as from a source; to derive. 6. To bring, take, or pull out, as from a receptacle or source. 7. To draw a (or the) line (fig.) to determine or define the limit between two things or groups; in modern colloquial use (esp. with at), to lay down a definite limit of action beyond which one refuses to go. 8. To make, sketch (a picture or representation of someone or something) in lines or words; to design, trace out, delineate; depict; also, to mould, model. 9. To mark or lay out; trace. 10. To compose or write out in legal format. 11. To write out (a bill of exchange or promissory note). 12. To disembowel. 13. To move or pull so as to cover or uncover something. 14. To suck or take in (air, for example); inhale. 15. To extend, lengthen, prolong, protract. 16. To cause to move after or toward one by applying continuous force; drag. draws, drew, drawn, drawing, wide-drawn.

Eidetic: (Ger. eidetisch) In Husserl: Of or pertaining to an eidos or to eide. Eidetic existent: anything falling as an example within the ideal extension of a valid eidos; e.g., an ideally or purely possible individual. (Purely) eidetic judgments: judgments that do not posit individual existence, even though they are about something individual. Eidetic necessity an actual state of affairs, so far as it is a singularization of an eidetic universality. E.g., This color has (this) brightness, so far as that is a singularization of All eidetically possible examples of color have brightness. Eidetic possibility see eidos. Eidetic reduction: see Phenomenology. -- D.C.

elucidate ::: v. t. --> To make clear or manifest; to render more intelligible; to illustrate; as, an example will elucidate the subject.

elucidation ::: n. --> A making clear; the act of elucidating or that which elucidates, as an explanation, an exposition, an illustration; as, one example may serve for further elucidation of the subject.

embody ::: 1. To invest (a spiritual entity) with a body or with bodily form; render incarnate; make corporeal. 2. To give a tangible, bodily, or concrete form to (an abstract concept) or to be an example of or express (an idea, principle, etc. embodies, embodied, embodying, self-embodying.

emulous ::: a. --> Ambitiously desirous to equal or even to excel another; eager to emulate or vie with another; desirous of like excellence with another; -- with of; as, emulous of another&

ensample ::: n. --> An example; a pattern or model for imitation. ::: v. t. --> To exemplify, to show by example.

enzyme ::: n. --> An unorganized or unformed ferment, in distinction from an organized or living ferment; a soluble, or chemical, ferment. Ptyalin, pepsin, diastase, and rennet are good examples of enzymes.

epagoge ::: n. --> The adducing of particular examples so as to lead to a universal conclusion; the argument by induction.

epimere ::: n. --> One of the segments of the transverse axis, or the so called homonymous parts; as, for example, one of the several segments of the extremities in vertebrates, or one of the similar segments in plants, such as the segments of a segmented leaf.

Epistemological Dualism: See Dualism, Epistemological. Epistemological Idealism: The form of epistemological monism which identifies the content and the object of knowledge by assimilating the object to the content. Berkeleyeyan idealism by its rejection of a physical object independent of ideas directly present to the mind is an example of epistemological monism. See Epistemological Monism. -- L.W.

Epistemological Realism: Theory that the object of knowledge enjoys an existence independent of and external to the knowing mind. The theory, though applied most commonlv to perception where it is designated perceptual realism, may be extended to other types of knowledge (for example memory and knowledge of other minds). Epistemological realism may be combined either with Epistemological Monism or Epistemological Dualism. See Epistemological Monism, Epistemological Dualism. -- L.W.

erase ::: 1. To remove (something written, for example) by rubbing, wiping, or scraping. 2. To eliminate completely; to efface, expunge, obliterate. 3. Fig. To remove from memory or existence. erased, erasing.

Error: (Lat. error, from errare, to wander) Distorted or non-veridical apprehension, for example illusory perception and memory. See Veridical. The term, although sometimes used as a synonym of falsity, is properly applied to acts of apprehension like perception and memory and not to propositions and judgments. -- L.W.

Eta ::: A correlational technique used primarily for non-linear relationships. (Example, income and age are positively correlated until older age at which point the correlation reverses itself to some extent.

examplary ::: a. --> Serving for example or pattern; exemplary.

exampling ::: p. pr. & vb. n. --> of Example

exemplarily ::: adv. --> In a manner fitted or designed to be an example for imitation or for warning; by way of example.

exemplariness ::: n. --> The state or quality of being exemplary; fitness to be an example.

Exemplary cause: (Lat. exemplum, pattern or example) A form of causality resembling that exercised by the Ideas in Platonism, the rationes aeternae in Augustinianism and Thomism. The role of an archetypal, or "pattern" cause is much discussed in Scholastic metaphysics because of the teaching that the universe was created in accord with a Divine Plan consisting of the eternal ideas in the Mind of God. -- V.J.B.

exemplification ::: n. --> The act of exemplifying; a showing or illustrating by example.
That which exemplifies; a case in point; example.
A copy or transcript attested to be correct by the seal of an officer having custody of the original.


exemplify ::: v. t. --> To show or illustrate by example.
To copy; to transcribe; to make an attested copy or transcript of, under seal, as of a record.
To prove or show by an attested copy.


Exercite: (in Scholasticism) The exercise (exercitium) of, for example, understanding, walking, or doing something, indicates the act itself of understanding, of walking, or of doing something. Opposed to signate (signately) (q.v.). -- H.G.

Experimentalism: Since Dewey holds that "experimentation enters into the determination of every warranted proposition" (Logic, p. 461), he tends to view the process of inquiry as experimentation. Causal propositions, for example, become prospective, heuristic, teleological; not retrospective, revelatory or ontological. Laws are predictions of future occurrences provided certain operations are carried out. Experimentalism, however, is sometimes interpreted in the wider Baconian sense as an admonition to submit ideas to tests, whatever these may be. If this is done, pseudo-problems (such as common epistemological questions) either evaporate or are quickly resolved.

extinguished ::: 1. Put an end to (hopes, for example); destroyed. 2. Put out, quenched. 3. Obscured; eclipsed.

Fi'il-i Muhammad :::   the example Muhammad (pbuh) projected in living according to Allah's wishes; Muhammad’s (pbuh) implementation of sharia

flatland ::: 1. When the interior quadrants (the Left-Hand path) are reduced to the exterior quadrants (the Right-Hand path). For example, scientific materialism. The dissociation of the value spheres Art, Morals, and Science, followed by the colonization of Art and Morals by Science. The “bad news” of Modernity. See gross reductionism and subtle reductionism. 2. Using any one level as the only level in existence.

follow ::: 1. To come or go after; proceed behind. 2. Lit. and fig. To move along the course of; take a path. 3. Fig. To come after in order, time, or position. 4. To occur or be evident as a consequence; result. 5. Fig. To accompany; attend. 6. To take (a person) as a guide, leader, or master; to accept the authority or example of, obey the dictates or guidance of; to adhere to, espouse the opinions, side, or cause of. 7. Fig. To go after in or as if in pursuit. 8. To accept and follow the leadership or command or guidance of. 9. To watch or trace the movements, progress, or course of. follows, followed, following. ::: following out. Proceeding; following; pursuing something to an end or conclusion.

foreleader ::: n. --> One who leads others by his example; aguide.

forge ::: n. 1. A special fireplace, hearth, or furnace in which metal is heated before shaping. v. 2. To form (metal, for example) by heating in a forge and beating or hammering into shape. 3. To form or make, esp. by concentrated effort or energy; shape, fabricate, fashion, mould. 4. To imitate (handwriting, a signature, etc.) fraudulently; to counterfeit; to commit forgery. forged.

"For it is only the few who can make the past Teacher and his teaching, the past Incarnation and his example and influence a living force in their lives. For this need also the Hindu discipline provides in the relation of the Guru and the disciple. The Guru may sometimes be the Incarnation or World-Teacher; but it is sufficient that he should represent to the disciple the divine wisdom, convey to him something of the divine ideal or make him feel the realised relation of the human soul with the Eternal.” The Synthesis of Yoga*

“For it is only the few who can make the past Teacher and his teaching, the past Incarnation and his example and influence a living force in their lives. For this need also the Hindu discipline provides in the relation of the Guru and the disciple. The Guru may sometimes be the Incarnation or World-Teacher; but it is sufficient that he should represent to the disciple the divine wisdom, convey to him something of the divine ideal or make him feel the realised relation of the human soul with the Eternal.” The Synthesis of Yoga

For many purposes, however, it is necessary to add to the functional calculus of order omega the axiom of infinity, requiring the domain of individuals to be infinite. -- This is most conveniently done by adding a single additional primitive formula, which may be described by referring to § 3 above, taking the formula, which is there given as an example of a formula satisfiable in an infinite domain of individuals but not in any finite domain, and prefixing the quantifier (EF) with scope extending to the end of the formula. This form of the axiom of infinity, however, is considerably stronger (in the absence of the axiom of choice) than the "Infin ax" of Whitehead and Russell.

For particular examples of logistic systems (all of which satisfy the requirement of effectiveness) see the article logic, formal, especially §§1, 3, 9.

Gautama Buddha: (Skr. Gautama, a patronymic, meaning of the tribe of Gotama; Buddha, the enlightened one) The founder of Buddhism. born about 563 B.C. into a royal house at Kapilavastu. As Prince Siddhartha (Siddhattha) he had all worldly goods and pleasures at his disposal, married, had a son, but was so stirred by sights of disease, old age, and death glimpsed on stolen drives through the city that he renounced all when but 29 years of age, became a mendicant, sought instruction in reaching an existence free from these evils and tortures, fruitlessly however, till at the end of seven years of search while sitting under the Bodhi-tree, he became the Buddha, the Awakened One, and attained the true insight. Much that is legendary and reminds one of the Christian mythos surrounds Buddha's life as retold in an extensive literature which also knows of his former and future existences. Mara, the Evil One, tempted Buddha to enter nirvana (s.v.) directly, withholding thus knowledge of the path of salvation from the world; but the Buddha was firm and taught the rightful path without venturing too far into metaphysics, setting all the while an example of a pure and holy life devoted to the alleviation of suffering. At the age of 80, having been offered and thus compelled to partake of pork, he fell ill and in dying attained nirvana. -- K.F.L.

Genres: Types of art to which special rules and independent developments were attributed. For example: in poetry -- epic, lyric, dramatic; in painting -- historic, portrait, landscape; in music -- oratorical, symphonic, operatic. -- L.V.

"Greatest Happiness": In ethics, the basis of ethics considered as the highest good of the individual or of the greatest number of individuals. The feeling-tone of the individual, varying from tranquillity and contentment to happiness, considered as the end of all moral action, as for example in Epicurus, Lucretius and Rousseau. The welfare of the majority of individuals, or of society as a whole, considered as the end of all moral action, as for example in Plato, Bentham and Mill. The greatest possible surplus of pleasure over pain in the greatest number of individuals. Although mentioned by Plato in the Republic (IV, 420), the phrase in its current form probably originated in the English translation, in 1770, of Beccaria's Dei delitti e delle pene, where it occurs as "la massima felicita divisa nel maggior numero", which was rendered as "the greatest happiness of the greatest number", a phrase enunciated by Hutcheson in 1725. One of a number of ethical ideals or moral aims. The doctrine with which the phrase is most closely associated is that of John Stuart Mill, who said in his Utilitarianism (ch. II) that "the happiness which forms the . . . standard of what is right in conduct, is not the agent's own happiness, but that of all concerned". -- J.K.F.

Grotesque: (It. grottesca, from grotta, grotto) The idealized ugly. In aesthetics, the beauty of fantastic exaggeration, traditionally achieved by combining foliate and animal or human figures, as for example those found in the classic Roman and Pompeiian palaces and reproduced by Raphael in the Vatican. -- J.K.F.

Historicism: The view that the history of anything is a sufficient explanation of it, that the values of anything can be accounted for through the discovery of its origins, that the nature of anything is entirely comprehended in its development, as for example, that the properties of the oak tree are entirely accounted for by an exhaustive description of its development from the acorn. The doctrine which discounts the fallaciousness of the historical fallacy. Applied by some critics to the philosophy of Hegel and Karl Marx. -- J.K.F.

Hume's theory that belief is a feeling of vividness attaching to a perception or memory but not to a fiction of the imagination is an example of (a) (An Enquiry Concerning Human Understanding, § 5 Pt. II). Bain and James Mill represent (b), while W. James represents (c). (The Will to Believe, Etc., 1896). -- L.W.

Huxley, Thomas Henry: (1825-1895) Was a renowned English scientist who devoted his mastery of expository and argumentative prose to the defense of evolutionism. An example of his scintillating style can be found in his famous essay on "A Piece of Chalk." His works touched frequently on ethical problems and bore much of the brunt of the raging controversy between religion and science. He is credited with having invented the word "agnosticism", adopted by Herbert Spencer. See Evolutionism. -- L.E.D.

Hyperbole: (Gr. hyperbole, over-shooting, excess) In rhetoric, that figure of speech according to which expressions gain their effect through exaggeration. The representation of things as greater or less than they really are, not intended to be accepted literally. Aristotle relates, for example, that when the winner of a mule-race paid enough money to a poet who was not anxious to praise half-asses, the poet wrote. "Hail, daughters of storm-footed steeds" (Rhetoric, III. ii. 14). -- J.K.F.

Ideal Utilitarianism: See Utilitarianism. Idealization: In art, the process of generalizing and abstracting from specifically similar individuals, in order to depict the perfect type of which they are examples, the search for real character or structural form, to the neglect of external qualities and aspects. Also, any work of art in which such form or character is exhibited; i.e. any adequate expression of the perfected essence inadequately manifested by the physical particular. In classical theory, the object so discovered and described is a Form or Idea; in modern theory, it is a product of imagination. -- I.J.

If the psychologist, having isolated some instance of subjectivity, considers it only as a purely possible example of subjectivity in some possible world, he is effecting a further, so-called eidetic, reduction of the psychic and is in the position to develop an eidetically pure phenomenological psychology or (as Husserl also called it) an eidetic psychological phenomenology. He can discover, not merely empirical types but essential psychic possibilities, impossibilities, and necessities, in any possible world. Moieover, eidetic reduction can be performed, not only on the psychic but also on any other abstractive region of the world, e.g., the physical, the concretely psychophysical, the cultural. We can develop purely eidetic sciences of every material region (material ontologies), an eidetic science of the formally universal region, "something or other" (formal ontology, the formal logic of possible being), and finally in all-embracing science of the essential (formal and material) compossibilities and non-compossibilities in any possible concrete world. An eidetic psychological phenomenology would thus become coordinated in a universal eidetic science of worldly being.

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

II. Metaphysics of History: The metaphysical interpretations of the meaning of history are either supra-mundane or intra-mundane (secular). The oldest extra-mundane, or theological, interpretation has been given by St. Augustine (Civitas Dei), Dante (Divma Commedia) and J. Milton (Paradise Lost and Regained). All historic events are seen as having a bearing upon the redemption of mankind through Christ which will find its completion at the end of this world. Owing to the secularistic tendencies of modern times the Enlightenment Period considered the final end of human history as the achievement of public welfare through the power of reason. Even the ideal of "humanity" of the classic humanists, advocated by Schiller, Goethe, Fichte, Rousseau, Lord Byron, is only a variety of the philosophy of the Enlightenment, and in the same line of thought we find A. Comte, H. Spencer ("human moral"), Engels and K. Marx. The German Idealism of Kant and Hegel saw in history the materialization of the "moral reign of freedom" which achieves its perfection in the "objective spirit of the State". As in the earlier systems of historical logic man lost his individuality before the forces of natural laws, so, according to Hegel, he is nothing but an instrument of the "idea" which develops itself through the three dialectic stages of thesis, antithesis, and synthesis. (Example. Absolutism, Democracy, Constitutional Monarchy.) Even the great historian L. v. Ranke could not break the captivating power of the Hegelian mechanism. Ranke places every historical epoch into a relation to God and attributes to it a purpose and end for itself. Lotze and Troeltsch followed in his footsteps. Lately, the evolutionistic interpretation of H. Bergson is much discussed and disputed. His "vital impetus" accounts for the progressiveness of life, but fails to interpret the obvious setbacks and decadent civilizations. According to Kierkegaard and Spranger, merely human ideals prove to be too narrow a basis for the tendencies, accomplishments, norms, and defeats of historic life. It all points to a supra-mundane intelligence which unfolds itself in history. That does not make superfluous a natural interpretation, both views can be combined to understand history as an endless struggle between God's will and human will, or non-willing, for that matter. -- S.V.F.

illustrate ::: v. t. --> To make clear, bright, or luminous.
To set in a clear light; to exhibit distinctly or conspicuously.
To make clear, intelligible, or apprehensible; to elucidate, explain, or exemplify, as by means of figures, comparisons, and examples.
To adorn with pictures, as a book or a subject; to elucidate with pictures, as a history or a romance.


illustration ::: n. --> The act of illustrating; the act of making clear and distinct; education; also, the state of being illustrated, or of being made clear and distinct.
That which illustrates; a comparison or example intended to make clear or apprehensible, or to remove obscurity.
A picture designed to decorate a volume or elucidate a literary work.


imitate ::: v. t. --> To follow as a pattern, model, or example; to copy or strive to copy, in acts, manners etc.
To produce a semblance or likeness of, in form, character, color, qualities, conduct, manners, and the like; to counterfeit; to copy.
To resemble (another species of animal, or a plant, or inanimate object) in form, color, ornamentation, or instinctive habits, so as to derive an advantage thereby; sa, when a harmless snake


imitative ::: a. --> Inclined to imitate, copy, or follow; imitating; exhibiting some of the qualities or characteristics of a pattern or model; dependent on example; not original; as, man is an imitative being; painting is an imitative art.
Formed after a model, pattern, or original.
Designed to imitate another species of animal, or a plant, or inanimate object, for some useful purpose, such as protection from enemies; having resamblance to something else; as, imitative


In addition to syntactical or nominal definition we may distinguish another kind of definition, which is applicable only in connection with interpreted logistic systems, and which we shall call semantical definition. This consists in introducing a new symbol or notation by assigning a meaning to it. In an interpreted logistic system, a nominal definition carries with it implicitly a semantical definition, in that it is intended to give to the definiendum the meaning expressed by the definiens; but two different nominal definitions may correspond to the same semantical definition. Consider, for example, the two following schemata of nominal definition in the propositional calculus (Logic, formal, § 1): [A] ⊃ [B] → ∼A ∨ B. [A] ⊃ [B] → ∼[A ∼B]. As nominal definitions these are inconsistent, since they represent [A] ⊃ [B] as standing for different formulas: either one, but not both, could be used in a development of the propositional calculus. But the corresponding semantical definitions would be identical if -- as would be possible -- our interpretation of the propositional calculus were such that the two definientia had the same meaning for any particular A and B.

inclusa ::: n. pl. --> A tribe of bivalve mollusks, characterized by the closed state of the mantle which envelops the body. The ship borer (Teredo navalis) is an example.

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

Indian Aesthetics: Art in India is one of the most diversified subjects. Sanskrit silpa included all crafts, fine art, architecture and ornament, dancing, acting, music and even coquetry. Behind all these endeavors is a deeprooted sense of absolute values derived from Indian philosophy (q.v.) which teaches the incarnation of the divine (Krsna, Shiva, Buddha), the transitoriness of life (cf. samsara), the symbolism and conditional nature of the phenomenal (cf. maya). Love of splendour and exaggerated greatness, dating back to Vedic (q.v.) times mingled with a grand simplicity in the conception of ultimate being and a keen perception and nature observation. The latter is illustrated in examples of verisimilous execution in sculpture and painting, the detailed description in a wealth of drama and story material, and the universal love of simile. With an urge for expression associated itself the metaphysical in its practical and seemingly other-worldly aspects and, aided perhaps by the exigencies of climate, yielded the grotesque as illustrated by the cave temples of Ellora and Elephanta, the apparent barbarism of female ornament covering up all organic beauty, the exaggerated, symbol-laden representations of divine and thereanthropic beings, a music with minute subdivisions of scale, and the like. As Indian philosophy is dominated by a monistic, Vedantic (q.v.) outlook, so in Indian esthetics we can notice the prevalence of an introvert unitary, soul-centric, self-integrating tendency that treats the empirical suggestively and by way of simile, trying to stylize the natural in form, behavior, and expression. The popular belief in the immanence as well as transcendence of the Absolute precludes thus the possibility of a complete naturalism or imitation. The whole range of Indian art therefore demands a sharing and re-creation of absolute values glimpsed by the artist and professedly communicated imperfectly. Rules and discussions of the various aspects of art may be found in the Silpa-sastras, while theoretical treatments are available in such works as the Dasarupa in dramatics, the Nrtya-sastras in dancing, the Sukranitisara in the relation of art to state craft, etc. Periods and influences of Indian art, such as the Buddhist, Kushan, Gupta, etc., may be consulted in any history of Indian art. -- K.F.L.

Induction: (Lat. in and ducere, to lead in) i.e., to lead into the field of attention a number of observed particular facts as ground for a general assertion. "Perfect" induction is assertion concerning all the entities of a collection on the basis of elimination of each and every one of them. The conclusion sums up but does not go beyond the facts observed. Ordinarily, however, "induction" is used to mean ampliative inference as distinguished from explicative, i.e , it is the sort of inference which attempts to reach a conclusion concerning all the members of a class from observation of only some of them. Conclusions inductive in this sense are only probable, in greater or less degree according to the precautions taken in selecting the evidence for them. Induction is conceived by J. S. Mill, and generally, as essentially an evidencing process; but Whewell conceives it as essentially discovery, viz., discovery of some conception, not extracted from the set of particular facts observed, but nevertheless capable of "colligating" them, i.e., of expressing them all at once, (or, better stated, of making it possible to deduce them). For example, Kepler's statement that the orbit of Mars is an ellipse represented the discovery by him that the conception of the ellipse "colligated" all the observed positions of Mars. Mill's view of induction directly fits the process of empirical generalization; that of Whewell, rather the theoretical, explanatory part of the task of science. Charles Peirce, viewing induction as generalization, contrasts it not only with inference from antecedent to consequent ("deduction") but also with inference from consequent to antecedent, called by him "hypothesis" (also called by him "abduction" (q.v.), but better termed "diagnosis). -- C.J.D.

Inferential Statistics ::: The branch of statistics that focuses on describing in numerical format what might be happening or what might happen (estimation) in the future (probability). Inferential statistics required the testing of only a sample of the population. (Example: 100 students rather than all students).

"Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.” The Synthesis of Yoga*

“Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.” The Synthesis of Yoga

instance ::: n. --> The act or quality of being instant or pressing; urgency; solicitation; application; suggestion; motion.
That which is instant or urgent; motive.
Occasion; order of occurrence.
That which offers itself or is offered as an illustrative case; something cited in proof or exemplification; a case occurring; an example.
A token; a sign; a symptom or indication.


Integrally informed ::: A phrase that denotes a consciousness, approach, or product informed by Integral Theory. For example, an “Integrally informed artist,” or an “Integrally informed artwork.”

interobjective ::: Pertaining to the exterior of a collective, or the Lower-Right quadrant. Examples of interobjective phenomena include the interaction of two or more organisms, technoeconomic systems, ecological systems, geopolitical distinctions, and systems of signifiers.

intersubjective ::: Pertaining to the interior of a collective, or the Lower-Left quadrant. Examples of intersubjective phenomena include shared values, interpersonal understanding, systems of signifieds, and semantics.

In the Ethics these basic principles are applied to the solution of the question of human good. The good for man is an actualization, or active exercise, of those faculties distinctive of man, that is the faculties of the rational, as distinct from the vegetative and sensitive souls. But human excellence thus defined shows itself in two forms, In the habitual subordination of sensitive and appetitive tendencies to rational rule and principle, and in the exercise of reason in the search for and contemplation of truth. The former type of excellence is expressed in the moral virtues, the latter in the dianoetic or intellectual virtues. A memorable feature of Aristotle's treatment of the moral virtues is his theory that each of them may be regarded as a mean between excess and defect; courage, for example, is a mean between cowardice and rashness, liberality a mean between stinginess and prodigality. In the Politics Aristotle sets forth the importance of the political community as the source and sustainer of the typically human life. But for Aristotle the highest good for man is found not in the political life, nor in any other form of practical activity, but in theoretical inquiry and contemplation of truth. This alone brings complete and continuous happiness, because it is the activity of the highest part of man's complex nature, and of that part which is least dependent upon externals, viz. the intuitive reason, or nous. In the contemplation of the first principles of knowledge and being man participates in that activity of pure thought which constitutes the eternal perfection of the divine nature.

intrinsic value ::: One of three main types of value that holons possess, along with extrinsic and Ground value. Refers to the wholeness of a holon. The greater the depth of a holon, the greater its intrinsic value and its significance. A deer, for example, due to a richer interior, has more intrinsic value than an atom and is therefore more significant than an atom. But the atom has a greater extrinsic value than the deer and is thus more fundamental. See extrinsic value and Ground value.

involutionary given(s) ::: Items presupposed to be given or deposited by involution, already operating, for example, at the moment of the Big Bang and forward. These might include Eros/Agape (the morphogenetic tilt of manifestation), Prototypical Forms, certain mathematical laws, as well as the twenty tenets. Other examples of involutionary givens might include Whitehead’s eternal objects (shape, color, etc.) and Sheldrake’s pregiven constants (energy, form, causation, development, creativity). See evolutionary given(s).

Irony, Socratic: See Socratic method. Is, Isa, Isana, Isvara: (Skr.) "Lord", an example of the vacillating of Indian philosophy between theology and metaphysics. They often use such theistic nomenclature for the Absolute without always wishing to endow it as such with personal attributes except as may be helpful to a lower intelligence or to one who feels the need of worship and bhakti (q.v.). -- K.F.L.

It is customary to distinguish between the nature of truth and the tests for truth. There are three traditional theories as to the nature of truth, each finding virious expression in the works of different exponents. According to the correspondence theory, a proposition (or meaning) is true if there is a fact to which it corresponds. if it expresses what is the case. For example, "It is raining here now" is true if it is the case that it is raining here now; otherwise it is false. The nature of the relation of correspondence between fact and true proposition is variously described by different writers, or left largely undescribed. Russell in The Problems of Philosophy speaks of the correspondence as consisting of an identity of the constituents of the fact and of the proposition. According to the coherence theory (see H. H. Joachim: The Nature of Truth), truth is systematic coherence. This is more than logical consistency. A proposition is true insofar is it is a necessary constituent of a systematically coherent whole. According to some (e.g., Brand Blanshard, The Nature of Truth), this whole must be such that every element in it necessitates, indeed entails, every other element. Strictly, on this view, truth, in its fullness, is a characteristic of only the one systematic coherent whole, which is the absolute. It attaches to propositions as we know them and to wholes as we know them only to a degree. A proposition has a degree of truth proportionate to the completeness of the systematic coherence of the system of entities to which it belongs. According to the pragmatic theory of truth, a proposition is true insofar as it works or satisfies, working or satisfying being described variously by different exponents of the view. Some writers insist that truth chiracterizes only those propositions (ideas) whose satisfactory working has actually verified them; others state that only verifiability through such consequences is necessary. In either case, writers differ as to the precise nature of the verifying experiences required. See Pragmatism. --C.A.B. Truth, semantical: Closely connected with the name relation (q.v.) is the property of a propositional formula (sentence) that it expresses a true proposition (or if it has free variables, that it expresses a true proposition for all values of these variables). As in the case of the name relation, a notation for the concept of truth in this sense often cannot be added, with its natural properties, to an (interpreted) logistic system without producing contradiction. A particular system may, however, be made the beginning of a hierarchy of systems each containing the truth concept appropriate to the preceding one.

It is not difficult to find examples of formulas A, containing no free individual variables, such that both A and ∼A are satisfiaMe. A simple example is the formula (x)F(x). More instructive is the following example, [(x)(y)(z)[[∼F{x,x)][F(x, y)F(y,z) ⊃ F(x,z)]]][(x)(Ey)F(x,y)], which is satisfiable in an infinite domain of individuals but not in any finite domain -- the negation is satisfiable in any non-empty domain.

James, William: (1842-1910) Unquestionably one of the most influential of American thinkers, William James began his career as a teacher shortly after graduation (MD, 1870) from Harvard University. He became widely known as a brilliant and original lecturer, and his already considerable reputation was greatly enhanced in 1890 when his Principles of Psychology made its appearance. Had James written no other work, his position in American philosophy and psychology would be secure; the vividness and clarity of his style no less than the keenness of his analysis roused the imagination of a public in this country which had long been apathetic to the more abstract problems of technical philosophy. Nor did James allow this rising interest to flag. Turning to religious and moral problems, and later to metaphysics, he produced a large number of writings which gave ample evidence of his amazing ability to cut through the cumbersome terminology of traditional statement and to lay bare the essential character of the matter in hand. In this sense, James was able to revivify philosophical issues long buried from any save the classical scholars. Such oversimplifications as exist, for example, in his own "pragmatism" and "radical empiricism" must be weighed against his great accomplishment in clearing such problems as that of the One and the Many from the dry rot of centuries, and in rendering such problems immediately relevant to practical and personal difficulties. -- W.S.W.

Ju: Confucianists. Scholars who were versed in the six arts, namely, the rules of propriety, music, archery, charioteering, writing, and mathematics. Priest-teachers in the Chou period (1122-249 B.C.) who clung to the dying culture of Shang (1765-1122 B.C.), observed Shang rules of conduct, became specialists on social decorum and religious rites. --W.T.C. Ju chia: The Confucian School, which "delighted in the study of the six Classics and paid attention to matters concerning benevolence and righteousness. They regarded Yao and Shun (mythological emperors) as founders whose example is to be followed, King Wen (1184-1135 B.C.?) and King Wu (1121-1116 B.C.?) as illustrious examples, and honored Confucius (551-479 B.C.) as the exalted teacher to give authority to their teaching." "As to the forms of proper conduct which they set up for prince and minister, for father and son, or the distinctions they make between husband and wife and between old and young, in these not even the opposition of all other philosophers can make any change."

labroid ::: a. --> Like the genus Labrus; belonging to the family Labridae, an extensive family of marine fishes, often brilliantly colored, which are very abundant in the Indian and Pacific Oceans. The tautog and cunner are American examples.

laemodipoda ::: n. pl. --> A division of amphipod Crustacea, in which the abdomen is small or rudimentary and the legs are often reduced to five pairs. The whale louse, or Cyamus, and Caprella are examples.

leading ::: p. pr. & vb. n. --> of Lead
of Lead ::: a. --> Guiding; directing; controlling; foremost; as, a leading motive; a leading man; a leading example.


Legal Philosophy: Deals with the philosophic principles of law and justice. The origin is to be found in ancient philosophy. The Greek Sophists criticized existing laws and customs by questioning their validity: All human rules are artificial, created by enactment or convention, as opposed to natural law, based on nature. The theory of a law of nature was further developed by Aristotle and the Stoics. According to the Stoics the natural law is based upon the eternal law of the universe; this itself is an outgrowth of universal reason, as man's mind is an offshoot of the latter. The idea of a law of nature as being innate in man was particularly stressed and popularized by Cicero who identified it with "right reason" and already contrasted it with written law that might be unjust or even tyrannical. Through Saint Augustine these ideas were transmitted to medieval philosophy and by Thomas Aquinas built into his philosophical system. Thomas considers the eternal law the reason existing in the divine mind and controlling the universe. Natural law, innate in man participates in that eternal law. A new impetus was given to Legal Philosophy by the Renaissance. Natural Jurisprudence, properly so-called, originated in the XVII. century. Hugo Grotius, Thomas Hobbes, Benedictus Spinoza, John Locke, Samuel Pufendorf were the most important representatives of that line of thought. Grotius, continuing the Scholastic tradition, particularly stressed the absoluteness of natural hw (it would exist even if God did not exist) and, following Jean Bodin, the sovereignty of the people. The idea of the social contract traced all political bodies back to a voluntary compact by which every individual gave up his right to self-government, or rather transferred it to the government, abandoning a state of nature which according to Hobbes must have been a state of perpetual war. The theory of the social compact more and more accepts the character of a "fiction" or of a regulative idea (Kant). In this sense the theory means that we ought to judge acts of government by their correspondence to the general will (Rousseau) and to the interests of the individuals who by transferring their rights to the commonwealth intended to establish their real liberty. Natural law by putting the emphasis on natural rights, takes on a revolutionary character. It played a part in shaping the bills of rights, the constitutions of the American colonies and of the Union, as well as of the French declaration of the rights of men and of citizens. Natural jurisprudence in the teachings of Christian Wolff and Thomasius undergoes a kind of petrification in the vain attempt to outline an elaborate system of natural law not only in the field of international or public law, but also in the detailed regulations of the law of property, of contract, etc. This sort of dogmatic approach towards the problems of law evoked the opposition of the Historic School (Gustav Hugo and Savigny) which stressed the natural growth of laws ind customs, originating from the mysterious "spirit of the people". On the other hand Immanuel Kant tried to overcome the old natural law by the idea of a "law of reason", meaning an a priori element in all existing or positive law. In his definition of law ("the ensemble of conditions according to which everyone's will may coexist with the will of every other in accordance with a general rule of liberty"), however, as in his legal philosophy in general, he still shares the attitude of the natural law doctrine, confusing positive law with the idea of just law. This is also true of Hegel whose panlogism seemed to lead in this very direction. Under the influence of epistemological positivism (Comte, Mill) in the later half of the nineteenth century, legal philosophy, especially in Germany, confined itself to a "general theory of law". Similarily John Austin in England considered philosophy of law concerned only with positive law, "as it necessarily is", not as it ought to be. Its main task was to analyze certain notions which pervade the science of law (Analytical Jurisprudence). In recent times the same tendency to reduce legal philosophy to logical or at least methodological tasks was further developed in attempting a pure science of law (Kelsen, Roguin). Owing to the influence of Darwinism and natural science in general the evolutionist and biological viewpoint was accepted in legal philosophy: comparative jurisprudence, sociology of law, the Freirecht movement in Germany, the study of the living law, "Realism" in American legal philosophy, all represent a tendency against rationalism. On the other hand there is a revival of older tendencies: Hegelianism, natural law -- especially in Catholic philosophy -- and Kantianism (beginning with Rudolf Stammler). From here other trends arose: the critical attitude leads to relativism (f.i. Gustav Radbruch); the antimetaphysical tendency towards positivism -- though different from epistemological positivism -- and to a pure theory of law. Different schools of recent philosophy have found their applications or repercussions in legal philosophy: Phenomenology, for example, tried to intuit the essences of legal institutions, thus coming back to a formalist position, not too far from the real meaning of analytical jurisprudence. Neo-positivism, though so far not yet explicitly applied to legal philosophy, seems to lead in the same direction. -- W.E.

levels ::: A level is a general measure of higher and lower. While the terms “structures,” “stages,” and “waves” are sometimes loosely used to refer to “levels,” each term has their own important nuances. Any specific level has an actual structure. Levels tend to unfold in a sequence and thus progress through stages. Finally, levels are not rigidly separated from each other but are rather fluid and overlapping waves. In short, levels are abstract measures that represent fluid yet qualitatively distinct classes of recurrent patterns within developmental lines. Some examples include egocentric, ethnocentric, worldcentric, planetcentric, and Kosmocentric.

liliaceous ::: a. --> Of or pertaining to a natural order of which the lily, tulip, and hyacinth are well-known examples.
Like the blossom of a lily in general form.


lines ::: Relatively independent streams or capacities that proceed through levels of development. Howard Gardner’s theory of Multiple Intelligences is one example of the study of developmental lines. There is evidence for over a dozen developmental lines, including cognitive, moral, self-identity, aesthetic, kinesthetic, linguistic, musical, and mathematical. Integral Theory generally classifies these lines according to one of three types: cognitive lines (as studied by Jean Piaget, Robert Kegan, Kurt Fischer, etc.); selfrelated lines (e.g., morals, self-identity, needs, etc.); and capacities or talents (e.g., musical capacity, kinesthetic capacity, introspective capacity). Cognitive development is necessary but not sufficient for development in the self-related lines and appears to be necessary for most of the capacities.

littorina ::: n. --> A genus of small pectinibranch mollusks, having thick spiral shells, abundant between tides on nearly all rocky seacoasts. They feed on seaweeds. The common periwinkle is a well-known example. See Periwinkle.

magnoliaceous ::: a. --> Pertaining to a natural order (Magnoliaceae) of trees of which the magnolia, the tulip tree, and the star anise are examples.

". . . [man"s] nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar. . . .” The Synthesis of Yoga

“… [man’s] nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar….” The Synthesis of Yoga

Mean: In general, that which in some way mediates or occupies a middle position among various things or between two extremes. Hence (especially in the plural) that through which an end is attained; in mathematics the word is used for any one of various notions of average; in ethics it represents moderation, temperance, prudence, the middle way. In mathematics:   The arithmetic mean of two quantities is half their sum; the arithmetic mean of n quantities is the sum of the n quantities, divided by n. In the case of a function f(x) (say from real numbers to real numbers) the mean value of the function for the values x1, x2, . . . , xn of x is the arithmetic mean of f(x1), f(x2), . . . , f(xn). This notion is extended to the case of infinite sets of values of x by means of integration; thus the mean value of f(x) for values of x between a and b is ∫f(x)dx, with a and b as the limits of integration, divided by the difference between a and b.   The geometric mean of or between, or the mean proportional between, two quantities is the (positive) square root of their product. Thus if b is the geometric mean between a and c, c is as many times greater (or less) than b as b is than a. The geometric mean of n quantities is the nth root of their product.   The harmonic mean of two quantities is defined as the reciprocal of the arithmetic mean of their reciprocals. Hence the harmonic mean of a and b is 2ab/(a + b).   The weighted mean or weighted average of a set of n quantities, each of which is associated with a certain number as weight, is obtained by multiplying each quantity by the associated weight, adding these products together, and then dividing by the sum of the weights. As under A, this may be extended to the case of an infinite set of quantities by means of integration. (The weights have the role of estimates of relative importance of the various quantities, and if all the weights are equal the weighted mean reduces to the simple arithmetic mean.)   In statistics, given a population (i.e., an aggregate of observed or observable quantities) and a variable x having the population as its range, we have:     The mean value of x is the weighted mean of the values of x, with the probability (frequency ratio) of each value taken as its weight. In the case of a finite population this is the same as the simple arithmetic mean of the population, provided that, in calculating the arithmetic mean, each value of x is counted as many times over as it occurs in the set of observations constituting the population.     In like manner, the mean value of a function f(x) of x is the weighted mean of the values of f(x), where the probability of each value of x is taken as the weight of the corresponding value of f(x).     The mode of the population is the most probable (most frequent) value of x, provided there is one such.     The median of the population is so chosen that the probability that x be less than the median (or the probability that x be greater than the median) is ½ (or as near ½ as possible). In the case of a finite population, if the values of x are arranged in order of magnitude     --repeating any one value of x as many times over as it occurs in the set of observations constituting the population     --then the middle term of this series, or the arithmetic mean of the two middle terms, is the median.     --A.C. In cosmology, the fundamental means (arithmetic, geometric, and harmonic) were used by the Greeks in describing or actualizing the process of becoming in nature. The Pythagoreans and the Platonists in particular made considerable use of these means (see the Philebus and the Timaeus more especially). These ratios are among the basic elements used by Plato in his doctrine of the mixtures. With the appearance of the qualitative physics of Aristotle, the means lost their cosmological importance and were thereafter used chiefly in mathematics. The modern mathematical theories of the universe make use of the whole range of means analyzed by the calculus of probability, the theory of errors, the calculus of variations, and the statistical methods. In ethics, the 'Doctrine of the Mean' is the moral theory of moderation, the development of the virtues, the determination of the wise course in action, the practice of temperance and prudence, the choice of the middle way between extreme or conflicting decisions. It has been developed principally by the Chinese, the Indians and the Greeks; it was used with caution by the Christian moralists on account of their rigorous application of the moral law.   In Chinese philosophy, the Doctrine of the Mean or of the Middle Way (the Chung Yung, literally 'Equilibrium and Harmony') involves the absence of immoderate pleasure, anger, sorrow or joy, and a conscious state in which those feelings have been stirred and act in their proper degree. This doctrine has been developed by Tzu Shu (V. C. B.C.), a grandson of Confucius who had already described the virtues of the 'superior man' according to his aphorism "Perfect is the virtue which is according to the mean". In matters of action, the superior man stands erect in the middle and strives to follow a course which does not incline on either side.   In Buddhist philosophy, the System of the Middle Way or Madhyamaka is ascribed more particularly to Nagarjuna (II c. A.D.). The Buddha had given his revelation as a mean or middle way, because he repudiated the two extremes of an exaggerated ascetlsm and of an easy secular life. This principle is also applied to knowledge and action in general, with the purpose of striking a happy medium between contradictory judgments and motives. The final objective is the realization of the nirvana or the complete absence of desire by the gradual destruction of feelings and thoughts. But while orthodox Buddhism teaches the unreality of the individual (who is merely a mass of causes and effects following one another in unbroken succession), the Madhyamaka denies also the existence of these causes and effects in themselves. For this system, "Everything is void", with the legitimate conclusion that "Absolute truth is silence". Thus the perfect mean is realized.   In Greek Ethics, the doctrine of the Right (Mean has been developed by Plato (Philebus) and Aristotle (Nic. Ethics II. 6-8) principally, on the Pythagorean analogy between the sound mind, the healthy body and the tuned string, which has inspired most of the Greek Moralists. Though it is known as the "Aristotelian Principle of the Mean", it is essentially a Platonic doctrine which is preformed in the Republic and the Statesman and expounded in the Philebus, where we are told that all good things in life belong to the class of the mixed (26 D). This doctrine states that in the application of intelligence to any kind of activity, the supreme wisdom is to know just where to stop, and to stop just there and nowhere else. Hence, the "right-mean" does not concern the quantitative measurement of magnitudes, but simply the qualitative comparison of values with respect to a standard which is the appropriate (prepon), the seasonable (kairos), the morally necessary (deon), or generally the moderate (metrion). The difference between these two kinds of metretics (metretike) is that the former is extrinsic and relative, while the latter is intrinsic and absolute. This explains the Platonic division of the sciences into two classes: those involving reference to relative quantities (mathematical or natural), and those requiring absolute values (ethics and aesthetics). The Aristotelian analysis of the "right mean" considers moral goodness as a fixed and habitual proportion in our appetitions and tempers, which can be reached by training them until they exhibit just the balance required by the right rule. This process of becoming good develops certain habits of virtues consisting in reasonable moderation where both excess and defect are avoided: the virtue of temperance (sophrosyne) is a typical example. In this sense, virtue occupies a middle position between extremes, and is said to be a mean; but it is not a static notion, as it leads to the development of a stable being, when man learns not to over-reach himself. This qualitative conception of the mean involves an adaptation of the agent, his conduct and his environment, similar to the harmony displayed in a work of art. Hence the aesthetic aspect of virtue, which is often overstressed by ancient and neo-pagan writers, at the expense of morality proper.   The ethical idea of the mean, stripped of the qualifications added to it by its Christian interpreters, has influenced many positivistic systems of ethics, and especially pragmatism and behaviourism (e.g., A. Huxley's rule of Balanced Excesses). It is maintained that it is also involved in the dialectical systems, such as Hegelianism, where it would have an application in the whole dialectical process as such: thus, it would correspond to the synthetic phase which blends together the thesis and the antithesis by the meeting of the opposites. --T.G. Mean, Doctrine of the: In Aristotle's ethics, the doctrine that each of the moral virtues is an intermediate state between extremes of excess and defect. -- O.R.M.

Methodology: The systematic analysis and organization of the rational and experimental principles and processes which must guide a scientific inquiry, or which constitute the structure of the special sciences more particularly. Methodology, which is also called scientific method, and more seldom methodeutic, refers not only to the whole of a constituted science, but also to individual problems or groups of problems within a science. As such it is usually considered as a branch of logic; in fact, it is the application of the principles and processes of logic to the special objects of the various sciences; while science in general is accounted for by the combination of deduction and induction as such. Thus, methodology is a generic term exemplified in the specific method of each science. Hence its full significance can be understood only by analyzing the structure of the special sciences. In determining that structure, one must consider the proper object of the special science, the manner in which it develops, the type of statements or generalizations it involves, its philosophical foundations or assumptions, and its relation with the other sciences, and eventually its applications. The last two points mentioned are particularly important: methods of education, for example, will vary considerably according to their inspiration and aim. Because of the differences between the objects of the various sciences, they reveal the following principal methodological patterns, which are not necessarily exclusive of one another, and which are used sometimes in partial combination. It may be added that their choice and combination depend also in a large degree on psychological motives. In the last resort, methodology results from the adjustment of our mental powers to the love and pursuit of truth. There are various rational methods used by the speculative sciences, including theology which adds certain qualifications to their use. More especially, philosophy has inspired the following procedures:   The Soctattc method of analysis by questioning and dividing until the essences are reached;   the synthetic method developed by Plato, Aristotle and the Medieval thinkers, which involves a demonstrative exposition of the causal relation between thought and being;   the ascetic method of intellectual and moral purification leading to an illumination of the mind, as proposed by Plotinus, Augustine and the mystics;   the psychological method of inquiry into the origin of ideas, which was used by Descartes and his followers, and also by the British empiricists;   the critical or transcendental method, as used by Kant, and involving an analysis of the conditions and limits of knowledge;   the dialectical method proceeding by thesis, antithesis and synthesis, which is promoted by Hegelianlsm and Dialectical Materialism;   the intuitive method, as used by Bergson, which involves the immediate perception of reality, by a blending of consciousness with the process of change;   the reflexive method of metaphysical introspection aiming at the development of the immanent realities and values leading man to God;   the eclectic method (historical-critical) of purposive and effective selection as proposed by Cicero, Suarez and Cousin; and   the positivistic method of Comte, Spencer and the logical empiricists, which attempts to apply to philosophy the strict procedures of the positive sciences. The axiomatic or hypothetico-deductive method as used by the theoretical and especially the mathematical sciences. It involves such problems as the selection, independence and simplification of primitive terms and axioms, the formalization of definitions and proofs, the consistency and completeness of the constructed theory, and the final interpretation. The nomological or inductive method as used by the experimental sciences, aims at the discovery of regularities between phenomena and their relevant laws. It involves the critical and careful application of the various steps of induction: observation and analytical classification; selection of similarities; hypothesis of cause or law; verification by the experimental canons; deduction, demonstration and explanation; systematic organization of results; statement of laws and construction of the relevant theory. The descriptive method as used by the natural and social sciences, involves observational, classificatory and statistical procedures (see art. on statistics) and their interpretation. The historical method as used by the sciences dealing with the past, involves the collation, selection, classification and interpretation of archeological facts and exhibits, records, documents, archives, reports and testimonies. The psychological method, as used by all the sciences dealing with human behaviour and development. It involves not only introspective analysis, but also experimental procedures, such as those referring to the relations between stimuli and sensations, to the accuracy of perceptions (specific measurements of intensity), to gradation (least noticeable differences), to error methods (average error in right and wrong cases), and to physiological and educational processes.

Ming: Fate; Destiny; the Decree of Heaven. The Confucians and Neo-Confucians are unanimous in saying that the fate and the nature (hsing) of man and things are two aspects of the same thing. Fate is what Heaven imparts; and the nature is what man and things received from Heaven. For example, "whether a piece of wood is crooked or straight is due to its nature. But that it should be crooked or straight is due to its fate." This being the case, understanding fate (as in Confucius), establishing fate (as in Mencius, 371-289 B.C.), and the fulfillment of fate (as in Neo-Confucianism) all mean the realization of the nature of man and things in accordance with the principle or Reason (li) of existence. "That which Heaven decrees is true, one, and homogeneous . . . Fate in its true meaning proceeds from Reason; its variations (i.e., inequalities like intelligence and stupidity) proceed from the material element, the vital force (ch'i) . . . 'He who understands what fate is, will not stand beneath a precipitous wall.' If a man, saying 'It is decreed,' goes and stands beneath a precipitous wall and the wall falls and crushes him, it cannot be attributed solely to fate. In human affairs when a man has done his utmost he may talk of fate." The fate of Heaven is the same as the Moral Law (tao) of Heaven. The "fulfillment of fate" consists of "the investigation of the Reason of things to the utmost (ch'iung li)" and "exhausting one's nature to the utmost (chin hsing)" -- the three are one and the same." In short, fate is "nothing other than being one's true self (ch'eng)." -- W.T.C.

Missing definition "introduction" First, this is an (English language) __computing__ dictionary. It includes lots of terms from related fields such as mathematics and electronics, but if you're looking for (or want to submit) words from other subjects or general English words or other languages, try {(http://wikipedia.org/)}, {(http://onelook.com/)}, {(http://yourdictionary.com/)}, {(http://www.dictionarist.com/)} or {(http://reference.allrefer.com/)}. If you've already searched the dictionary for a computing term and it's not here then please __don't tell me__. There are, and always will be, a great many missing terms, no dictionary is ever complete. I use my limited time to process the corrections and definitions people have submitted and to add the {most frequently requested missing terms (missing.html)}. Try one of the sources mentioned above or {(http://techweb.com/encyclopedia/)}, {(http://whatis.techtarget.com/)} or {(http://google.com/)}. See {the Help page (help.html)} for more about missing definitions and bad cross-references. (2014-09-20)! {exclamation mark}!!!Batch "language, humour" A daft way of obfuscating text strings by encoding each character as a different number of {exclamation marks} surrounded by {question marks}, e.g. "d" is encoded as "?!!!!?". The language is named after the {MSDOS} {batch file} in which the first converter was written. {esoteric programming languages} {wiki entry (http://esolangs.org/wiki/!!!Batch)}. (2014-10-25)" {double quote}

model ::: n. 1. A representation, generally in miniature, to show the construction or appearance of something. 2. One serving as an example of excellence to be imitated or compared. models. v. 3. To plan, construct, fashion or shape. ::: models, modelled, new-model.

model ::: n. --> A miniature representation of a thing, with the several parts in due proportion; sometimes, a facsimile of the same size.
Something intended to serve, or that may serve, as a pattern of something to be made; a material representation or embodiment of an ideal; sometimes, a drawing; a plan; as, the clay model of a sculpture; the inventor&


monument ::: 1. A structure, such as a building, pillar, statue or sculpture, erected as a memorial to a person or event, as a building, pillar or statue. 2. Any enduring evidence or notable example of something. 3. An exemplar, model, or personification of some abstract quality. monuments.

moored ::: made fast (a vessel, for example) by means of cables, anchors, or lines.

moralize ::: v. t. --> To apply to a moral purpose; to explain in a moral sense; to draw a moral from.
To furnish with moral lessons, teachings, or examples; to lend a moral to.
To render moral; to correct the morals of.
To give a moral quality to; to affect the moral quality of, either for better or worse.


Mortality ::: Subject drop-out in a research study. Mortality becomes a problem when a disproportionate drop out rate occurs between two or more groups (Example: 30% of males drop out of group one while only 2% of males drop out in group two, resulting in uneven groups).

Multiple Correlation ::: A correlational technique used when there is one X and two or more Y. (Example: the correlation between age and (math and English ability).

Negative Correlation ::: a correlation where one two variables tend to move in the opposite direction (example: the number of pages printed and the amount of ink left in your printer are negatively correlated. The more pages printed, the less ink you have left.)

neuroptera ::: n. pl. --> An order of hexapod insects having two pairs of large, membranous, net-veined wings. The mouth organs are adapted for chewing. They feed upon other insects, and undergo a complete metamorphosis. The ant-lion, hellgamite, and lacewing fly are examples. Formerly, the name was given to a much more extensive group, including the true Neuroptera and the Pseudoneuroptera.

Nolini: (The authors gave as an example the word”Vision”). When it is the supreme vision it is capitalized. Nolini also said: “When it is the personality of the thing, not only the quality of it. There is no set rule on capitalization.”

noxious ::: a. --> Hurtful; harmful; baneful; pernicious; injurious; destructive; unwholesome; insalubrious; as, noxious air, food, or climate; pernicious; corrupting to morals; as, noxious practices or examples.
Guilty; criminal.


Nuñez Regüeiro, Manuel: Born in Uruguay, March 21, 1883. Professor of Philosophy at the National University of the Litoral in Argentine. Author of about twenty-five books, among which the following are the most important from a philosophical point of view: Fundamentos de la Anterosofia, 1925; Anterosofia Racional, 1926; De Nuevo Hablo Jesus, 1928; Filosofia Integral, 1932; Del Conocimiento y Progreso de Si Mismo, 1934; Tratado de Metalogica, o Fundamentos de Una Nueva Metodologia, 1936; Suma Contra Una Nueva Edad Media, 1938; Metafisica y Ciencia, 1941; La Honda Inquietud, 1915; Conocimiento y Creencia, 1916. Three fundamental questions and a tenacious effort to answer them run throughout the entire thought of Nuñez Regüeiro, namely the three questions of Kant: What can I know? What must I do? What can I expect? Science as auch does not write finis to anything. We experience in science the same realm of contradictions and inconsistencies which we experience elsewhere. Fundamentally, this chaos is of the nature of dysteleology. At the root of the conflict lies a crisis of values. The problem of doing is above all a problem of valuing. From a point of view of values, life ennobles itself, man lifts himself above the trammels of matter, and the world becomes meaning-full. Is there a possibility for the realization of this ideal? Has this plan ever been tried out? History offers us a living example: The Fact of Jesus. He is the only possible expectation. In him and through him we come to fruition and fulfilment. Nuñez Regüeiro's philosophy is fundamentally religious. -- J.A.F.

objective ::: 1. Pertaining to the exterior of an individual, or the Upper-Right quadrant. Examples of objective phenomena include molecules, cells, the triune brain, as well as the observable behavior of an individual. 2. Pertaining to the Right-Hand path, in general. 3. Pertaining to 3-p, in general.

Of quite a different kind are so-called real definitions, which are not conventions for introducing new symbols or notations -- as syntactical and semantical definitions are -- but are propositions of equivalence (material, formal, etc.) between two abstract entities (propositions, concepts, etc.) of which one is called the definiendum and the other the definiens. Not all such propositions of equivalence, however, are real definitions, but only those in which the definiens embodies the "essential nature" (essentia, ουσια) of the definiendum. The notion of a real definition thus has all the vagueness of the quoted phrase, but the following may be given as an example. If all the notations appearing, including ⊃x, have their usual meanings (regarded as given in advance), the proposition expressed by (F)(G)[[F(x) ⊃x G(x)] ≡ (x)[∼F(x) ∨ G(x)]] is a real definition of formal implication -- to be contrasted with the nominal definition of the ¦notation for formal implication which is given in the article Logic, formal, § 3. This formula, expressing a real definition of formal implication, might appear, e.g., as a primitive formula in a logistic system.

Often the word function is found used loosely for what would more correctly be called an ambiguous or undetermined value of a function, an expression containing one or more free variables being said, for example, to denote a function. Sometimes also the word function is used in a syntactical sense -- e.g., to mean an expression containing free variables.

Oral Receptive Personality ::: Stemming from the Oral stage, a child who becomes fixated due to under stimulation transfers his or her unmet oral needs into smoking, drinking, talking, biting fingernails, or sucking one&

paean ::: a song or lyric poem expressing triumph or thanksgiving, or joy. In classical antiquity, it is usually performed by a chorus, but some examples seem intended for an individual voice (monody). It comes from the Greek παιάν (also παιήων or παιών), "song of triumph, any solemn song or chant.” paeans, paean-song.

Panpsychism: (Gr pan, all, psyche, soul) A form of metaphysical idealism, of which Leibniz's theory of monads is the classical example, according to which the whole of nature consists of psychic centers similar to the human mind. -- L.W.

papaveraceous ::: a. --> Of, pertaining to, or resembling, a natural order of plants (Papaveraceae) of which the poppy, the celandine, and the bloodroot are well-known examples.

paradigmatic ::: a. --> Alt. of Paradigmatical ::: n. --> A writer of memoirs of religious persons, as examples of Christian excellence.

paradigmatize ::: v. t. --> To set forth as a model or example.

paradigm ::: n. --> An example; a model; a pattern.
An example of a conjugation or declension, showing a word in all its different forms of inflection.
An illustration, as by a parable or fable.


paraleipsis ::: n. --> A pretended or apparent omission; a figure by which a speaker artfully pretends to pass by what he really mentions; as, for example, if an orator should say, "I do not speak of my adversary&

parrot ::: n. --> In a general sense, any bird of the order Psittaci.
Any species of Psittacus, Chrysotis, Pionus, and other genera of the family Psittacidae, as distinguished from the parrakeets, macaws, and lories. They have a short rounded or even tail, and often a naked space on the cheeks. The gray parrot, or jako (P. erithacus) of Africa (see Jako), and the species of Amazon, or green, parrots (Chrysotis) of America, are examples. Many species, as cage birds, readily learn to imitate sounds, and to repeat words and phrases.


Passive Empiricism: The doctrine that knowledge comes by way of experience with the emphasis upon the negative character of the mind. The mind can act only upon the stimulus of contact with the world outside itself. John Locke furnishes an example of this view. See Tabula rasa. -- V.F.

pattern ::: n. --> Anything proposed for imitation; an archetype; an exemplar; that which is to be, or is worthy to be, copied or imitated; as, a pattern of a machine.
A part showing the figure or quality of the whole; a specimen; a sample; an example; an instance.
Stuff sufficient for a garment; as, a dress pattern.
Figure or style of decoration; design; as, wall paper of a beautiful pattern.


phalaenid ::: n. --> Any moth of the family Phalaenidae, of which the cankerworms are examples; a geometrid.

Phi Correlation ::: A correlational technique used when both variables are binary (Example true/false, yes/no, or on/off)

Pieh Mo: Neo-Mohists; heretical Mohists. See Mo che and Chinese philosophy. Pien: Argumentation or dialectics, which "is to make clear the distinction between right and wrong, to ascertain the principles of order and disorder, to make clear the points of similarity and difference, to examine the laws of names and actualities, to determine what is beneficial and what is harmful, and to decide what is uncertain and doubtful. It describes the ten thousand things as they are, and discusses the various opinions in their comparative merits. It uses names to specify actualities, propositions to express ideas, and explanations to set forth reasons, including or excluding according to classes." It involves seven methods: "The method of possibility is to argue from what is not exhausted. The method of hypothesis is to argue from what is not actual at present. The method of imitation is to provide a model. What is imitated is taken as the model. If the reason agrees with the model, it is correct. If it does not agree with the model, it is incorrect. This is the method of imitation. The method of comparison is to make clear about one thing by means of another. The method of parallel is to compare two propositions consistently throughout. The method of analogy says, 'You are so. Why should I not be so?" The method of induction is to grant what has not been accepted on the basis of its similarity to what has already been accepted. For example, when it is said that all the others are the same, how can I say that the others are different?" (Neo-Mohism.) -- W.T.C.

pluroderes ::: n. pl. --> A group of fresh-water turtles in which the neck can not be retracted, but is bent to one side, for protection. The matamata is an example.

Point Biserial Correlation ::: A correlational technique used when one variable is numeric and the other is binary (Example age and sex or income and true/false)

poison ::: n. --> Any agent which, when introduced into the animal organism, is capable of producing a morbid, noxious, or deadly effect upon it; as, morphine is a deadly poison; the poison of pestilential diseases.
That which taints or destroys moral purity or health; as, the poison of evil example; the poison of sin.
To put poison upon or into; to infect with poison; as, to poison an arrow; to poison food or drink.
To injure or kill by poison; to administer poison to.


polarity ::: n. --> That quality or condition of a body in virtue of which it exhibits opposite, or contrasted, properties or powers, in opposite, or contrasted, parts or directions; or a condition giving rise to a contrast of properties corresponding to a contrast of positions, as, for example, attraction and repulsion in the opposite parts of a magnet, the dissimilar phenomena corresponding to the different sides of a polarized ray of light, etc.
A property of the conic sections by virtue of which a


portraiture ::: n. --> A portrait; a likeness; a painted resemblance; hence, that which is copied from some example or model.
Pictures, collectively; painting.
The art or practice of making portraits. ::: v. t. --> To represent by a portrait, or as by a portrait; to


Pragmatism is first and always a doctrine of meaning, and often a definition of truth as well, but as to the latter, not all pragmatists are in complete agreement. Neither Peirce nor Dewey, for example, would accept James' view that if the hypothesis of God works satisfactorily for the individual, it is true. Pragmatism is also a method of interpreting ideas in terms of their consequences. James, however, apparently does not believe that this method entails his specific philosophical doctrines -- his pluralism, individualism, neutralism, indeterminism, meliorism, pragmatic theism, "crass" supernaturalism, etc. In fact, he states that pragmatism is independent of his new philosophy of "radical empiricism" and agrees with the anti-intellectualist bent of the Italian pragmatist, Papini, who sees the pragmatic method available to the atheist, the praying penitent, the investigating chemist, the metaphysician and the anti-metaphysician ("What Pragmatism Means".) On the other hand, insofar as pragmatism is practically identified with the scientific method (as is allegedly the case with Dewey) it appears that the pragmatic method might be expected to yield much the same conclusions for one philosopher as for another. In general, pragmatism as a method, does not seem to imply any final philosophical conclusions. It may imply a general direction of thought, such as empiricism. Although pragmatists (Peirce, James, Dewey) frequently attack older forms of empiricism, or crude empiricism, and necessarily reject truth as a simple or static correspondence of propositions with sense data, they nevertheless continue to describe themselves as empiricists, so that today pragmatism (especially in Dewey's case) is often regarded as synonymous with empiricism. See Empiricism.

praxis ::: n. --> Use; practice; especially, exercise or discipline for a specific purpose or object.
An example or form of exercise, or a collection of such examples, for practice.


precedent ::: a. --> Going before; anterior; preceding; antecedent; as, precedent services. ::: n. --> Something done or said that may serve as an example to authorize a subsequent act of the same kind; an authoritative example.
A preceding circumstance or condition; an antecedent;


precedented ::: a. --> Having a precedent; authorized or sanctioned by an example of a like kind.

precedential ::: a. --> Of the nature of a precedent; having force as an example for imitation; as, precedential transactions.

Predestination: The doctrine that all events of man's life, even one's eternal destiny, are determined beforehand by Deity. Sometimes this destiny is thought of in terms of an encompassing Fate or Luck (Roman and Greek), sometimes as the cyclic routine of the wheel of Fortune (Indian), sometimes as due to special gods or goddesses (Clotho, Lachesis and Atropos in Hesiod), sometimes as the Kismet or mysterious Fate (Mohammedanism), as due to rational Necessity (Stoicism) and more often in terms of the sheer will of a sovereign Deity (Hebrew, Jewish and Christian). In historic Christianity utterances of Paul are given as the authority for the doctrine (Eph. 1:11, Rom. 8:30, Rom. 9:18). St. Augustine believed that man's own sinfulness made his salvation utterly dependent upon the sheer grace and election of God. Extreme expressions of Calvinism and Lutheranism held that man does absolutely nothing toward his salvation apart from the grace and good will of the Divine. Classical examples of theological determinism are the views of Bucer (1491-1551), Calvin (see Calvinism), and the American theologian, Jonathan Edwards (1703-1758). The two classic theories concerning the place of the alleged Fall of man are supralapsarianism, the view that the Fall itself was predetermined; infralapsarianism, the view that man's predestination was set up subsequent to the Fall, the Fall itself only being permitted. -- V.F.

Presentation: (Lat. praesentatio, a showing, representation) (a) In the narrow sense anything directly present to a knowing mind such as sense data, images of memory and imagination, emotional and hedonic states, etc. See Datum. (b) In the wider sense any object known by acquaintance rather than by description for example, an object of perception or memory. See Acquaintance, Knowledge by. -- L.W.

pre/trans fallacy ::: In any recognized developmental sequence, the confusion of a pre-X stage and a trans-X stage simply because both are non-X. This fallacy has two major forms: the reduction of trans-X to pre-X and the elevation of pre-X to trans-X. For example, the confusion of pre-rational and trans-rational, pre-personal and trans-personal, or pre-conventional and post-conventional.

Primitivism: A modern term for a complex of ideas running back in classical thought to Hesiod. Two species of primitivism are found, (1) chronological primitivism, a belief that the best period of history was the earliest; (2) cultural primitivism, a belief that the acquisitions of civilization are evil. Each of these species is found in two forms, hard and soft. The hard primitivist believes the best state of mankind to approach the ascetic life; man's power of endurance is eulogized. The soft primitivist, while frequently emphasizing the simplicity of what he imagines to be primitive life, nevertheless accentuates its gentleness. The Noble Savage is a fair example of a hard primitive; the Golden Race of Hesiod of a soft. -- G.B.

primulaceous ::: a. --> Of or pertaining to an order of herbaceous plants (Primulaceae), of which the primrose is the type, and the pimpernel, the cyclamen, and the water violet are other examples.

Principle of sufficient reason: According to Leibniz, one of the two principles on which reasoning is founded, the other being the principle of Contradiction. While the latter is the ground of all necessary truths, the Principle of Sufficient Reason is the ground of all contingent and factual truths. It applies especially to existents, possible or factual, hence its two forms actual sufficient reasons, like the actual volitions of God or of the free creatures, are those determined by the perception of the good and exhibit themselves as final causes involving the good, and possible sufficient reasons are involved, for example, in the perception of evil as a possible aim to achieve. Leibniz defines the Principle of Sufficient Reason as follows: It is the principle "in virtue of which we judge that no fact can be found true or existent, no judgment veritable, unless there is a sufficient reason why it should be so and not otherwise, although these reasons cannot more than often be known to us. . . . There must be a sufficient reason for contingent truths or truths of fact, that is, for the sequence of things which are dispersed throughout the universe of created beings, in which the resolution into particular reasons might go into endless detail" (Monadology, 31, 32, 33, 36). And again, "Nothing happens without a sufficient reason; that is nothing happens without its being possible for one who should know things sufficiently to give a reason showing why things are so and not otherwise" (Principles of Nature and of Grace). It seems that the account given by Leibniz of this principle is not satisfactory in itself, in spite of the wide use he made of it in his philosophy. Many of his disciples vainly attempted to reduce it to the Principle of Contradiction. See Wolff.

Proportion – Written as two equal ratios. For example, 5 is to 4 as 10 is to 8, or 5/4 = 10/8.

provection ::: n. --> A carrying forward, as of a final letter, to a following word; as, for example, a nickname for an ekename.

purpose ::: n. --> That which a person sets before himself as an object to be reached or accomplished; the end or aim to which the view is directed in any plan, measure, or exertion; view; aim; design; intention; plan.
Proposal to another; discourse.
Instance; example. ::: v. t.


Pythagoreanism: The doctrines (philosophical, mathematical, moral, and religious) of Pythagoras (c. 572-497) and of his school which flourished until about the end of the 4th century B.C. The Pythagorean philosophy was a dualism which sharply distinguished thought and the senses, the soul and the body, the mathematical forms of things and their perceptible appearances. The Pythagoreans supposed that the substances of all things were numbers and that all phenomena were sensuous expressions of mathematical ratios. For them the whole universe was harmony. They made important contributions to mathematics, astronomv, and physics (acoustics) and were the first to formulate the elementary principles and methods of arithmetic and geometry as taught in the first books of Euclid. But the Pythagorean sect was not only a philosophical and mathematical school (cf. K. von Fritz, Pythagorean Politics in Southern Italy, 1941), but also a religious brotherhood and a fellowship for moral reformation. They believed in the immortality and transmigration (see Metempsychosis) of the soul which they defined as the harmony of the body. To restore harmony which was confused by the senses was the goal of their Ethics and Politics. The religious ideas were closely related to those of the Greek mysteries which sought by various rites and abstinences to purify and redeem the soul. The attempt to combine this mysticism with their mathematical philosophy, led the Pythagoreans to the development of an intricate and somewhat fantastic symbolism which collected correspondences between numbers and things and for example identified the antithesis of odd and even with that of form and matter, the number 1 with reason, 2 with the soul, etc. Through their ideas the Pythagoreans had considerable effect on the development of Plato's thought and on the theories of the later Neo-platonists.

ratitae ::: n. pl. --> An order of birds in which the wings are small, rudimentary, or absent, and the breastbone is destitute of a keel. The ostrich, emu, moa, and apteryx are examples.

Reciprocal – The multiplicative inverse of a number. For example, 2/3 is the reciprocal of 3/2.

Recursion, definition by: A method of introducing, or "defining," functions from non-negative integers to non-negative integers, which, in its simplest form, consists in giving a pair of equations which specify the value of the function when the argument (or a particular one of the arguments) is 0, and supply a method of calculating the value of the function when the argument (that particular one of the arguments) is x+l, from the value of the function when the argument (that particular one of the arguments) is x. Thus a monadic function f is said to be defined by primitive recursion in terms of a dyadic function g -- the function g being previously known or given -- by the pair of equations, f(0) = A, f(S(x)) = g(x, f(x)), where A denotes some particular non-negative integer, and S denotes the successor function (so that S(x) is the same as x+l), and x is a variable (the second equation being intended to hold for all non-negative integers x). Similarly the dyadic function f is said to be defined by primitive recursion in terms of a triadic function g and a monadic function h by the pair of equations, f(a, 0) = h(a), f(a, S(x)) = g(a, x, f(a,x)), the equations being intended to hold for all non-negative integers a and x. Likewise for functions f of more than two variables. -- As an example of definition by primitive recursion we may take the "definition" of addition (i.e., of the dyadic function plus) employed by Peano in the development of arithmetic from his postulates (see the article Arithmetic, foundations of): a+0 = a, a+S(x) = S(a+x). This comes under the general form of definition by primitive recursion, just given, with h and g taken to be such functions that h(a) = a and g(a, x, y) = S(y). Another example is Peano's introduction of multiplication by the pair of equations aX0 = 0, aXS(x) = (aXx)+a. Here addition is taken as previously defined, and h(a) = 0, g(a, x, y) = y + a.

Reducing – Changing a fraction into its lowest terms. For example, 3/6 is reduced to ½.

reflect ::: 1. To throw or bend back (light, for example) from a surface. 2. To give back or show an image of (an object); mirror. reflects, reflected, reflecting.

Reflexivity: A dyadic relation R is called reflexive if xRx holds for all x within a certain previously fixed domain which must include the field of R (cf. logic, formal, § 8). In the propositional calculus, the laws of reflexivity of material implication and material equivalence (the conditional and biconditional) are the theorems, p ⊃ p, p ≡ p, expressing the reflexivity of these relations. Other examples of reflexive relations are equality, class inclusion, ⊂ (see logic, formal, § 7); formal implication and formal equivalence (see logic, formal, § 3); the relation not greater than among whole numbers, or among rational numbers, or among real numbers; the relation not later than among instants of time; the relation less than one hour apart among instants of time.

Rejected in particular by intuitionism are the use of impredicative definition (q. v.); the assumption that all things satisfying a given condition can be united into a set and this set then treated as an individual thing --or even the weakened form of this assumption which is found in Zermelo's Aussonderungsaxiom or axiom of subset formation (see logic, formal, § 9); the law of excluded middle as applied to propositions whose expression lequires a quantifier for which the variable involved has an infinite range. As an example of the rejection of the law of excluded middle, consider the proposition, "Either every even number greater than 2 can be expressed as the sum of two prime numbers or else not every even number greater than 2 can be expressed as the sum of two prime numbers." This proposition is intuitionistically unacceptable, because there are infinitely many even numbers greater than 2 and it is impossible to try them all one by one and decide of each whether or not it is the sum of two prime numbers. An intuitionist would accept the disjunction only after a proof had been given of one or other of the two disjoined propositions -- and in the present state of mathematical knowledge it is not certain that this can be done (it is not certain that the mathematical problem involved is solvable). If, however, we replace "greater than 2" by "greater than 2 and less than 1,000,000,000," the resulting disjunction becomes intuitionistically acceptable, since the number of numbers involved is then finite. The intuitionistic rejection of the law of excluded middle is not to be understood as an assertion of the negation of the law of excluded middle; on the contrary, Brouwer asserts the negation of the negation of the law of excluded middle, i.e., ∼∼[p ∨ ∼p]. Still less is the intuitionistic rejection of the law of excluded middle to be understood as the assertion of the existence of a third truth-value intermediate between truth and falsehood.

remainder ::: n. --> Anything that remains, or is left, after the separation and removal of a part; residue; remnant.
The quantity or sum that is left after subtraction, or after any deduction.
An estate in expectancy, generally in land, which becomes an estate in possession upon the determination of a particular prior estate, created at the same time, and by the same instrument; for example, if land be conveyed to A for life, and on his death to B, A&


remontant ::: a. --> Rising again; -- applied to a class of roses which bloom more than once in a season; the hybrid perpetual roses, of which the Jacqueminot is a well-known example.

renounce ::: 1. To give up (a title, for example), esp. by formal announcement. 2. To reject; disown; disclaim; refuse to recognize. 3. To give up or put aside voluntarily; forsake, forego, forswear. renounces, renounced, renouncing.

sample ::: n. --> Example; pattern.
A part of anything presented for inspection, or shown as evidence of the quality of the whole; a specimen; as, goods are often purchased by samples. ::: v. t. --> To make or show something similar to; to match.


sea duck ::: --> Any one of numerous species of ducks which frequent the seacoasts and feed mainly on fishes and mollusks. The scoters, eiders, old squaw, and ruddy duck are examples. They may be distinguished by the lobate hind toe.

Socialism, Marxian: Early in their work, Marx and Engels called themselves communists (e.g., the "Communist Manifesto"). Later they found it more accurate, in view of the terminology of the day, to refer to themselves as socialists. During the war of 1914- '18, when socialists split into two camps, one supporting and the other opposing participation in the war, Lenin proposed for the latter group, which became the Third International, a return to the name communist, so far as a party designation was concerned, which proposal was adopted. Those who remained connected with the Second International retained the name socialist as a party designation. This split not only involved the problem of the war, but crystallized other fundamental divergences. For example, among "socialists", there was a widespread belief in gradualism -- the doctrine that the socialist society could be attained by piecemeal reform within the capitalist svstem and that no sudden change or contest of force need be anticipated. These beliefs were rejected by the "communists".

sporadic ::: a. --> Occuring singly, or apart from other things of the same kind, or in scattered instances; separate; single; as, a sporadic fireball; a sporadic case of disease; a sporadic example of a flower.

Square root – The number which when multiplied by itself gives you the original number. For example, 6 is the square root of 36.

::: Sri Aurobindo: "Spiritual force has its own concreteness; it can take a form (like a stream, for instance) of which one is aware and can send it quite concretely on whatever object one chooses. This is a statement of fact about the power inherent in spiritual consciousness. But there is also such a thing as a willed use of any subtle force — it may be spiritual, mental or vital — to secure a particular result at some point in the world. Just as there are waves of unseen physical forces (cosmic waves etc.) or currents of electricity, so there are mind-waves, thought-currents, waves of emotion, — for example, anger, sorrow, etc., — which go out and affect others without their knowing whence they come or that they come at all, they only feel the result. One who has the occult or inner senses awake can feel them coming and invading him.” Letters on Yoga

states ::: States are fleeting, temporary aspects of phenomena found in all four quadrants. In the Upper Left, for example, there are the three great natural states of waking, dreaming, and deep dreamless sleep; meditative states; and peak experiences (all of which can be accessed by virtually any level of development). Other examples of states include brain states in the Upper Right; cultural states (e.g., mass hysteria) in the Lower Left; and weather states in the Lower Right.

stretch ::: n. 1. A continuous length, distance, tract, or expanse. stretches. v. 2. To extend (oneself or one"s limbs, for example) to full length. 3. To reach for something as by putting forth the hand. 4. To strain, by pressing forward with effort. 5. To extend over a distance or area or in a particular direction (often with out). 6. To extend in time. 7. To extend laterally. stretches, stretched, stretching.

subjective ::: 1. Pertaining to the interior of an individual, or the Upper-Left quadrant. Examples of subjective phenomena include thoughts, feelings, and visions. 2. Pertaining to the Left-Hand path, in general. 3. Pertaining to 1-p, in general.

Subject Matching ::: A method of reducing bias in a sample of subjects by matching specific criteria of the sample to the true characteristics of the population. (Example: If the population is 60% female then 60% of the subjects in the sample should also be female)

SUBTLE FORCES. ::: There is such a thing as a willed use of any subtle force — it may be spiritual, mental or siral — to secure a particular result at some point in the world. Just as there arc waves of unseen physical forces (cosmic waves etc.) or currents of electricity, so there arc mind-waves, ihought*currcnts. waves of emotion, ~ for example, anger, sorrow, etc. — which go out and affect others without their knowing whence they come or that they come at all, they only feel the result. One who has the occult or inner senses awake can feel them coming and invad> ing him. Influences good or bad can propagate themsefves in that way ::: chat can happen without Intention and naturally, but also a deliberate use can be made of them. There can also be a power- ful generation of force, spiritual or other. There can be too the use of the effective will or idea acting directly without the aid of any outward action, speech or other instrumentation which is not concrete in that sense, but is all the same effective.

Synaesthesia: (Gr. syn. with + aesthesis, sensation) A connection between sensation of different senses which is indepedent of association established by experience. For example, the capacity of certain musical notes to induce color-images. -- L.W.

tabulata ::: n. pl. --> An artificial group of stony corals including those which have transverse septa in the calicles. The genera Pocillopora and Favosites are examples.

taeniata ::: n. pl. --> A division of Ctenophora including those which have a long, ribbonlike body. The Venus&

taeniosomi ::: n. pl. --> An order of fishes remarkable for their long and compressed form. The ribbon fishes are examples. See Ribbon fish, under Ribbon.

tangent ::: v. t. --> A tangent line curve, or surface; specifically, that portion of the straight line tangent to a curve that is between the point of tangency and a given line, the given line being, for example, the axis of abscissas, or a radius of a circle produced. See Trigonometrical function, under Function. ::: a.

tanystomata ::: n. pl. --> A division of dipterous insects in which the proboscis is large and contains lancelike mandibles and maxillae. The horseflies and robber flies are examples.

tatusiid ::: n. --> Any armadillo of the family Tatusiidae, of which the peba and mule armadillo are examples. Also used adjectively.

tectibranchiata ::: n. pl. --> An order, or suborder, of gastropod Mollusca in which the gills are usually situated on one side of the back, and protected by a fold of the mantle. When there is a shell, it is usually thin and delicate and often rudimentary. The aplysias and the bubble shells are examples.

Termmism: See Nominalism. Tertiary Qualities: Those qualities which are said to be imparted to objects by the mind. In contrast to primary and secondary qualities which are directed toward the objects (primary being thought of distinctly a part of objects) tertiary qualities are the subject's reactions to them. A thing, for example, is said to be good: The good points to the subject's reaction rather than to the object itself. -- V.F.

testicardines ::: n. pl. --> A division of brachiopods including those which have a calcareous shell furnished with a hinge and hinge teeth. Terebratula and Spirifer are examples.

Tetrachoric Correlation ::: A correlational technique used to estimate the Pearson-Product correlation of two continuous variables that have been dichotomized (Example: age is continuous, but when it is split into two groups, such as over 40 and under 40, it becomes dichotomous).

tetrazone ::: n. --> Any one of a certain series of basic compounds containing a chain of four nitrogen atoms; for example, ethyl tetrazone, (C2H5)2N.N2.N(C2H5)2, a colorless liquid having an odor of leeks.

(The authors also gave the example of Centaur). When such words are capitalised it refers to a divinity representing the species. Also with the word ‘Circean’ Nolini said: “Not merely a mythological story but a being representing universal forces.

thecophora ::: n. pl. --> A division of hydroids comprising those which have the hydranths in thecae and the gonophores in capsules. The campanularians and sertularians are examples. Called also Thecata. See Illust. under Hydroidea.

Theocracy: (Gr. theos, god, kratos, government, power) A view of political organization in which God is sole ruler. All political laws come under what is held to be the Divine Will. Church and State become one. Examples the development of the Hebrew ideal and Judaism, Mohammedan politics, Calvinism in Geneva, Puritan New England. -- V.F.

The phenomenon of acquired association has long been recognized by philosophers. Plato cites examples of association by contiguity and similarity (Phaedo, 73-6) and Aristotle in his treatment of memory enumerated similarity, contrast and contiguity as relations which mediate recollection. (De Mem. II 6-11 (451 b)). Hobbes also was aware of the psychological importance of the phenomenon of association and anticipated Locke's distinct!p/n between chance and controlled association (Leviathan (1651), ch. 3; Human Nature (1650), ch. 4). But it was Locke who introduced the phrase "association of ideas" and gave impetus to modern association psychology.

There intervenes, third, uplifting our knowledge and effort into the domain of spiritual experience, the direct suggestion, example and influence of the Teacher — guru. Last comes the instru- mentality of Time — kala ; for in all things there is a cycle of thtit action and a period of the dWine movement.

thoracica ::: n. pl. --> A division of cirripeds including those which have six thoracic segments, usually bearing six pairs of cirri. The common barnacles are examples.

Three senses of "Ockhamism" may be distinguished: Logical, indicating usage of the terminology and technique of logical analysis developed by Ockham in his Summa totius logicae; in particular, use of the concept of supposition (suppositio) in the significative analysis of terms. Epistemological, indicating the thesis that universality is attributable only to terms and propositions, and not to things as existing apart from discourse. Theological, indicating the thesis that no tneological doctrines, such as those of God's existence or of the immortality of the soul, are evident or demonstrable philosophically, so that religious doctrine rests solely on faith, without metaphysical or scientific support. It is in this sense that Luther is often called an Ockhamist.   Bibliography:   B. Geyer,   Ueberwegs Grundriss d. Gesch. d. Phil., Bd. II (11th ed., Berlin 1928), pp. 571-612 and 781-786; N. Abbagnano,   Guglielmo di Ockham (Lanciano, Italy, 1931); E. A. Moody,   The Logic of William of Ockham (N. Y. & London, 1935); F. Ehrle,   Peter von Candia (Muenster, 1925); G. Ritter,   Studien zur Spaetscholastik, I-II (Heidelberg, 1921-1922).     --E.A.M. Om, aum: (Skr.) Mystic, holy syllable as a symbol for the indefinable Absolute. See Aksara, Vac, Sabda. --K.F.L. Omniscience: In philosophy and theology it means the complete and perfect knowledge of God, of Himself and of all other beings, past, present, and future, or merely possible, as well as all their activities, real or possible, including the future free actions of human beings. --J.J.R. One: Philosophically, not a number but equivalent to unit, unity, individuality, in contradistinction from multiplicity and the mani-foldness of sensory experience. In metaphysics, the Supreme Idea (Plato), the absolute first principle (Neo-platonism), the universe (Parmenides), Being as such and divine in nature (Plotinus), God (Nicolaus Cusanus), the soul (Lotze). Religious philosophy and mysticism, beginning with Indian philosophy (s.v.), has favored the designation of the One for the metaphysical world-ground, the ultimate icility, the world-soul, the principle of the world conceived as reason, nous, or more personally. The One may be conceived as an independent whole or as a sum, as analytic or synthetic, as principle or ontologically. Except by mysticism, it is rarely declared a fact of sensory experience, while its transcendent or transcendental, abstract nature is stressed, e.g., in epistemology where the "I" or self is considered the unitary background of personal experience, the identity of self-consciousness, or the unity of consciousness in the synthesis of the manifoldness of ideas (Kant). --K.F.L. One-one: A relation R is one-many if for every y in the converse domain there is a unique x such that xRy. A relation R is many-one if for every x in the domain there is a unique y such that xRy. (See the article relation.) A relation is one-one, or one-to-one, if it is at the same time one-many and many-one. A one-one relation is said to be, or to determine, a one-to-one correspondence between its domain and its converse domain. --A.C. On-handedness: (Ger. Vorhandenheit) Things exist in the mode of thereness, lying- passively in a neutral space. A "deficient" form of a more basic relationship, termed at-handedness (Zuhandenheit). (Heidegger.) --H.H. Ontological argument: Name by which later authors, especially Kant, designate the alleged proof for God's existence devised by Anselm of Canterbury. Under the name of God, so the argument runs, everyone understands that greater than which nothing can be thought. Since anything being the greatest and lacking existence is less then the greatest having also existence, the former is not really the greater. The greatest, therefore, has to exist. Anselm has been reproached, already by his contemporary Gaunilo, for unduly passing from the field of logical to the field of ontological or existential reasoning. This criticism has been repeated by many authors, among them Aquinas. The argument has, however, been used, if in a somewhat modified form, by Duns Scotus, Descartes, and Leibniz. --R.A. Ontological Object: (Gr. onta, existing things + logos, science) The real or existing object of an act of knowledge as distinguished from the epistemological object. See Epistemological Object. --L.W. Ontologism: (Gr. on, being) In contrast to psychologism, is called any speculative system which starts philosophizing by positing absolute being, or deriving the existence of entities independently of experience merely on the basis of their being thought, or assuming that we have immediate and certain knowledge of the ground of being or God. Generally speaking any rationalistic, a priori metaphysical doctrine, specifically the philosophies of Rosmini-Serbati and Vincenzo Gioberti. As a philosophic method censored by skeptics and criticists alike, as a scholastic doctrine formerly strongly supported, revived in Italy and Belgium in the 19th century, but no longer countenanced. --K.F.L. Ontology: (Gr. on, being + logos, logic) The theory of being qua being. For Aristotle, the First Philosophy, the science of the essence of things. Introduced as a term into philosophy by Wolff. The science of fundamental principles, the doctrine of the categories. Ultimate philosophy; rational cosmology. Syn. with metaphysics. See Cosmology, First Principles, Metaphysics, Theology. --J.K.F. Operation: "(Lit. operari, to work) Any act, mental or physical, constituting a phase of the reflective process, and performed with a view to acquiring1 knowledge or information about a certain subject-nntter. --A.C.B.   In logic, see Operationism.   In philosophy of science, see Pragmatism, Scientific Empiricism. Operationism: The doctrine that the meaning of a concept is given by a set of operations.   1. The operational meaning of a term (word or symbol) is given by a semantical rule relating the term to some concrete process, object or event, or to a class of such processes, objectj or events.   2. Sentences formed by combining operationally defined terms into propositions are operationally meaningful when the assertions are testable by means of performable operations. Thus, under operational rules, terms have semantical significance, propositions have empirical significance.   Operationism makes explicit the distinction between formal (q.v.) and empirical sentences. Formal propositions are signs arranged according to syntactical rules but lacking operational reference. Such propositions, common in mathematics, logic and syntax, derive their sanction from convention, whereas an empirical proposition is acceptable (1) when its structure obeys syntactical rules and (2) when there exists a concrete procedure (a set of operations) for determining its truth or falsity (cf. Verification). Propositions purporting to be empirical are sometimes amenable to no operational test because they contain terms obeying no definite semantical rules. These sentences are sometimes called pseudo-propositions and are said to be operationally meaningless. They may, however, be 'meaningful" in other ways, e.g. emotionally or aesthetically (cf. Meaning).   Unlike a formal statement, the "truth" of an empirical sentence is never absolute and its operational confirmation serves only to increase the degree of its validity. Similarly, the semantical rule comprising the operational definition of a term has never absolute precision. Ordinarily a term denotes a class of operations and the precision of its definition depends upon how definite are the rules governing inclusion in the class.   The difference between Operationism and Logical Positivism (q.v.) is one of emphasis. Operationism's stress of empirical matters derives from the fact that it was first employed to purge physics of such concepts as absolute space and absolute time, when the theory of relativity had forced upon physicists the view that space and time are most profitably defined in terms of the operations by which they are measured. Although different methods of measuring length at first give rise to different concepts of length, wherever the equivalence of certain of these measures can be established by other operations, the concepts may legitimately be combined.   In psychology the operational criterion of meaningfulness is commonly associated with a behavioristic point of view. See Behaviorism. Since only those propositions which are testable by public and repeatable operations are admissible in science, the definition of such concepti as mind and sensation must rest upon observable aspects of the organism or its behavior. Operational psychology deals with experience only as it is indicated by the operation of differential behavior, including verbal report. Discriminations, or the concrete differential reactions of organisms to internal or external environmental states, are by some authors regarded as the most basic of all operations.   For a discussion of the role of operational definition in phvsics. see P. W. Bridgman, The Logic of Modern Physics, (New York, 1928) and The Nature of Physical Theory (Princeton, 1936). "The extension of operationism to psychology is discussed by C. C. Pratt in The Logic of Modem Psychology (New York. 1939.)   For a discussion and annotated bibliography relating to Operationism and Logical Positivism, see S. S. Stevens, Psychology and the Science of Science, Psychol. Bull., 36, 1939, 221-263. --S.S.S. Ophelimity: Noun derived from the Greek, ophelimos useful, employed by Vilfredo Pareto (1848-1923) in economics as the equivalent of utility, or the capacity to provide satisfaction. --J.J.R. Opinion: (Lat. opinio, from opinor, to think) An hypothesis or proposition entertained on rational grounds but concerning which doubt can reasonably exist. A belief. See Hypothesis, Certainty, Knowledge. --J.K.F- Opposition: (Lat. oppositus, pp. of oppono, to oppose) Positive actual contradiction. One of Aristotle's Post-predicaments. In logic any contrariety or contradiction, illustrated by the "Square of Opposition". Syn. with: conflict. See Logic, formal, § 4. --J.K.F. Optimism: (Lat. optimus, the best) The view inspired by wishful thinking, success, faith, or philosophic reflection, that the world as it exists is not so bad or even the best possible, life is good, and man's destiny is bright. Philosophically most persuasively propounded by Leibniz in his Theodicee, according to which God in his wisdom would have created a better world had he known or willed such a one to exist. Not even he could remove moral wrong and evil unless he destroyed the power of self-determination and hence the basis of morality. All systems of ethics that recognize a supreme good (Plato and many idealists), subscribe to the doctrines of progressivism (Turgot, Herder, Comte, and others), regard evil as a fragmentary view (Josiah Royce et al.) or illusory, or believe in indemnification (Henry David Thoreau) or melioration (Emerson), are inclined optimistically. Practically all theologies advocating a plan of creation and salvation, are optimistic though they make the good or the better dependent on moral effort, right thinking, or belief, promising it in a future existence. Metaphysical speculation is optimistic if it provides for perfection, evolution to something higher, more valuable, or makes room for harmonies or a teleology. See Pessimism. --K.F.L. Order: A class is said to be partially ordered by a dyadic relation R if it coincides with the field of R, and R is transitive and reflexive, and xRy and yRx never both hold when x and y are different. If in addition R is connected, the class is said to be ordered (or simply ordered) by R, and R is called an ordering relation.   Whitehcid and Russell apply the term serial relation to relations which are transitive, irreflexive, and connected (and, in consequence, also asymmetric). However, the use of serial relations in this sense, instead ordering relations as just defined, is awkward in connection with the notion of order for unit classes.   Examples: The relation not greater than among leal numbers is an ordering relation. The relation less than among real numbers is a serial relation. The real numbers are simply ordered by the former relation. In the algebra of classes (logic formal, § 7), the classes are partially ordered by the relation of class inclusion.   For explanation of the terminology used in making the above definitions, see the articles connexity, reflexivity, relation, symmetry, transitivity. --A.C. Order type: See relation-number. Ordinal number: A class b is well-ordered by a dyadic relation R if it is ordered by R (see order) and, for every class a such that a ⊂ b, there is a member x of a, such that xRy holds for every member y of a; and R is then called a well-ordering relation. The ordinal number of a class b well-ordered by a relation R, or of a well-ordering relation R, is defined to be the relation-number (q. v.) of R.   The ordinal numbers of finite classes (well-ordered by appropriate relations) are called finite ordinal numbers. These are 0, 1, 2, ... (to be distinguished, of course, from the finite cardinal numbers 0, 1, 2, . . .).   The first non-finite (transfinite or infinite) ordinal number is the ordinal number of the class of finite ordinal numbers, well-ordered in their natural order, 0, 1, 2, . . .; it is usually denoted by the small Greek letter omega. --A.C.   G. Cantor, Contributions to the Founding of the Theory of Transfinite Numbers, translated and with an introduction by P. E. B. Jourdain, Chicago and London, 1915. (new ed. 1941); Whitehead and Russell, Princtpia Mathematica. vol. 3. Orexis: (Gr. orexis) Striving; desire; the conative aspect of mind, as distinguished from the cognitive and emotional (Aristotle). --G.R.M.. Organicism: A theory of biology that life consists in the organization or dynamic system of the organism. Opposed to mechanism and vitalism. --J.K.F. Organism: An individual animal or plant, biologically interpreted. A. N. Whitehead uses the term to include also physical bodies and to signify anything material spreading through space and enduring in time. --R.B.W. Organismic Psychology: (Lat. organum, from Gr. organon, an instrument) A system of theoretical psychology which construes the structure of the mind in organic rather than atomistic terms. See Gestalt Psychology; Psychological Atomism. --L.W. Organization: (Lat. organum, from Gr. organon, work) A structured whole. The systematic unity of parts in a purposive whole. A dynamic system. Order in something actual. --J.K.F. Organon: (Gr. organon) The title traditionally given to the body of Aristotle's logical treatises. The designation appears to have originated among the Peripatetics after Aristotle's time, and expresses their view that logic is not a part of philosophy (as the Stoics maintained) but rather the instrument (organon) of philosophical inquiry. See Aristotelianism. --G.R.M.   In Kant. A system of principles by which pure knowledge may be acquired and established.   Cf. Fr. Bacon's Novum Organum. --O.F.K. Oriental Philosophy: A general designation used loosely to cover philosophic tradition exclusive of that grown on Greek soil and including the beginnings of philosophical speculation in Egypt, Arabia, Iran, India, and China, the elaborate systems of India, Greater India, China, and Japan, and sometimes also the religion-bound thought of all these countries with that of the complex cultures of Asia Minor, extending far into antiquity. Oriental philosophy, though by no means presenting a homogeneous picture, nevertheless shares one characteristic, i.e., the practical outlook on life (ethics linked with metaphysics) and the absence of clear-cut distinctions between pure speculation and religious motivation, and on lower levels between folklore, folk-etymology, practical wisdom, pre-scientiiic speculation, even magic, and flashes of philosophic insight. Bonds with Western, particularly Greek philosophy have no doubt existed even in ancient times. Mutual influences have often been conjectured on the basis of striking similarities, but their scientific establishment is often difficult or even impossible. Comparative philosophy (see especially the work of Masson-Oursel) provides a useful method. Yet a thorough treatment of Oriental Philosophy is possible only when the many languages in which it is deposited have been more thoroughly studied, the psychological and historical elements involved in the various cultures better investigated, and translations of the relevant documents prepared not merely from a philological point of view or out of missionary zeal, but by competent philosophers who also have some linguistic training. Much has been accomplished in this direction in Indian and Chinese Philosophy (q.v.). A great deal remains to be done however before a definitive history of Oriental Philosophy may be written. See also Arabian, and Persian Philosophy. --K.F.L. Origen: (185-254) The principal founder of Christian theology who tried to enrich the ecclesiastic thought of his day by reconciling it with the treasures of Greek philosophy. Cf. Migne PL. --R.B.W. Ormazd: (New Persian) Same as Ahura Mazdah (q.v.), the good principle in Zoroastrianism, and opposed to Ahriman (q.v.). --K.F.L. Orphic Literature: The mystic writings, extant only in fragments, of a Greek religious-philosophical movement of the 6th century B.C., allegedly started by the mythical Orpheus. In their mysteries, in which mythology and rational thinking mingled, the Orphics concerned themselves with cosmogony, theogony, man's original creation and his destiny after death which they sought to influence to the better by pure living and austerity. They taught a symbolism in which, e.g., the relationship of the One to the many was clearly enunciated, and believed in the soul as involved in reincarnation. Pythagoras, Empedocles, and Plato were influenced by them. --K.F.L. Ortega y Gasset, Jose: Born in Madrid, May 9, 1883. At present in Buenos Aires, Argentine. Son of Ortega y Munillo, the famous Spanish journalist. Studied at the College of Jesuits in Miraflores and at the Central University of Madrid. In the latter he presented his Doctor's dissertation, El Milenario, in 1904, thereby obtaining his Ph.D. degree. After studies in Leipzig, Berlin, Marburg, under the special influence of Hermann Cohen, the great exponent of Kant, who taught him the love for the scientific method and awoke in him the interest in educational philosophy, Ortega came to Spain where, after the death of Nicolas Salmeron, he occupied the professorship of metaphysics at the Central University of Madrid. The following may be considered the most important works of Ortega y Gasset:     Meditaciones del Quijote, 1914;   El Espectador, I-VIII, 1916-1935;   El Tema de Nuestro Tiempo, 1921;   España Invertebrada, 1922;   Kant, 1924;   La Deshumanizacion del Arte, 1925;   Espiritu de la Letra, 1927;   La Rebelion de las Masas, 1929;   Goethe desde Adentio, 1934;   Estudios sobre el Amor, 1939;   Ensimismamiento y Alteracion, 1939;   El Libro de las Misiones, 1940;   Ideas y Creencias, 1940;     and others.   Although brought up in the Marburg school of thought, Ortega is not exactly a neo-Kantian. At the basis of his Weltanschauung one finds a denial of the fundamental presuppositions which characterized European Rationalism. It is life and not thought which is primary. Things have a sense and a value which must be affirmed independently. Things, however, are to be conceived as the totality of situations which constitute the circumstances of a man's life. Hence, Ortega's first philosophical principle: "I am myself plus my circumstances". Life as a problem, however, is but one of the poles of his formula. Reason is the other. The two together function, not by dialectical opposition, but by necessary coexistence. Life, according to Ortega, does not consist in being, but rather, in coming to be, and as such it is of the nature of direction, program building, purpose to be achieved, value to be realized. In this sense the future as a time dimension acquires new dignity, and even the present and the past become articulate and meaning-full only in relation to the future. Even History demands a new point of departure and becomes militant with new visions. --J.A.F. Orthodoxy: Beliefs which are declared by a group to be true and normative. Heresy is a departure from and relative to a given orthodoxy. --V.S. Orthos Logos: See Right Reason. Ostensible Object: (Lat. ostendere, to show) The object envisaged by cognitive act irrespective of its actual existence. See Epistemological Object. --L.W. Ostensive: (Lat. ostendere, to show) Property of a concept or predicate by virtue of which it refers to and is clarified by reference to its instances. --A.C.B. Ostwald, Wilhelm: (1853-1932) German chemist. Winner of the Nobel prize for chemistry in 1909. In Die Uberwindung des wissenschaftlichen Materialistmus and in Naturphilosophie, his two best known works in the field of philosophy, he advocates a dynamic theory in opposition to materialism and mechanism. All properties of matter, and the psychic as well, are special forms of energy. --L.E.D. Oupnekhat: Anquetil Duperron's Latin translation of the Persian translation of 50 Upanishads (q.v.), a work praised by Schopenhauer as giving him complete consolation. --K.F.L. Outness: A term employed by Berkeley to express the experience of externality, that is the ideas of space and things placed at a distance. Hume used it in the sense of distance Hamilton understood it as the state of being outside of consciousness in a really existing world of material things. --J.J.R. Overindividual: Term used by H. Münsterberg to translate the German überindividuell. The term is applied to any cognitive or value object which transcends the individual subject. --L.W. P

toxoglossa ::: n.pl. --> A division of marine gastropod mollusks in which the radula are converted into poison fangs. The cone shells (Conus), Pleurotoma, and Terebra, are examples. See Illust. of Cone, n., 4, Pleurotoma, and Terebra.

trachelidan ::: n. --> Any one of a tribe of beetles (Trachelides) which have the head supported on a pedicel. The oil beetles and the Cantharides are examples.

traduce ::: v. t. --> To transfer; to transmit; to hand down; as, to traduce mental qualities to one&

transitive ::: a. --> Having the power of making a transit, or passage.
Effected by transference of signification.
Passing over to an object; expressing an action which is not limited to the agent or subject, but which requires an object to complete the sense; as, a transitive verb, for example, he holds the book.


Transitivity: A dyadic relation R is transitive if, whenever xRy and yRz both hold, xRz also holds. Important examples of transitive relations are the relation of identity or equality; the relation less than among whole numbers, or among rational numbers, or among real numbers, the relation precedes among instants of time (as usually taken); the relation of class inclusion, ⊂ (see logic, formal, §7); the relations of material implication and material equivalence among propositions, the relations of formal implication and formal equivalence among monadic propositional functions. In the propositional calculus, the laws of transitivity of material implication and material equivalence (the conditional and biconditional) are: [p ⊃ q][q ⊃ r] ⊃ [p ⊃ r] [p ≡ q][q ≡ r] ⊃ [p ≡ r] Similar laws of transitivity may be formulated for equality (e.g., in the functional calculus of first order with equality), class inclusion (e.g., in the Zermelo set theory), formal implication (e.g., in the pure functional calculus of first order), etc. -- A.C.

trilogy ::: n. --> A series of three dramas which, although each of them is in one sense complete, have a close mutual relation, and form one historical and poetical picture. Shakespeare&

triphthong ::: n. --> A combination of three vowel sounds in a single syllable, forming a simple or compound sound; also, a union of three vowel characters, representing together a single sound; a trigraph; as, eye, -ieu in adieu, -eau in beau, are examples of triphthongs.

truth ::: n. --> The quality or being true; as: -- (a) Conformity to fact or reality; exact accordance with that which is, or has been; or shall be.
Conformity to rule; exactness; close correspondence with an example, mood, object of imitation, or the like.
Fidelity; constancy; steadfastness; faithfulness.
The practice of speaking what is true; freedom from falsehood; veracity.
That which is true or certain concerning any matter or


tubulibranchiata ::: n. pl. --> A group of gastropod mollusks having a tubular shell. Vermetus is an example.

twinning ::: p. pr. & vb. n. --> of Twin ::: n. --> The assemblage of two or more crystals, or parts of crystals, in reversed position with reference to each other in accordance with some definite law; also, rarely, in artificial twinning (accomplished for example by pressure), the process by which this

type ::: 1. A number of people or things having in common traits or characteristics that distinguish them as a group or class. 2. A person or thing having the features of a group or class. 3. An example or a model having the ideal features of a group or class; an embodiment. types.

types ::: Horizontal styles available to any developmental level within the quadrants. Examples of types include Myers-Briggs, Enneagram, masculine and feminine in the Upper Left; body types in the Upper Right; cultural types in the Lower Left; and types of biomes in the Lower Right.

umbelliferous ::: a. --> Producing umbels.
Of or pertaining to a natural order (Umbelliferae) of plants, of which the parsley, carrot, parsnip, and fennel are well-known examples.


unexampled ::: a. --> Having no example or similar case; being without precedent; unprecedented; unparalleled.

Unconscious Mind: A compartment of the mind which lies outside the consciousness, existence of which has frejuently been challenged. See for example W. James, The Principles of Psychology, Vol. I, pp. 162 ff. See Subconscious Mind. -- L.W.

unisilicate ::: n. --> A salt of orthosilicic acid, H4SiO4; -- so called because the ratio of the oxygen atoms united to the basic metals and silicon respectively is 1:1; for example, Mg2SiO4 or 2MgO.SiO2.

unprecedented ::: a. --> Having no precedent or example; not preceded by a like case; not having the authority of prior example; novel; new; unexampled.

Upanishad, Upanisad: (Skr.) One of a large number of treatises, more than 100. Thirteen of the oldest ones (Chandogya, Brhadaranyaka, Aitareya, Taittiriya, Katha, Isa, Mundaka, Kausitaki, Kena, Prasna, Svetasvatara, Mandukya, Maitri) have the distinction of being the first philosophic compositions, antedating for the most part the beginnings of Greek philosophy, others have been composed comparatively recently. The mode of imparting knowledge with the pupil sitting opposite (upa-ni-sad) the teacher amid an atmosphere of reverence and secrecy, gave these onginally mnemonic treatises their name. They are remarkable for ontological, metaphysical, and ethical problems, investigations into the nature of man's soul or self (see atman), God, death, immortality, and a symbolic interpretation of ritualistic materials and observances. Early examples of universal suffrage, tendencies to break down caste, philosophic dialogues and congresses, celebrated similes, succession of philosophic teachers, among other things, may be studied in the more archaic, classical Upanishads. See ayam atema brahma, aham brahma asmi, tat tvam asi, net neti. -- K.F.L.

Value, Ultimate: The intrinsic value of an entity possessing intrinsic value throughout. For example, a hedonist might say that a pleasant evening at the opera has intrinsic value and yet maintain that only the hedonic tone of the evening has ultimate value, because it alone has no constituents which fail to have intrinsic value (G. E. Moore). -- C.A.B.

vicious ::: a. --> Characterized by vice or defects; defective; faulty; imperfect.
Addicted to vice; corrupt in principles or conduct; depraved; wicked; as, vicious children; vicious examples; vicious conduct.
Wanting purity; foul; bad; noxious; as, vicious air, water, etc.
Not correct or pure; corrupt; as, vicious language;


violated ::: broken or disregarded (a law or promise, for example).

virtue ::: 1. The quality of doing what is right and avoiding what is wrong. 2. Moral excellence; goodness; righteousness. 3. A particular moral excellence; a good or admirable quality or property. An example or kind of moral excellence. virtues.

wage ::: 1. Payment for labour or services to a worker, especially remuneration on an hourly, daily, or weekly basis or by the piece. 2. Fig. A fitting return; a reward; a recompense. wages. *v. *3. To engage in (a war or campaign, for example).

waxwing ::: n. --> Any one of several species of small birds of the genus Ampelis, in which some of the secondary quills are usually tipped with small horny ornaments resembling red sealing wax. The Bohemian waxwing (see under Bohemian) and the cedar bird are examples. Called also waxbird.

While not abandoning its interest in beauty, artistic value, and other normative concepts, recent aesthetics has tended to lay increasing emphasis on a descriptive, factual approach to the phenomena of art and aesthetic experience. It differs from art history, archeology, and cultural history in stressing a theoretical organization of materials in terms of recurrent types and tendencies, rather than a chronological or genetic one. It differs from general psychology in focusing upon certain selected phases in psycho-physical activity, and on their application to certain types of objects and situations, especially those of art. It investigates the forms and characteristics of art, which psychology does not do. It differs from art criticism in seeking a more general, theoretical understanding of the arts than is usual in that subject, and in attempting a more consistently objective, impersonal attitude. It maintains a philosophic breadth, in comparing examples of all the arts, and in assembling data and hypotheses from many sources, including philosophy, psychology, cultural history, and the social sciences. But it is departing from traditional conceptions of philosophy in that writing labelled "aesthetics" now often includes much detailed, empirical study of particular phenomena, instead of restricting itself as formerly to abstract discussion of the meaning of beauty, the sublime, and other categories, their objective or subjective nature, their relation to pleasure and moral goodness, the purpose of art, the nature of aesthetic value, etc. There has been controversy over whether such empirical studies deserve to be called "aesthetics", or whether that name should be reserved for the traditional, dialectic or speculative approach; but usage favors the extension in cases where the inquiry aims at fairly broad generalizations.

whinstone ::: n. --> A provincial name given in England to basaltic rocks, and applied by miners to other kind of dark-colored unstratified rocks which resist the point of the pick. -- for example, to masses of chert. Whin-dikes, and whin-sills, are names sometimes given to veins or beds of basalt.

wielded ::: handled (a weapon or tool, for example) with skill and ease.

wyvern ::: n. --> Same as Wiver. X () X, the twenty-fourth letter of the English alphabet, has three sounds; a compound nonvocal sound (that of ks), as in wax; a compound vocal sound (that of gz), as in example; and, at the beginning of a word, a simple vocal sound (that of z), as in xanthic. See Guide to Pronunciation, // 217, 270, 271.

. yakasipu (Hiranyakashipu) ::: a daitya or Titan who persecuted his son Prahlada for his devotion to Vis.n.u and was destroyed by Vis.n.u as Narasiṁha; regarded as an example of the asura raks.asa "in which the intellectual ego & the emotional, sensational ego enter into an equal copartnership for the grand enthronement & fulfilment of the human ahankara". historical trik trikaladrsti

zalambdodont ::: a. --> Of or pertaining to a tribe (Zalambdodonta) of Insectivora in which the molar teeth have but one V-shaped ridge. ::: n. --> One of the Zalambdodonta. The tenrec, solenodon, and golden moles are examples.

zeuzerian ::: n. --> Any one of a group of bombycid moths of which the genus Zeuzera is the type. Some of these moths are of large size. The goat moth is an example.

zygenid ::: n. --> Any one of numerous species of moths of the family Zygaenidae, most of which are bright colored. The wood nymph and the vine forester are examples. Also used adjectively.

zygobranchia ::: n. pl. --> A division of marine gastropods in which the gills are developed on both sides of the body and the renal organs are also paired. The abalone (Haliotis) and the keyhole limpet (Fissurella) are examples.



QUOTES [110 / 110 - 1500 / 9844]


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   22 The Mother
   12 Sri Aurobindo
   11 Saint Thomas Aquinas
   4 Ken Wilber
   3 Peter J Carroll
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   2 M Alan Kazlev
   2 Sri Ramana Maharshi
   2 Sri Ramakrishna
   2 Jorge Luis Borges
   1 Velimir Khlebnikov
   1 Tolstoy
   1 Thomas A Kempis
   1 Tenzin Wangyal Rinpoche
   1 St. Vincent de Paul
   1 Stephen LaBerge
   1 Sri Sarada Devi
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   1 Sogyal Rinpoche
   1 Seneca
   1 Saint Gregory of Nyssa
   1 Rhonda Byrne
   1 Rene Guenon
   1 R Buckminster Fuller
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   1 Friedrich Nietzsche
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   1 Essential Integral
   1 Espen J Aarseth
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   8 Terry Pratchett
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   7 Vladimir Putin
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1:A good example is the best sermon.
   ~ Benjamin Franklin,
2:A person always doing his or her best becomes a natural leader - just by example." ~ Joe DiMaggio,
3:The only rational way of educating is to be an example - if one can't help it, a warning example. ~ Albert Einstein,
4:Make yourself loved by the example of your life. ~ St. Vincent de Paul, the Eternal Wisdom
5:Not recognizing natural mind is simply an example of the mind's unlimited capacity to create whatever it wants. ~ Mingyur Rinpoche,
6:In human actions and passions, example moves more than words ~ Saint Thomas Aquinas, (ST 1-2.34.1).,
7:As you become more and more positive and more and more joyful, by your powerful example you uplift all of those around you." ~ Rhonda Byrne,
8:He bids us follow his example: Seek the things that are above, he says, which is only another way of saying: "Keep your eyes on Christ." ~ Saint Gregory of Nyssa,
9:Improve others not by reasoning but by example. Let your existence, not your words be your preaching. ~ Amiel, the Eternal Wisdom
10:If, indeed, there were anything better or more useful for man's salvation than suffering, Christ would have shown it by word and example. ~ Thomas A Kempis, The Imitation of Christ,
11:For example, man, ass, stone agree in the one precise formality of being colored, which is the formal object of sight ~ Saint Thomas Aquinas, (ST 1.1.3).,
12:Our lives are useful only in proportion as they help others by example or action or tend to fulfil God in man. ~ Sri Aurobindo, Karmayogin, Opinion and Comments,
13:The ever-perfect are born as Siddhas, and all their seeming effort for perfection are merely for the sake of setting an example to humanity. ~ Sri Ramakrishna,
14:The ever-perfect are born as siddhas, and all their seeming effort for perfection are merely for the sake of setting an example to humanity. ~ Sri Ramakrishna,
15:The efficient cause is the cause of that which is the end, for example, walking in order to be healthy ~ Saint Thomas Aquinas, (On the Principles of Nature, c. 3),
16:And at times, the lover's complaint is unjustified, if for example he has nothing that makes him worthy to be loved ~ Saint Thomas Aquinas, (In 9 Nic. Ethica lect. 1).,
17:There is no malady that can prevent the doing of thy duty. If thou canst not serve men by thy works, serve them by thy example of love and patience. ~ Tolstoy, the Eternal Wisdom
18:Philosophers, for example, often fail to recognize that their remarks about the universe apply also to themselves and their remarks. If the universe is meaningless, so is the statement that it is so. ~ Alan Wilson,
19:Christ had to suffer death, not only to give an example of holding death in contempt out of love of the truth, but also to wash away the sins of others ~ Saint Thomas Aquinas, (ScG 4.55).,
20:He that gives good advice, builds with one hand; he that gives good counsel and example, builds with both; but he that gives good admonition and bad example, builds with one hand and pulls down with the other. ~ Francis Bacon,
21:Some virtues direct the active life of man and deal with actions rather than passions: for example, truth, justice, libera-lity, magnificence, prudence, and art ~ Saint Thomas Aquinas, (ScG 1.93).,
22:It is quite natural that man forgets God. Therefore whenever the need arises, God Himself incarnates on earth and shows the path by Himself practicing Sadhana. This time He has also shown the example of renunciation. ~ Sri Sarada Devi,
23:Some sins do not end in carnal delight, but only in spiritual, and are then called spiritual sins; for example, pride, greed and spiritual apathy ~ Saint Thomas Aquinas, (Commentary 1 Corinthians 6, lect. 3).,
24:Thou wouldst exhort men to good ? but hast thou exhorted thyself ? Thou wouldst be useful to them ? Show by thy own example what men philosophy can make and do not prate uselessly. ~ Epictetus, the Eternal Wisdom
25:And by sleep the human example teaches us that we mean not a suspension of consciousness, but its gathering inward away from conscious physical response to the impacts of external things. ~ Sri Aurobindo, The Life Divine 1.10-14,
26:The monk St. Jerome was rebuked by envious tongues for preferring the study of Holy Scripture to manual labour. His example may profitably be followed by religious ~ Saint Thomas Aquinas, (An Apology for Religious Orders ch. 4).,
27:On days upon which many of God's benefits have to be recalled or requested, several masses are celebrated on one day, as for example, one for the feast, and another for a fast or for the dead ~ Saint Thomas Aquinas, (ST 3.83.2ad2).,
28:42.'The colour of milk is one, the colours of the cows'many, So is the nature of knowledge, observe the wise ones. Beings of various marks and attributes, Are like the cows, their realisation is the same; This is an example we should know. ~ Sri Ramana Maharshi,
29:Everything you've learned in school as 'obvious' becomes less and less obvious as you begin to study the universe. For example, there are no solids in the universe. There's not even a suggestion of a solid. There are no absolute continuums. There are no surfaces. There are no straight lines
   ~ R Buckminster Fuller,
30:It is natural to all men to love each other. The mark of this is the fact that, by some natural prompting, a man comes to the aid of another in need, even a stranger. For example, he may call him back from a wrong road, or help him up from a fall. ~ Saint Thomas Aquinas, (ScG 3.117).,
31:Nothing is so dangerous as the habit we have of referring to a common opinion. So long as one trusts other people without taking the trouble to judge for oneself, one lives by the faith of others, error is passed on from hand to hand and example destroys us. ~ Seneca, the Eternal Wisdom
32:The disciples were amazed at the extraordinary gentleness and humility of Christ: for the Lord of the world stooped to speak with a poor woman, and for a long time, giving us an example of humility: 'Be friendly to the poor' ~ Saint Thomas Aquinas, (Sir 4:7)(Commentary on Jn. 4 lect. 3).,
33:For example, people in polar environments or space may experience increased fortitude, perseverance, independence, self-reliance, ingenuity, comradeship. ... Some astronauts and cosmonauts in space have reported transcendental experiences, religious insights, or a better sense of the unity of mankind as a result of viewing the Earth below and the cosmos beyond.
   ~ ?,
34:Quoting Dudjom Rinpoche on the buddha-nature: No words can describe it No example can point to it Samsara does not make it worse Nirvana does not make it better It has never been born It has never ceased It has never been liberated It has never been deluded It has never existed It has never been nonexistent It has no limits at all It does not fall into any kind of category ~ Sogyal Rinpoche,
35:In ergodic literature, nontrivial effort is required to allow the reader to traverse the text. If ergodic literature is to make sense as a concept, there must also be nonergodic literature, where the effort to traverse the text is trivial, with no extranoematic responsibilities placed on the reader except (for example) eye movement and the periodic or arbitrary turning of pages ~ Espen J Aarseth,
36:Sometimes, looking at the many books I have at home, I feel I shall die before I come to the end of them, yet I cannot resist the temptation of buying new books. Whenever I walk into a bookstore and find a book on one of my hobbies - for example, Old English or Old Norse poetry - I say to myself, "What a pity I can't buy that book, for I already have a copy at home.
   ~ Jorge Luis Borges,
37:We all have the potential to show others love and affection, but as we progress in our materialistic world, these values tend to remain dormant. We can develop them on the basis of common sense, common experience and scientific findings. The response to the recent tragedy in the Philippines is an example of how such values are awakened; people helped simply because others are suffering and in need of support. ~ Dalai Lama,
38:Q: In your opinion, what literary figures would be the appropriate archetype example for the Illusionist class?

   Gary: I believe that the best examples of illusion magic are found in L. Sprague de Camp's "Haorld Shea" stories, with various practitioners using it, the Finnish wizards most generally. there are plenty of others found in fairy tales such as those of Andrew Lang. ~ Gary Gygax, Dragonsfoot, Q&A with Gary Gygax, 2008,
39:Is this not the first time that the Supramental has come down upon earth?

   It is certainly the first time that the Supramental has come down as a general force of transformation for the whole earth. It is a new starting-point in the terrestrial creation. But it may be that once before the supramental force has manifested partially and momentarily in an individual as a promise and an example.
   ~ The Mother, Words Of The Mother III,
40:At all times, do not lose courage in your inner awareness; uplift yourself, while assuming a humble position in your outer demeanor. Follow the example of the life and complete liberation of previous accomplished masters. Do not blame your past karma; instead, be someone who purely and flawlessly practices the dharma. Do not blame temporary negative circumstances; instead, be someone who remains steadfast in the face of whatever circumstances may arise. ~ Dudjom Rinpoche,
41:This is how it works. I love the people in my life, and I do for my friends whatever they need me to do for them, again and again, as many times as is necessary. For example, in your case you always forgot who you are and how much you're loved. So what I do for you as your friend is remind you who you are and tell you how much I love you. And this isn't any kind of burden for me, because I love who you are very much. Every time I remind you, I get to remember with you, which is my pleasure. ~ James Lecesne,
42:The colossal labour Sri Aurobindo put forth to build this unique structure reminds me of one of those majestic ancient temples like Konarak or of a Gothic architecture like Notre Dame before which you stand and stare in speechless ecstasy, your soul takes a flight beyond time and space.

As it is, Savitri is, I suppose, the example par excellence of the future poetry he speaks of in his book The Future Poetry. Generation after generation will drink in its soul's nectar from this perennial source. ~ Nirodbaran,
43:For example, when practitioners transform into Shenlha Ökar (Shen Deity of White Light), they visualize their bodies as being adorned with the thirteen ornaments of peacefulness that in themselves evoke the enlightened quality of peacefulness.2 Shenlha Ökar himself embodies all six of the antidote qualities of love, generosity, wisdom, openness, peacefulness, and compassion; so as soon as you transform into Shenlha Ökar, you instantly embody these same qualities. ~ Tenzin Wangyal Rinpoche, Tibetan Yogas of Body, Speech, and Mind,
44:In Japanese language, kata (though written as 方) is a frequently-used suffix meaning way of doing, with emphasis on the form and order of the process. Other meanings are training method and formal exercise. The goal of a painter's practicing, for example, is to merge his consciousness with his brush; the potter's with his clay; the garden designer's with the materials of the garden. Once such mastery is achieved, the theory goes, the doing of a thing perfectly is as easy as thinking it
   ~ Boye De Mente, Japan's Secret Weapon - The Kata Factor,
45:In mathematics, students are at the mercy of rigidly applied algorithms. They learn to use certain formalisms in certain ways, often effectively, if provided with a pre-arranged signal that a particular formalism is wanted.

In social studies and the humanities, the enemies of understanding are scripts and stereotypes. Students readily believe that events occur in typical ways, and they evoke these scripts even inappropriately. For example, they regard struggles between two parties in a dispute as a "good guy versus bad guy" movie script. ~ Howard Gardner,
46:I think what you ought to do is start by thinking about the simplest things and go from there. For example, you could stand on a street corner somewhere day after day and look at the people who come by there. You're not in any hurry to decide anything. It may be tough, but sometimes you've got to just stop and take time. You ought to train yourself to look at things with your own eyes until something comes clear. And don't be afraid of putting some time into it. Spending plenty of time on something can be the most sophisticated form of revenge. ~ Haruki Murakami, The Wind-Up Bird Chronicle,
47:System Shock states the percentage chance a character has to survive magical effects that reshape or age his body: petrification (and reversing petrification), polymorph, magical aging, etc. It can also be used to see if the character retains consciousness in particularly difficult situations. For example, an evil wizard polymorphs his dim-witted hireling into a crow. The hireling, whose Constitution score is 13, has an 85% chance to survive the change. Assuming he survives, he must successfully roll for system shock again when he is changed back to his original form or else he will die. ~ AD&D,
48:And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
49:[the third aid, the inner guide, guru :::
   It is he who destroys our darkness by the resplendent light of his knowledge; that light becomes within us the increasing glory of his own self-revelation. He discloses progressively in us his own nature of freedom, bliss, love, power, immortal being. He sets above us his divine example as our ideal and transforms the lower existence into a reflection of that which it contemplates. By the inpouring of his own influence and presence into us he enables the individual being to attain to identity with the universal and transcendent.~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 61 [T1],
50: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
   *
   ~ The Mother, Words Of The Mother I,
51:In the Middle Ages, a favorite image that occurs in many, many contexts is the wheel of fortune. There's the hub of the wheel, and there is the revolving rim of the wheel. For example, if you are attached to the rim of the wheel of fortune, you will be either above going down or at the bottom coming up. But if you are at the hub, you are in the same place all the time. That is the sense of the marriage vow~I take you in health or sickness, in wealth or poverty: going up or going down. But I take you as my center, and you are my bliss, not the wealth that you might bring me, not the social prestige, but you. That is following your bliss. ~ Joseph Campbell, The Power of Myth, with Bill Moyers,
52:The ambition of every boy is to be an engine-driver. Some attain it, and remain there all their lives.
   But in the majority of cases the Understanding grows faster than the Will, and long before the boy is in a position to attain his wish he has already forgotten it.
   In other cases the Understanding never grows beyond a certain point, and the Will persists without intelligence.
   The business man (for example) has wished for ease and comfort, and to this end goes daily to his office and slaves under a more cruel taskmaster than the meanest of the workmen in his pay; he decides to retire, and finds that life in empty. The end has been swallowed up in the means.
   Only those are happy who have desired the unattainable. ~ Aleister Crowley, Book 4,
53:[the four aids ::: YOGA-SIDDHI, the perfection that comes from the practice of Yoga, can be best attained by the combined working of four great instruments. There is, first, the knowledge of the truths, principles, powers and processes that govern the realisation - sastra. Next comes a patient and persistent action on the lines laid down by this knowledge, the force of our personal effort - utsaha. There intervenes, third, uplifting our knowledge and effort into the domain of spiritual experience, the direct suggestion, example and influence of the Teacher - guru. Last comes the instrumentality of Time - kala; for in all things there is a cycle of their action and a period of the divine movement.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Four Aids, 53 [T0],
54:Ask the Divine :::
If, for example, one wants to know something or one needs guidance, or something else, how can one have it from the Divine, according to one's need?
By asking the Divine for it. If you do not ask Him, how can you have it?
If you turn to the Divine and have full trust and ask Him, you will get what you need - not necessarily what you imagine you need; but the true thing you need, you will get. But you must ask Him for it. You must make the experiment sincerely; you must not endeavour to get it by all sorts of external means and then expect the Divine to give it to you, without even having asked Him. Indeed, when you want somebody to give you something, you ask him for it, don't you? And why do you expect the Divine to give it to you without your having asked Him for it? ~ The Mother, [T5],
55:It is to bring back all the scattered threads of consciousness to a single point, a single idea. Those who can attain a perfect attention succeed in everything they undertake; they will always make rapid progress. And this kind of concentration can be developed exactly like the muscles; one may follow different systems, different methods of training. Today we know that the most pitiful weakling, for example, can with discipline become as strong as anyone else. One should not have a will that flickers out like a candle. The will, the concentration must be cultivated; it is a question of method, of regular exercise. If you will, you can. But the thought Whats the use? must not come in to weaken the will. The idea that one is born with a certain character and can do nothing about it is a stupidity.
   ~ The Mother, Questions And Answers 1950-1951,
56:The way the dog trots out the front door
every morning
without a hat or an umbrella,
without any money
or the keys to her doghouse
never fails to fill the saucer of my heart
with milky admiration.

Who provides a finer example
of a life without encumbrance-
Thoreau in his curtainless hut
with a single plate, a single spoon?
Gandhi with his staff and his holy diapers?

Off she goes into the material world
with nothing but her brown coat
and her modest blue collar,
following only her wet nose,
the twin portals of her steady breathing,
followed only by the plume of her tail.

If only she did not shove the cat aside
every morning
and eat all his food
what a model of self-containment she
would be,
what a paragon of earthly detachment.
If only she were not so eager
for a rub behind the ears,
so acrobatic in her welcomes,
if only I were not her god. ~ Billy Collins, Dharma,
57:He told me that in 1886 he had invented an original system of numbering and that in a very few days he had gone beyond the twenty-four-thousand mark. He had not written it down, since anything he thought of once would never be lost to him. His first stimulus was, I think, his discomfort at the fact that the famous thirty-three gauchos of Uruguayan history should require two signs and two words, in place of a single word and a single sign. He then applied this absurd principle to the other numbers. In place of seven thousand thirteen he would say (for example) Maximo Pérez; in place of seven thousand fourteen, The Railroad; other numbers were Luis Melian Lafinur, Olimar, sulphur, the reins, the whale, the gas, the caldron, Napoleon, Agustin de Vedia. In place of five hundred, he would say nine. Each word had a particular sign, a kind of mark; the last in the series were very complicated...~ Jorge Luis Borges, Labyrinths, Selected Stories and Other Writings,
58:Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.
   And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other ~ Sri Aurobindo, The Synthesis Of Yoga,
59: So then, let's suppose that you were able every night to dream any dream you wanted to dream, and that you could, for example, have the power within one night to dream 75 years of time, or any length of time you wanted to have.

And you would, naturally, as you began on this adventure of dreams, you would fulfill all your wishes. You would have every kind of pleasure you could conceive. And after several nights of 75 years of total pleasure each you would say "Well that was pretty great. But now let's have a surprise, let's have a dream which isn't under control, where something is gonna happen to me that I don't know what it's gonna be."

And you would dig that and would come out of that and you would say "Wow that was a close shave, wasn't it?". Then you would get more and more adventurous and you would make further- and further-out gambles what you would dream. And finally, you would dream where you are now. You would dream the dream of living the life that you are actually living today. ~ Alan Watts, The Dream of Life,
60:The magic in a word remains magic even if it is not understood, and loses none of its power. Poems may be understandable or they may not, but they must be good, and they must be real.

From the examples of the algebraic signs on the walls of Kovalevskaia's nursery that had such a decisive influence on the child's fate, and from the example of spells, it is clear we cannot demand of all language: "be easy to understand, like the sign in the street." The speech of higher intelligence, even when it is not understandable, falls like seed into the fertile soil of the soul and only much later, in mysterious ways, does it bring forth its shoots. Does the earth understand the writing of the seeds a farmer scatters on its surface? No. But the grain still ripens in autumn, in response to those seeds. In any case, I certainly do not maintain that every incomprehensible piece of writing is beautiful. I mean only that we must not reject a piece of writing simply because it is incomprehensible to a particular group of readers. ~ Velimir Khlebnikov,
61:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, - these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel. ~ Sri Aurobindo, The Synthesis Of Yoga,
62:It is here upon earth, in the body itself, that you must acquire a complete knowledge and learn to use a full and complete power. Only when you have done that will you be free to move about with entire security in all the worlds. Only when you are incapable of having the slightest fear, when you remain unmoved, for example, in the midst of the worst nightmare, can you say, "Now I am ready to go into the vital world." But this means the acquisition of a power and a knowledge that can come only when you are a perfect master of the impulses and desires of the vital nature. You must be absolutely free from everything that can bring in the beings of the darkness or allow them to rule over you; if you are not free, beware!

No attachments, no desires, no impulses, no preferences; perfect equanimity, unchanging peace and absolute faith in the Divine protection: with that you are safe, without it you are in peril. And as long as you are not safe, it is better to do like little chickens that take shelter under the mother's wings. ~ The Mother, Questions And Answers 1929-1931,
63:ALL YOGA is in its nature a new birth; it is a birth out of the ordinary, the mentalised material life of man into a higher spiritual consciousness and a greater and diviner being. No Yoga can be successfully undertaken and followed unless there is a strong awakening to the necessity of that larger spiritual existence. The soul that is called to this deep and vast inward change, may arrive in different ways to the initial departure. It may come to it by its own natural development which has been leading it unconsciously towards the awakening; it may reach it through the influence of a religion or the attraction of a philosophy; it may approach it by a slow illumination or leap to it by a sudden touch or shock; it may be pushed or led to it by the pressure of outward circumstances or by an inward necessity, by a single word that breaks the seals of the mind or by long reflection, by the distant example of one who has trod the path or by contact and daily influence. According to the nature and the circumstances the call will come.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration,
64:To enlarge the sense-faculties without the knowledge that would give the old sense-values their right interpretation from the new standpoint might lead to serious disorders and incapacities, might unfit for practical life and for the orderly and disciplined use of the reason. Equally, an enlargement of our mental consciousness out of the experience of the egoistic dualities into an unregulated unity with some form of total consciousness might easily bring about a confusion and incapacity for the active life of humanity in the established order of the world's relativities. This, no doubt, is the root of the injunction imposed in the Gita on the man who has the knowledge not to disturb the life-basis and thought-basis of the ignorant; for, impelled by his example but unable to comprehend the principle of his action, they would lose their own system of values without arriving at a higher foundation.
   Such a disorder and incapacity may be accepted personally and are accepted by many great souls as a temporary passage or as the price to be paid for the entry into a wider existence.
   ~ Sri Aurobindo, The Life Divine,
65:A word that rose to honor at the time of the Renaissance, and that summarized in advance the whole program of modern civilization is 'humanism'. Men were indeed concerned to reduce everything to purely human proportions, to eliminate every principle of a higher order, and, one might say, symbolically to turn away from the heavens under pretext of conquering the earth; the Greeks, whose example they claimed to follow, had never gone as far in this direction, even at the time of their greatest intellectual decadence, and with them utilitarian considerations had at least never claimed the first place, as they were very soon to do with the moderns. Humanism was form of what has subsequently become contemporary secularism; and, owing to its desire to reduce everything to the measure of man as an end in himself, modern civilization has sunk stage by stage until it has reached the level of the lowest elements in man and aims at little more than satisfying the needs inherent in the material side of his nature, an aim that is in any case quite illusory since it constantly creates more artificial needs than it can satisfy. ~ Rene Guenon, The Crisis of the Modern World
66:witness and non-dual states ::: The Witness and Non-Dual states are everpresent capacities which hold the special relationship to the other states. The Witness state, or Witnessing, is the capacity to observe, see or witness phenomenon arising in the other states. Meaning for example, its the capacity to hold unbroken attention in the gross states, and the capacity to witness the entire relative world of form arise as object viewed by the pure witness, the pure subject that is never itself a seen object but always the pure seer or pure Self, that is actually no-self. Next we have Non-Dual which refers to both the suchness and is-ness of reality right now. It is the not-two-ness or everpresent unity of subject and object, form and emptiness, heaven and earth, relative and absolute. When the Witness dissolves and pure seer and all that is seen become not seperate or not two, the Non-Duality of absolute emptiness and relative form or the luminous identity of unqualifiable spirit and all of its manifestations appear as play of radiant natural and spontaneous and present love. Absolute and relative are already always not-two but nor are they one, nor both nor neither. ~ Essential Integral, L5-18,
67:
   Sweet Mother, is the physical mind the same as the mechanical mind?

Almost. You see, there is just a little difference, but not much. The mechanical mind is still more stupid than the physical mind. The physical mind is what we spoke about one day, that which is never sure of anything.

   I told you the story of the closed door, you remember. Well, that is the nature of the physical mind. The mechanical mind is at a lower level still, because it doesn't even listen to the possibility of a convincing reason, and this happens to everyone.

   Usually we don't let it function, but it comes along repeating the same things, absolutely mechanically, without rhyme or reason, just like that. When some craze or other takes hold of it, it goes... For example, you see, if it fancies counting: "One, two, three, four", then it will go on: "One, two, three, four; one, two, three, four." And you may think of all kinds of things, but it goes on: "One, two, three, four", like that... (Mother laughs.) Or it catches hold of three words, four words and repeats them and goes on repeating them; and unless one turns away with a certain violence and punches it soundly, telling it, "Keep quiet!", it continues in this way, indefinitely. ~ The Mother,
68:By lie I mean : wishing not to see something that one does see; wishing not to see something as one sees it.
Whether the lie takes place before witnesses or without witnesses does not matter. The most common lie is that with which one lies to oneself; lying to others is, relatively, an exception.
Now this wishing-not-to-see what one does see, this wishing-not-to-see as one sees, is almost the first conclition for all who are party in any sense: of necessity, the party man becomes a liar. Gennan historiography, for example, is convinced that Rome represented des­ potism and that the Germanic tribes brought the spirit of freedom into the world. What is the difference be­ tween this conviction and a lie? May one still be sur· prised when all parties, as well as the Gennan his­ torians, instinctively employ the big words of morality, that morality almost continues to exist because the party man of every description needs it at every moment? "This is our conviction: we confess it before all the world, we live and die for it. Respect for all who have convictions!" I have heard that sort of thing even out of the mouths of anti-Semites. On the contrary, gentlemen! An anti-Semite certainly is not any more decent because he lies as a matter of principle. ~ Friedrich Nietzsche, The Anti-Christ,
69:
   Sweet Mother, Is it possible to have control over oneself during sleep? For example, if I want to see you in my dreams, can I do it at will?

Control during sleep is entirely possible and it is progressive if you persist in the effort. You begin by remembering your dreams, then gradually you remain more and more conscious during your sleep, and not only can you control your dreams but you can guide and organise your activities during sleep.

   If you persist in your will and your effort, you are sure to learn how to come and find me at night during your sleep and afterwards to remember what has happened.

   For this, two things are necessary, which you must develop by aspiration and by calm and persistent effort.

   (1) Concentrate your thought on the will to come and find me; then pursue this thought, first by an effort of imagination, afterwards in a tangible and increasingly real way, until you are in my presence.

   (2) Establish a sort of bridge between the waking and the sleeping consciousness, so that when you wake up you remember what has happened.

It may be that you succeed immediately, but more often it takes a certain time and you must persist in the effort. 25 September 1959

   ~ The Mother, Some Answers From The Mother, 226,
70:Truly speaking, I have no opinion. According to a vision of truth, everything is still terribly mixed, a more or less favourable combination of light and darkness, truth and falsehood, knowledge and ignorance, and so long as decisions are made and action is undertaken according to opinions, it will always be like that.
   We want to give the example of an action that is undertaken in accordance with a vision of truth, but unfortunately we are still very far from realising this ideal, and even if the vision of truth expresses itself, it is immediately distorted in its implementation.
   So, in the present state of affairs, it is impossible to say, "This is true and that is false, this leads us away from the goal and that brings us nearer the goal."
   Everything can be used for the progress to be made; everything can be useful if we know how to use it.
   The important thing is never to lose sight of the ideal we want to realise and to make use of all circumstances in view of this goal.
   And finally, it is always better not to make an arbitrary decision for or against things, and to watch the unfolding of events with the impartiality of a witness, relying on the Divine Wisdom which will decide for the best and do what is necessary. 29 July 1961 ~ The Mother, Words Of The Mother I, [T8],
71:Sometimes when an adverse force attacks us and we come out successful, why are we attacked once again by the same force?
   Because something was left inside. We have said that the force can attack only when there is something which responds in the nature - however slight it may be. There is a kind of affinity, something corresponding, there is a disorder or an imperfection which attracts the adverse force by responding to it. So, if the attack comes, you must keep perfectly quiet and send it back, but it does not necessarily follow that you have got rid of that small part in you which allows the attack to come.
   You have something in you which attracts this force; take, for example (it is one of the most frequent things), the force of depression, that kind of attack of a wave of depression that falls upon you: you lose confidence, you lose hope, you have the feeling you will never be able to do anything, you are cast down.
   It means there is in your vital being something which is naturally egoistic, surely a little vain, which needs encouragement to remain in a good state. So it is like a little signal for those forces which intimates to them: "You can come, the door is open." But there is another part in the being that was watching when these forces arrived; instead of allowing them to enter, the part which... ~ The Mother, Questions And Answers 1953,
72:
   If one is too serious in yoga, doesn't one become obsessed by the difficulty of the task?

There is a limit to be kept!... But if one chooses one's obsession well, it may be very useful because it is no longer quite an obsession. For example, one has decided to find the Divine within oneself, and constantly, in every circumstance, whatever happens or whatever one may do, one concentrates in order to enter into contact with the inner Divine. Naturally, first one must have that little thing Sri Aurobindo speaks about, that "lesser truth" which consists in knowing that there is a Divine within one (this is a very good example of the "lesser truth") and once one is sure of it and has the aspiration to find it, if that aspiration becomes constant and the effort to realise it becomes constant, in the eyes of others it looks like an obsession, but this kind of obsession is not bad. It becomes bad only if one loses one's balance. But it must be made quite clear that those who lose their balance with that obsession are only those who were quite ready to lose their balance; any circumstance whatever would have produced the same result and made them lose their balance - it is a defect in the mental structure, it is not the fault of the obsession. And naturally, he who changes a desire into an obsession would be sure to go straight towards imbalance. That is why I say it is important to know the object of the obsession. ~ The Mother, Questions And Answers 1950-1951,
73:The whole history of mankind and especially the present condition of the world unite in showing that far from being merely hypothetical, the case supposed has always been actual and is actual to-day on a vaster scale than ever before. My contention is that while progress in some of the great matters of human concern has been long proceeding in accordance with the law of a rapidly increasing geometric progression, progress in the other matters of no less importance has advanced only at the rate of an arithmetical progression or at best at the rate of some geometric progression of relatively slow growth. To see it and to understand it we have to pay the small price of a little observation and a little meditation.
   Some technological invention is made, like that of a steam engine or a printing press, for example; or some discovery of scientific method, like that of analytical geometry or the infinitesimal calculus; or some discovery of natural law, like that of falling bodies or the Newtonian law of gravitation. What happens? What is the effect upon the progress of knowledge and invention? The effect is stimulation. Each invention leads to new inventions and each discovery to new discoveries; invention breeds invention, science begets science, the children of knowledge produce their kind in larger and larger families; the process goes on from decade to decade, from generation to generation, and the spectacle we behold is that of advancement in scientific knowledge and technological power according to the law and rate of a rapidly increasing geometric progression or logarithmic function. ~ Alfred Korzybski, Manhood of Humanity,
74:subtle ::: In Vedanta (Mandukya Upanishad and later teachings - e.g. Advaita - based on it) "subtle" is used to designate the "dream state" of consciousness, and in Advaita this also includes the Prana, Manas, and Vijnana koshas (= the vehicles of vital force, mind, and higher consciousness) re-interpreted from of the Taittiriya Upanishad.

In Tibetan and Tantric Buddhism it refers to an intermediate grade between the "gross" and "very subtle" "minds" and "winds" (vayu = prana).

The Sukshma Sthula or Subtle Body is one of the seven principles of man in Blavatskian Theosophy; it is also called the "astral body" (this has little similarity with the astral body of Out of Body experience, because it cannot move far from the gross physical vehicle, it seems to correspond to what Robert Monroe calls the "second body", and identified with the Double or Ka

In Sant Mat / Radhasoami cosmology - the Anda (Cosmic Egg) / Sahans-dal Kanwal (Crown Chakra) is sometimes called the Subtle; hence Subtle = Astral

The term Subtle Physical is used somewhat generically by Sri Aurobindo (in Letters on Yoga) to refer to a wider reality behind the external physical.

Ken Wilber uses the term Subtle to indicate the yogic and mystic holonic-evolutionary level intermediate between "Psychic" (in his series = Nature Mysticism) and "Causal" (=Realisation"); it includes many psychic and occult experiences and can be considered as pertaining to the Subtle as defined here (although it also includes other realities and experiences that might also be interpreted as "Inner Gross" - e.g. Kundalini as a classic example). ~ M Alan Kazlev, Kheper, planes/subtle,
75:[God is] The Hindu discipline of spirituality provides for this need of the soul by the conceptions of the Ishta Devata, the Avatar and the Guru. By the Ishta Devata, the chosen deity, is meant, - not some inferior Power, but a name and form of the transcendent and universal Godhead. Almost all religions either have as their base or make use of some such name and form of the Divine. Its necessity for the human soul is evident. God is the All and more than the All. But that which is more than the All, how shall man conceive? And even the All is at first too hard for him; for he himself in his active consciousness is a limited and selective formation and can open himself only to that which is in harmony with his limited nature. There are things in the All which are too hard for his comprehension or seem too terrible to his sensitive emotions and cowering sensations. Or, simply, he cannot conceive as the Divine, cannot approach or cannot recognise something that is too much out of the circle of his ignorant or partial conceptions. It is necessary for him to conceive God in his own image or in some form that is beyond himself but consonant with his highest tendencies and seizable by his feelings or his intelligence. Otherwise it would be difficult for him to come into contact and communion with the Divine.
   Even then his nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar - Krishna, Christ, Buddha.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 65 [T9],
76:We have all a ruling defect, which is for our soul as the umbilical cord of its birth in sin, and it is by this that the enemy can always lay hold upon us: for some it is vanity, for others idleness, for the majority egotism. Let a wicked and crafty mind avail itself of this means and we are lost; we may not go mad or turn idiots, but we become positively alienated, in all the force of the expression - that is, we are subjected to a foreign suggestion. In such a state one dreads instinctively everything that might bring us back to reason, and will not even listen to representations that are opposed to our obsession. Here is one of the most dangerous disorders which can affect the moral nature. The sole remedy for such a bewitchment is to make use of folly itself in order to cure folly, to provide the sufferer with imaginary satisfactions in the opposite order to that wherein he is now lost. Endeavour, for example, to cure an ambitious person by making him desire the glories of heaven - mystic remedy; cure one who is dissolute by true love - natural remedy; obtain honourable successes for a vain person; exhibit unselfishness to the avaricious and procure for them legitimate profit by honourable participation in generous enterprises, etc. Acting in this way upon the moral nature, we may succeed in curing a number of physical maladies, for the moral affects the physical in virtue of the magical axiom: "That which is above is like unto that which is below." This is why the Master said, when speaking of the paralyzed woman: "Satan has bound her." A disease invariably originates in a deficiency or an excess, and ever at the root of a physical evil we shall find a moral disorder. This is an unchanging law of Nature. ~ Eliphas Levi, Transcendental Magic,
77:What is the most useful idea to spread and what is the best example to set?

The question can be considered in two ways, a very general one applicable to the whole earth, and another specific one which concerns our present social environment.

From the general point of view, it seems to me that the most useful idea to spread is twofold:

1) Man carries within himself perfect power, perfect wisdom and perfect knowledge, and if he wants to possess them, he must discover them in the depth of his being, by introspection and concentration.

2) These divine qualities are identical at the centre, at the heart of all beings; this implies the essential unity of all, and all the consequences of solidarity and fraternity that follow from it.

The best example to give would be the unalloyed serenity and immutably peaceful happiness which belong to one who knows how to live integrally this thought of the One God in all.

From the point of view of our present environment, here is the idea which, it seems to me, it is most useful to spread:

True progressive evolution, an evolution which can lead man to his rightful happiness, does not lie in any external means, material improvement or social change. Only a deep and inner process of individual self-perfection can make for real progress and completely transform the present state of things, and change suffering and misery into a serene and lasting contentment.

Consequently, the best example is one that shows the first stage of individual self-perfection which makes possible all the rest, the first victory to be won over the egoistic personality: disinterestedness.

At a time when all rush upon money as the means to sat- isfy their innumerable cravings, one who remains indifferent to wealth and acts, not for the sake of gain, but solely to follow a disinterested ideal, is probably setting the example which is most useful at present.
~ The Mother, Words Of Long Ago, Volume-2, 22-06-1912, page no.66-67,
78:And therefore, all of those for whom authentic transformation has deeply unseated their souls must, I believe, wrestle with the profound moral obligation to shout form the heart-perhaps quietly and gently, with tears of reluctance; perhaps with fierce fire and angry wisdom; perhaps with slow and careful analysis; perhaps by unshakable public example-but authentically always and absolutely carries a a demand and duty: you must speak out, to the best of your ability, and shake the spiritual tree, and shine your headlights into the eyes of the complacent. You must let that radical realization rumble through your veins and rattle those around you.
   Alas, if you fail to do so, you are betraying your own authenticity. You are hiding your true estate. You don't want to upset others because you don't want to upset your self. You are acting in bad faith, the taste of a bad infinity.
   Because, you see, the alarming fact is that any realization of depth carries a terrible burden: those who are allowed to see are simultaneously saddled with the obligation to communicate that vision in no uncertain terms: that is the bargain. You were allowed to see the truth under the agreement that you would communicate it to others (that is the ultimate meaning of the bodhisattva vow). And therefore, if you have seen, you simply must speak out. Speak out with compassion, or speak out with angry wisdom, or speak out with skillful means, but speak out you must.
   And this is truly a terrible burden, a horrible burden, because in any case there is no room for timidity. The fact that you might be wrong is simply no excuse: You might be right in your communication, and you might be wrong, but that doesn't matter. What does matter, as Kierkegaard so rudely reminded us, is that only by investing and speaking your vision with passion, can the truth, one way or another, finally penetrate the reluctance of the world. If you are right, or if you are wrong, it is only your passion that will force either to be discovered. It is your duty to promote that discovery-either way-and therefore it is your duty to speak your truth with whatever passion and courage you can find in your heart. You must shout, in whatever way you can. ~ Ken Wilber, One Taste,
79:But usually the representative influence occupies a much larger place in the life of the sadhaka. If the Yoga is guided by a received written Shastra, - some Word from the past which embodies the experience of former Yogins, - it may be practised either by personal effort alone or with the aid of a Guru. The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.

For the sadhaka of the integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture. Where the Scripture is profound, wide, catholic, it may exercise upon him an influence for the highest good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one Scripture or by several successively, - if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the limitations of the word that he uses. The Gita itself thus declares that the Yogin in his progress must pass beyond the written Truth, - sabdabrahmativartate - beyond all that he has heard and all that he has yet to hear, - srotavyasya srutasya ca. For he is not the sadhaka of a book or of many books; he is a sadhaka of the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
80:There is one point in particular I would like to single out and stress, namely, the notion of evolution. It is common to assume that one of the doctrines of the perennial philosophy... is the idea of involution-evolution. That is, the manifest world was created as a "fall" or "breaking away" from the Absolute (involution), but that all things are now returning to the Absolute (via evolution). In fact, the doctrine of progressive temporal return to Source (evolution) does not appear anywhere, according to scholars as Joseph Campbell, until the axial period (i.e. a mere two thousand years ago). And even then, the idea was somewhat convoluted and backwards. The doctrine of the yugas, for example, sees the world as proceeding through various stages of development, but the direction is backward: yesterday was the Golden Age, and time ever since has been a devolutionary slide downhill, resulting in the present-day Kali-Yuga. Indeed, this notion of a historical fall from Eden was ubiquitous during the axial period; the idea that we are, at this moment, actually evolving toward Spirit was simply not conceived in any sort of influential fashion.

But sometime during the modern era-it is almost impossible to pinpoint exactly-the idea of history as devolution (or a fall from God) was slowly replaced by the idea of history as evolution (or a growth towards God). We see it explicitly in Schelling (1775-1854); Hegel (1770-1831) propounded the doctrine with a genius rarely equaled; Herbert Spencer (1820-1903) made evolution a universal law, and his friend Charles Darwin (1809-1882) applied it to biology. We find it next appearing in Aurobindo (1872-1950), who gave perhaps its most accurate and profound spiritual context, and Pierre Teilhard de Chardin (1881-1955) who made it famous in the West.

But here is my point: we might say that the idea of evolution as return-to-Spirit is part of the perennial philosophy, but the idea itself, in any adequate form, is no more than a few hundred years old. It might be 'ancient' as timeless, but it is certainly not ancient as "old."...

This fundamental shift in the sense or form of the perennial philosophy-as represented in, say, Aurobindo, Hegel, Adi Da, Schelling, Teilhard de Chardin, Radhakrishnan, to name a few-I should like to call the "neoperennial philosophy." ~ Ken Wilber, The Eye Of Spirit,
81:The majority of Buddhists and Buddhist teachers in the West are green postmodern pluralists, and thus Buddhism is largely interpreted in terms of the green altitude and the pluralistic value set, whereas the greatest Buddhist texts are all 2nd tier, teal (Holistic) or higher (for example, Lankavatara Sutra, Kalachakra Tantra, Longchenpa's Kindly Bent to Ease Us, Nagarjuna's Madhyamaka treatises, and so forth).

This makes teal (Holistic), or Integral 2nd tier in general, the lowest deeply adequate level with which to interpret Buddhism, ultimate Reality, and Suchness itself. Thus, interpreting Suchness in pluralistic terms (or lower) would have to be viewed ultimately as a dysfunction, certainly a case of arrested development, and one requiring urgent attention in any Fourth Turning.

These are some of the problems with interpreting states (in this case, Suchness states) with a too-low structure (in short, a severe misinterpretation and thus misunderstanding of the Ultimate). As for interpreting them with dysfunctional structures (of any altitude), the problem more or less speaks for itself. Whether the structure in itself is high enough or not, any malformation of the structure will be included in the interpretation of any state (or any other experience), and hence will deform the interpretation itself, usually in the same basic ways as the structure itself is deformed. Thus, for example, if there is a major Fulcrum-3 (red altitude) repression of various bodily states (sex, aggression, power, feelings), those repressions will be interpreted as part of the higher state itself, and so the state will thus be viewed as devoid of (whereas this is actually a repression of) any sex, aggression, power, feelings, or whatever it is that is dis-owned and pushed into the repressed submergent unconscious. If there is an orange altitude problem with self-esteem (Fulcrum-5), that problem will be magnified by the state experience, and the more intense the state experience, the greater the magnification. Too little self-esteem, and even profound spiritual experiences can be interpreted as "I'm not worthy, so this state-which seems to love me unconditionally-must be confused." If too much self-esteem, higher experiences are misinterpreted, not as a transcendence of the self, but as a reward for being the amazing self I am-"the wonder of being me." ~ Ken Wilber, The Religion Of Tomorrow,
82:Countless books on divination, astrology, medicine and other subjects
Describe ways to read signs. They do add to your learning,
But they generate new thoughts and your stable attention breaks up.
Cut down on this kind of knowledge - that's my sincere advice.

You stop arranging your usual living space,
But make everything just right for your retreat.
This makes little sense and just wastes time.
Forget all this - that's my sincere advice.

You make an effort at practice and become a good and knowledgeable person.
You may even master some particular capabilities.
But whatever you attach to will tie you up.
Be unbiased and know how to let things be - that's my sincere advice.

You may think awakened activity means to subdue skeptics
By using sorcery, directing or warding off hail or lightning, for example.
But to burn the minds of others will lead you to lower states.
Keep a low profile - that's my sincere advice.

Maybe you collect a lot of important writings,
Major texts, personal instructions, private notes, whatever.
If you haven't practiced, books won't help you when you die.
Look at the mind - that's my sincere advice.

When you focus on practice, to compare understandings and experience,
Write books or poetry, to compose songs about your experience
Are all expressions of your creativity. But they just give rise to thinking.
Keep yourself free from intellectualization - that's my sincere advice.

In these difficult times you may feel that it is helpful
To be sharp and critical with aggressive people around you.
This approach will just be a source of distress and confusion for you.
Speak calmly - that's my sincere advice.

Intending to be helpful and without personal investment,
You tell your friends what is really wrong with them.
You may have been honest but your words gnaw at their heart.
Speak pleasantly - that's my sincere advice.

You engage in discussions, defending your views and refuting others'
Thinking that you are clarifying the teachings.
But this just gives rise to emotional posturing.
Keep quiet - that's my sincere advice.

You feel that you are being loyal
By being partial to your teacher, lineage or philosophical tradition.
Boosting yourself and putting down others just causes hard feelings.
Have nothing to do with all this - that's my sincere advice.
~ Longchenpa, excerpts from 30 Pieces of Sincere Advice
,
83:
   Are not offering and surrender to the Divine the same thing?


They are two aspects of the same thing, but not altogether the same. One is more active than the other. They do not belong to quite the same plane of existence.

For example, you have decided to offer your life to the Divine, you take that decision. But all of a sudden, something altogether unpleasant, unexpected happens to you and your first movement is to react and protest. Yet you have made the offering, you have said once for all: "My life belongs to the Divine", and then suddenly an extremely unpleasant incident happens (that can happen) and there is something in you that reacts, that does not want it. But here, if you want to be truly logical with your offering, you must bring forward this unpleasant incident, make an offering of it to the Divine, telling him very sincerely: "Let Your will be done; if You have decided it that way, it will be that way." And this must be a willing and spontaneous adhesion. So it is very difficult.

Even for the smallest thing, something that is not in keeping with what you expected, what you have worked for, instead of an opposite reaction coming in - spontaneously, irresistibly, you draw back: "No, not that" - if you have made a complete surrender, a total surrender, well, it does not happen like that: you are as quiet, as peaceful, as calm in one case as in the other. And perhaps you had the notion that it would be better if it happened in a certain way, but if it happens differently, you find that this also is all right. You might have, for example, worked very hard to do a certain thing, so that something might happen, you might have given much time, much of your energy, much of your will, and all that not for your own sake, but, say, for the divine work (that is the offering); now suppose that after having taken all this trouble, done all this work, made all these efforts, it all goes just the other way round, it does not succeed. If you are truly surrendered, you say: "It is good, it is all good, it is all right; I did what I could, as well as I could, now it is not my decision, it is the decision of the Divine, I accept entirely what He decides." On the other hand, if you do not have this deep and spontaneous surrender, you tell yourself: "How is it? I took so much trouble to do a thing which is not for a selfish purpose, which is for the Divine Work, and this is the result, it is not successful!" Ninety-nine times out of a hundred, it is like that.

True surrender is a very difficult thing.

~ The Mother, Questions And Answers 1953, 52,
84:Has creation a definite aim? Is there something like a final end to which it is moving?

The Mother: No, the universe is a movement that is eternally unrolling itself. There is nothing which you can fix upon as the end and one aim. But for the sake of action we have to section the movement, which is itself unending, and to say that this or that is the goal, for in action we need something upon which we can fix our aim. In a picture you need a definite scheme of composition and colour; you have to set a limit, to put the whole thing within a fixed framework; but the limit is illusory, the frame is a mere convention. There is a constant continuation of the picture that stretches beyond any particular frame, and each continuation can be drawn in the same conditions in an unending series of frames. Our aim is this or that, we say, but we know that it is only the beginning of another aim beyond it, and that in its turn leads to yet another; the series develop always and never stop.

What is the proper function of the intellect? Is it a help or a hindrance to Sadhana?

Whether the intellect is a help or a hindrance depends upon the person and upon the way in which it is used. There is a true movement of the intellect and there is a wrong movement; one helps, the other hinders. The intellect that believes too much in its own importance and wants satisfaction for its own sake, is an obstacle to the higher realisation.

But this is true not in any special sense or for the intellect alone, but generally and of other faculties as well. For example, people do not regard an all-engrossing satisfaction of the vital desires or the animal appetites as a virtue; the moral sense is accepted as a mentor to tell one the bounds that one may not transgress. It is only in his intellectual activities that man thinks he can do without any such mentor or censor!

Any part of the being that keeps to its proper place and plays its appointed role is helpful; but directly it steps beyond its sphere, it becomes twisted and perverted and therefore false. A power has the right movement when it is set into activity for the divine's purpose; it has the wrong movement when it is set into activity for its own satisfaction.

The intellect, in its true nature, is an instrument of expression and action. It is something like an intermediary between the true knowledge, whose seat is in the higher regions above the mind, and realisation here below. The intellect or, generally speaking, the mind gives the form; the vital puts in the dynamism and life-power; the material comes in last and embodies. ~ The Mother, Questions And Answers 1929-1931, 28th April 1931 and 5th May 1929,
85:Workshops, churches, and palaces were full of these fatal works of art; he had even helped with a few himself. They were deeply disappointing be­ cause they aroused the desire for the highest and did not fulfill it. They lacked the most essential thing-mystery. That was what dreams and truly great works of art had in common : mystery. Goldmund continued his thought: It is mystery I love and pursue. Several times I have seen it beginning to take shape; as an artist, I would like to capture and express it. Some day, perhaps, I'll be able to. The figure of the universal mother, the great birthgiver, for example. Unlike other fi gures, her mystery does not consist of this or that detail, of a particular voluptuousness or sparseness, coarseness or delicacy, power or gracefulness. It consists of a fusion of the greatest contrasts of the world, those that cannot otherwise be combined, that have made peace only in this figure. They live in it together: birth and death, tenderness and cruelty, life and destruction. If I only imagined this fi gure, and were she merely the play of my thoughts, it would not matter about her, I could dismiss her as a mistake and forget about her. But the universal mother is not an idea of mine; I did not think her up, I saw her! She lives inside me. I've met her again and again. She appeared to me one winter night in a village when I was asked to hold a light over the bed of a peasant woman giving birth: that's when the image came to life within me. I often lose it; for long periods it re­ mains remote; but suddenly it Hashes clear again, as it did today. The image of my own mother, whom I loved most of all, has transformed itself into this new image, and lies encased within the new one like the pit in the cherry.

   As his present situation became clear to him, Goldmund was afraid to make a decision. It was as difficult as when he had said farewell to Narcissus and to the cloister. Once more he was on an impor­ tant road : the road to his mother. Would this mother-image one day take shape, a work of his hands, and become visible to all? Perhaps that was his goal, the hidden meaning of his life. Perhaps; he didn't know. But one thing he did know : it was good to travel toward his mother, to be drawn and called by her. He felt alive. Perhaps he'd never be able to shape her image, perhaps she'd always remain a dream, an intuition, a golden shimmer, a sacred mystery. At any rate, he had to follow her and submit his fate to her. She was his star.

   And now the decision was at his fingertips; everything had become clear. Art was a beautiful thing, but it was no goddess, no goal-not for him. He was not to follow art, but only the call of his mother.

   ~ Hermann Hesse, Narcissus and Goldmund,
86:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, - these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel.

The example is more powerful than the instruction; but it is not the example of the outward acts nor that of the personal character which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divine realisation within him governing his whole life and inner state and all his activities. This is the universal and essential element; the rest belongs to individual person and circumstance. It is this dynamic realisation that the sadhaka must feel and reproduce in himself according to his own nature; he need not strive after an imitation from outside which may well be sterilising rather than productive of right and natural fruits.

Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.

And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other powers of the Divine. ~ Sri Aurobindo, The Synthesis of Yoga,
87:Sweet Mother, there's a flower you have named "The Creative Word".

Yes.

What does that mean?

It is the word which creates.

There are all kinds of old traditions, old Hindu traditions, old Chaldean traditions in which the Divine, in the form of the Creator, that is, in His aspect as Creator, pronounces a word which has the power to create. So it is this... And it is the origin of the mantra. The mantra is the spoken word which has a creative power. An invocation is made and there is an answer to the invocation; or one makes a prayer and the prayer is granted. This is the Word, the Word which, in its sound... it is not only the idea, it is in the sound that there's a power of creation. It is the origin, you see, of the mantra.

In Indian mythology the creator God is Brahma, and I think that it was precisely his power which has been symbolised by this flower, "The Creative Word". And when one is in contact with it, the words spoken have a power of evocation or creation or formation or transformation; the words... sound always has a power; it has much more power than men think. It may be a good power and it may be a bad power. It creates vibrations which have an undeniable effect. It is not so much the idea as the sound; the idea too has its own power, but in its own domain - whereas the sound has a power in the material world.

I think I have explained this to you once; I told you, for example, that words spoken casually, usually without any re- flection and without attaching any importance to them, can be used to do something very good. I think I spoke to you about "Bonjour", "Good Day", didn't I? When people meet and say "Bonjour", they do so mechanically and without thinking. But if you put a will into it, an aspiration to indeed wish someone a good day, well, there is a way of saying "Good Day" which is very effective, much more effective than if simply meeting someone you thought: "Ah! I hope he has a good day", without saying anything. If with this hope in your thought you say to him in a certain way, "Good Day", you make it more concrete and more effective.

It's the same thing, by the way, with curses, or when one gets angry and says bad things to people. This can do them as much harm - more harm sometimes - than if you were to give them a slap. With very sensitive people it can put their stomach out of order or give them palpitation, because you put into it an evil force which has a power of destruction.

It is not at all ineffective to speak. Naturally it depends a great deal on each one's inner power. People who have no strength and no consciousness can't do very much - unless they employ material means. But to the extent that you are strong, especially when you have a powerful vital, you must have a great control on what you say, otherwise you can do much harm. Without wanting to, without knowing it; through ignorance.

Anything? No? Nothing?

Another question?... Everything's over? ~ The Mother, Questions And Answers 1955, 347-349,
88:SLEIGHT OF MIND IN ILLUMINATION
Only those forms of illumination which lead to useful behaviour changes deserve to be known as such. When I hear the word "spirituality", I tend to reach for a loaded wand. Most professionally spiritual people are vile and untrustworthy when off duty, simply because their beliefs conflict with basic drives and only manage to distort their natural behaviour temporarily. The demons then come screaming up out of the cellar at unexpected moments.

When selecting objectives for illumination, the magician should choose forms of self improvement which can be precisely specified and measured and which effect changes of behaviour in his entire existence. Invocation is the main tool in illumination, although enchantment where spells are cast upon oneselves and divination to seek objectives for illumination may also find some application.

Evocation can sometimes be used with care, but there is no point in simply creating an entity that is the repository of what one wishes were true for oneself in general. This is a frequent mistake in religion. Forms of worship which create only entities in the subconscious are inferior to more wholehearted worship, which, at its best, is pure invocation. The Jesuits "Imitation of Christ" is more effective than merely praying to Jesus for example.

Illumination proceeds in the same general manner as invocation, except that the magician is striving to effect specific changes to his everyday behaviour, rather than to create enhanced facilities that can be drawn upon for particular purposes. The basic technique remains the same, the required beliefs are identified and then implanted in the subconscious by ritual or other acts. Such acts force the subconscious acquisition of the beliefs they imply.

Modest and realistic objectives are preferable to grandiose schemes in illumination.

One modifies the behaviour and beliefs of others by beginning with only the most trivial demands. The same applies to oneselves. The magician should beware of implanting beliefs whose expression cannot be sustained by the human body or the environment. For example it is possible to implant the belief that flight can be achieved without an aircraft. However it has rarely proved possible to implant this belief deeply enough to ensure that such flights were not of exceedingly short duration. Nevertheless such feats as fire-walking and obliviousness to extreme pain are sometimes achieved by this mechanism.

The sleight of mind which implants belief through ritual action is more powerful than any other weapon that humanity possesses, yet its influence is so pervasive that we seldom notice it. It makes religions, wars, cults and cultures possible. It has killed countless millions and created our personal and social realities. Those who understand how to use it on others can be messiahs or dictators, depending on their degree of personal myopia. Those who understand how to apply it to themselves have a jewel beyond price if they use it wisely; otherwise they tend to rapidly invoke their own Nemesis with it. ~ Peter J Carroll, Liber Kaos,
89:Talk 26

...

D.: Taking the first part first, how is the mind to be eliminated or relative consciousness transcended?

M.: The mind is by nature restless. Begin liberating it from its restlessness; give it peace; make it free from distractions; train it to look inward; make this a habit. This is done by ignoring the external world and removing the obstacles to peace of mind.

D.: How is restlessness removed from the mind?

M.: External contacts - contacts with objects other than itself - make the mind restless. Loss of interest in non-Self, (vairagya) is the first step. Then the habits of introspection and concentration follow. They are characterised by control of external senses, internal faculties, etc. (sama, dama, etc.) ending in samadhi (undistracted mind).

Talk 27.

D.: How are they practised?

M.: An examination of the ephemeral nature of external phenomena leads to vairagya. Hence enquiry (vichara) is the first and foremost step to be taken. When vichara continues automatically, it results in a contempt for wealth, fame, ease, pleasure, etc. The 'I' thought becomes clearer for inspection. The source of 'I' is the Heart - the final goal. If, however, the aspirant is not temperamentally suited to Vichara Marga (to the introspective analytical method), he must develop bhakti (devotion) to an ideal - may be God, Guru, humanity in general, ethical laws, or even the idea of beauty. When one of these takes possession of the individual, other attachments grow weaker, i.e., dispassion (vairagya) develops. Attachment for the ideal simultaneously grows and finally holds the field. Thus ekagrata (concentration) grows simultaneously and imperceptibly - with or without visions and direct aids.

In the absence of enquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. This is known as Yoga Marga. If life is imperilled the whole interest centres round the one point, the saving of life. If the breath is held the mind cannot afford to (and does not) jump at its pets - external objects. Thus there is rest for the mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor's edge is sharpened by stropping. The mind is then better able to tackle internal or external problems. If an aspirant be unsuited temperamentally for the first two methods and circumstantially (on account of age) for the third method, he must try the Karma Marga (doing good deeds, for example, social service). His nobler instincts become more evident and he derives impersonal pleasure. His smaller self is less assertive and has a chance of expanding its good side. The man becomes duly equipped for one of the three aforesaid paths. His intuition may also develop directly by this single method. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi, Sri Ramanasramam,
90:If the Divine that is all love is the source of the creation, whence have come all the evils abounding upon earth?"

   "All is from the Divine; but the One Consciousness, the Supreme has not created the world directly out of itself; a Power has gone out of it and has descended through many gradations of its workings and passed through many agents. There are many creators or rather 'formateurs', form-makers, who have presided over the creation of the world. They are intermediary agents and I prefer to call them 'Formateurs' and not 'Creators'; for what they have done is to give the form and turn and nature to matter. There have been many, and some have formed things harmonious and benignant and some have shaped things mischievous and evil. And some too have been distorters rather than builders, for they have interfered and spoiled what was begun well by others." - Questions and Answers 1929 - 1931 (30 June 1929)

   You say, "Many creators or rather 'formateurs', formmakers, have presided over the creation of the world." Who are these 'formateurs'?

   That depends. They have been given many names. All has been done by gradations and through individual beings of all kinds. Each state of being is inhabited by entities, individualities and personalities and each one has created a world around him or has contributed to the formation of certain beings upon earth. The last creators are those of the vital world, but there are beings of the Overmind (Sri Aurobindo calls this plane the Overmind), who have created, given forms, sent out emanations, and these emanations again had their emanations and so on. What I meant is that it is not the Divine Will that acted directly on Matter to give to the world the required form, it is by passing through layers, so to say, planes of the world, as for example, the mental plane - there are so many beings on the mental plane who are form-makers, who have taken part in the formation of some beings who have incarnated upon earth. On the vital plane also the same thing happens.

   For example, there is a tradition which says that the whole world of insects is the outcome of the form-makers of the vital world, and that this is why they take such absolutely diabolical shapes when they are magnified under the microscope. You saw the other day, when you were shown the microbes in water? Naturally the pictures were made to amuse, to strike the imagination, but they are based on real forms, so magnified, however, that they look like monsters. Almost the whole world of insects is a world of microscopic monsters which, had they been larger in size, would have been quite terrifying. So it is said these are entities of the vital world, beings of the vital who created that for fun and amused themselves forming all these impossible beasts which make human life altogether unpleasant.

   Did these intermediaries also come out of the Divine Power?
   Through intermediaries, yes, not directly. These beings are not in direct contact with the Divine (there are exceptions, I mean as a general rule), they are beings who are in relation with other beings, who are again in relation with others, and these with still others, and so on, in a hierarchy, up to the Supreme.(to be continued....) ~ The Mother, Question and Answers,
91:Can it be said in justification of one's past that whatever has happened in one's life had to happen?

The Mother: Obviously, what has happened had to happen; it would not have been, if it had not been intended. Even the mistakes that we have committed and the adversities that fell upon us had to be, because there was some necessity in them, some utility for our lives. But in truth these things cannot be explained mentally and should not be. For all that happened was necessary, not for any mental reason, but to lead us to something beyond what the mind imagines. But is there any need to explain after all? The whole universe explains everything at every moment and a particular thing happens because the whole universe is what it is. But this does not mean that we are bound over to a blind acquiescence in Nature's inexorable law. You can accept the past as a settled fact and perceive the necessity in it, and still you can use the experience it gave you to build up the power consciously to guide and shape your present and your future.

Is the time also of an occurrence arranged in the Divine Plan of things?

The Mother: All depends upon the plane from which one sees and speaks. There is a plane of divine consciousness in which all is known absolutely, and the whole plan of things foreseen and predetermined. That way of seeing lives in the highest reaches of the Supramental; it is the Supreme's own vision. But when we do not possess that consciousness, it is useless to speak in terms that hold good only in that region and are not our present effective way of seeing things. For at a lower level of consciousness nothing is realised or fixed beforehand; all is in the process of making. Here there are no settled facts, there is only the play of possibilities; out of the clash of possibilities is realised the thing that has to happen. On this plane we can choose and select; we can refuse one possibility and accept another; we can follow one path, turn away from another. And that we can do, even though what is actually happening may have been foreseen and predetermined in a higher plane.

The Supreme Consciousness knows everything beforehand, because everything is realised there in her eternity. But for the sake of her play and in order to carry out actually on the physical plane what is foreordained in her own supreme self, she moves here upon earth as if she did not know the whole story; she works as if it was a new and untried thread that she was weaving. It is this apparent forgetfulness of her own foreknowledge in the higher consciousness that gives to the individual in the active life of the world his sense of freedom and independence and initiative. These things in him are her pragmatic tools or devices, and it is through this machinery that the movements and issues planned and foreseen elsewhere are realised here.

It may help you to understand if you take the example of an actor. An actor knows the whole part he has to play; he has in his mind the exact sequence of what is to happen on the stage. But when he is on the stage, he has to appear as if he did not know anything; he has to feel and act as if he were experiencing all these things for the first time, as if it was an entirely new world with all its chance events and surprises that was unrolling before his eyes. 28th April ~ The Mother, Questions And Answers 1929-1931,
92:Wake-Initiated Lucid Dreams (WILDS)
In the last chapter we talked about strategies for inducing lucid dreams by carrying an idea from the waking world into the dream, such as an intention to comprehend the dream state, a habit of critical state testing, or the recognition of a dreamsign. These strategies are intended to stimulate a dreamer to become lucid within a dream.
This chapter presents a completely different set of approaches to the world of lucid dreaming based on the idea of falling asleep consciously. This involves retaining consciousness while wakefulness is lost and allows direct entry into the lucid dream state without any loss of reflective consciousness. The basic idea has many variations.
While falling asleep, you can focus on hypnagogic (sleep onset) imagery, deliberate visualizations, your breath or heartbeat, the sensations in your body, your sense of self, and so on. If you keep the mind sufficiently active while the tendency to enter REM sleep is strong, you feel your body fall asleep, but you, that is to say, your consciousness, remains awake. The next thing you know, you will find yourself in the dream world, fully lucid.
These two different strategies for inducing lucidity result in two distinct types of lucid dreams. Experiences in which people consciously enter dreaming sleep are referred to as wake-initiated lucid dreams (WILDs), in contrast to dream-initiated lucid dreams (DILDs), in which people become lucid after having fallen asleep unconsciously. 1 The two kinds of lucid dreams differ in a number of ways. WILDs always happen in association with brief awakenings (sometimes only one or two seconds long) from and immediate return to REM sleep. The sleeper has a subjective impression of having been awake. This is not true of DILDs. Although both kinds of lucid dream are more likely to occur later in the night, the proportion of WILDs also increases with time of night. In other words, WILDs are most likely to occur the late morning hours or in afternoon naps. This is strikingly evident in my own record of lucid dreams. Of thirty-three lucid dreams from the first REM period of the night, only one (3 percent) was a WILD, compared with thirteen out of thirty-two (41 percent) lucid dreams from afternoon naps. 2 Generally speaking, WILDs are less frequent than DILDs; in a laboratory study of seventy-six lucid dreams, 72 percent were DILDs compared with 28 percent WILDs. 3 The proportion of WILDs observed in the laboratory seems, by my experience, to be considerably higher than the proportion of WILDs reported at home.
To take a specific example, WILDs account for only 5 percent of my home record of lucid dreams, but for 40 percent of my first fifteen lucid dreams in the laboratory. 4 Ibelieve there are two reasons for this highly significant difference: whenever I spentthe night in the sleep laboratory, I was highly conscious of every time I awakened andI made extraordinary efforts not to move more than necessary in order to minimizeinterference with the physiological recordings.
Thus, my awakenings from REM in the lab were more likely to lead toconscious returns to REM than awakenings at home when I was sleeping with neitherheightened consciousness of my environment and self nor any particular intent not tomove. This suggests that WILD induction techniques might be highly effective underthe proper conditions.
Paul Tholey notes that, while techniques for direct entry to the dream staterequire considerable practice in the beginning, they offer correspondingly greatrewards. 5 When mastered, these techniques (like MILD) can confer the capacity toinduce lucid dreams virtually at will. ~ Stephen LaBerge, Exploring the World of Lucid Dreaming, 4 - Falling Asleep Consciously,
93:
   Sometimes while reading a text one has ideas, then Sweet Mother, how can one distinguish between the other person's idea and one's own?


Oh! This, this doesn't exist, the other person's idea and one's own idea.
   Nobody has ideas of his own: it is an immensity from which one draws according to his personal affinity; ideas are a collective possession, a collective wealth.
   Only, there are different stages. So there is the most common level, the one where all our brains bathe; this indeed swarms here, it is the level of "Mr. Everybody". And then there is a level that's slightly higher for people who are called thinkers. And then there are higher levels still - many - some of them are beyond words but they are still domains of ideas. And then there are those capable of shooting right up, catching something which is like a light and making it come down with all its stock of ideas, all its stock of thoughts. An idea from a higher domain if pulled down organises itself and is crystallised in a large number of thoughts which can express that idea differently; and then if you are a writer or a poet or an artist, when you make it come lower down still, you can have all kinds of expressions, extremely varied and choice around a single little idea but one coming from very high above. And when you know how to do this, it teaches you to distinguish between the pure idea and the way of expressing it.
   Some people cannot do it in their own head because they have no imagination or faculty for writing, but they can do it through study by reading what others have written. There are, you know, lots of poets, for instance, who have expressed the same idea - the same idea but with such different forms that when one reads many of them it becomes quite interesting to see (for people who love to read and read much). Ah, this idea, that one has said it like this, that other has expressed it like that, another has formulated it in this way, and so on. And so you have a whole stock of expressions which are expressions by different poets of the same single idea up there, above, high above. And you notice that there is an almost essential difference between the pure idea, the typal idea and its formulation in the mental world, even the speculative or artistic mental world. This is a very good thing to do when one loves gymnastics. It is mental gymnastics.
   Well, if you want to be truly intelligent, you must know how to do mental gymnastics; as, you see, if you want really to have a fairly strong body you must know how to do physical gymnastics. It is the same thing. People who have never done mental gymnastics have a poor little brain, quite over-simple, and all their life they think like children. One must know how to do this - not take it seriously, in the sense that one shouldn't have convictions, saying, "This idea is true and that is false; this formulation is correct and that one is not and this religion is the true one and that religion is false", and so on and so forth... this, if you enter into it, you become absolutely stupid.
   But if you can see all that and, for example, take all the religions, one after another and see how they have expressed the same aspiration of the human being for some Absolute, it becomes very interesting; and then you begin... yes, you begin to be able to juggle with all that. And then when you have mastered it all, you can rise above it and look at all the eternal human discussions with a smile. So there you are master of the thought and can no longer fly into a rage because someone else does not think as you, something that's unfortunately a very common malady here.
   Now, there we are. Nobody has any questions, no?
   That's enough? Finished! ~ The Mother, Questions And Answers 1955,
94:EVOCATION
   Evocation is the art of dealing with magical beings or entities by various acts which create or contact them and allow one to conjure and command them with pacts and exorcism. These beings have a legion of names drawn from the demonology of many cultures: elementals, familiars, incubi, succubi, bud-wills, demons, automata, atavisms, wraiths, spirits, and so on. Entities may be bound to talismans, places, animals, objects, persons, incense smoke, or be mobile in the aether. It is not the case that such entities are limited to obsessions and complexes in the human mind. Although such beings customarily have their origin in the mind, they may be budded off and attached to objects and places in the form of ghosts, spirits, or "vibrations," or may exert action at a distance in the form of fetishes, familiars, or poltergeists. These beings consist of a portion of Kia or the life force attached to some aetheric matter, the whole of which may or may not be attached to ordinary matter.

   Evocation may be further defined as the summoning or creation of such partial beings to accomplish some purpose. They may be used to cause change in oneself, change in others, or change in the universe. The advantages of using a semi-independent being rather than trying to effect a transformation directly by will are several: the entity will continue to fulfill its function independently of the magician until its life force dissipates. Being semi-sentient, it can adapt itself to a task in that a non-conscious simple spell cannot. During moments of the possession by certain entities the magician may be the recipient of inspirations, abilities, and knowledge not normally accessible to him.

   Entities may be drawn from three sources - those which are discovered clairvoyantly, those whose characteristics are given in grimoires of spirits and demons, and those which the magician may wish to create himself.

   In all cases establishing a relationship with the spirit follows a similar process of evocation. Firstly the attributes of the entity, its type, scope, name, appearance and characteristics must be placed in the mind or made known to the mind. Automatic drawing or writing, where a stylus is allowed to move under inspiration across a surface, may help to uncover the nature of a clairvoyantly discovered being. In the case of a created being the following procedure is used: the magician assembles the ingredients of a composite sigil of the being's desired attributes. For example, to create an elemental to assist him with divination, the appropriate symbols might be chosen and made into a sigil such as the one shown in figure 4.

   A name and an image, and if desired, a characteristic number can also be selected for the elemental.

   Secondly, the will and perception are focused as intently as possible (by some gnostic method) on the elemental's sigils or characteristics so that these take on a portion of the magician's life force and begin autonomous existence. In the case of preexisting beings, this operation serves to bind the entity to the magician's will.

   This is customarily followed by some form of self-banishing, or even exorcism, to restore the magician's consciousness to normal before he goes forth.

   An entity of a low order with little more than a singular task to perform can be left to fulfill its destiny with no further interference from its master. If at any time it is necessary to terminate it, its sigil or material basis should be destroyed and its mental image destroyed or reabsorbed by visualization. For more powerful and independent beings, the conjuration and exorcism must be in proportion to the power of the ritual which originally evoked them. To control such beings, the magicians may have to re-enter the gnostic state to the same depth as before in order to draw their power. ~ Peter J Carroll, Liber Null,
95:There is a true movement of the intellect and there is a wrong movement: one helps, the other hinders." Questions and Answers 1929 - 1931 (5 May 1929)

   What is the true movement of the intellect?


What exactly do you understand by intellect? Is it a function of the mind or is it a part of the human being? How do you understand it?

   A function of the mind.

A function of the mind? Then it is that part of the mind which deals with ideas; is that what you mean?

Not ideas, Mother.

Not ideas? What else, then?

Ideas, but...

There is a part of the mind which receives ideas, ideas that are formed in a higher mind. Still, I don't know, it is a question of definition and one must know what exactly you mean to say.

It is intellect that puts ideas in the form of thoughts, gathering and organising the thoughts at the same time. There are great ideas which lie beyond the ordinary human mentality, which can put on all possible forms. These great ideas tend to descend, they want to manifest themselves in precise forms. These precise forms are the thoughts; and generally it is this, I believe, that is meant by intellect: it is this that gives thought-form to the ideas.

And then, there is also the organisation of the thoughts among themselves. All that has to be put in a certain order, otherwise one becomes incoherent. And after that, there is the putting of these thoughts to use for action; that is still another movement.

To be able to say what the true movement is, one must know first of all which movement is being spoken about. You have a body, well, you don't expect your body to walk on its head or its hands nor to crawl flat on its belly nor indeed that the head should be down and the legs up in the air. You give to each limb a particular occupation which is its own. This appears to you quite natural because that is the habit; otherwise, the very little ones do not know what to do, neither with their legs nor with their hands nor with their heads; it is only little by little that they learn that. Well, it is the same thing with the mind's functions. You must know which part of the mind you are speaking about, what its own function is, and then only can you say what its true movement is and what is not its true movement. For example, for the part which has to receive the master ideas and change them into thought, its true movement is to be open to the master ideas, receive them and change them into as exact, as precise, as expressive a thought as possible. For the part of the mind which has the charge of organising all these thoughts among themselves so that they might form a coherent and classified whole, not a chaos, the true movement is just to make the classification according to a higher logic and in a thoroughly clear, precise and expressive order which may be serviceable each time a thought is referred to, so that one may know where to look for it and not put quite contradictory things together. There are people whose mind does not work like that; all the ideas that come into it, without their being even aware of what the idea is, are translated into confused thoughts which remain in a kind of inner chaos. I have known people who, from the philosophical point of view - although there is nothing philosophical in it - could put side by side the most contradictory things, like ideas of hierarchic order and at the same time ideas of the absolute independence of the individual and of anarchism, and both were accepted with equal sympathy, knocked against each other in the head in the midst of a wild disorder, and these people were not even aware of it!... You know the saying: "A question well put is three-fourths solved." So now, put your question. What do you want to speak about? I am stretching out a helping hand, you have only to catch it. What is it you are speaking about, what is it that you call intellect? Do you know the difference between an idea and a thought?
   ~ The Mother, Questions And Answers 1953, 107,
96:STAGE TWO: THE CHONYID
   The Chonyid is the period of the appearance of the peaceful and wrathful deities-that is to say, the subtle realm, the Sambhogakaya. When the Clear Light of the causal realm is resisted and contracted against, then that Reality is transformed into the primordial seed forms of the peaceful deities (ishtadevas of the subtle sphere), and these in turn, if resisted and denied, are transformed into the wrathful deities.
   The peaceful deities appear first: through seven successive substages, there appear various forms of the tathagatas, dakinis, and vidyadharas, all accompanied by the most dazzlingly brilliant colors and aweinspiring suprahuman sounds. One after another, the divine visions, lights, and subtle luminous sounds cascade through awareness. They are presented, given, to the individual openly, freely, fully, and completely: visions of God in almost painful intensity and brilliance.
   How the individual handles these divine visions and sounds (nada) is of the utmost significance, because each divine scenario is accompanied by a much less intense vision, by a region of relative dullness and blunted illuminations. These concomitant dull and blunted visions represent the first glimmerings of the world of samsara, of the six realms of egoic grasping, of the dim world of duality and fragmentation and primitive forms of low-level unity.
   According to the Thotrol. most individuals simply recoil in the face of these divine illuminations- they contract into less intense and more manageable forms of experience. Fleeing divine illumination, they glide towards the fragmented-and thus less intense-realm of duality and multiplicity. But it's not just that they recoil against divinity-it is that they are attracted to the lower realms, drawn to them, and find satisfaction in them. The Thotrol says they are actually "attracted to the impure lights." As we have put it, these lower realms are substitute gratifications. The individual thinks that they are just what he wants, these lower realms of denseness. But just because these realms are indeed dimmer and less intense, they eventually prove to be worlds without bliss, without illumination, shot through with pain and suffering. How ironic: as a substitute for God, individuals create and latch onto Hell, known as samsara, maya, dismay. In Christian theology it is said that the flames of Hell are God's love (Agape) denied.
   Thus the message is repeated over and over again in the Chonyid stage: abide in the lights of the Five Wisdoms and subtle tathagatas, look not at the duller lights of samsara. of the six realms, of safe illusions and egoic dullness. As but one example:
   Thereupon, because of the power of bad karma, the glorious blue light of the Wisdom of the Dharmadhatu will produce in thee fear and terror, and thou wilt wish to flee from it. Thou wilt begat a fondness for the dull white light of the devas [one of the lower realms].
   At this stage, thou must not be awed by the divine blue light which will appear shining, dazzling, and glorious; and be not startled by it. That is the light of the Tathagata called the Light of the Wisdom of the Dharmadhatu.
   Be not fond of the dull white light of the devas. Be not attached to it; be not weak. If thou be attached to it, thou wilt wander into the abodes of the devas and be drawn into the whirl of the Six Lokas.
   The point is this: ''If thou are frightened by the pure radiances of Wisdom and attracted by the impure lights of the Six Lokas [lower realms], then thou wilt assume a body in any of the Six Lokas and suffer samsaric miseries; and thou wilt never be emancipated from the Ocean of Samsara, wherein thou wilt be whirled round and round and made to taste the sufferings thereof."
   But here is what is happening: in effect, we are seeing the primal and original form of the Atman project in its negative and contracting aspects. In this second stage (the Chonyid), there is already some sort of boundary in awareness, there is already some sort of subject-object duality superimposed upon the original Wholeness and Oneness of the Chikhai Dharmakaya. So now there is boundary-and wherever there is boundary, there is the Atman project. ~ Ken Wilber, The Atman Project, 129,
97:
   What is the exact way of feeling that we belong to the Divine and that the Divine is acting in us?

You must not feel with your head (because you may think so, but that's something vague); you must feel with your sense-feeling. Naturally one begins by wanting it with the mind, because that is the first thing that understands. And then one has an aspiration here (pointing to the heart), with a flame which pushes you to realise it. But if you want it to be truly the thing, well, you must feel it.

   You are doing something, suppose, for example, you are doing exercises, weight-lifting. Now suddenly without your knowing how it happened, suddenly you have the feeling that there is a force infinitely greater than you, greater, more powerful, a force that does the lifting for you. Your body becomes something almost non-existent and there is this Something that lifts. And then you will see; when that happens to you, you will no longer ask how it should be done, you will know. That does happen.

   It depends upon people, depends upon what dominates in their being. Those who think have suddenly the feeling that it is no longer they who think, that there is something which knows much better, sees much more clearly, which is infinitely more luminous, more conscious in them, which organises the thoughts and words; and then they write. But if the experience is complete, it is even no longer they who write, it is that same Thing that takes hold of their hand and makes it write. Well, one knows at that moment that the little physical person is just a tiny insignificant tool trying to remain as quiet as possible in order not to disturb the experience.

   Yes, at no cost must the experience be disturbed. If suddenly you say: "Oh, look, how strange it is!"...

   How can we reach that state?

Aspire for it, want it. Try to be less and less selfish, but not in the sense of becoming nice to other people or forgetting yourself, not that: have less and less the feeling that you are a person, a separate entity, something existing in itself, isolated from the rest.

   And then, above all, above all, it is that inner flame, that aspiration, that need for the light. It is a kind of - how to put it? - luminous enthusiasm that seizes you. It is an irresistible need to melt away, to give oneself, to exist only in the Divine.

   At that moment you have the experience of your aspiration.

   But that moment should be absolutely sincere and as integral as possible; and all this must occur not only in the head, not only here, but must take place everywhere, in all the cells of the body. The consciousness integrally must have this irresistible need.... The thing lasts for some time, then diminishes, gets extinguished. You cannot keep these things for very long. But then it so happens that a moment later or the next day or some time later, suddenly you have the opposite experience. Instead of feeling this ascent, and all that, this is no longer there and you have the feeling of the Descent, the Answer. And nothing but the Answer exists. Nothing but the divine thought, the divine will, the divine energy, the divine action exists any longer. And you too, you are no longer there.

   That is to say, it is the answer to our aspiration. It may happen immediately afterwards - that is very rare but may happen. If you have both simultaneously, then the state is perfect; usually they alternate; they alternate more and more closely until the moment there is a total fusion. Then there is no more distinction. I heard a Sufi mystic, who was besides a great musician, an Indian, saying that for the Sufis there was a state higher than that of adoration and surrender to the Divine, than that of devotion, that this was not the last stage; the last stage of the progress is when there is no longer any distinction; you have no longer this kind of adoration or surrender or consecration; it is a very simple state in which one makes no distinction between the Divine and oneself. They know this. It is even written in their books. It is a commonly known condition in which everything becomes quite simple. There is no longer any difference. There is no longer that kind of ecstatic surrender to "Something" which is beyond you in every way, which you do not understand, which is merely the result of your aspiration, your devotion. There is no difference any longer. When the union is perfect, there is no longer any difference.

   Is this the end of self-progress?

There is never any end to progress - never any end, you can never put a full stop there. ~ The Mother,
98:The ancient Mesopotamians and the ancient Egyptians had some very interesting, dramatic ideas about that. For example-very briefly-there was a deity known as Marduk. Marduk was a Mesopotamian deity, and imagine this is sort of what happened. As an empire grew out of the post-ice age-15,000 years ago, 10,000 years ago-all these tribes came together. These tribes each had their own deity-their own image of the ideal. But then they started to occupy the same territory. One tribe had God A, and one tribe had God B, and one could wipe the other one out, and then it would just be God A, who wins. That's not so good, because maybe you want to trade with those people, or maybe you don't want to lose half your population in a war. So then you have to have an argument about whose God is going to take priority-which ideal is going to take priority.

What seems to happen is represented in mythology as a battle of the gods in celestial space. From a practical perspective, it's more like an ongoing dialog. You believe this; I believe this. You believe that; I believe this. How are we going to meld that together? You take God A, and you take God B, and maybe what you do is extract God C from them, and you say, 'God C now has the attributes of A and B.' And then some other tribes come in, and C takes them over, too. Take Marduk, for example. He has 50 different names, at least in part, of the subordinate gods-that represented the tribes that came together to make the civilization. That's part of the process by which that abstracted ideal is abstracted. You think, 'this is important, and it works, because your tribe is alive, and so we'll take the best of both, if we can manage it, and extract out something, that's even more abstract, that covers both of us.'

I'll give you a couple of Marduk's interesting features. He has eyes all the way around his head. He's elected by all the other gods to be king God. That's the first thing. That's quite cool. They elect him because they're facing a terrible threat-sort of like a flood and a monster combined. Marduk basically says that, if they elect him top God, he'll go out and stop the flood monster, and they won't all get wiped out. It's a serious threat. It's chaos itself making its comeback. All the gods agree, and Marduk is the new manifestation. He's got eyes all the way around his head, and he speaks magic words. When he fights, he fights this deity called Tiamat. We need to know that, because the word 'Tiamat' is associated with the word 'tehom.' Tehom is the chaos that God makes order out of at the beginning of time in Genesis, so it's linked very tightly to this story. Marduk, with his eyes and his capacity to speak magic words, goes out and confronts Tiamat, who's like this watery sea dragon. It's a classic Saint George story: go out and wreak havoc on the dragon. He cuts her into pieces, and he makes the world out of her pieces. That's the world that human beings live in.

The Mesopotamian emperor acted out Marduk. He was allowed to be emperor insofar as he was a good Marduk. That meant that he had eyes all the way around his head, and he could speak magic; he could speak properly. We are starting to understand, at that point, the essence of leadership. Because what's leadership? It's the capacity to see what the hell's in front of your face, and maybe in every direction, and maybe the capacity to use your language properly to transform chaos into order. God only knows how long it took the Mesopotamians to figure that out. The best they could do was dramatize it, but it's staggeringly brilliant. It's by no means obvious, and this chaos is a very strange thing. This is a chaos that God wrestled with at the beginning of time.

Chaos is half psychological and half real. There's no other way to really describe it. Chaos is what you encounter when you're blown into pieces and thrown into deep confusion-when your world falls apart, when your dreams die, when you're betrayed. It's the chaos that emerges, and the chaos is everything it wants, and it's too much for you. That's for sure. It pulls you down into the underworld, and that's where the dragons are. All you've got at that point is your capacity to bloody well keep your eyes open, and to speak as carefully and as clearly as you can. Maybe, if you're lucky, you'll get through it that way and come out the other side. It's taken people a very long time to figure that out, and it looks, to me, that the idea is erected on the platform of our ancient ancestors, maybe tens of millions of years ago, because we seem to represent that which disturbs us deeply using the same system that we used to represent serpentile, or other, carnivorous predators. ~ Jordan Peterson, Biblical Series, 1,
99: Sri Aurobindo writes here: "...Few and brief in their visits are the Bright Ones who are willing or permitted to succour." Why?
(1 "The Way", Cent. Vol. 17, p. 40.)
One must go and ask them! But there is a conclusion, the last sentences give a very clear explanation. It is said: "Nay, then, is immortality a plaything to be given lightly to a child, or the divine life a prize without effort or the crown for a weakling?" This comes back to the question why the adverse forces have the right to interfere, to harass you. But this is precisely the test necessary for your sincerity. If the way were very easy, everybody would start on the way, and if one could reach the goal without any obstacle and without any effort, everybody would reach the goal, and when one has come to the end, the situation would be the same as when one started, there would be no change. That is, the new world would be exactly what the old has been. It is truly not worth the trouble! Evidently a process of elimination is necessary so that only what is capable of manifesting the new life remains. This is the reason and there is no other, this is the best of reasons. And, you see, it is a tempering, it is the ordeal of fire, only that which can stand it remains absolutely pure; when everything has burnt down, there remains only the little ingot of pure gold. And it is like that. What puts things out very much in all this is the religious idea of fault, sin, redemption. But there is no arbitrary decision! On the contrary, for each one it is the best and most favourable conditions which are given. We were saying the other day that it is only his friends whom God treats with severity; you thought it was a joke, but it is true. It is only to those who are full of hope, who will pass through this purifying flame, that the conditions for attaining the maximum result are given. And the human mind is made in such a way that you may test this; when something extremely unpleasant happens to you, you may tell yourself, "Well, this proves I am worth the trouble of being given this difficulty, this proves there is something in me which can resist the difficulty", and you will notice that instead of tormenting yourself, you rejoice - you will be so happy and so strong that even the most unpleasant things will seem to you quite charming! This is a very easy experiment to make. Whatever the circumstance, if your mind is accustomed to look at it as something favourable, it will no longer be unpleasant for you. This is quite well known; as long as the mind refuses to accept a thing, struggles against it, tries to obstruct it, there are torments, difficulties, storms, inner struggles and all suffering. But the minute the mind says, "Good, this is what has to come, it is thus that it must happen", whatever happens, you are content. There are people who have acquired such control of their mind over their body that they feel nothing; I told you this the other day about certain mystics: if they think the suffering inflicted upon them is going to help them cross the stages in a moment and give them a sort of stepping stone to attain the Realisation, the goal they have put before them, union with the Divine, they no longer feel the suffering at all. Their body is as it were galvanised by the mental conception. This has happened very often, it is a very common experience among those who truly have enthusiasm. And after all, if one must for some reason or other leave one's body and take a new one, is it not better to make of one's death something magnificent, joyful, enthusiastic, than to make it a disgusting defeat? Those who cling on, who try by every possible means to delay the end even by a minute or two, who give you an example of frightful anguish, show that they are not conscious of their soul.... After all, it is perhaps a means, isn't it? One can change this accident into a means; if one is conscious one can make a beautiful thing of it, a very beautiful thing, as of everything. And note, those who do not fear it, who are not anxious, who can die without any sordidness are those who never think about it, who are not haunted all the time by this "horror" facing them which they must escape and which they try to push as far away from them as they can. These, when the occasion comes, can lift their head, smile and say, "Here I am."
It is they who have the will to make the best possible use of their life, it is they who say, "I shall remain here as long as it is necessary, to the last second, and I shall not lose one moment to realise my goal"; these, when the necessity comes, put up the best show. Why? - It is very simple, because they live in their ideal, the truth of their ideal; because that is the real thing for them, the very reason of their being, and in all things they can see this ideal, this reason of existence, and never do they come down into the sordidness of material life.
So, the conclusion:
One must never wish for death.
One must never will to die.
One must never be afraid to die.
And in all circumstances one must will to exceed oneself. ~ The Mother, Question and Answers, Volume-4, page no.353-355,
100:Education

THE EDUCATION of a human being should begin at birth and continue throughout his life.

   Indeed, if we want this education to have its maximum result, it should begin even before birth; in this case it is the mother herself who proceeds with this education by means of a twofold action: first, upon herself for her own improvement, and secondly, upon the child whom she is forming physically. For it is certain that the nature of the child to be born depends very much upon the mother who forms it, upon her aspiration and will as well as upon the material surroundings in which she lives. To see that her thoughts are always beautiful and pure, her feelings always noble and fine, her material surroundings as harmonious as possible and full of a great simplicity - this is the part of education which should apply to the mother herself. And if she has in addition a conscious and definite will to form the child according to the highest ideal she can conceive, then the very best conditions will be realised so that the child can come into the world with his utmost potentialities. How many difficult efforts and useless complications would be avoided in this way!

   Education to be complete must have five principal aspects corresponding to the five principal activities of the human being: the physical, the vital, the mental, the psychic and the spiritual. Usually, these phases of education follow chronologically the growth of the individual; this, however, does not mean that one of them should replace another, but that all must continue, completing one another until the end of his life.

   We propose to study these five aspects of education one by one and also their interrelationships. But before we enter into the details of the subject, I wish to make a recommendation to parents. Most parents, for various reasons, give very little thought to the true education which should be imparted to children. When they have brought a child into the world, provided him with food, satisfied his various material needs and looked after his health more or less carefully, they think they have fully discharged their duty. Later on, they will send him to school and hand over to the teachers the responsibility for his education.

   There are other parents who know that their children must be educated and who try to do what they can. But very few, even among those who are most serious and sincere, know that the first thing to do, in order to be able to educate a child, is to educate oneself, to become conscious and master of oneself so that one never sets a bad example to one's child. For it is above all through example that education becomes effective. To speak good words and to give wise advice to a child has very little effect if one does not oneself give him an example of what one teaches. Sincerity, honesty, straightforwardness, courage, disinterestedness, unselfishness, patience, endurance, perseverance, peace, calm, self-control are all things that are taught infinitely better by example than by beautiful speeches. Parents, have a high ideal and always act in accordance with it and you will see that little by little your child will reflect this ideal in himself and spontaneously manifest the qualities you would like to see expressed in his nature. Quite naturally a child has respect and admiration for his parents; unless they are quite unworthy, they will always appear to their child as demigods whom he will try to imitate as best he can.

   With very few exceptions, parents are not aware of the disastrous influence that their own defects, impulses, weaknesses and lack of self-control have on their children. If you wish to be respected by a child, have respect for yourself and be worthy of respect at every moment. Never be authoritarian, despotic, impatient or ill-tempered. When your child asks you a question, do not give him a stupid or silly answer under the pretext that he cannot understand you. You can always make yourself understood if you take enough trouble; and in spite of the popular saying that it is not always good to tell the truth, I affirm that it is always good to tell the truth, but that the art consists in telling it in such a way as to make it accessible to the mind of the hearer. In early life, until he is twelve or fourteen, the child's mind is hardly open to abstract notions and general ideas. And yet you can train it to understand these things by using concrete images, symbols or parables. Up to quite an advanced age and for some who mentally always remain children, a narrative, a story, a tale well told teach much more than any number of theoretical explanations.

   Another pitfall to avoid: do not scold your child without good reason and only when it is quite indispensable. A child who is too often scolded gets hardened to rebuke and no longer attaches much importance to words or severity of tone. And above all, take good care never to scold him for a fault which you yourself commit. Children are very keen and clear-sighted observers; they soon find out your weaknesses and note them without pity.

   When a child has done something wrong, see that he confesses it to you spontaneously and frankly; and when he has confessed, with kindness and affection make him understand what was wrong in his movement so that he will not repeat it, but never scold him; a fault confessed must always be forgiven. You should not allow any fear to come between you and your child; fear is a pernicious means of education: it invariably gives birth to deceit and lying. Only a discerning affection that is firm yet gentle and an adequate practical knowledge will create the bonds of trust that are indispensable for you to be able to educate your child effectively. And do not forget that you have to control yourself constantly in order to be equal to your task and truly fulfil the duty which you owe your child by the mere fact of having brought him into the world.

   Bulletin, February 1951

   ~ The Mother, On Education,
101:The Two Paths Of Yoga :::
   14 April 1929 - What are the dangers of Yoga? Is it especially dangerous to the people of the West? Someone has said that Yoga may be suitable for the East, but it has the effect of unbalancing the Western mind.

   Yoga is not more dangerous to the people of the West than to those of the East. Everything depends upon the spirit with which you approach it. Yoga does become dangerous if you want it for your own sake, to serve a personal end. It is not dangerous, on the contrary, it is safety and security itself, if you go to it with a sense of its sacredness, always remembering that the aim is to find the Divine.
   Dangers and difficulties come in when people take up Yoga not for the sake of the Divine, but because they want to acquire power and under the guise of Yoga seek to satisfy some ambition. if you cannot get rid of ambition, do not touch the thing. It is fire that burns.
   There are two paths of Yoga, one of tapasya (discipline), and the other of surrender. The path of tapasya is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender, is safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers' milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it has nothing to do but to let the mother hold it and cry ma ma.
   If you take up this path of surrender fully and sincerely, there is no more danger or serious difficulty. The question is to be sincere. If you are not sincere, do not begin Yoga. If you were dealing in human affairs, then you could resort to deception; but in dealing with the Divine there is no possibility of deception anywhere. You can go on the Path safely when you are candid and open to the core and when your only end is to realise and attain the Divine and to be moved by the Divine. There is another danger; it is in connection with the sex impulses. Yoga in its process of purification will lay bare and throw up all hidden impulses and desires in you. And you must learn not to hide things nor leave them aside, you have to face them and conquer and remould them. The first effect of Yoga, however, is to take away the mental control, and the hungers that lie dormant are suddenly set free, they rush up and invade the being. So long as this mental control has not been replaced by the Divine control, there is a period of transition when your sincerity and surrender will be put to the test. The strength of such impulses as those of sex lies usually in the fact that people take too much notice of them; they protest too vehemently and endeavour to control them by coercion, hold them within and sit upon them. But the more you think of a thing and say, "I don't want it, I don't want it", the more you are bound to it. What you should do is to keep the thing away from you, to dissociate from it, take as little notice of it as possible and, even if you happen to think of it, remain indifferent and unconcerned. The impulses and desires that come up by the pressure of Yoga should be faced in a spirit of detachment and serenity, as something foreign to yourself or belonging to the outside world. They should be offered to the Divine, so that the Divine may take them up and transmute them. If you have once opened yourself to the Divine, if the power of the Divine has once come down into you and yet you try to keep to the old forces, you prepare troubles and difficulties and dangers for yourself. You must be vigilant and see that you do not use the Divine as a cloak for the satisfaction of your desires. There are many self-appointed Masters, who do nothing but that. And then when you are off the straight path and when you have a little knowledge and not much power, it happens that you are seized by beings or entities of a certain type, you become blind instruments in their hands and are devoured by them in the end. Wherever there is pretence, there is danger; you cannot deceive God. Do you come to God saying, "I want union with you" and in your heart meaning "I want powers and enjoyments"? Beware! You are heading straight towards the brink of the precipice. And yet it is so easy to avoid all catastrophe. Become like a child, give yourself up to the Mother, let her carry you, and there is no more danger for you.
   This does not mean that you have not to face other kinds of difficulties or that you have not to fight and conquer any obstacles at all. Surrender does not ensure a smooth and unruffled and continuous progression. The reason is that your being is not yet one, nor your surrender absolute and complete. Only a part of you surrenders; and today it is one part and the next day it is another. The whole purpose of the Yoga is to gather all the divergent parts together and forge them into an undivided unity. Till then you cannot hope to be without difficulties - difficulties, for example, like doubt or depression or hesitation. The whole world is full of the poison. You take it in with every breath. If you exchange a few words with an undesirable man or even if such a man merely passes by you, you may catch the contagion from him. It is sufficient for you to come near a place where there is plague in order to be infected with its poison; you need not know at all that it is there. You can lose in a few minutes what it has taken you months to gain. So long as you belong to humanity and so long as you lead the ordinary life, it does not matter much if you mix with the people of the world; but if you want the divine life, you will have to be exceedingly careful about your company and your environment.
   ~ The Mother, Questions And Answers 1929-1931,
102:Attention on Hypnagogic Imagery The most common strategy for inducing WILDs is to fall asleep while focusing on the hypnagogic imagery that accompanies sleep onset. Initially, you are likely to see relatively simple images, flashes of light, geometric patterns, and the like.

Gradually more complicated forms appear: faces, people, and finally entire scenes. 6

The following account of what the Russian philosopher P. D. Ouspensky called "half-dream states" provides a vivid example of what hypnagogic imagery can be like:

I am falling asleep. Golden dots, sparks and tiny stars appear and disappear before my eyes. These sparks and stars gradually merge into a golden net with diagonal meshes which moves slowly and regularly in rhythm with the beating of my heart, which I feel quite distinctly. The next moment the golden net is transformed into rows of brass helmets belonging to Roman soldiers marching along the street below. I hear their measured tread and watch them from the window of a high house in Galata, in Constantinople, in a narrow lane, one end of which leads to the old wharf and the Golden Horn with its ships and steamers and the minarets of Stamboul behind them. I hear their heavy measured tread, and see the sun shining on their helmets. Then suddenly I detach myself from the window sill on which I am lying, and in the same reclining position fly slowly over the lane, over the houses, and then over the Golden Horn in the direction of Stamboul. I smell the sea, feel the wind, the warm sun. This flying gives me a wonderfully pleasant sensation, and I cannot help opening my eyes. 7

Ouspensky's half-dream states developed out of a habit of observing the contents of his mind while falling asleep or in half-sleep after awakening from a dream. He notes that they were much easier to observe in the morning after awakening than before sleep at the beginning of the night and did not occur at all "without definite efforts." 8

Dr. Nathan Rapport, an American psychiatrist, cultivated an approach to lucid dreaming very similar to Ouspensky's: "While in bed awaiting sleep, the experimenter interrupts his thoughts every few minutes with an effort to recall the mental item vanishing before each intrusion that inquisitive attention." 9 This habit is continued sleep itself, with results like the following:

Brilliant lights flashed, and a myriad of sparkles twinkled from a magnificent cut glass chandelier. Interesting as any stage extravaganza were the many quaintly detailed figurines upon a mantel against the distant, paneled wall adorned in rococo.

At the right a merry group of beauties and gallants in the most elegant attire of Victorian England idled away a pleasant occasion. This scene continued for [a] period of I was not aware, before I discovered that it was not reality, but a mental picture and that I was viewing it. Instantly it became an incommunicably beautiful vision. It was with the greatest stealth that my vaguely awakened mind began to peep: for I knew that these glorious shows end abruptly because of such intrusions.

I thought, "Have I here one of those mind pictures that are without motion?" As if in reply, one of the young ladies gracefully waltzed about the room. She returned to the group and immobility, with a smile lighting her pretty face, which was turned over her shoulder toward me. The entire color scheme was unobtrusive despite the kaleidoscopic sparkles of the chandelier, the exquisite blues and creamy pinks of the rich settings and costumes. I felt that only my interest in dreams brought my notice to the tints - delicate, yet all alive as if with inner illumination. 10

Hypnagogic Imagery Technique

1. Relax completely

While lying in bed, gently close your eyes and relax your head, neck, back, arms, and legs. Completely let go of all muscular and mental tension, and breathe slowly and restfully. Enjoy the feeling of relaxation and let go of your thoughts, worries, and concerns. If you have just awakened from sleep, you are probably sufficiently relaxed.

Otherwise, you may use either the progressive relaxation exercise (page 33) or the 61-point relaxation exercise (page 34) to relax more deeply. Let everything wind down,

slower and slower, more and more relaxed, until your mind becomes as serene as the calmest sea.

2. Observe the visual images

Gently focus your attention on the visual images that will gradually appear before your mind's eye. Watch how the images begin and end. Try to observe the images as delicately as possible, allowing them to be passively reflected in your mind as they unfold. Do not attempt to hold onto the images, but instead just watch without attachment or desire for action. While doing this, try to take the perspective of a detached observer as much as possible. At first you will see a sequence of disconnected, fleeting patterns and images. The images will gradually develop into scenes that become more and more complex, finally joining into extended sequences.

3. Enter the dream

When the imagery becomes a moving, vivid scenario, you should allow yourself to be passively drawn into the dream world. Do not try to actively enter the dream scene,

but instead continue to take a detached interest in the imagery. Let your involvement with what is happening draw you into the dream. But be careful of too much involvement and too little attention. Don't forget that you are dreaming now!

Commentary

Probably the most difficult part of this technique to master is entering the dream at Step 3. The challenge is to develop a delicate vigilance, an unobtrusive observer perspective, from which you let yourself be drawn into the dream. As Paul Tholey has emphasized, "It is not desirable to want actively to enter into the scenery,

since such an intention as a rule causes the scenery to disappear." 11 A passive volition similar to that described in the section on autosuggestion in the previous chapter is required: in Tholey's words, "Instead of actively wanting to enter into the scenery, the subject should attempt to let himself be carried into it passively." 12 A Tibetan teacher advises a similar frame of mind: "While delicately observing the mind, lead it gently into the dream state, as though you were leading a child by the hand." 13

Another risk is that, once you have entered into the dream, the world can seem so realistic that it is easy to lose lucidity, as happened in the beginning of Rapport's WILD described above. As insurance in case this happens, Tholey recommends that you resolve to carry out a particular action in the dream, so that if you momentarily lose lucidity, you may remember your intention to carry out the action and thereby regain lucidity.
~ Stephen LaBerge, Exploring the World of Lucid Dreaming,
103:
   Why do we forget our dreams?


Because you do not dream always at the same place. It is not always the same part of your being that dreams and it is not at the same place that you dream. If you were in conscious, direct, continuous communication with all the parts of your being, you would remember all your dreams. But very few parts of the being are in communication.

   For example, you have a dream in the subtle physical, that is to say, quite close to the physical. Generally, these dreams occur in the early hours of the morning, that is between four and five o'clock, at the end of the sleep. If you do not make a sudden movement when you wake up, if you remain very quiet, very still and a little attentive - quietly attentive - and concentrated, you will remember them, for the communication between the subtle physical and the physical is established - very rarely is there no communication.

   Now, dreams are mostly forgotten because you have a dream while in a certain state and then pass into another. For instance, when you sleep, your body is asleep, your vital is asleep, but your mind is still active. So your mind begins to have dreams, that is, its activity is more or less coordinated, the imagination is very active and you see all kinds of things, take part in extraordinary happenings.... After some time, all that calms down and the mind also begins to doze. The vital that was resting wakes up; it comes out of the body, walks about, goes here and there, does all kinds of things, reacts, sometimes fights, and finally eats. It does all kinds of things. The vital is very adventurous. It watches. When it is heroic it rushes to save people who are in prison or to destroy enemies or it makes wonderful discoveries. But this pushes back the whole mental dream very far behind. It is rubbed off, forgotten: naturally you cannot remember it because the vital dream takes its place. But if you wake up suddenly at that moment, you remember it. There are people who have made the experiment, who have got up at certain fixed hours of the night and when they wake up suddenly, they do remember. You must not move brusquely, but awake in the natural course, then you remember.

   After a time, the vital having taken a good stroll, needs to rest also, and so it goes into repose and quietness, quite tired at the end of all kinds of adventures. Then something else wakes up. Let us suppose that it is the subtle physical that goes for a walk. It starts moving and begins wandering, seeing the rooms and... why, this thing that was there, but it has come here and that other thing which was in that room is now in this one, and so on. If you wake up without stirring, you remembeR But this has pushed away far to the back of the consciousness all the stories of the vital. They are forgotten and so you cannot recollect your dreams. But if at the time of waking up you are not in a hurry, you are not obliged to leave your bed, on the contrary you can remain there as long as you wish, you need not even open your eyes; you keep your head exactly where it was and you make yourself like a tranquil mirror within and concentrate there. You catch just a tiny end of the tail of your dream. You catch it and start pulling gently, without stirring in the least. You begin pulling quite gently, and then first one part comes, a little later another. You go backward; the last comes up first. Everything goes backward, slowly, and suddenly the whole dream reappears: "Ah, there! it was like that." Above all, do not jump up, do not stir; you repeat the dream to yourself several times - once, twice - until it becomes clear in all its details. Once that dream is settled, you continue not to stir, you try to go further in, and suddenly you catch the tail of something else. It is more distant, more vague, but you can still seize it. And here also you hang on, get hold of it and pull, and you see that everything changes and you enter another world; all of a sudden you have an extraordinary adventure - it is another dream. You follow the same process. You repeat the dream to yourself once, twice, until you are sure of it. You remain very quiet all the time. Then you begin to penetrate still more deeply into yourself, as though you were going in very far, very far; and again suddenly you see a vague form, you have a feeling, a sensation... like a current of air, a slight breeze, a little breath; and you say, "Well, well...." It takes a form, it becomes clear - and the third category comes. You must have a lot of time, a lot of patience, you must be very quiet in your mind and body, very quiet, and you can tell the story of your whole night from the end right up to the beginning.

   Even without doing this exercise which is very long and difficult, in order to recollect a dream, whether it be the last one or the one in the middle that has made a violent impression on your being, you must do what I have said when you wake up: take particular care not even to move your head on the pillow, remain absolutely still and let the dream return.

   Some people do not have a passage between one state and another, there is a little gap and so they leap from one to the other; there is no highway passing through all the states of being with no break of the consciousness. A small dark hole, and you do not remember. It is like a precipice across which one has to extend the consciousness. To build a bridge takes a very long time; it takes much longer than building a physical bridge.... Very few people want to and know how to do it. They may have had magnificent activities, they do not remember them or sometimes only the last, the nearest, the most physical activity, with an uncoordinated movement - dreams having no sense.

   But there are as many different kinds of nights and sleep as there are different days and activities. There are not many days that are alike, each day is different. The days are not the same, the nights are not the same. You and your friends are doing apparently the same thing, but for each one it is very different. And each one must have his own procedure.

   Why are two dreams never alike?

Because all things are different. No two minutes are alike in the universe and it will be so till the end of the universe, no two minutes will ever be alike. And men obstinately want to make rules! One must do this and not that.... Well! we must let people please themselves.

   You could have put to me a very interesting question: "Why am I fourteen years old today?" Intelligent people will say: "It is because it is the fourteenth year since you were born." That is the answer of someone who believes himself to be very intelligent. But there is another reason. I shall tell this to you alone.... I have drowned you all sufficiently well! Now you must begin to learn swimming!

   ~ The Mother, Questions And Answers 1953, 36?,
104:
   Mother, when one imagines something, does it not exist?

When you imagine something, it means that you make a mental formation which may be close to the truth or far from the truth - it also depends upon the quality of your formation. You make a mental formation and there are people who have such a power of formation that they succeed in making what they imagine real. There are not many of these but there are some. They imagine something and their formation is so well made and so powerful that it succeeds in being realised. These are creators; there are not many of them but there are some.

   If one thinks of someone who doesn't exist or who is dead?

Ah! What do you mean? What have you just said? Someone who doesn't exist or someone who is dead? These are two absolutely different things.

   I mean someone who is dead.

Someone who is dead!

   If this person has remained in the mental domain, you can find him immediately. Naturally if he is no longer in the mental domain, if he is in the psychic domain, to think of him is not enough. You must know how to go into the psychic domain to find him. But if he has remained in the mental domain and you think of him, you can find him immediately, and not only that, but you can have a mental contact with him and a kind of mental vision of his existence.

   The mind has a capacity of vision of its own and it is not the same vision as with these eyes, but it is a vision, it is a perception in forms. But this is not imagination. It has nothing to do with imagination.

   Imagination, for instance, is when you begin to picture to yourself an ideal being to whom you apply all your conceptions, and when you tell yourself, "Why, it should be like this, like that, its form should be like this, its thought like that, its character like that," when you see all the details and build up the being. Now, writers do this all the time because when they write a novel, they imagine. There are those who take things from life but there are those who are imaginative, creators; they create a character, a personage and then put him in their book later. This is to imagine. To imagine, for example, a whole concurrence of circumstances, a set of events, this is what I call telling a story to oneself. But it can be put down on paper, and then one becomes a novelist. There are very different kinds of writers. Some imagine everything, some gather all sorts of observations from life and construct their book with them. There are a hundred ways of writing a book. But indeed some writers imagine everything from beginning to end. It all comes out of their head and they construct even their whole story without any support in things physically observed. This truly is imagination. But as I say, if they are very powerful and have a considerable capacity for creation, it is possible that one day or other there will be a physical human being who realises their creation. This too is true.

   What do you suppose imagination is, eh? Have you never imagined anything, you?

   And what happens?

   All that one imagines.


You mean that you imagine something and it happens like that, eh? Or it is in a dream...

   What is the function, the use of the imagination?

If one knows how to use it, as I said, one can create for oneself his own inner and outer life; one can build his own existence with his imagination, if one knows how to use it and has a power. In fact it is an elementary way of creating, of forming things in the world. I have always felt that if one didn't have the capacity of imagination he would not make any progress. Your imagination always goes ahead of your life. When you think of yourself, usually you imagine what you want to be, don't you, and this goes ahead, then you follow, then it continues to go ahead and you follow. Imagination opens for you the path of realisation. People who are not imaginative - it is very difficult to make them move; they see just what is there before their nose, they feel just what they are moment by moment and they cannot go forward because they are clamped by the immediate thing. It depends a good deal on what one calls imagination. However...

   Men of science must be having imagination!


A lot. Otherwise they would never discover anything. In fact, what is called imagination is a capacity to project oneself outside realised things and towards things realisable, and then to draw them by the projection. One can obviously have progressive and regressive imaginations. There are people who always imagine all the catastrophes possible, and unfortunately they also have the power of making them come. It's like the antennae going into a world that's not yet realised, catching something there and drawing it here. Then naturally it is an addition to the earth atmosphere and these things tend towards manifestation. It is an instrument which can be disciplined, can be used at will; one can discipline it, direct it, orientate it. It is one of the faculties one can develop in himself and render serviceable, that is, use it for definite purposes.

   Sweet Mother, can one imagine the Divine and have the contact?

Certainly if you succeed in imagining the Divine you have the contact, and you can have the contact with what you imagine, in any case. In fact it is absolutely impossible to imagine something which doesn't exist somewhere. You cannot imagine anything at all which doesn't exist somewhere. It is possible that it doesn't exist on the earth, it is possible that it's elsewhere, but it is impossible for you to imagine something which is not already contained in principle in the universe; otherwise it could not occur.

   Then, Sweet Mother, this means that in the created universe nothing new is added?

In the created universe? Yes. The universe is progressive; we said that constantly things manifest, more and more. But for your imagination to be able to go and seek beyond the manifestation something which will be manifested, well, it may happen, in fact it does - I was going to tell you that it is in this way that some beings can cause considerable progress to be made in the world, because they have the capacity of imagining something that's not yet manifested. But there are not many. One must first be capable of going beyond the manifested universe to be able to imagine something which is not there. There are already many things which can be imagined.

   What is our terrestrial world in the universe? A very small thing. Simply to have the capacity of imagining something which does not exist in the terrestrial manifestation is already very difficult, very difficult. For how many billions of years hasn't it existed, this little earth? And there have been no two identical things. That's much. It is very difficult to go out from the earth atmosphere with one's mind; one can, but it is very difficult. And then if one wants to go out, not only from the earth atmosphere but from the universal life!

   To be able simply to enter into contact with the life of the earth in its totality from the formation of the earth until now, what can this mean? And then to go beyond this and enter into contact with universal life from its beginnings up to now... and then again to be able to bring something new into the universe, one must go still farther beyond.

   Not easy!
   That's all?
   (To the child) Convinced?
   ~ The Mother, Questions And Answers 1955, [T1],
105:
   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?
,
106:
   The whole question.


The whole question? And now, do you understand?... Not quite? I told you that you did not understand because it was muddled up; in one question three different ideas were included. So naturally it created a confusion. But taken separately they are what I explained to you just now, most probably; that is to say, one has this altogether ignorant and obliterated consciousness and is convinced that he is the cause and effect, the origin and result of himself, separate from all others, separate with a limited power to act upon others and a little greater capacity to be set in movement by others or to react to others' influence. That is how people think usually, something like that, isn't that so? How do you feel, you? What effect do you have upon yourself? And you? And you?... You have never thought about it? You have never looked into yourself to see what effect you exercise upon yourself? Never thought over it? No? How do you feel? Nobody will tell me? Come, you tell me that. Never tried to understand how you feel? Yes? No? How strange! Never sought to understand how, for example, decisions take place in you? From where do they come? What makes you decide one thing rather than another? And what is the relation between a decision of yours and your action? And to what extent do you have the freedom of choice between one thing and another? And how far do you feel you are able to, you are free to do this or that or that other or nothing at all?... You have pondered over that? Yes? Is there any one among the students who has thought over it? No? Nobody put the question to himself? You? You?...

Even if one thinks over it, perhaps one is not able to answer!

One cannot explain?

No.

It is difficult to explain? Even this simple little thing, to see where in your consciousness the wills that come from outside meet your will (which you call yours, which comes from within), at what place the two join together and to what extent the one from outside acts upon that from within and the one from within acts upon that from outside? You have never tried to find this out? It has never seemed to you unbearable that a will from outside should have an action upon your will? No?

I do not know.

Oh! I am putting very difficult problems! But, my children, I was preoccupied with that when I was a child of five!... So I thought you must have been preoccupied with it since a long time. In oneself, there are contradictory wills. Yes, many. That is one of the very first discoveries. There is one part which wants things this way; and then at another moment, another way, and a third time, one wants still another thing! Besides, there is even this: something that wants and another which says no. So? But it is exactly that which has to be found if you wish in the least to organise yourself. Why not project yourself upon a screen, as in the cinema, and then look at yourself moving on it? How interesting it is!

This is the first step.

You project yourself on the screen and then observe and see all that is moving there and how it moves and what happens. You make a little diagram, it becomes so interesting then. And then, after a while, when you are quite accustomed to seeing, you can go one step further and take a decision. Or even a still greater step: you organise - arrange, take up all that, put each thing in its place, organise in such a way that you begin to have a straight movement with an inner meaning. And then you become conscious of your direction and are able to say: "Very well, it will be thus; my life will develop in that way, because that is the logic of my being. Now, I have arranged all that within me, each thing has been put in its place, and so naturally a central orientation is forming. I am following this orientation. One step more and I know what will happen to me for I myself am deciding it...." I do not know, I am telling you this; to me it seemed terribly interesting, the most interesting thing in the world. There was nothing, no other thing that interested me more than that.

This happened to me.... I was five or six or seven years old (at seven the thing became quite serious) and I had a father who loved the circus, and he came and told me: "Come with me, I am going to the circus on Sunday." I said: "No, I am doing something much more interesting than going to the circus!" Or again, young friends invited me to attend a meeting where we were to play together, enjoy together: "No, I enjoy here much more...." And it was quite sincere. It was not a pose: for me, it was like this, it was true. There was nothing in the world more enjoyable than that.

And I am so convinced that anybody who does it in that way, with the same freshness and sincerity, will obtain most interesting results.... To put all that on a screen in front of yourself and look at what is happening. And the first step is to know all that is happening and then you must not try to shut your eyes when something does not appear pleasant to you! You must keep them wide open and put each thing in that way before the screen. Then you make quite an interesting discovery. And then the next step is to start telling yourself: "Since all that is happening within me, why should I not put this thing in this way and then that thing in that way and then this other in this way and thus wouldn't I be doing something logical that has a meaning? Why should I not remove that thing which stands obstructing the way, these conflicting wills? Why? And what does that represent in the being? Why is it there? If it were put there, would it not help instead of harming me?" And so on.

And little by little, little by little, you see clearer and then you see why you are made like that, what is the thing you have got to do - that for which you are born. And then, quite naturally, since all is organised for this thing to happen, the path becomes straight and you can say beforehand: "It is in this way that it will happen." And when things come from outside to try and upset all that, you are able to say: "No, I accept this, for it helps; I reject that, for that harms." And then, after a few years, you curb yourself as you curb a horse: you do whatever you like, in the way you like and you go wherever you like.

It seems to me this is worth the trouble. I believe it is the most interesting thing.

...

You must have a great deal of sincerity, a little courage and perseverance and then a sort of mental curiosity, you understand, curious, seeking to know, interested, wanting to learn. To love to learn: that, one must have in one's nature. To find it impossible to stand before something grey, all hazy, in which nothing is seen clearly and which gives you quite an unpleasant feeling, for you do not know where you begin and where you end, what is yours and what is not yours and what is settled and what is not settled - what is this pulp-like thing you call yourself in which things get intermingled and act upon one another without even your being aware of it? You ask yourself: "But why have I done this?" You know nothing about it. "And why have I felt that?" You don't know that, either. And then, you are thrown into a world outside that is only fog and you are thrown into a world inside that is also for you another kind of fog, still more impenetrable, in which you live, like a cork thrown upon the waters and the waves carry it away or cast it into the air, and it drops and rolls on. That is quite an unpleasant state. I do not know, but to me it appears unpleasant.

To see clearly, to see one's way, where one is going, why one is going there, how one is to go there and what one is going to do and what is the kind of relation with others... But that is a problem so wonderfully interesting - it is interesting - and you can always discover things every minute! One's work is never finished.

There is a time, there is a certain state of consciousness when you have the feeling that you are in that condition with all the weight of the world lying heavy upon you and besides you are going in blinkers and do not know where you are going, but there is something which is pushing you. And that is truly a very unpleasant condition. And there is another moment when one draws oneself up and is able to see what is there above, and one becomes it; then one looks at the world as though from the top of a very very high mountain and one sees all that is happening below; then one can choose one's way and follow it. That is a more pleasant condition. This then is truly the truth, you are upon earth for that, surely. All individual beings and all the little concentrations of consciousness were created to do this work. It is the very reason for existence: to be able to become fully conscious of a certain sum of vibrations representing an individual being and put order there and find one's way and follow it.

And so, as men do not know it and do not do it, life comes and gives them a blow here: "Oh! that hurts", then a blow there: "Ah! that's hurting me." And the thing goes on like that and all the time it is like that. And all the time they are getting pain somewhere. They suffer, they cry, they groan. But it is simply due to that reason, there is no other: it is that they have not done that little work. If, when they were quite young, there had been someone to teach them to do the work and they had done it without losing time, they could have gone through life gloriously and instead of suffering they would have been all-powerful masters of their destiny.

This is not to say that necessarily all things would become pleasant. It is not at all that. But your reaction towards things becomes the true reaction and instead of suffering, you learn; instead of being miserable, you go forward and progress. After all, I believe it is for this that you are here - so that there is someone who can tell you: "There, well, try that. It is worth trying." ~ The Mother, Questions And Answers 1953, 199,
107:[The Gods and Their Worlds]

   [...] According to traditions and occult schools, all these zones of realities, these planes of realities have got different names; they have been classified in a different way, but there is an essential analogy, and if you go back far enough into the traditions, you see only the words changing according to the country and the language. Even now, the experiences of Western occultists and those of Eastern occultists offer great similarities. All who set out on the discovery of these invisible worlds and make a report of what they saw, give a very similar description, whether they be from here or there; they use different words, but the experience is very similar and the handling of forces is the same.

   This knowledge of the occult worlds is based on the existence of subtle bodies and of subtle worlds corresponding to those bodies. They are what the psychological method calls "states of consciousness", but these states of consciousness really correspond to worlds. The occult procedure consists then in being aware of these various inner states of being or subtle bodies and in becoming sufficiently a master of them so as to be able to go out of them successively, one after another. There is indeed a whole scale of subtleties, increasing or decreasing according to the direction in which you go, and the occult procedure consists in going out of a denser body into a subtler body and so on again, up to the most ethereal regions. You go, by successive exteriorisations, into bodies or worlds more and more subtle. It is somewhat as if every time you passed into another dimension. The fourth dimension of the physicists is nothing but the scientific transcription of an occult knowledge. To give another image, one can say that the physical body is at the centre - it is the most material, the densest and also the smallest - and the inner bodies, more subtle, overflow more and more the central physical body; they pass through it, extending themselves farther and farther, like water evaporating from a porous vase and forming a kind of steam all around. And the greater the subtlety, the more the extension tends to unite with that of the universe: one ends by universalising oneself. And it is altogether a concrete process which gives an objective experience of invisible worlds and even enables one to act in these worlds.

   There are, then, only a very small number of people in the West who know that these gods are not merely subjective and imaginary - more or less wildly imaginary - but that they correspond to a universal truth.

   All these regions, all these domains are filled with beings who exist, each in its own domain, and if you are awake and conscious on a particular plane - for instance, if on going out of a more material body you awake on some higher plane, you have the same relation with the things and people of that plane as you had with the things and people of the material world. That is to say, there exists an entirely objective relation that has nothing to do with the idea you may have of these things. Naturally, the resemblance is greater and greater as you approach the physical world, the material world, and there even comes a time when the one region has a direct action upon the other. In any case, in what Sri Aurobindo calls the overmental worlds, you will find a concrete reality absolutely independent of your personal experience; you go back there and again find the same things, with the differences that have occurred during your absence. And you have relations with those beings that are identical with the relations you have with physical beings, with this difference that the relation is more plastic, supple and direct - for example, there is the capacity to change the external form, the visible form, according to the inner state you are in. But you can make an appointment with someone and be at the appointed place and find the same being again, with certain differences that have come about during your absence; it is entirely concrete with results entirely concrete.

   One must have at least a little of this experience in order to understand these things. Otherwise, those who are convinced that all this is mere human imagination and mental formation, who believe that these gods have such and such a form because men have thought them to be like that, and that they have certain defects and certain qualities because men have thought them to be like that - all those who say that God is made in the image of man and that he exists only in human thought, all these will not understand; to them this will appear absolutely ridiculous, madness. One must have lived a little, touched the subject a little, to know how very concrete the thing is.

   Naturally, children know a good deal if they have not been spoilt. There are so many children who return every night to the same place and continue to live the life they have begun there. When these faculties are not spoilt with age, you can keep them with you. At a time when I was especially interested in dreams, I could return exactly to a place and continue a work that I had begun: supervise something, for example, set something in order, a work of organisation or of discovery, of exploration. You go until you reach a certain spot, as you would go in life, then you take a rest, then you return and begin again - you begin the work at the place where you left off and you continue it. And you perceive that there are things which are quite independent of you, in the sense that changes of which you are not at all the author, have taken place automatically during your absence.

   But for this, you must live these experiences yourself, you must see them yourself, live them with sufficient sincerity and spontaneity in order to see that they are independent of any mental formation. For you can do the opposite also, and deepen the study of the action of mental formation upon events. This is very interesting, but it is another domain. And this study makes you very careful, very prudent, because you become aware of how far you can delude yourself. So you must study both, the dream and the occult reality, in order to see what is the essential difference between the two. The one depends upon us; the other exists in itself; entirely independent of the thought that we have of it.

   When you have worked in that domain, you recognise in fact that once a subject has been studied and something has been learnt mentally, it gives a special colour to the experience; the experience may be quite spontaneous and sincere, but the simple fact that the subject was known and studied lends a particular quality. Whereas if you had learnt nothing about the question, if you knew nothing at all, the transcription would be completely spontaneous and sincere when the experience came; it would be more or less adequate, but it would not be the outcome of a previous mental formation.

   Naturally, this occult knowledge or this experience is not very frequent in the world, because in those who do not have a developed inner life, there are veritable gaps between the external consciousness and the inmost consciousness; the linking states of being are missing and they have to be constructed. So when people enter there for the first time, they are bewildered, they have the impression they have fallen into the night, into nothingness, into non-being!

   I had a Danish friend, a painter, who was like that. He wanted me to teach him how to go out of the body; he used to have interesting dreams and thought that it would be worth the trouble to go there consciously. So I made him "go out" - but it was a frightful thing! When he was dreaming, a part of his mind still remained conscious, active, and a kind of link existed between this active part and his external being; then he remembered some of his dreams, but it was a very partial phenomenon. And to go out of one's body means to pass gradually through all the states of being, if one does the thing systematically. Well, already in the subtle physical, one is almost de-individualised, and when one goes farther, there remains nothing, for nothing is formed or individualised.

   Thus, when people are asked to meditate or told to go within, to enter into themselves, they are in agony - naturally! They have the impression that they are vanishing. And with reason: there is nothing, no consciousness!

   These things that appear to us quite natural and evident, are, for people who know nothing, wild imagination. If, for example, you transplant these experiences or this knowledge to the West, well, unless you have been frequenting the circles of occultists, they stare at you with open eyes. And when you have turned your back, they hasten to say, "These people are cranks!" Now to come back to the gods and conclude. It must be said that all those beings who have never had an earthly existence - gods or demons, invisible beings and powers - do not possess what the Divine has put into man: the psychic being. And this psychic being gives to man true love, charity, compassion, a deep kindness, which compensate for all his external defects.

   In the gods there is no fault because they live according to their own nature, spontaneously and without constraint: as gods, it is their manner of being. But if you take a higher point of view, if you have a higher vision, a vision of the whole, you see that they lack certain qualities that are exclusively human. By his capacity of love and self-giving, man can have as much power as the gods and even more, when he is not egoistic, when he has surmounted his egoism.

   If he fulfils the required condition, man is nearer to the Supreme than the gods are. He can be nearer. He is not so automatically, but he has the power to be so, the potentiality.

   If human love manifested itself without mixture, it would be all-powerful. Unfortunately, in human love there is as much love of oneself as of the one loved; it is not a love that makes you forget yourself. - 4 November 1958

   ~ The Mother, Words Of The Mother III, 355
,
108:The Science of Living

To know oneself and to control oneself

AN AIMLESS life is always a miserable life.

Every one of you should have an aim. But do not forget that on the quality of your aim will depend the quality of your life.

   Your aim should be high and wide, generous and disinterested; this will make your life precious to yourself and to others.

   But whatever your ideal, it cannot be perfectly realised unless you have realised perfection in yourself.

   To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. For man's nature, especially his mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says and does. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal of our highest ideal, with a sincere will to submit to its judgment, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavour.

   As you pursue this labour of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all the movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection.

   All this can be realised by means of a fourfold discipline, the general outline of which is given here. The four aspects of the discipline do not exclude each other, and can be followed at the same time; indeed, this is preferable. The starting-point is what can be called the psychic discipline. We give the name "psychic" to the psychological centre of our being, the seat within us of the highest truth of our existence, that which can know this truth and set it in movement. It is therefore of capital importance to become conscious of its presence in us, to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it.

   In various times and places many methods have been prescribed for attaining this perception and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realise. This discovery and realisation should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think.

   To complement this movement of inner discovery, it would be good not to neglect the development of the mind. For the mental instrument can equally be a great help or a great hindrance. In its natural state the human mind is always limited in its vision, narrow in its understanding, rigid in its conceptions, and a constant effort is therefore needed to widen it, to make it more supple and profound. So it is very necessary to consider everything from as many points of view as possible. Towards this end, there is an exercise which gives great suppleness and elevation to the thought. It is as follows: a clearly formulated thesis is set; against it is opposed its antithesis, formulated with the same precision. Then by careful reflection the problem must be widened or transcended until a synthesis is found which unites the two contraries in a larger, higher and more comprehensive idea.

   Many other exercises of the same kind can be undertaken; some have a beneficial effect on the character and so possess a double advantage: that of educating the mind and that of establishing control over the feelings and their consequences. For example, you must never allow your mind to judge things and people, for the mind is not an instrument of knowledge; it is incapable of finding knowledge, but it must be moved by knowledge. Knowledge belongs to a much higher domain than that of the human mind, far above the region of pure ideas. The mind has to be silent and attentive to receive knowledge from above and manifest it. For it is an instrument of formation, of organisation and action, and it is in these functions that it attains its full value and real usefulness.

   There is another practice which can be very helpful to the progress of the consciousness. Whenever there is a disagreement on any matter, such as a decision to be taken, or an action to be carried out, one must never remain closed up in one's own conception or point of view. On the contrary, one must make an effort to understand the other's point of view, to put oneself in his place and, instead of quarrelling or even fighting, find the solution which can reasonably satisfy both parties; there always is one for men of goodwill.

   Here we must mention the discipline of the vital. The vital being in us is the seat of impulses and desires, of enthusiasm and violence, of dynamic energy and desperate depressions, of passions and revolts. It can set everything in motion, build and realise; but it can also destroy and mar everything. Thus it may be the most difficult part to discipline in the human being. It is a long and exacting labour requiring great patience and perfect sincerity, for without sincerity you will deceive yourself from the very outset, and all endeavour for progress will be in vain. With the collaboration of the vital no realisation seems impossible, no transformation impracticable. But the difficulty lies in securing this constant collaboration. The vital is a good worker, but most often it seeks its own satisfaction. If that is refused, totally or even partially, the vital gets vexed, sulks and goes on strike. Its energy disappears more or less completely and in its place leaves disgust for people and things, discouragement or revolt, depression and dissatisfaction. At such moments it is good to remain quiet and refuse to act; for these are the times when one does stupid things and in a few moments one can destroy or spoil the progress that has been made during months of regular effort. These crises are shorter and less dangerous for those who have established a contact with their psychic being which is sufficient to keep alive in them the flame of aspiration and the consciousness of the ideal to be realised. They can, with the help of this consciousness, deal with their vital as one deals with a rebellious child, with patience and perseverance, showing it the truth and light, endeavouring to convince it and awaken in it the goodwill which has been veiled for a time. By means of such patient intervention each crisis can be turned into a new progress, into one more step towards the goal. Progress may be slow, relapses may be frequent, but if a courageous will is maintained, one is sure to triumph one day and see all difficulties melt and vanish before the radiance of the truth-consciousness.

   Lastly, by means of a rational and discerning physical education, we must make our body strong and supple enough to become a fit instrument in the material world for the truth-force which wants to manifest through us.

   In fact, the body must not rule, it must obey. By its very nature it is a docile and faithful servant. Unfortunately, it rarely has the capacity of discernment it ought to have with regard to its masters, the mind and the vital. It obeys them blindly, at the cost of its own well-being. The mind with its dogmas, its rigid and arbitrary principles, the vital with its passions, its excesses and dissipations soon destroy the natural balance of the body and create in it fatigue, exhaustion and disease. It must be freed from this tyranny and this can be done only through a constant union with the psychic centre of the being. The body has a wonderful capacity of adaptation and endurance. It is able to do so many more things than one usually imagines. If, instead of the ignorant and despotic masters that now govern it, it is ruled by the central truth of the being, you will be amazed at what it is capable of doing. Calm and quiet, strong and poised, at every minute it will be able to put forth the effort that is demanded of it, for it will have learnt to find rest in action and to recuperate, through contact with the universal forces, the energies it expends consciously and usefully. In this sound and balanced life a new harmony will manifest in the body, reflecting the harmony of the higher regions, which will give it perfect proportions and ideal beauty of form. And this harmony will be progressive, for the truth of the being is never static; it is a perpetual unfolding of a growing perfection that is more and more total and comprehensive. As soon as the body has learnt to follow this movement of progressive harmony, it will be possible for it to escape, through a continuous process of transformation, from the necessity of disintegration and destruction. Thus the irrevocable law of death will no longer have any reason to exist.

   When we reach this degree of perfection which is our goal, we shall perceive that the truth we seek is made up of four major aspects: Love, Knowledge, Power and Beauty. These four attributes of the Truth will express themselves spontaneously in our being. The psychic will be the vehicle of true and pure love, the mind will be the vehicle of infallible knowledge, the vital will manifest an invincible power and strength and the body will be the expression of a perfect beauty and harmony.

   Bulletin, November 1950

   ~ The Mother, On Education,
109:The Supreme Discovery
   IF WE want to progress integrally, we must build within our conscious being a strong and pure mental synthesis which can serve us as a protection against temptations from outside, as a landmark to prevent us from going astray, as a beacon to light our way across the moving ocean of life.
   Each individual should build up this mental synthesis according to his own tendencies and affinities and aspirations. But if we want it to be truly living and luminous, it must be centred on the idea that is the intellectual representation symbolising That which is at the centre of our being, That which is our life and our light.
   This idea, expressed in sublime words, has been taught in various forms by all the great Instructors in all lands and all ages.
   The Self of each one and the great universal Self are one. Since all that is exists from all eternity in its essence and principle, why make a distinction between the being and its origin, between ourselves and what we place at the beginning?
   The ancient traditions rightly said:
   "Our origin and ourselves, our God and ourselves are one."
   And this oneness should not be understood merely as a more or less close and intimate relationship of union, but as a true identity.
   Thus, when a man who seeks the Divine attempts to reascend by degrees towards the inaccessible, he forgets that all his knowledge and all his intuition cannot take him one step forward in this infinite; neither does he know that what he wants to attain, what he believes to be so far from him, is within him.
   For how could he know anything of the origin until he becomes conscious of this origin in himself?
   It is by understanding himself, by learning to know himself, that he can make the supreme discovery and cry out in wonder like the patriarch in the Bible, "The house of God is here and I knew it not."
   That is why we must express that sublime thought, creatrix of the material worlds, and make known to all the word that fills the heavens and the earth, "I am in all things and all beings."When all shall know this, the promised day of great transfigurations will be at hand. When in each atom of Matter men shall recognise the indwelling thought of God, when in each living creature they shall perceive some hint of a gesture of God, when each man can see God in his brother, then dawn will break, dispelling the darkness, the falsehood, the ignorance, the error and suffering that weigh upon all Nature. For, "all Nature suffers and laments as she awaits the revelation of the Sons of God."
   This indeed is the central thought epitomising all others, the thought which should be ever present to our remembrance as the sun that illumines all life.
   That is why I remind you of it today. For if we follow our path bearing this thought in our hearts like the rarest jewel, the most precious treasure, if we allow it to do its work of illumination and transfiguration within us, we shall know that it lives in the centre of all beings and all things, and in it we shall feel the marvellous oneness of the universe.
   Then we shall understand the vanity and childishness of our meagre satisfactions, our foolish quarrels, our petty passions, our blind indignations. We shall see the dissolution of our little faults, the crumbling of the last entrenchments of our limited personality and our obtuse egoism. We shall feel ourselves being swept along by this sublime current of true spirituality which will deliver us from our narrow limits and bounds.
   The individual Self and the universal Self are one; in every world, in every being, in every thing, in every atom is the Divine Presence, and man's mission is to manifest it.
   In order to do that, he must become conscious of this Divine Presence within him. Some individuals must undergo a real apprenticeship in order to achieve this: their egoistic being is too all-absorbing, too rigid, too conservative, and their struggles against it are long and painful. Others, on the contrary, who are more impersonal, more plastic, more spiritualised, come easily into contact with the inexhaustible divine source of their being.But let us not forget that they too should devote themselves daily, constantly, to a methodical effort of adaptation and transformation, so that nothing within them may ever again obscure the radiance of that pure light.
   But how greatly the standpoint changes once we attain this deeper consciousness! How understanding widens, how compassion grows!
   On this a sage has said:
   "I would like each one of us to come to the point where he perceives the inner God who dwells even in the vilest of human beings; instead of condemning him we would say, 'Arise, O resplendent Being, thou who art ever pure, who knowest neither birth nor death; arise, Almighty One, and manifest thy nature.'"
   Let us live by this beautiful utterance and we shall see everything around us transformed as if by miracle.
   This is the attitude of true, conscious and discerning love, the love which knows how to see behind appearances, understand in spite of words, and which, amid all obstacles, is in constant communion with the depths.
   What value have our impulses and our desires, our anguish and our violence, our sufferings and our struggles, all these inner vicissitudes unduly dramatised by our unruly imagination - what value do they have before this great, this sublime and divine love bending over us from the innermost depths of our being, bearing with our weaknesses, rectifying our errors, healing our wounds, bathing our whole being with its regenerating streams?
   For the inner Godhead never imposes herself, she neither demands nor threatens; she offers and gives herself, conceals and forgets herself in the heart of all beings and things; she never accuses, she neither judges nor curses nor condemns, but works unceasingly to perfect without constraint, to mend without reproach, to encourage without impatience, to enrich each one with all the wealth he can receive; she is the mother whose love bears fruit and nourishes, guards and protects, counsels and consoles; because she understands everything, she can endure everything, excuse and pardon everything, hope and prepare for everything; bearing everything within herself, she owns nothing that does not belong to all, and because she reigns over all, she is the servant of all; that is why all, great and small, who want to be kings with her and gods in her, become, like her, not despots but servitors among their brethren.
   How beautiful is this humble role of servant, the role of all who have been revealers and heralds of the God who is within all, of the Divine Love that animates all things....
   And until we can follow their example and become true servants even as they, let us allow ourselves to be penetrated and transformed by this Divine Love; let us offer Him, without reserve, this marvellous instrument, our physical organism. He shall make it yield its utmost on every plane of activity.
   To achieve this total self-consecration, all means are good, all methods have their value. The one thing needful is to persevere in our will to attain this goal. For then everything we study, every action we perform, every human being we meet, all come to bring us an indication, a help, a light to guide us on the path.
   Before I close, I shall add a few pages for those who have already made apparently fruitless efforts, for those who have encountered the pitfalls on the way and seen the measure of their weakness, for those who are in danger of losing their self-confidence and courage. These pages, intended to rekindle hope in the hearts of those who suffer, were written by a spiritual worker at a time when ordeals of every kind were sweeping down on him like purifying flames.
   You who are weary, downcast and bruised, you who fall, who think perhaps that you are defeated, hear the voice of a friend. He knows your sorrows, he has shared them, he has suffered like you from the ills of the earth; like you he has crossed many deserts under the burden of the day, he has known thirst and hunger, solitude and abandonment, and the cruellest of all wants, the destitution of the heart. Alas! he has known too the hours of doubt, the errors, the faults, the failings, every weakness.
   But he tells you: Courage! Hearken to the lesson that the rising sun brings to the earth with its first rays each morning. It is a lesson of hope, a message of solace.
   You who weep, who suffer and tremble, who dare not expect an end to your ills, an issue to your pangs, behold: there is no night without dawn and the day is about to break when darkness is thickest; there is no mist that the sun does not dispel, no cloud that it does not gild, no tear that it will not dry one day, no storm that is not followed by its shining triumphant bow; there is no snow that it does not melt, nor winter that it does not change into radiant spring.
   And for you too, there is no affliction which does not bring its measure of glory, no distress which cannot be transformed into joy, nor defeat into victory, nor downfall into higher ascension, nor solitude into radiating centre of life, nor discord into harmony - sometimes it is a misunderstanding between two minds that compels two hearts to open to mutual communion; lastly, there is no infinite weakness that cannot be changed into strength. And it is even in supreme weakness that almightiness chooses to reveal itself!
   Listen, my little child, you who today feel so broken, so fallen perhaps, who have nothing left, nothing to cover your misery and foster your pride: never before have you been so great! How close to the summits is he who awakens in the depths, for the deeper the abyss, the more the heights reveal themselves!
   Do you not know this, that the most sublime forces of the vasts seek to array themselves in the most opaque veils of Matter? Oh, the sublime nuptials of sovereign love with the obscurest plasticities, of the shadow's yearning with the most royal light!
   If ordeal or fault has cast you down, if you have sunk into the nether depths of suffering, do not grieve - for there indeed the divine love and the supreme blessing can reach you! Because you have passed through the crucible of purifying sorrows, the glorious ascents are yours.
   You are in the wilderness: then listen to the voices of the silence. The clamour of flattering words and outer applause has gladdened your ears, but the voices of the silence will gladden your soul and awaken within you the echo of the depths, the chant of divine harmonies!
   You are walking in the depths of night: then gather the priceless treasures of the night. In bright sunshine, the ways of intelligence are lit, but in the white luminosities of the night lie the hidden paths of perfection, the secret of spiritual riches.
   You are being stripped of everything: that is the way towards plenitude. When you have nothing left, everything will be given to you. Because for those who are sincere and true, from the worst always comes the best.
   Every grain that is sown in the earth produces a thousand. Every wing-beat of sorrow can be a soaring towards glory.
   And when the adversary pursues man relentlessly, everything he does to destroy him only makes him greater.
   Hear the story of the worlds, look: the great enemy seems to triumph. He casts the beings of light into the night, and the night is filled with stars. He rages against the cosmic working, he assails the integrity of the empire of the sphere, shatters its harmony, divides and subdivides it, scatters its dust to the four winds of infinity, and lo! the dust is changed into a golden seed, fertilising the infinite and peopling it with worlds which now gravitate around their eternal centre in the larger orbit of space - so that even division creates a richer and deeper unity, and by multiplying the surfaces of the material universe, enlarges the empire that it set out to destroy.
   Beautiful indeed was the song of the primordial sphere cradled in the bosom of immensity, but how much more beautiful and triumphant is the symphony of the constellations, the music of the spheres, the immense choir that fills the heavens with an eternal hymn of victory!
   Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizon's gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the transcendent love, that love offered itself in a holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary.
   That is how, in this despised and desolate but fruitful and blessed Matter, each atom contains a divine thought, each being carries within him the Divine Inhabitant. And if no being in all the universe is as frail as man, neither is any as divine as he!
   In truth, in truth, in humiliation lies the cradle of glory! 28 April 1912 ~ The Mother, Words Of Long Ago, The Supreme Discovery,
110:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.
The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.
The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.
It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.
As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.

And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.

It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!
This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.
My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?

A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.
Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.

Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.
If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.
First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!
Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"
I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.
Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.
These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."
Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.
If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'
The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passage

Omnes eodem cogimur, omnium
Versatur urna serius ocius
Sors exitura et nos in aeternum
Exilium impositura cymbae.

Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?
And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'
We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?
And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.
I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!

"Who sins in hope, who, sinning, says,
'Sorrow for sin God's judgement stays!'
Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,
Like a scorch'd fly, that spins in vain
Upon the axis of its pain,
Then takes its doom, to limp and crawl,
Blind and forgot, from fall to fall."

Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.
But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!
One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.
But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!

'Farewell, farewell! but this I tell
To thee, thou Wedding-Guest!
He prayeth well, who loveth well
Both man and bird and beast.
He prayeth best, who loveth best
All things both great and small;
For the dear God who loveth us,
He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno,

*** WISDOM TROVE ***

1:Example is the best precept. ~ aesop, @wisdomtrove
2:Example is leadership. ~ albert-schweitzer, @wisdomtrove
3:Example is more powerful than precept. ~ aesop, @wisdomtrove
4:A leader leads by example not by force. ~ sun-tzu, @wisdomtrove
5:A good example is the best sermon. ~ benjamin-franklin, @wisdomtrove
6:Being a good example teaches others to be good. ~ aesop, @wisdomtrove
7:Share the way by being a good example. ~ frederick-lenz, @wisdomtrove
8:Example moves the world more than doctrine. ~ henry-miller, @wisdomtrove
9:Set a great example. Someone may imitate it. ~ albert-schweitzer, @wisdomtrove
10:Example is always more efficacious than precept. ~ samuel-johnson, @wisdomtrove
11:Not worth is an example that does not solve the problem. ~ horace, @wisdomtrove
12:A good example has twice the value of good advice ~ albert-schweitzer, @wisdomtrove
13:Remember that a good example is the best sermon. ~ h-jackson-brown-jr, @wisdomtrove
14:A leader’s most powerful ally is his or her own example. ~ john-wooden, @wisdomtrove
15:Don't tell people how to live, demonstrate by example. ~ denis-waitley, @wisdomtrove
16:He who loves, never grows old. God it a shining example. ~ sri-chinmoy, @wisdomtrove
17:If you set the example you will not have to set the rules. ~ zig-ziglar, @wisdomtrove
18:a man is no example for a woman. It’s a different thing. ~ fyodor-dostoevsky, @wisdomtrove
19:a man is no example for a woman. It’s a different thing. ~ fyodor-dostoevsky, @wisdomtrove
20:I follow my inner star. I AM a shining example of Love and Light. ~ louise-hay, @wisdomtrove
21:What is the use of Christ's words, unless we set an example? ~ fyodor-dostoevsky, @wisdomtrove
22:Example is the school of mankind, and they will learn at no other. ~ edmund-burke, @wisdomtrove
23:Example, whether it be good or bad, has a powerful influence. ~ george-washington, @wisdomtrove
24:Not only is example the best way to teach, it is the only way. ~ albert-schweitzer, @wisdomtrove
25:The most powerful leadership tool you have is your personal example. ~ john-wooden, @wisdomtrove
26:Let your life be a positive message and an example for others ~ neale-donald-walsch, @wisdomtrove
27:It is more blessed to give than receive; for example, wedding presents. ~ h-l-mencken, @wisdomtrove
28:Go before the people with your example, and be laborious in their affairs. ~ confucius, @wisdomtrove
29:Lectures often confuse our kids, but the example we set is crystal clear. ~ zig-ziglar, @wisdomtrove
30:Be more than a father, be a dad. Be more than a figure, be an example. ~ steve-maraboli, @wisdomtrove
31:Few things are harder to put up with than the annoyance of a good example. ~ mark-twain, @wisdomtrove
32:There is no more powerful leadership tool than your own personal example. ~ john-wooden, @wisdomtrove
33:What you do not use yourself, do not give to others. For example, advice. ~ sri-chinmoy, @wisdomtrove
34:Brotherhood is an ideal better understood by example than precept! ~ paramahansa-yogananda, @wisdomtrove
35:Don't expect others to listen to your advice and ignore your example. ~ h-jackson-brown-jr, @wisdomtrove
36:Example is not the main thing in influencing others. It is the only thing. ~ albert-schweitzer, @wisdomtrove
37:A superior who works on his own development sets an almost irresistible example. ~ peter-drucker, @wisdomtrove
38:The novel is the highest example of subtle interrelatedness that man has discovered. ~ d-h-lawrence, @wisdomtrove
39:Let us preach you, Dear Jesus, without preaching... . not by words but by our example. ~ mother-teresa, @wisdomtrove
40:And now the lads and lasses, following the example of the birds, bill and coo together. ~ josh-billings, @wisdomtrove
41:Setting an example is not the main means of influencing another, it is the only means. ~ albert-einstein, @wisdomtrove
42:Pastor: One employed by the wicked to prove to them by his example that virtue doesn't pay. ~ h-l-mencken, @wisdomtrove
43:Sometimes a great example is necessary to all the public functionaries of the state. ~ napoleon-bonaparte, @wisdomtrove
44:There is a contagion in example which few men have sufficient force of mind to resist. ~ alexander-hamilton, @wisdomtrove
45:The early morning hour should be dedicated to praise: do not the birds set us the example? ~ charles-spurgeon, @wisdomtrove
46:Someone will always be looking at you as an example of how to behave. Don't let him down. ~ h-jackson-brown-jr, @wisdomtrove
47:The legacy of heroes is the memory of a great name and the inheritance of a great example. ~ benjamin-disraeli, @wisdomtrove
48:To govern is to correct. If you set an example by being correct, who would dare to remain incorrect? ~ confucius, @wisdomtrove
49:I criticize America because I love her. I want her to stand as a moral example to the world. ~ martin-luther-king, @wisdomtrove
50:There is no intimacy without vulnerability. Yet another powerful example of vulnerability as courage. ~ brene-brown, @wisdomtrove
51:The three most important ways to lead people are:... by example... by example... by example. ~ albert-schweitzer, @wisdomtrove
52:A fool, for example, thinks Shakespeare a great poet . . . yet the fool has never read Shakespeare. ~ edgar-allan-poe, @wisdomtrove
53:It is the obligation of the ruler to continually renew himself in order to renew the people by his example. ~ confucius, @wisdomtrove
54:Marriage is the only known example of the happy meeting of the immovable object and the irresistible force. ~ ogden-nash, @wisdomtrove
55:When you see a good man, try to emulate his example, and when you see a bad man, search yourself for his faults. ~ confucius, @wisdomtrove
56:Some day, following the example of the United States of America, there will be a United States of Europe. ~ george-washington, @wisdomtrove
57:By the ruler's cultivation of his own character there is set up the example of the course which all should pursue. ~ confucius, @wisdomtrove
58:Truly I was born to be an example of misfortune, and a target at which the arrows of adversary are aimed. ~ miguel-de-cervantes, @wisdomtrove
59:We learn by example and by direct experience because there are real limits to the adequacy of verbal instruction ~ malcolm-gladwell, @wisdomtrove
60:In this age, the mere example of nonconformity, the mere refusal to bend the knee to custom, is itself a service. ~ john-stuart-mill, @wisdomtrove
61:So long as governments set the example of killing their enemies, private individuals will occasionally kill theirs. ~ elbert-hubbard, @wisdomtrove
62:The bill's a textbook example of special interest pork barrel politics at work, and I have no choice but to veto it. ~ ronald-reagan, @wisdomtrove
63:The simple Wordsworth . . . / Who, both by precept and example, shows / That prose is verse, and verse is merely prose. ~ lord-byron, @wisdomtrove
64:One learns from books and example only that certain things can be done. Actual learning requires that you do those things. ~ frank-herbert, @wisdomtrove
65:All blessings come to us through our Lord. He will teach us, for in beholding His life we find that He is the best example. ~ teresa-of-avila, @wisdomtrove
66:If you must hold yourself up to your children as an object lesson, hold yourself up as a warning and not as an example. ~ george-bernard-shaw, @wisdomtrove
67:In a mathematical proposition, for example, the objectivity is given, but therefore its truth is also an indifferent truth. ~ soren-kierkegaard, @wisdomtrove
68:The blossom cannot tell what becomes of its odor, and no person can tell what becomes of his or her influence and example. ~ henry-ward-beecher, @wisdomtrove
69:In every truth, the opposite is equally true. For example, a truth can only be expressed and enveloped in words if it is onesided. ~ hermann-hesse, @wisdomtrove
70:I believe that the heaviest blow ever dealt at liberty's head will be dealt by this nation in the ultimate failure of its example to the earth. ~ charles-dickens, @wisdomtrove
71:It would scarcely be acceptable, for example, to ask in the course of an ordinary conversation what our society holds to be the purpose of work. ~ alain-de-botton, @wisdomtrove
72:Don't judge other people. For example, if you want God's anointing to be on you for parenting, you need to be careful not to criticize other parents. ~ joyce-meyer, @wisdomtrove
73:Would you make men better - set them an example. The millenium will never come until governments cease from governing, and the meddler is at rest. ~ elbert-hubbard, @wisdomtrove
74:History is the depository of great actions, the witness of what is past, the example and instructor of the present, and monitor to the future. ~ miguel-de-cervantes, @wisdomtrove
75:The science of mathematics presents the most brilliant example of how pure reason may successfully enlarge its domain without the aid of experience. ~ immanuel-kant, @wisdomtrove
76:Curiosity, or the love of knowledge, has a very limited influence, and requires youth, leisure education, genius and example to make it govern any person ~ david-hume, @wisdomtrove
77:The hand of our parents traces on our feeble hearts those first characters to which example and time give firmness, and which perhaps God alone can efface. ~ voltaire, @wisdomtrove
78:An artist must know the reality he is depicting in its minutest detail. In my opinion we have only one shining example of that - Count Leo Tolstoy. ~ fyodor-dostoevsky, @wisdomtrove
79:Happy will it be for ourselves, and most honorable for human nature, if we have wisdom and virtue enough to set so glorious an example to mankind! ~ alexander-hamilton, @wisdomtrove
80:When you see all that rhetorical smoke billowing up from the Democrats, well ladies and gentleman, I'd follow the example of their nominee; don't inhale. ~ ronald-reagan, @wisdomtrove
81:“The most any one can do is to confess as candidly as he can the grounds for the faith that is in him, and leave his example to work on others as it may.” ~ william-james, @wisdomtrove
82:By working only when you are most effective, life is both more productive and more enjoyable. It's the perfect example of having your cake and eating it, too. ~ tim-ferris, @wisdomtrove
83:Say, for example, you develop the ability to make parking meters disappear. It's probably easier to put a quarter in it. That would be the wisdom on the subject. ~ frederick-lenz, @wisdomtrove
84:Coolidge is a better example of evolution than either Bryan or Darrow, for he knows when not to talk, which is the biggest asset the monkey possesses over the human. ~ will-rogers, @wisdomtrove
85:As an example to others, and not that I care for moderation myself, it has always been my rule never to smoke when asleep, and never to refrain from smoking when awake. ~ mark-twain, @wisdomtrove
86:Reading a novel, War and Peace for example, is no Catnap. Because a novel is so long, reading one is like being married forever to somebody nobody knows or cares about. ~ kurt-vonnegut, @wisdomtrove
87:Example moves the world more than doctrine. The great exemplars are the poets of action, and it makes little difference whether they be forces for good or forces for evil. ~ henry-miller, @wisdomtrove
88:In truth, the Library includes all verbal structures, all variations permitted by the twenty-five orthographical symbols, but not a single example of absolute nonsense. ~ jorge-luis-borges, @wisdomtrove
89:What are we saying when we say now, something is holy? That means you should take a different attitude to what you are doing than if you were, for example, doing it for kicks. ~ alan-watts, @wisdomtrove
90:For example, the tiny ant, a creature of great industry, drags with its mouth whatever it can, and adds it to the heap which she is piling up, not unaware nor careless of the future. ~ horace, @wisdomtrove
91:Setting an example for your children takes all the fun out of middle age Conditions are never just right. People who delay action until all factors are favorable do nothing. ~ william-faulkner, @wisdomtrove
92:The best way to come to terms with anything that is out of harmony is never to fear it - that gives it power. Bring good influences to bear upon it; make yourself a good example. ~ peace-pilgrim, @wisdomtrove
93:Live a life that will help others spiritually, intellectually, physically, financially and relationally. Live a life that serves as a example of what an exceptional life can look like. ~ jim-rohn, @wisdomtrove
94:The weird set an example for the rest of us. They raise the bar. They show us through their actions that in fact we're wired to do the new, not to comply with someone a thousand miles away. ~ seth-godin, @wisdomtrove
95:Guide the people by law, subdue them by punishment; they may shun crime, but will be void of shame. Guide them by example, subdue them by courtesy; they will learn shame, and come to be good. ~ confucius, @wisdomtrove
96:The feeling about a soldier is, when all is said and done, he wasn't really going to do very much with his life anyway. The example usually is: he wasn't going to compose Beethoven's Fifth. ~ kurt-vonnegut, @wisdomtrove
97:[Our] plan is to follow the example of the prophets and the ancient fathers of the church, and to compose psalms... so that the Word of God may be among the people also in the form of music. ~ martin-luther, @wisdomtrove
98:The word &
99:You become an inspirational person by setting your goals and pursuing them. Live by example, make your life the highest version of what it can be, and inspire others by your direct actions. ~ celestine-chua, @wisdomtrove
100:I mean, in terms of alternatives, some people have suggested for example that why don't we - why isn't America doing what Berkshire Hathaway is doing? Why isn't that a better deal for America? ~ warren-buffet, @wisdomtrove
101:We sometimes learn more from the sight of evil than from an example of good; and it is well to accustom ourselves to profit by the evil which is so common, while that which is good is so rare. ~ blaise-pascal, @wisdomtrove
102:The Commander in Chief directs that Divine service be performed every Sunday at 11 o'clock... It is expected that officers of all ranks will by their attendance set an example to their men. ~ george-washington, @wisdomtrove
103:Philosophers, for example, often fail to recognize that their remarks about the universe apply also to themselves and their remarks. If the universe is meaningless, so is the statement that it is so. ~ alan-watts, @wisdomtrove
104:The influence of a mother upon the lives of her children cannot be measured. They know and absorb her example and attitudes when it comes to questions of honesty, temperance, kindness and industry. ~ billy-graham, @wisdomtrove
105:We should consider the histories of Christ three manner of ways; first, as a history of acts or legends; second, as a gift or a present; thirdly, as an example, which we should believe and follow. ~ martin-luther, @wisdomtrove
106:In his life Christ is an example showing us how to live in his death he is a sacrifice satisfying our sins in his resurrection a conqueror in his ascension a king in his intercession a high priest. ~ martin-luther, @wisdomtrove
107:The best example of how impossible it will be for Major League Baseball to crack down on steroids is the fact that baseball and the media are still talking about the problem as &
108:It’s far better to delegate results than specific activities. For example, “Here’s what we are doing, here’s what we’re after. I want you to get the sale,” instead of, “Follow up on those leads.”   ~ stephen-r-covey, @wisdomtrove
109:The devil is a peace stealer, and he works hard to set us up to get upset. But we can learn how to change our approach so we don't live upset all of the time. And Jesus gives us the best example to follow. ~ joyce-meyer, @wisdomtrove
110:Your profession or work life may contain several roles. For example, you may have one role in administration and another in marketing. It’s up to you to define your roles in a way that works for you.   ~ stephen-r-covey, @wisdomtrove
111:I just like to enjoy life and push myself. Of course, there is method to my madness. When you are entering into a new industry, for example, it helps to do something to get your name on the front pages. ~ richard-branson, @wisdomtrove
112:For good or evil, a line has been passed in our political history; and something that we have known all our lives is dead. I will take only one example of it: our politicians can no longer be caricatured. ~ g-k-chesterton, @wisdomtrove
113:He that gives good advice, builds with one hand; he that gives good counsel and example, builds with both; but he that gives good admonition and bad example, builds with one hand and pulls down with the other. ~ francis-bacon, @wisdomtrove
114:It will be worthy of a free, enlightened, and, at no distant period, a great nation, to give to mankind the magnanimous and too novel example of a people always guided by an exalted justice and benevolence. ~ george-washington, @wisdomtrove
115:We seldom realize, for example that our most private thoughts and emotions are not actually our own. For we think in terms of languages and images which we did not invent, but which were given to us by our society. ~ alan-watts, @wisdomtrove
116:Though I cannot claim to be a Christian in the sectarian sense, the example of Jesus suffering is a factor in the composition of my undying faith in non-violence which rules all my actions, worldly and temporal. ~ mahatma-gandhi, @wisdomtrove
117:Fear binds people together. And fear disperses them. Courage inspires communities: the courage of an example - for courage is as contagious as fear. But courage, certain kinds of courage, can also isolate the brave. ~ susan-sontag, @wisdomtrove
118:My only problem with fans is when they turn pro. For example, when all the professional writers were fired by DC in the '60s, they brought in a generation of comic book fans who would have paid to have written these stories. ~ alan-moore, @wisdomtrove
119:If, for example, all the codons are triplets, then in addition to the correct reading of the message, there are two incorrect readings which we shall obtain if we do not start the grouping into sets of three at the right place. ~ francis-crick, @wisdomtrove
120:The example of a syllogism that he had studied in Kiesewetter's logic: Caius is a man, men are mortal, therefore Caius is mortal, had throughout his whole life seemed to him right only in relation to Caius, but not to him at all. ~ leo-tolstoy, @wisdomtrove
121:When you begin a task, identify the target you must reach before you can stop working. For example, when working on a book, you could decide not to get up until you’ve written at least 1000 words.  Hit your target no matter what.  ~ steve-pavlina, @wisdomtrove
122:For example, take five breaths, inhaling and exhaling a little more fully than usual. This is both energizing and relaxing, activating first the sympathetic system and then the parasympathetic one, back and forth, in a gentle rhythm. ~ rick-hanson, @wisdomtrove
123:Of course, Marxism is an example of what Carl Popper would have called a &
124:Taxation, for example, is eternally lively; it concerns nine-tenths of us more directly than either smallpox or golf, and has just as much drama in it; moreover, it has been mellowed and made gay by as many gaudy, preposterous theories ~ h-l-mencken, @wisdomtrove
125:People in these places don't know Audrey Hepburn, but they recognise the name UNICEF. When they see UNICEF their faces light up, because they know that something is happening. In the Sudan, for example, they call a water pump UNICEF. ~ audrey-hepburn, @wisdomtrove
126:I was inspired by the marvelous example of Giacometti, the great sculptor. He always said that his dream was to do a bust so small that it could enter a matchbook, but so heavy that no one could lift it. That's what a good book should be. ~ elie-wiesel, @wisdomtrove
127:No one has written the way Isaiah does. The royal style, the majesty of the language. He is called the prince of the prophets. No one has written like that. I've studied ancient literature, Homer, for example, but it's not the same thing. ~ elie-wiesel, @wisdomtrove
128:Women have an incredible ability to pick up on emotional signals. For example, there are some wolves that are so clever they have learned to dress up like sheep. Man says, "Looks like a sheep. Talks like a sheep." Woman says, "Ain't no sheep!" ~ jim-rohn, @wisdomtrove
129:Keep Giving Jesus to the people, not by words but by your example, by being in love with Jesus, by radiating holiness and spreading his fragrance of love everywhere you go. Just keep the joy of Jesus as your strength, be happy and at peace. ~ mother-teresa, @wisdomtrove
130:However, they have not acquired a perfect mastery of the art of lying; they lie so clumsily and ineptly that anyone who is just a little observant can easily detect it. But for us Christians they stand as a terrifying example of God's wrath. ~ martin-luther, @wisdomtrove
131:The overarching goal of Tesla is to help reduce carbon emissions and that means low cost and high volume. We will also serve as an example to the auto industry, proving that the technology really works and customers want to buy electric vehicles. ~ elon-musk, @wisdomtrove
132:Many of us are caught in separateness and we look for love out there, out there. But then as we proceed inside there will be the love. The universe is an example of love. Like a tree. Like the ocean. Like my body. Like my wheelchair. I see the love. ~ ram-das, @wisdomtrove
133:One should, for example, be able to see that things are hopeless and yet be determined to make them otherwise. This philosophy fitted on to my early adult life, when I saw the improbable, the implausible, often the "impossible," come true. ~ f-scott-fitzgerald, @wisdomtrove
134:Labor force needs and economic conditions are disregarded in our policies. Many aspects of our current policies and procedures are patently wrong. For example, legal immigration has almost no link to U.S. employment needs or economic conditions. ~ ronald-reagan, @wisdomtrove
135:&
136:From the loving example of one family a whole State may become loving, and from its courtesies, courteous; while from the ambition and perverseness of the one man the whole State may be thrown into rebellious disorder. Such is the nature of influence. ~ confucius, @wisdomtrove
137:Perfect health, sincerity, honesty, straightforwardness, courage, disinterestedness, unselfishness, patience, endurance, perseverance, peace, calm, self control are all things that are taught infinitely better by example than by beautiful speeches. ~ sri-aurobindo, @wisdomtrove
138:The point of Jesus' existence wasn't to lessen or diminish our appreciation of each other, but to expand our appreciation of each other by reminding us what lies within all of us, because Jesus was an example of the pinnacle of human evolution. ~ marianne-williamson, @wisdomtrove
139:I will do anything that is basically covered by the law to reduce Berkshire's tax rate. For example, on wind energy, we get a tax credit if we build a lot of wind farms. That's the only reason to build them. They don't make sense without the tax credit. ~ warren-buffet, @wisdomtrove
140:A stars rich in europium; of distant galaxies analyzed through the collective light of a hundred billion constituent stars. Astronomical spectroscopy is an almost magical technique. It amazes me still. Auguste Comte picked a particularly unfortunate example. ~ carl-sagan, @wisdomtrove
141:There is always need of persons not only to discover new truths, and point out when what were once truths are true no longer, but also to commence new practices, and set the example of more enlightened conduct, and better taste and sense in human life. ~ john-stuart-mill, @wisdomtrove
142:There are considerable mysteries surrounding the strange values that Nature's actual particles have for their mass and charge. For example, there is the unexplained &
143:Do I believe, for example, that by using magic I could fly? No. How would you get around gravity? Impossible. Do I believe that I might be able to project my consciousness into a very, very vivid simulation of flying? Yeah. Yes, I've done that. Yes, that works. ~ alan-moore, @wisdomtrove
144:... one doubts existence of free will [because] every action determined by heredity, constitution, example of others or teaching of others." "This view should teach one profound humility, one deserves no credit for anything... nor ought one to blame others. ~ charles-darwin, @wisdomtrove
145:I think you have to know these fellows definitely before you can draw them. When you start to caricature a person,you can't do it without knowing the person. Take Laurel and Hardy for example; everybody can see Laurel doing certain things because they know Laurel. ~ walt-disney, @wisdomtrove
146:I like the fans, but I don't feel an obligation that I have to be an example to them, like say maybe a baseball player would, or a football player or maybe some other type of musicians. I don't feel I have to really set an example that somebody else has to live up to. ~ bob-dylan, @wisdomtrove
147:Rejoice in the abundance of being able to awaken each morning and experience a new day. Be glad to be alive, to be healthy, to have friends, to be creative, to be a living example of the joy of living. Live to your highest awareness. Enjoy your transformationa l process. ~ louise-hay, @wisdomtrove
148:I did once seriously think of embracing the Christian faith. The gentle figure of Christ, so full of forgiveness that he taught his followers not to retaliate when abused or struck, but to turn the other cheek - I thought it was a beautiful example of the perfect man. ~ mahatma-gandhi, @wisdomtrove
149:I'm not a big believer in trying to jam stuff down somebody's throat: &
150:The capacity of human beings to bore one another seems to be vastly greater than that of any other animal. Some of their most esteemed inventions have no other apparent purpose - for example, the dinner party of more than two, the epic poem, and the science of metaphysics. ~ h-l-mencken, @wisdomtrove
151:The things that are said in literature are always the same. What is important is the way they are said. Looking for metaphors, for example: When I was a young man I was always hunting for new metaphors. Then I found out that really good metaphors are always the same. ~ jorge-luis-borges, @wisdomtrove
152:Understand that you, yourself, are no more than the composite picture of all your thoughts and actions. In your relationships with others, remember the basic and critically important rule: If you want to be loved, be lovable. If you want respect, set a respectable example! ~ denis-waitley, @wisdomtrove
153:After my return to England it appeared to me that by following the example of Lyell in Geology, and by collecting all facts which bore in any way on the variation of animals and plants under domestication and nature, some light might perhaps be thrown on the whole subject. ~ charles-darwin, @wisdomtrove
154:Let me thus praise You in the way You love best: by shining on those around me. Let me preach You without preaching, not by words, but by my example, by the catching force, the sympathetic influence of what I do, the evident fullness of the love my heart bears to You. Amen. ~ mother-teresa, @wisdomtrove
155:To know one’s own state is not a simple matter. One cannot look directly at one’s own face with one’s own eyes, for example. One has no choice but to look at one’s reflection in the mirror. Through experience, we come to believe that the image is correct, but that is all. ~ haruki-murakami, @wisdomtrove
156:The mere power of saving what is already in our hands must be of easy acquisition to every mind; and as the example of Lord Bacon may show that the highest intellect cannot safely neglect it, a thousand instances every day prove that the humblest may practise it with success. ~ samuel-johnson, @wisdomtrove
157:There were sins that were too subtle to be explained, and there were others that were too terrible to be clearly mentioned. For example, there was sex, which was always smouldering just under the surface and which suddenly blew up into a tremendous row when I was about twelve. ~ george-orwell, @wisdomtrove
158:You don't have to try to be contemporary. You are already contemporary. What one has in mythology is being evolved all the time. Personally, I think I can do with Greek and Old Norse mythology. For example, I don't think I stand in need of planes or of railways or of cars. ~ jorge-luis-borges, @wisdomtrove
159:If you are going to be courageous, an example for all those who are ready to step into their power, then you must be willing to show the world all of who you are. You must have the guts to throw off the chains of modesty and mediocrity in order to be the light that the world needs. ~ debbie-ford, @wisdomtrove
160:And you will, by the dignity of your Conduct, afford occasion for Posterity to say, when speaking of the glorious example you have exhibited to Mankind, had this day been wanting, the World had never seen the last stage of perfection to which human nature is capable of attaining. ~ george-washington, @wisdomtrove
161:There is certainly a universal and unconscious propensity to impose a rhythm even when one hears a series of identical sounds at constant intervals... We tend to hear the sound of a digital clock, for example, as "tick-tock, tick-tock" - even though it is actually "tick tick, tick tick. ~ oliver-sacks, @wisdomtrove
162:It is the habitual carriage of the umbrella that is the stamp of Respectability. Robinson Crusoe was rather a moralist than a pietist, and his leaf-umbrella is as fine an example of the civilised mind striving to express itself under adverse circumstances as we have ever met with. ~ robert-louis-stevenson, @wisdomtrove
163:That we can now think of no mechanism for astrology is relevant but unconvincing. No mechanism was known, for example, for continental drift when it was proposed by Wegener. Nevertheless, we see that Wegener was right, and those who objected on the grounds of unavailable mechanism were wrong. ~ carl-sagan, @wisdomtrove
164:Let the experience fill your body and be as intense as possible. For example, if someone is good to you, let the feeling of being cared about bring warmth to your whole chest. Imagine or feel that the experience is entering deeply into your mind and body, like the sun’s warmth into a T-shirt. ~ rick-hanson, @wisdomtrove
165:Some of the greatest spiritual revivals in the past occurred just when the situation seemed to be the darkest. In the history of our own nation, for example, countless thousands turned to Christ during the darkest days of the Civil War, setting the stage for national reconciliation later on. ~ billy-graham, @wisdomtrove
166:What is an example that will prove that you aren't  lovable? Rejection? If someone rejects you- and  he could only do that because you don't match his  beliefs about how he wants the world to be-it has nothing to do with you. Only an inflated ego could say that it had anything to do with you. ~ byron-katie, @wisdomtrove
167:In this age, the mere example of non-conformity, the mere refusal to bend the knee to custom, is itself a service. Precisely because the tyranny of opinion is such as to make eccentricity a reproach, it is desirable, in order to break through that tyranny, that people should be eccentric. ~ john-stuart-mill, @wisdomtrove
168:He saw all these forms and faces in a thousand relationships become newly born. Each one was mortal, a passionate, painful example of all that is transitory. Yet none of them died, they only changed, were always reborn, continually had a new face: only time stood between one face and another. ~ hermann-hesse, @wisdomtrove
169:A common mistake we make is that we look for God in places where we ourselves wish to find him, yet even in the physical reality this is a complete failure. For example, if you lost your car keys, you would not search where you want to search, you would search where you must in order to find them. ~ criss-jami, @wisdomtrove
170:I'm surprised at some technological development, and the realization that any sufficiently advanced technology is indistinguishable from magic. I think the CD-ROM is the best example of that. The idea of having a whole symphony, or opera, or novel in a little piece of plastic is pretty amazing. ~ arthur-c-carke, @wisdomtrove
171:The people of Tlön are taught that the act of counting modifies the amount counted, turning indefinites into definites. The fact that several persons counting the same quantity come to the same result is for the psychologists of Tlön an example of the association of ideas or of memorization. ~ jorge-luis-borges, @wisdomtrove
172:Try and write straight English; never using slang except in dialogue and then only when unavoidable. Because all slang goes sour in a short time. I only use swear words, for example, that have lasted at least a thousand years for fear of getting stuff that will be simply timely and then go sour. ~ ernest-hemingway, @wisdomtrove
173:The great mystery isn't that people do things badly but that they occasionally do a few things well. The only thing that is universal is incompetence. Strength is always specific! Nobody ever commented, for example, that the great violinist Jascha Heifetz probably couldn't play the trumpet very well. ~ peter-drucker, @wisdomtrove
174:What to them is known as practical thought or thinking consists in following the example of some authority whose ideas are accepted as a standard in the construction of some object. Anyone who thinks differently is considered impractical because this thought does not coincide with traditional ideas. ~ rudolf-steiner, @wisdomtrove
175:The micro-compositions are the pieces themselves, but the macro-composition is the whole set of them and how it moves from track to track and how the titles relate to one another, for example. Always when I do records like this of a selection of instrumental pieces - the titles, to me, are very important. ~ brian-eno, @wisdomtrove
176:The power of material things, to bestow happiness, to bring joy into the life is tremendously exaggerated. But The right mental attitude for example gratitude that things are not worse, the trained mind the right habits of thought - lifeskills, will bring to us the best there is in the universe. ~ orison-swett-marden, @wisdomtrove
177:You may not instantly see why I bring the subject up, but that is because my mind works so phenomenally fast, and I am at a rough estimate thirty billion times more intelligent than you. Let me give you an example. Think of a number, any number. Er, five, said the mattress. Wrong, said Marvin. You see? ~ douglas-adams, @wisdomtrove
178:For one, we very much need in any immigration bill - we need protection for people who are in this country and who have not become citizens, for example, that they are protected and legitimized and given permanent residency here. And we want to see some things of that kind added to the immigration bill. ~ ronald-reagan, @wisdomtrove
179:Your life, my life, the life of each one of us is going to serve as either a warning or an example. A warning of the consequences of neglect, self-pity, lack of direction and ambition... or an example of talent put to use, of discipline self-imposed, and of objectives clearly perceived and intensely pursued. ~ jim-rohn, @wisdomtrove
180:Even though artists of all kinds claim to put their hearts and souls into their works, it will only confuse you, for example, if you try to discern a painter by his paintings. His masterpiece may be the master because of its iridescence; it may display a hundred different perspectives through his single face. ~ criss-jami, @wisdomtrove
181:The spirit of Lincoln still lives; that spirit born of the teachings of the Nazarene, who promised mercy to the merciful, who lifted the lowly, strengthened the weak, ate with publicans, and made the captives free. In the light of this divine example, the doctrines of demagogues shiver in their chaff. ~ martin-luther-king, @wisdomtrove
182:Joan Crawford is doubtless the best example of the flapper, the girl you see in smart night clubs, gowned to the apex of sophistication, toying iced glasses with a remote, faintly bitter expression, dancing deliciously, laughing a great deal, with wide, hurt eyes. Young things with a talent for living. ~ f-scott-fitzgerald, @wisdomtrove
183:The true leader isn't really looking for leadership. He's trying to set an example and be in the proper way to get the most productive results and don't realize it. When the followers get something done, if the leader has been what he should, they'll feel like they did it, not him. That's the way it should be. ~ john-wooden, @wisdomtrove
184:To love those that love you is easy. To love those that love you not is not so simple. If you want to change anyone, set a better example. Show more kindness, more understanding, more love. That has a sure effect. To those who are not kind, show kindness. To those who are mean, show bigness of heart. ~ paramahansa-yogananda, @wisdomtrove
185:Take the great example of the four-minute mile. One guy breaks it, then all of a sudden everyone breaks it. And they break it in such a short period of time that it can't be because they were training harder. It's purely that it was a psychological barrier, and someone had to show them that they could do it. ~ malcolm-gladwell, @wisdomtrove
186:In 1939 Winston Churchill, describing the 5000-mile peaceful border dividing Canada and the United States, said, &
187:It is not your role to make others happy, it is your role to keep yourself in balance. When you pay attention to how you feel and practice self-empowering thoughts that align with who you really are, you will offer an example of thriving that will be of tremendous value to those who have the benefit of observing you. ~ esther-hicks, @wisdomtrove
188:The Bible give us a list of human stories on both sides of the ledger. On list of human stories is used examples - do what these people did. Another list of human stories is used as warnings - don't do what these people did. So if your story ever gets in one of these books, make sure they use it as an example, not a warning. ~ jim-rohn, @wisdomtrove
189:I doubt that we can ever successfully impose values or attitudes or behaviors on our children certainly not by threat, guilt, or punishment. But I do believe they can be induced through relationships where parents and children are growing together. Such relationships are, I believe, build on trust, example, talk, and caring. ~ fred-rogers, @wisdomtrove
190:In France, for example, it is not unusual for a husband to have a wife and a mistress. However, if in addition to these two he's also having a fling with a fringe tootsie, both the wife and the mistress are outraged and the combination lover, husband, and cheat may well wind up with a large French bread knife between his ribs. ~ groucho-marx, @wisdomtrove
191:The Truth is far more all-encompassing than the mind could ever comprehend. No thought can encapsulate the Truth. At best, it can point to it. For example, it can say: "All things are intrinsically one." That is a pointer, not an explanation. Understanding these words means feeling deep within you the truth to which they point. ~ eckhart-tolle, @wisdomtrove
192:They were lovebirds. They entertained each other endlessly with little gifts: sights worth seeing out the plane window, amusing or instructive bits from things they read, random recollections of times gone by. They were, I think, a flawless example of what Bokonon calls a duprass, which is a karass composed of only two persons. ~ kurt-vonnegut, @wisdomtrove
193:It's a very simple example to show that if you miss one step in a process in can cost you an enormous amount of time and money to fix. With a checklist, you can write it down and give it some someone else for them to do successfully. Checklists require discipline and organization, which is something internet marketers have to master. ~ brian-tracy, @wisdomtrove
194:But he could not taste, he could not feel. In the teashop among the tables and the chattering waiters the appalling fear came over him- he could not feel. He could reason; he could read, Dante for example, quite easily…he could add up his bill; his brain was perfect; it must be the fault of the world then- that he could not feel. ~ virginia-woolf, @wisdomtrove
195:I am amazed that Congressmen can pass a bill imposing severe penalties on anyone who burns the American flag, whereas they are responsible for burning that for which the flag stands: the United States as a territory, as a people, and as a biological manifestation. That is an example of our perennial confusion of symbols with realities. ~ alan-watts, @wisdomtrove
196:Bad architecture is in the end as much a failure of psychology as of design. It is an example expressed through materials of the same tendencies which in other domains will lead us to marry the wrong people, choose inappropriate jobs and book unsuccessful holidays: the tendency not to understand who we are and what will satisfy us. ~ alain-de-botton, @wisdomtrove
197:As you move through the day, be aware of how you treat yourself. Be aware of what you do to and for yourself, because you set the standard for others. As you grow in your awareness of how you treat yourself, you will probably become aware of the example you have set for others. You may realize that the time has come to set a new example. ~ lyania-vanzant, @wisdomtrove
198:Except in a few cases like Music for Airports, which was a very clear case of noticing a niche [and] saying, "Okay, there's this situation in which people always play music, and nobody has written music for that situation so I'm going to." So, that was a very clear example of spotting a niche and working for it. I have done that occasionally. ~ brian-eno, @wisdomtrove
199:My prayer for you is that you may grow in the likeness of Christ, being real carriers of God's love and that you really bring his presence, first, into your own family, then, to the next door neighbor, the street you we live in, the town we live in, the country we live, then only, in the whole world, that living example of God's presence. ~ mother-teresa, @wisdomtrove
200:Terrorism thrives on administrative violence and injustice; that is the only atmosphere in which it can thrive and grow. It sometimes follows the example of indiscriminate violence from above; it sometimes, though very rarely, sets it from below. But the power above which follows the example from below is on the way to committing suicide. ~ sri-aurobindo, @wisdomtrove
201:people who regularly practice appreciation or gratitude—who, for example, count their blessings once a week over the course of one to twelve consecutive weeks or pen appreciation letters to people who’ve been kind and meaningful—become reliably happier and healthier, and remain happier for as long as six months after the experiment is over. ~ sonja-lyubomirsky, @wisdomtrove
202:The sanctuary of peace dwells within. Seek it out and all things will be added to you. We're coming closer and closer to the time when enough of us will have found inner peace to affect our institutions for the better. And as soon as this happens the institutions will in turn, through example, affect for the better those who are still immature. ~ peace-pilgrim, @wisdomtrove
203:What we have forgotten is that thoughts and words are conventions, and that it is fatal to take conventions too seriously. A convention is a social convenience, as, for example, money ... but it is absurd to take money too seriously, to confuse it with real wealth ... In somewhat the same way, thoughts, ideas and words are "coins" for real things. ~ alan-watts, @wisdomtrove
204:If some one loves a flower of which just one example exists among all the millions and millions of stars, that's enough to make him happy when he looks at the stars. He tells himself, "My flower's up there somewhere. . . ." But if the sheep eats the flower, then for him it's as if, suddenly, all the stars went out. And that isn't important? ~ antoine-de-saint-exupery, @wisdomtrove
205:There is no institution more vital to our Nation's survival than the American family. Here the seeds of personal character are planted, the roots of public virtue first nourished. Through love and instruction, discipline, guidance and example, we learn from our mothers and fathers the values that will shape our private lives and our public citizenship. ~ ronald-reagan, @wisdomtrove
206:For historians ought to be precise, truthful, and quite unprejudiced, and neither interest nor fear, hatred nor affection, should cause them to swerve from the path of truth, whose mother is history, the rival of time, the depository of great actions, the witness of what is past, the example and instruction of the present, the monitor of the future. ~ miguel-de-cervantes, @wisdomtrove
207:Great nations which fail to meet their responsibilities are consigned to the dustbin of history. We grew from that small, weak republic which had as its assets spirit, optimism, faith in God and an unshakeable belief that free men and women could govern themselves wisely. We became the leader of the free world, an example for all those who cherish freedom. ~ ronald-reagan, @wisdomtrove
208:What do you mean, &
209:To become happier, wiser, and more loving, sometimes you have to swim against ancient currents within your nervous system. For example, in some ways the three pillars of practice are unnatural: virtue restrains emotional reactions that worked well on the Serengeti, mindfulness decreases external vigilance, and wisdom cuts through beliefs that once helped us survive. ~ rick-hanson, @wisdomtrove
210:I trust there are none here present, who profess to be followers of Christ who do not also practice prayer in their families. We may have no positive commandment for it, but we believe that it is so much in accord with the genius and spirit of the gospel, and that it is so commended by the example of the saints, that the neglect thereof is a strange inconsistency. ~ charles-spurgeon, @wisdomtrove
211:Sometimes, looking at the many books I have at home, I feel I shall die before I come to the end of them, yet I cannot resist the temptation of buying new books. Whenever I walk into a bookstore and find a book on one of my hobbies ‚ for example, Old English or Old Norse poetry ‚ I say to myself, ‚What a pity I can't buy that book, for I already have a copy at home. ~ jorge-luis-borges, @wisdomtrove
212:The glory of this land has been its capacity for transcending the moral evils of our past. For example, the long struggle of minority citizens for equal rights, once a source of disunity and civil war, is now a point of pride for all Americans.  We must never go back.  There is no room for racism, anti-Semitism, or other forms of ethnic and racial hatred in this country. ~ ronald-reagan, @wisdomtrove
213:Half the people in the world think that the metaphors of their religious traditions, for example, are facts. And the other half contends that they are not facts at all. As a result we have people who consider themselves believers because they accept metaphors as facts, and we have others who classify themselves as atheists because they think religious metaphors are lies. ~ joseph-campbell, @wisdomtrove
214:When you are annoyed at someone's mistake, immediately look at yourself and reflect how you also fail; for example, in thinking that good equals money, or pleasure, or a bit of fame. By being mindful of this you'll quickly forget your anger, especially if you realize that the person was under stress, and could do little else. And, if you can, find a way to alleviate that stress. ~ marcus-aurelius, @wisdomtrove
215:One who has not only the four S's, which are required in every good lover, but even the whole alphabet; as for example... Agreeable, Bountiful, Constant, Dutiful, Easy, Faithful, Gallant, Honorable, Ingenious, Kind, Loyal, Mild, Noble, Officious, Prudent, Quiet, Rich, Secret, True, Valiant, Wise; the X indeed, is too harsh a letter to agree with him, but he is Young and Zealous. ~ miguel-de-cervantes, @wisdomtrove
216:I pray that I may never meddle, interfere, dictate, give advice that is not wanted, or assist when my services are not needed. If I can help people, I'll do it by giving them a chance to help themselves; and if I can uplift or inspire, let it be by example, inference and suggestion, rather than by injunction and dictation. That is to say, I desire to be Radiant - to Radiate Life! ~ elbert-hubbard, @wisdomtrove
217:Christmas poem to a man in jail hello Bill Abbott: I appreciate your passing around my books in jail there, my poems and stories. if I can lighten the load for some of those guys with my books, fine. but literature, you know, is difficult for the average man to assimilate (and for the unaverage man too); I don't like most poetry, for example, so I write mine the way I like to read it. ~ charles-bukowski, @wisdomtrove
218:If you seek patience, you will find no better example than the cross. Great patience occurs in two ways: either when one patiently suffers much, or when one suffers things which one is able to avoid and yet does not avoid. Christ endured much on the cross, and did so patiently, because when he suffered he did not threaten; he was led like a sheep to the slaughter and he did not open his mouth. ~ denis-diderot, @wisdomtrove
219:There can be no compromise between freedom and government controls; to accept &
220:If you seek patience, you will find no better example than the cross. Great patience occurs in two ways: either when one patiently suffers much, or when one suffers things which one is able to avoid and yet does not avoid. Christ endured much on the cross, and did so patiently, because when he suffered he did not threaten; he was led like a sheep to the slaughter and he did not open his mouth. ~ thomas-aquinas, @wisdomtrove
221:Have the daring to stop doing the things you really don't want to do. Can you see them? Look closely. Can you observe the many things you do because you reluctantly feel you should or must? Watch closely. Examine every action and reaction. Do you act naturally or do you act because you feel compelled? If you feel compelled, stop. Compulsion is slavery. Example: Refuse to go along with the crowd. ~ vernon-howard, @wisdomtrove
222:When we do not know the truth of a thing, it is good that there should exist a common error which determines the mind of man, as, for example, the moon, to which is attributed the change of seasons, the progress of diseases, etc. For the chief malady of man is a restless curiosity about things which he cannot understand; and it is not so bad for him to be in error as to be curious to no purpose. ~ blaise-pascal, @wisdomtrove
223:You haven't yet opened your heart fully, to life, to each moment. The peaceful warrior's way is not about invulnerability, but absolute vulnerability&
224:... the test of a first-rate intelligence is the ability to hold two opposed ideas in the mind at the same time, and still retain the ability to function. One should, for example, be able to see that things are hopeless and yet be determined to make them otherwise. This philosophy fitted on to my early adult life, when I saw the improbable, the implausible, often the "impossible," come true. ~ f-scott-fitzgerald, @wisdomtrove
225:Jesus Christ left us an example for our daily conduct. He felt no bitter resentment and He held no grudge against anyone! Even those who crucified Him were forgiven while they were in the act. Not a word did He utter against them nor against the ones who stirred them up to destroy Him. How evil they all were. He knew better than any other man, but He maintained a charitable attitude toward them. ~ aiden-wilson-tozer, @wisdomtrove
226:God does not always call us to go back physically to a place we have been. But if for example we have a difficult time submitting to a boss with a certain personality God may call us to continue working with someone who has the same personality until we master the situation in a godly way. God does not want us to be on the run He wants us to confront our fears and frustrations in order to find peace in Him. ~ joyce-meyer, @wisdomtrove
227:It's worth remembering that all technology leaves a footprint. For example, our own technology is leaving a footprint in terms of global warming, which could be detected from a long way away. One assumes that a very advanced civilization that has been around maybe millions and millions of years would have an even bigger footprint that might extend beyond its planet to its immediate astronomical environment. ~ paul-davies, @wisdomtrove
228:If suicide be supposed a crime, it is only cowardice can impel us to it. If it be no crime, both prudence and courage should engage us to rid ourselves at once of existence when it becomes a burden. It is the only way that we can then be useful to society, by setting an example which, if imitated, would preserve every one his chance for happiness in life, and would effectually free him from all danger or misery. ~ david-hume, @wisdomtrove
229:Property is the fruit of labor&
230:To make any problem better, you need to understand its causes. That’s why all the great physicians, psychologists, and spiritual teachers have been master diagnosticians. For example, in his Four Noble Truths, the Buddha identified an ailment (suffering), diagnosed its cause (craving: a compelling sense of need for something), specified its cure (freedom from craving), and prescribed a treatment (the Eightfold Path). ~ rick-hanson, @wisdomtrove
231:This passion, so unordered and yet so potent, explains the capacity for teaching that one frequently observes in scientific men of high attainments in their specialties-for example, Huxley, Ostwald, Karl Ludwig, Virchow, Billroth, Jowett, William G. Sumner, Halsted and Osler-men who knew nothing whatever about the so-called science of pedagogy, and would have derided its alleged principles if they had heard them stated. ~ h-l-mencken, @wisdomtrove
232:I wonder how it turns out that we all lead such different lives. Take you and your sister, for example. You're born to the same parents, you grow up in the same household, you're both girls. How do you end up with such wildly different personalities?... One puts on a bikini like little semaphore flags and lies by the pool looking sexy, and the other puts on her school bathing suit and swims her heart out like a dolphin. ~ haruki-murakami, @wisdomtrove
233:Some people have a knack, for example, of being able to tell when someone's lying to them. They may not know what the truth is, but they can tell when someone is trying to lead them astray or sell them something shady. I think he had that ability to an amazing degree. I also think he thought, without saying it explicitly, that you can convince a crowd of something that's not true more easily than you can one person at a time. ~ george-orwell, @wisdomtrove
234:I had wanted simply to convey to the reader by way of concrete example that life holds a potential meaning under any conditions, even the most miserable ones. And I thought that if the point were demonstrated in a situation as extreme as that in a concentration camp, my book might gain a hearing. I therefore felt responsible for writing down what I had gone through, for I thought it might be helpful to people who are prone to despair. ~ viktor-frankl, @wisdomtrove
235:If cooperation is the key, how come the ants and bees did not beat us to the nuclear bomb even though they learned to cooperate en masse millions of years before us? Because their cooperation lacks flexibility. Bees cooperate in very sophisticated ways, but they cannot reinvent their social system overnight. If a hive faces a new threat or a new opportunity, the bees cannot, for example, guillotine the queen and establish a republic. ~ yuval-noah-harari, @wisdomtrove
236:When Epicurus defined happiness as the supreme good, he warned his disciples that it is hard work to be happy. Material achievements alone will not satisfy us for long. Indeed, the blind pursuit of money, fame and pleasure will only make us miserable. Epicurus recommended, for example, to eat and drink in moderation, and to curb one’s sexual appetites. In the long run, a deep friendship will make us more content than a frenzied orgy. ~ yuval-noah-harari, @wisdomtrove
237:This is no kindergarten fairy tale, but an extremely powerful myth that continues to shape the lives of billions of humans and animals in the early twenty-first century. The belief that humans have eternal souls whereas animals are just evanescent bodies is a central pillar of our legal, political and economic system. It explains why, for example, it is perfectly okay for humans to kill animals for food, or even just for the fun of it. ~ yuval-noah-harari, @wisdomtrove
238:When I so pressingly urge a strict observance of all the laws, let me not be understood as saying there are no bad laws, or that grievances may not arise for the redress of which no legal provisions have been made. I mean to say no such thing. But I do mean to say that although bad laws, if they exist, should be repealed as soon as possible, still, while they continue in force, for the sake of example they should be religiously observed. ~ abraham-lincoln, @wisdomtrove
239:Our principles were revolutionary. We began as a small, weak republic. But we survived. Our example inspired others, imperfectly at times, but it inspired them nevertheless. This constitutional republic, conceived in liberty and dedicated to the proposition that all men are created equal, prospered and grew strong. To this day, America is still the abiding alternative to tyranny. That is our purpose in the world - nothing more and nothing less. ~ ronald-reagan, @wisdomtrove
240:The freedom of thought and action we Americans enjoy today seems as natural as the air we breathe. But there is a danger we may take this freedom for granted. We must never forget it was bought for us at a great price. The brave and resourceful Americans whose sacrifices gained our Independence and preserved it for more than 200 years against formidable foes have set an example of unflinching loyalty to the ideal of liberty and justice for all. ~ ronald-reagan, @wisdomtrove
241:There is no greater block to world peace or inner peace than fear. What we fear we tend to develop an unreasoning hatred for, so we come to hate and fear. This not only injures us psychologically and aggravates world tension, but through such negative concentration we tend to attract the things we fear. If we fear nothing and radiate love, we can expect good things to come. How much this world needs the message and example of love and of faith! ~ peace-pilgrim, @wisdomtrove
242:This spirit of freedom is expanding even where it must struggle against the external obstacles of governments that misunderstand their own function. Such governments are illuminated by the example that the existence of freedom need not give cause for the least concern regarding public order and harmony in the commonwealth. If only they refrain from inventing artifices to keep themselves in it, men will gradually raise themselves from barbarism. ~ immanuel-kant, @wisdomtrove
243:Implanting spiritual ideas in children is very important. Many people live their entire lives according to the concepts that are implanted in them in childhood. When children learn they will get the most attention and love through doing constructive things, they will tend to stop doing destructive things. Most important of all, remember that children learn through example. No matter what you say it is what you do that will have an influence on them. ~ peace-pilgrim, @wisdomtrove
244:And if we are to open employment opportunities in this country for members of all races and creeds, then the Federal Government must set an example. The President himself must set the key example. I am not going to promise a Cabinet post or any other post to any race or ethnic group. That is racism in reverse at its worst. So I do not promise to consider race or religion in my appointments if I am successful. I promise only that I will not consider them. ~ john-f-kennedy, @wisdomtrove
245:One of the keys to your influence and your effectiveness in communicating your message to others is your example and conduct. Your example flows naturally out of your character—the kind of person you truly are—and not who others say you are or who you may want others to think you are. Your character is constantly communicating to others who you are. Because of what your character communicates, people will either trust or distrust you and your efforts with them. ~ stephen-r-covey, @wisdomtrove
246:For while this year it may be a Catholic against whom the finger of suspicion is pointed, in other years it has been, and may someday be again, a Jew— or a Quaker or a Unitarian or a Baptist. It was Virginia's harassment of Baptist preachers, for example, that helped lead to Jefferson's statute of religious freedom. Today I may be the victim, but tomorrow it may be you — until the whole fabric of our harmonious society is ripped at a time of great national peril. ~ john-f-kennedy, @wisdomtrove
247:I now make it my earnest prayer that God would have you and the State over which you preside in His holy protection; that He would most graciously be pleased to dispose us all to do justice, to love mercy, and to demean ourselves with that charity, humility, and pacific temper of mind which were the characteristics of the Divine Author of our blessed religion, without an humble imitation of whose example in these things, we can never hope to be a happy nation. ~ george-washington, @wisdomtrove
248:Basically, you're still sitting there using just the muscles of your hand, really. Of one hand, actually. It's another example of the transfer of literacy to making music because the assumption is that everything important is happening in your head; the muscles are there simply to serve the head. But that isn't how traditional players work at all; musicians know that their muscles have a lot of stuff going on as well. They're using their whole body to make music, in fact. ~ brian-eno, @wisdomtrove
249:For example, the wind has its reasons. We just don't notice as we go about our lives. But then, at some point, we are made to notice. The wind envelops you with a certain purpose in mind, and it rocks you. The wind knows everything that's inside you. And not just the wind. Everything, including a stone. They all know us very well. From top to bottom. It only occurs to us at certain times. And all we can do is go with those things. As we take them in, we survive, and deepen. ~ haruki-murakami, @wisdomtrove
250:The fault with all religions like Christianity is that they have one set of rules for all. But Hindu religion is suited to all grades of religious aspiration and progress. It contains all the ideals in their perfect form. For example, the ideal of Shanta or blessedness is to be found in Vasishtha; that of love in Krishna; that of duty in Rama and Sita; and that of intellect in Shukadeva. Study the characters of these and of other ideal men. Adopt one which suits you best. ~ swami-vivekananda, @wisdomtrove
251:Sinclair Lewis is the perfect example of the false sense of time of the newspaper world... . [ellipsis in source] He was always dominated by an artificial time when he wrote Main Street... . He did not create actual human beings at any time. That is what makes it newspaper. Sinclair Lewis is the typical newspaperman and everything he says is newspaper. The difference between a thinker and a newspaperman is that a thinker enters right into things, a newspaperman is superficial. ~ gertrude-stein, @wisdomtrove
252:Here is an example of Confucius sayings: "It does not matter how slowly you go so long as you do not stop." In a few words, Confucius teaches us about patience, perseverance, discipline, and hard work. But if you probe further, you will see more layers. Confucius' philosophies have significantly influenced spiritual and social thought. His views bear insight and depth of wisdom. You can apply his teachings in every sphere of life. Confucius' profound teachings are based on humanism. ~ confucius, @wisdomtrove
253:Suffering is the result of craving expressed through the Three Poisons: greed, hatred, and delusion. These are strong, traditional terms that cover a broad range of thoughts, words, and deeds, including the most fleeting and subtle. Greed is a grasping after carrots, while hatred is an aversion to sticks; both involve craving more pleasure and less pain. Delusion is a holding onto ignorance about the way things really are—for example, not seeing how they’re connected and changing. ~ rick-hanson, @wisdomtrove
254:Those that think that wealth is the proper thing for them cannot give up their revenues; those that seek distinction cannot give up the thought of fame; those that cleave to power cannot give the handle of it to others. While they hold their grasp of those things, they are afraid of losing them. When they let them go, they are grieved and they will not look at a single example, from which they might perceive the folly of their restless pursuits - such men are under the doom of heaven. ~ zhuangzi, @wisdomtrove
255:For example, I'm terribly proud. I'm as mistrustful and as sensitive as a hunchback or a dwarf; but, in truth, I've experienced some moments when if someone had slapped my face, I might even have been grateful for it. I'm being serious. I probably would have been able to derive a peculiar sort of pleasure from it-the pleasure of despair, naturally, but the most intense pleasures occur in despair, especially when you're very acutely aware of the hopelessness of your own predicament. ~ fyodor-dostoevsky, @wisdomtrove
256:I now make it my earnest prayer, that God would have you, and the State over which you preside, in his holy protection... and finally, that he would most graciously be pleased to dispose us all to do justice, to love mercy, and to demean ourselves with that charity, humility, and pacifick temper of the mind, which were the characteristicks of the divine Author of our blessed religion ; without an humble imitation of whose example, in these things, we can never hope to be a happy Nation. ~ george-washington, @wisdomtrove
257:You may seek companionship and warmth, for example, but if your unconscious intention is to keep people at a distance, the experiences of separation and pain will surface again and again until you come to understand that you, yourself, are creating them. Eventually, you will choose to create harmony and love. You will choose to draw to you the highest-frequency currents that each situation has to offer. Eventually, you will come to understanding that love heals everything, and love is all there is. ~ gary-zukav, @wisdomtrove
258:How will you get God's grace? When you discipline yourself. How will you know how to discipline? By observing others that had walked the path successfully to the goal of perfection. Who are these men who had walked to the goal? It is these that are known as Gurus. So you need their help, their personal example, their encouragement and their grace. Thus, we have come round to the answer that a Guru is necessary as well as his grace. Everything is necessary&
259:Winston worked in the RECORDS DEPARTMENT (a single branch of the Ministry of Truth) editing and writing for The Times. He dictated into a machine called a Speakwrite. Winston would receive articles or news-items which for one reason or another it was thought necessary to alter, or, in Newspeak, rectify. If, for example, the Ministry of Plenty forecast a surplus, and in reality the result was grossly less, Winston's job was to change previous versions so the old version would agree with the new one. ~ george-orwell, @wisdomtrove
260:A human being is not one thing among others; things determine each other, but man is ultimately self-determining. What he becomes - within the limits of endowment and environment- he has made out of himself. In the concentration camps, for example, in this living laboratory and on this testing ground, we watched and witnessed some of our comrades behave like swine while others behaved like saints. Man has both potentialities within himself; which one is actualized depends on decisions but not on conditions. ~ viktor-frankl, @wisdomtrove
261:To do the turnaround, rewrite your statement. This time, write it as if it were written about you. Where you have written someone’s name, put yourself. Instead of “he” or “she,” put “I.” For example, “Paul should be kind to me” turns around to “I should be kind to myself” and “I should be kind to Paul.” Another type is a 180-degree turnaround to the extreme opposite: “Paul shouldn’t be kind to me.” He shouldn’t be kind, because he isn’t (in my opinion). This isn’t an issue of morality but of what’s actually true. ~ byron-katie, @wisdomtrove
262:And my advice for college graduates is don't reflexively give money to your alma mater, something particular to Americans that I find extraordinary. Take Princeton, for example - it has more money on a per capita basis than any educational institution in the history of educational institutions. There is no scenario where it can spend all the money its endowment generates every year. If there is anyone who gives a single dollar to Princeton, they have completely lost their mind. I will say that without reservation. ~ malcolm-gladwell, @wisdomtrove
263:To the man who is truly ethical all life is sacred, including that which from the human point of view seems lower in the scale. He makes distinctions only as each case comes before him, and under the pressure of necessity, as, for example, when it falls to him to decide which of two lives he must sacrifice in order to preserve the other. But all through this series of decisions he is conscious of acting on subjective grounds and arbitrarily, and knows that he bears the responsibility for the life which is sacrificed. ~ albert-schweitzer, @wisdomtrove
264:Certainly the most obvious . . . example of the strictly infantile essence of America's all-conquering mentality greets our eyes daily, anywhere and everywhere, in the guise of the tabloid newspaper. The tabloid newspaper actually means to the typical American of the era what the Bible is popularly supposed to have meant to the typical Pilgrim Father: viz. a very present help in times of trouble, plus a means of keeping out of trouble via harmless, since vicarious, indulgence in the pomps and vanities of this wicked world. ~ e-e-cummings, @wisdomtrove
265:A game master or teacher who was primarily concerned with being close enough to the innermost meaning would be a very bad teacher. To be candid, I myself, for example, have never in my life said a word to my pupils about the meaning of music; if there is one it does not need my explanations. On the other hand I have always made a great point of having my pupils count their eighths and sixteenths nicely. Whatever you become, teacher, scholar, or musician, have respect for the meaning but do not imagine that it can be taught. ~ hermann-hesse, @wisdomtrove
266:Ought a man to be confident that he deserves his good fortune, and think much of himself when he has overcome a nation, or city, or empire; or does fortune give this as an example to the victor also of the uncertainty of human affairs, which never continue in one stay? For what time can there be for us mortals to feel confident, when our victories over others especially compel us to dread fortune, and while we are exulting, the reflection that the fatal day comes now to one, now to another, in regular succession, dashes our joy. ~ plutarch, @wisdomtrove
267:In short, I will preach it [the Word], teach it, write it, but I will constrain no man by force, for faith must come freely without compulsion. Take myself as an example. I opposed indulgences and all the papists, but never with force. I simply taught, preached, and wrote God's Word; otherwise I did nothing. And while I slept, or drank Wittenberg beer with my friends Philip and Amsdorf, the Word so greatly weakened the papacy that no prince or emperor ever inflicted such losses upon it. I did nothing; the Word did everything. ~ martin-luther, @wisdomtrove
268:But some of the nonsense was evil, since it concealed great crimes. For example, teachers of children in the United States of America wrote this date on blackboards again and again, and asked the children to memorize it with pride and joy: 1492. The teachers told the children that this was when their continent was discovered by human beings. Actually, millions of human beings were already living full and imaginative lives on the continent in 1492. That was simply the year in which sea pirates began to cheat and rob and kill them. ~ kurt-vonnegut, @wisdomtrove
269:Character in many ways is everything in leadership. It is made up of many things, but I would say character is really integrity. When you delegate something to a subordinate, for example, it is absolutely your responsibility, and he must understand this. You as a leader must take complete responsibility for what the subordinate does. I once said, as a sort of wisecrack, that leadership consists of nothing but taking responsibility for everything that goes wrong and giving your subordinates credit for everything that goes well. ~ dwight-eisenhower, @wisdomtrove
270:When the rich plunder the poor of his rights, it becomes an example for the poor to plunder the rich of his property, for the rights of the one are as much property to him as wealth is property to the other, and the little all is as dear as the much. It is only by setting out on just principles that men are trained to be just to each other; and it will always be found, that when the rich protect the rights of the poor, the poor will protect the property of the rich. But the guarantee, to be effectual, must be parliamentarily reciprocal. ~ thomas-paine, @wisdomtrove
271:He will be the best Christian who has Christ for his Master, and truly follows Him. Some are disciples of the church, others are disciples of the minister, and a third sort are disciples of their own thoughts; he is the wise man who sits at Jesus' feet and learns of Him, with the resolve to follow His teaching and imitate His example. He who tries to learn of Jesus Himself, taking the very words from the Lord's own lips, binding himself to believe whatsoever the Lord hath taught and to do whatsoever He hath commanded-he I say, is the stable Christian. ~ charles-spurgeon, @wisdomtrove
272:Some people can put their troubles neatly into a box and go about their lives even when one important aspect of it—their job, for example, or their love life—is suffering. Others bleed all over everything. They catastrophize. When one thread of their lives snaps, the whole fabric unravels. It comes down to this: People who make universal explanations for their failures give up on everything when a failure strikes in one area. People who make specific explanations may become helpless in that one part of their lives yet march stalwartly on in the others. ~ martin-seligman, @wisdomtrove
273:For example: (1) As if governed by Newton's First Law of Motion, an institution will resist any change in its current direction; (2) Just as work expands to fill available time, corporate projects or acquisitions will materialize to soak up available funds; (3) Any business craving of the leader, however foolish, will be quickly supported by detailed rate-of-return and strategic studies prepared by his troops; and (4) The behavior of peer companies, whether they are expanding, acquiring, setting executive compensation or whatever, will be mindlessly imitated. ~ warren-buffet, @wisdomtrove
274:Tranquility… involves not acting based on the feeling tone. For example, you don’t automatically move toward something just because it is pleasant. In the words of the Third Zen Patriarch: ‘The Great Way is not difficult for those who have no preferences’. Set aside a period of your day—even just a minute long—to consciously release preferences for or against anything. Then extend this practice to more and more of your day. Your actions will be guided increasingly by your values and virtues, not by desires that are reactions to positive or negative feeling tones. ~ rick-hanson, @wisdomtrove
275:The taboos that I have mentioned are extraordinarily harsh and numerous. They stand around nearly every subject that is genuinely important to man: they hedge in free opinion and experimentation on all sides. Consider, for example, the matter of religion. It is debated freely and furiously in almost every country in the world save the United States, but here the critic is silenced. The result is that all religions are equally safeguarded against criticism, and that all of them lose vitality. We protect the status quo, and so make steady war upon revision and improvement. ~ h-l-mencken, @wisdomtrove
276:I mostly used the studio devices, because I knew what they had. Generally I find I'm happy to use whatever's around. If there's nothing there I'll make something. For example, one of the things I tried doing was getting a tiny loudspeaker and feeding the instruments off the tape through this tiny speaker and then through this huge long plastic tube - about 50 feet long - that they used to clean out the swimming pool in the place where I was staying. You get this really hollow, cavernous, weird sound, a very nice sound. We didn't use it finally, but nonetheless we well could have. ~ brian-eno, @wisdomtrove
277:Negative events generally have more impact than positive ones. For example,it’s easy to acquire feelings of learned helplessness from a few failures, but hard to undo those feelings, even with many successes . People will do more to avoid a loss than to acquire a comparable gain .Compared to lottery winners, accident victims usually take longer to return to their original baseline of happiness. Bad information about a person carries more weight than good information and in relationships, it typically takes about five positive interactions to overcome the effects of a single negative one. ~ rick-hanson, @wisdomtrove
278:Lord, help us to see in your crucifixion and resurrection an example of how to endure and seemingly to die in the agony and conflict of daily life, so that we may live more fully and creatively. You accepted patiently and humbly the rebuffs of human life, as well as the torture of the cross. Help us to accept the pains and conflicts that come to us each day as opportunity to grow as people and become more like you-make us realize that it is only by frequent deaths of ourselves, and our self-centered desires that we can come to live more fully, only by dying with you that we can rise with you. ~ mother-teresa, @wisdomtrove
279:First, identify your core aims. What are your purposes and principles in relationships? For example, one fundamental moral value is not to harm people,including yourself. If your needs are not being met in a relationship, that’s harmful to you. If you are mean or punishing, that harms others. Another potential aim might be to keep discovering the truth about yourself and the other person. Second, stay in bounds. The Wise Speech section of Buddhism’s Noble Eightfold Path offers good guidelines for communication that stays within the lines: Say only what is well-intended, true, beneficial, timely, expressed without harshness or malice, and—ideally—what is wanted. ~ rick-hanson, @wisdomtrove
280:This, then, is held to be the duty of the man of wealth: To set an example of modest, unostentatious living, shunning display or extravagance; to provide moderately for the legitimate wants of those dependent on him; and, after doing so, to consider all surplus revenues which come to him simply as trust funds, which he is called upon to administer, and strictly bound as a matter of duty to administer in the manner which, in his judgement, is best calculated to produce the most beneficial results for the community&
281:If a man approaches a fact in the world around him with a judgment arising from his previous experiences, he shuts himself off by this judgment from the quiet, complete effect which this fact can have on him. The learner must be able each moment to make himself a perfectly empty vessel into which the new world flows. Knowledge is received only in those moments in which every judgment, every criticism coming from ourselves, is silent. For example, when we meet a person, the question is not at all whether we are wiser than he. Even the most unreasoning child has something to reveal to the greatest sage. And if he approach the child with his prejudgment, be it ever so wise, he pushes his wisdom like a dulled glass in front of what the child ought to reveal to him. ~ rudolf-steiner, @wisdomtrove
282:You can give so much in this life, and that offers you many opportunities to release the self. For example, you can give time, helpfulness, donations, restraint, patience, noncontention, and forgiveness. Any path of service—including raising a family, caring for others, and many kinds of work—incorporates generosity. Envy—and its close cousin, jealousy—is a major impediment to generosity. So notice the suffering in envy, how it is an affliction upon you. Envy actually activates some of the same neural networks involved with physical pain (Takahashi et al. 2009). In a compassionate and kind way, remind yourself that you will be all right even if other people have fame, money, or a great partner—and you don’t. To free yourself from the clutches of envy, send compassion and loving-kindness to people you envy. ~ rick-hanson, @wisdomtrove
283:Whenever the Eastern mystics express their knowledge in words - be it with the help of myths, symbols, poetic images or paradoxical statements-they are well aware of the limitations imposed by language and &
284:The many aspects of self are based on structures and processes spread throughout the brain and nervous system, and embedded in the body’s interactions with the world. Researchers categorize those aspects of self, and their neural underpinnings, in a variety of ways. For example, the reflective self (I am solving a problem) likely arises mainly in neural connections among the anterior cingulate cortex, upper-outer prefrontal cortex (PFC), and hippocampus; the emotional self (I am upset) emerges from the amygdala, hypothalamus, striatum (part of the basal ganglia), and upper brain stem (Lewis and Todd 2007). Different parts of your brain recognize your face in group photos, know about your personality, experience personal responsibility, and look at situations from your perspective rather than someone else’s (Gillihan and Farah 2005). ~ rick-hanson, @wisdomtrove
285:Imagine how things might have turned out had the Neanderthals or Denisovans survived alongside Homo sapiens. What kind of cultures, societies and political structures would have emerged in a world where several different human species coexisted? How, for example, would religious faiths have unfolded? Would the book of Genesis have declared that Neanderthals descend from Adam and Eve, would Jesus have died for the sins of the Denisovans, and would the Qur’an have reserved seats in heaven for all righteous humans, whatever their species? Would Neanderthals have been able to serve in the Roman legions, or in the sprawling bureaucracy of imperial China? Would the American Declaration of Independence hold as a self-evident truth that all members of the genus Homo are created equal? Would Karl Marx have urged workers of all species to unite? ~ yuval-noah-harari, @wisdomtrove
286:Manipulating or controlling others through the use of one's illness or suffering,for example,was-and remains-extremely effective for people who find they cannot be direct in their interactions,Who argues with someone who is in pain? And if pain is the only power a person has,health is not an attractive replacement. It was apparent to me that becoming healthy represented more than just getting over an illness. Health represented a complex progression into a state of personal empowerment in which one had to move from a condition of vulnerability to one of invincibility,from victim to victor,from silent bystander to aggressive defender of personal boundaries.Completing this race to the finish was a yeoman's task if ever there was one.Indeed,in opening the psyche and soul to the healing process,we had expanded the journey of wellness into one of personal transformation." ~ norman-vincent-peale, @wisdomtrove
287:Manipulating or controlling others through the use of one's illness or suffering, for example, was-and remains-extremely effective for people who find they cannot be direct in their interactions, Who argues with someone who is in pain? And if pain is the only power a person has, health is not an attractive replacement. It was apparent to me that becoming healthy represented more than just getting over an illness. Health represented a complex progression into a state of personal empowerment in which one had to move from a condition of vulnerability to one of invincibility, from victim to victor, from silent bystander to aggressive defender of personal boundaries. Completing this race to the finish was a yeoman's task if ever there was one. Indeed, in opening the psyche and soul to the healing process, we had expanded the journey of wellness into one of personal transformation." ~ caroline-myss, @wisdomtrove
288:A PRAYER The supreme prayer of my heart is not to be learned, rich, famous, powerful, or good, but simply to be radiant. I desire to radiate health, cheerfulness, calm courage and good will. I wish to live without hate, whim, jealousy, envy, fear. I wish to be simple, honest, frank, natural, clean in mind and clean in body, unaffected—ready to say I do not know, if it be so, and to meet all men on an absolute equality—to face any obstacle and meet every difficulty unabashed and unafraid. I wish others to live their lives, too—up to their highest, fullest and best. To that end I pray that I may never meddle, interfere, dictate, give advice that is not wanted, or assist when my services are not needed. If I can help people, I’ll do it by giving them a chance to help themselves; and if I can uplift or inspire, let it be by example, inference, and suggestion, rather than by injunction and dictation. ~ elbert-hubbard, @wisdomtrove
289:Whichever way it happened, the Neanderthals (and the other human species) pose one of history’s great what ifs. Imagine how things might have turned out had the Neanderthals or Denisovans survived alongside Homo sapiens. What kind of cultures, societies and political structures would have emerged in a world where several different human species coexisted? How, for example, would religious faiths have unfolded? Would the book of Genesis have declared that Neanderthals descend from Adam and Eve, would Jesus have died for the sins of the Denisovans, and would the Qur’an have reserved seats in heaven for all righteous humans, whatever their species? Would Neanderthals have been able to serve in the Roman legions, or in the sprawling bureaucracy of imperial China? Would the American Declaration of Independence hold as a self-evident truth that all members of the genus Homo are created equal? Would Karl Marx have urged workers of all species to unite? ~ yuval-noah-harari, @wisdomtrove
290:For example, Christianity has been responsible for great crimes such as the Inquisition, the Crusades, the oppression of native cultures across the world, and the disempowerment of women. A Christian might take offence at this and retort that all these crimes resulted from a complete misunderstanding of Christianity. Jesus preached only love, and the Inquisition was based on a horrific distortion of his teachings. We can sympathise with this claim, but it would be a mistake to let Christianity off the hook so easily. Christians appalled by the Inquisition and by the Crusades cannot just wash their hands of these atrocities – they should rather ask themselves some very tough questions. How exactly did their ‘religion of love’ allow itself to be distorted in such a way, and not once, but numerous times? Protestants who try to blame it all on Catholic fanaticism are advised to read a book about the behaviour of Protestant colonists in Ireland or in North America. Similarly, Marxists should ask themselves what it was about the teachings of Marx that paved the way to the Gulag, scientists should consider how the scientific project lent itself so easily to destabilising the global ecosystem, and geneticists in particular should take warning from the way the Nazis hijacked Darwinian theories. ~ yuval-noah-harari, @wisdomtrove
291:And therefore, all of those for whom authentic transformation has deeply unseated their souls must, I believe, wrestle with the profound moral obligation to shout form the heart—perhaps quietly and gently, with tears of reluctance; perhaps with fierce fire and angry wisdom; perhaps with slow and careful analysis; perhaps by unshakable public example—but authentically always and absolutely carries a a demand and duty: you must speak out, to the best of your ability, and shake the spiritual tree, and shine your headlights into the eyes of the complacent. You must let that radical realization rumble through your veins and rattle those around you. Alas, if you fail to do so, you are betraying your own authenticity. You are hiding your true estate. You don’t want to upset others because you don’t want to upset your self. You are acting in bad faith, the taste of a bad infinity. Because, you see, the alarming fact is that any realization of depth carries a terrible burden: those who are allowed to see are simultaneously saddled with the obligation to communicate that vision in no uncertain terms: that is the bargain. You were allowed to see the truth under the agreement that you would communicate it to others (that is the ultimate meaning of the bodhisattva vow). And therefore, if you have seen, you simply must speak out. Speak out with compassion, or speak out with angry wisdom, or speak out with skillful means, but speak out you must. ~ ken-wilber, @wisdomtrove
292:Similar ecological disasters occurred on almost every one of the thousands of islands that pepper the Atlantic Ocean, Indian Ocean, Arctic Ocean and Mediterranean Sea. Archaeologists have discovered on even the tiniest islands evidence of the existence of birds, insects and snails that lived there for countless generations, only to vanish when the first human farmers arrived. None but a few extremely remote islands escaped man’s notice until the modern age, and these islands kept their fauna intact. The Galapagos Islands, to give one famous example, remained uninhabited by humans until the nineteenth century, thus preserving their unique menagerie, including their giant tortoises, which, like the ancient diprotodons, show no fear of humans. The First Wave Extinction, which accompanied the spread of the foragers, was followed by the Second Wave Extinction, which accompanied the spread of the farmers, and gives us an important perspective on the Third Wave Extinction, which industrial activity is causing today. Don’t believe tree-huggers who claim that our ancestors lived in harmony with nature. Long before the Industrial Revolution, Homo sapiens held the record among all organisms for driving the most plant and animal species to their extinctions. We have the dubious distinction of being the deadliest species in the annals of biology. Perhaps if more people were aware of the First Wave and Second Wave extinctions, they’d be less nonchalant about the Third Wave they are part of. If we knew how many species we’ve already eradicated, we might be more motivated to protect those that still survive. This is especially relevant to the large animals of the oceans. ~ yuval-noah-harari, @wisdomtrove
293:Following Homo sapiens, domesticated cattle, pigs and sheep are the second, third and fourth most widespread large mammals in the world. From a narrow evolutionary perspective, which measures success by the number of DNA copies, the Agricultural Revolution was a wonderful boon for chickens, cattle, pigs and sheep. Unfortunately, the evolutionary perspective is an incomplete measure of success. It judges everything by the criteria of survival and reproduction, with no regard for individual suffering and happiness. Domesticated chickens and cattle may well be an evolutionary success story, but they are also among the most miserable creatures that ever lived. The domestication of animals was founded on a series of brutal practices that only became crueller with the passing of the centuries. The natural lifespan of wild chickens is about seven to twelve years, and of cattle about twenty to twenty-five years. In the wild, most chickens and cattle died long before that, but they still had a fair chance of living for a respectable number of years. In contrast, the vast majority of domesticated chickens and cattle are slaughtered at the age of between a few weeks and a few months, because this has always been the optimal slaughtering age from an economic perspective. (Why keep feeding a cock for three years if it has already reached its maximum weight after three months?) Egg-laying hens, dairy cows and draught animals are sometimes allowed to live for many years. But the price is subjugation to a way of life completely alien to their urges and desires. It’s reasonable to assume, for example, that bulls prefer to spend their days wandering over open prairies in the company of other bulls and cows rather than pulling carts and ploughshares under the yoke of a whip-wielding ape. In order for humans to turn bulls, horses, donkeys and camels into obedient draught animals, their natural instincts and social ties had to be broken, their aggression and sexuality contained, and their freedom of movement curtailed. Farmers developed techniques such as locking animals inside pens and cages, bridling them in harnesses and leashes, training them with whips and cattle prods, and mutilating them. The process of taming almost always involves the castration of males. This restrains male aggression and enables humans selectively to control the herd’s procreation. ~ yuval-noah-harari, @wisdomtrove

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1:Example is the best precept. ~ Aesop,
2:Do not forget my example. ~ Kate Schatz,
3:Example is leadership. ~ Albert Schweitzer,
4:happiness. For example, good ~ Dalai Lama XIV,
5:Example is more powerful than precept. ~ Aesop,
6:example, the pairing of a bobbling ~ Anonymous,
7:You can only lead by example. ~ Frank Langella,
8:The Thessalonians’ Faith and Example ~ Anonymous,
9:A leader leads by example not by force. ~ Sun Tzu,
10:An example always finds followers. ~ L szl Polg r,
11:an imitator is always a poor example. ~ Marion Davies,
12:Example is better than following it. ~ Ambrose Bierce,
13:Young heads take example of the ancient ~ Elizabeth I,
14:A good example is the best sermon. ~ Benjamin Franklin,
15:Being a good example teaches others to be good. ~ Aesop,
16:History is Philosophy teaching by example. ~ Thucydides,
17:Nothing is so infectious as example. ~ Charles Kingsley,
18:Share the way by being a good example. ~ Frederick Lenz,
19:instill calm—not by force but by example. ~ Ryan Holiday,
20:A good example is the best sermon.
   ~ Benjamin Franklin,
21:Example moves the world more than doctrine. ~ Henry Miller,
22:Authority and example lead the world. ~ Arthur Schopenhauer,
23:Be the type of silence that screams by example. ~ T F Hodge,
24:Leadership grit begets grit. Lead by example. ~ Bill Hybels,
25:Wishes, for example, for things like itches. ~ Laini Taylor,
26:Children (nay, and men too) do most by example. ~ John Locke,
27:The most powerful moral influence is example. ~ Huston Smith,
28:We must teach more by example than by word. ~ Mary MacKillop,
29:There is nothing so annoying as a good example!! ~ Mark Twain,
30:prosaic, pedestrian example, but everything ~ Daniel C Dennett,
31:I just want to be a great example to younger kids. ~ Kevin Hart,
32:Sorrow also fulfills Desire. Example: the Soaps. ~ Mason Cooley,
33:Use me as an example of an instrument of change. ~ Michael Vick,
34:Mafia is the best example of capitalism we have. ~ Marlon Brando,
35:One example is worth a thousand arguments. ~ William E Gladstone,
36:People imitate their leader. Lead by example. ~ Barbara Corcoran,
37:The professionals must set a good example. ~ A Bartlett Giamatti,
38:China is the paradigmatic example of globalization; ~ Peter Thiel,
39:Example is always more efficacious than precept. ~ Samuel Johnson,
40:Example, not precept, is the best teaching aid. ~ Sathya Sai Baba,
41:Nothing is so catching as example. ~ Francois de La Rochefoucauld,
42:Not worth is an example that does not solve the problem. ~ Horace,
43:Set a great example. Someone may imitate it. ~ Albert Schweitzer,
44:A good example is far better than a good precept. ~ Dwight L Moody,
45:Everybody's life is either rewarding or an example. ~ Tony Robbins,
46:I hope I was a good example of women's tennis. ~ Victoria Azarenka,
47:I want to set an example that will never be forgotten. ~ Terry Fox,
48:The sage embraces the one, and is an example to the world. ~ Laozi,
49:At least I’m giving someone an example not to follow. ~ Ned Vizzini,
50:Being a good <