classes ::: difficulties,
children :::
branches ::: lost
see also ::: ascend, ascent, below, certain, Concentration, direction, face, find, found, help, higher, Lila, look, lower, pierce, recall, remember, rise_above, rules, simple, the_Answer, the_Darkness, the_Forest, the_Game, the_Guide, the_Ignorance, the_Labyrinth, the_Map, The_Only_Way_Out, the_Path, the_Prison, the_Sevenfold_Ignorance, the_Solution, the_Tower_of_MEM, turn, Where_am_I?

bookmarks: Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:lost
class:difficulties

--- MERITS OF FEELING LOST
- I imagine this whole program "wordlist" was built as an attempted solution to the recurring pain of feeling lost so while that likely isnt its meaning it is one.
- its insufferable but it tends to return me to meditation or SAMA

--- POTENTIAL SOLUTIONS
God, Savitri, Angel, aspiration, Prayer, Sacrifice, Offering, Surrender, will to know. meaning of being lost (means to create this for example, or to learn to rely on Divine Grace etc). Psychic Being, MEMcards, the Guide, master, the Mother

when lost ::: when lost, one can always turn to Savitri. Who is surely, always there.

--- QUESTIONS
- what does it mean to be or feel lost? ::: I feel perhaps lost whenever I lose my main anchor, whether it is SA, TM, Savitri, MEM etc. When Savitri is in? my will then I am at least on the path, but when She leaves my heart or eyes or hand? it could also mean a descent into lower movements, or turning away, or obscuring or the adding of veils.

- what is or seems lost? ::: the Will?, the Sight?, remembrance, God, the Light

- who is lost? ::: Savitri, God

- who is lost to whom?
- how did I become lost?
- did I misplace myself? was I misplaced? did the goal move? did the World move?
- the real wonder is why I dont feel lost always?
- Does one wish to be lost?
- Am I turned away?

--- GRADES, TYPES & DEGREES OF LOST
- there are certain types which can be enjoyable, or terrible. lost without knowing one is lost, knowing one is lost, almost no longer lost, no longer lost. involution: losing oneself for the game of evolution.


--- ATTEMPT
Let thyself be lost, so Thou't may bring out thy Compass. [the Soul] The Map requires a Lamp to read. Let us enjoy the act of rediscovery and the Quest.

--- QUOTES PRIME
   - when all seems lost have faith ::: It is when all seems lost that all can be saved. When you have lost confidence in your personal power, then you should have faith in the Divine Grace. ~ The Mother Words Of The Mother - II,

   - One puts veils, obstacles between oneself and the Divine. That is how one punishes oneself. The Divine does not withdraw; one makes oneself incapable of receiving him. The Divine does not distri bute in this way rewards and punishments..

--- QUOTES
Whenever there is any difficulty we must always remember that we are here exclusively to accomplish the Divine's will.

~ The Mother, Words Of The Mother - II, Elements of Yoga, Surrender to the Divine Will,
Surrender

- Even in the grave, all is not lost. ~ Edgar Allan Poe

- What was never lost, can never be found. ~ Zen Proverb

- I've often lost myself, in order to find the burn that keeps everything awake ~ Federico Garcia Lorca

- The soul which has no fixed purpose in life is lost; to be everywhere, is to be nowhere. ~ Michel de Montaigne

- You only have to doze a moment, and all is lost. For ruin and salvation both have their source inside you. ~ Epictetus

- By all means do feel lost. As long as you feel competent and confident, reality is beyond you. ~ Sri Nisargadatta Maharaj

- Lost in these imaginary illusions I forgot my destiny - that of the hunted.~ Jorge Luis Borges, The Garden Of Forking Paths

- You have been called to heal wounds, to unite what has fallen apart, and to bring home those who have lost their way. ~ Saint Francis of Assisi

- The Divine manifests upon earth whenever and wherever it is possible. ~ The Mother, Words Of The Mother - II


--- CHAPTERS
1.01 - The Path of Later On
7.3.10 - The Lost Boat

1956-03-21 - Identify with the Divine - The Divine, the most important thing in life

1957-01-16 - Seeking something without knowing it - Why are we here?

--- FOOTER
see also ::: the Darkness, the Prison, the Path, the Guide, the Labyrinth, the Forest,
see also ::: the Ignorance, the Sevenfold Ignorance,
see also ::: the Game, Lila,
see also ::: Where am I?,
see also ::: remember, recall,
see also ::: look, turn, face, certain,
see also ::: rise above, the Map, simple, below, lower, higher, ascend, ascent,
see also ::: direction, rules,
see also ::: help, the Answer, the Solution, The Only Way Out, the Tower of MEM,
see also ::: found, find, pierce, Concentration,

potentially also: the Aim, the Goal, first, safety, security, responsibility, wander, begin, surface, search, attitude, upper atmosphere, individualization, circling, outer walls, adventure, repent, difficulties, the Ignorance, magical world, wonderful game, fun game, gratitude





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contact me @ integralyogin@gmail.com or
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OBJECT INSTANCES [4] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
direction
Lighthouse
lower_hemisphere
lower_hemisphere
rise_above
SEE ALSO

ascend
ascent
below
certain
Concentration
direction
face
find
found
help
higher
Lila
look
lower
pierce
recall
remember
rise_above
rules
simple
the_Answer
the_Darkness
the_Forest
the_Game
the_Guide
the_Ignorance
the_Labyrinth
the_Map
The_Only_Way_Out
the_Path
the_Prison
the_Sevenfold_Ignorance
the_Solution
the_Tower_of_MEM
turn
Where_am_I?

AUTH

BOOKS
A_Brief_History_of_Everything
Al-Fihrist
Big_Mind,_Big_Heart
City_of_God
Collected_Poems
DND_DM_Guide_5E
Enchiridion
Epigrams_from_Savitri
Evolution_II
Faust
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
Infinite_Library
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
Paradise_Lost
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Questions_And_Answers_1950-1951
Savitri
The_Bible
the_Book
The_Categories
The_Divine_Companion
The_Divine_Milieu
The_Epic_of_Gilgamesh
The_Essential_Songs_of_Milarepa
The_Heros_Journey
The_Imitation_of_Christ
The_Odyssey
The_Republic
The_Seals_of_Wisdom
The_Secret_Of_The_Veda
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
Toward_the_Future

IN CHAPTERS TITLE
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1.bs_-_I_have_got_lost_in_the_city_of_love
1.jr_-_I_lost_my_world,_my_fame,_my_mind
1.mm_-_In_pride_I_so_easily_lost_Thee
1.rb_-_The_Lost_Leader
1.rb_-_The_Lost_Mistress
1.rt_-_Lost_Star
1.rt_-_Lost_Time
1.rt_-_On_many_an_idle_day_have_I_grieved_over_lost_time_(from_Gitanjali)
1.rt_-_The_Lost_Star
1.tc_-_Unsettled,_a_bird_lost_from_the_flock
1.wby_-_What_Was_Lost
7.3.10_-_The_Lost_Boat

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.00_-_Introduction
0.00_-_The_Wellspring_of_Reality
0.01f_-_FOREWARD
0.01_-_Introduction
0.01_-_Life_and_Yoga
0.02_-_Letters_to_a_Sadhak
0.02_-_Topographical_Note
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_DARK_NIGHT_OF_THE_SOUL
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_The_Symbol_Dawn
01.02_-_Natures_Own_Yoga
01.02_-_The_Issue
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.04_-_The_Secret_Knowledge
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
0.10_-_Letters_to_a_Young_Captain
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.13_-_T._S._Eliot:_Four_Quartets
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
02.01_-_A_Vedic_Story
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_The_World-Stair
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.02_-_The_Kingdom_of_Subtle_Matter
02.03_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.11_-_Hymn_to_Darkness
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.14_-_The_World-Soul
03.01_-_The_Malady_of_the_Century
03.01_-_The_Pursuit_of_the_Unknowable
03.02_-_Aspects_of_Modernism
03.02_-_The_Adoration_of_the_Divine_Mother
03.03_-_A_Stainless_Steel_Frame
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.04_-_The_Vision_and_the_Boon
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_World_is_One
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.11_-_The_Language_Problem_and_India
03.12_-_Communism:_What_does_it_Mean?
03.12_-_TagorePoet_and_Seer
03.13_-_Human_Destiny
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.02_-_Human_Progress
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.04_-_The_Quest
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.07_-_Readings_in_Savitri
04.34_-_To_the_Heights-XXXIV
05.01_-_Man_and_the_Gods
05.02_-_Gods_Labour
05.02_-_Satyavan
05.03_-_Of_Desire_and_Atonement
05.03_-_Satyavan_and_Savitri
05.10_-_Knowledge_by_Identity
05.12_-_The_Soul_and_its_Journey
05.32_-_Yoga_as_Pragmatic_Power
06.01_-_The_End_of_a_Civilisation
06.01_-_The_Word_of_Fate
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.29_-_Towards_Redemption
07.03_-_The_Entry_into_the_Inner_Countries
07.05_-_The_Finding_of_the_Soul
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.12_-_This_Ugliness_in_the_World
07.20_-_Why_are_Dreams_Forgotten?
07.28_-_Personal_Effort_and_Will
07.39_-_The_Homogeneous_Being
07.41_-_The_Divine_Family
08.23_-_Sadhana_Must_be_Done_in_the_Body
09.01_-_Towards_the_Black_Void
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.06_-_How_Can_Time_Be_a_Friend?
09.18_-_The_Mother_on_Herself
100.00_-_Synergy
10.01_-_A_Dream
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
10.03_-_The_Debate_of_Love_and_Death
10.04_-_Lord_of_Time
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
1.008_-_The_Principle_of_Self-Affirmation
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00d_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00_-_Gospel
1.00_-_Gospel_Preface
1.00_-_Main
1.00_-_Preliminary_Remarks
1.00_-_The_way_of_what_is_to_come
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Asana
1.01_-_BOOK_THE_FIRST
1.01_-_DOWN_THE_RABBIT-HOLE
1.01_-_Economy
1.01_-_Foreward
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_renunciation_of_the_world
1.01_-_ON_THE_THREE_METAMORPHOSES
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_Soul_and_God
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_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_First_Steps
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_King_of_the_Wood
1.01_-_The_Path_of_Later_On
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.020_-_The_World_and_Our_World
1.02.4.1_-_The_Worlds_-_Surya
1.024_-_Affiliation_With_Larger_Wholes
10.24_-_Savitri
10.27_-_Consciousness
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_BOOK_THE_SECOND
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_On_the_Knowledge_of_God.
1.02_-_Prana
1.02_-_Pranayama,_Mantrayoga
1.02_-_SADHANA_PADA
1.02_-_Substance_Is_Eternal
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Descent._Dante's_Protest_and_Virgil's_Appeal._The_Intercession_of_the_Three_Ladies_Benedight.
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Human_Soul
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Pit
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_Two_Negations_1_-_The_Materialist_Denial
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_Where_I_Lived,_and_What_I_Lived_For
1.031_-_Intense_Aspiration
10.36_-_Cling_to_Truth
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_A_Parable
1.03_-_BOOK_THE_THIRD
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Fire_in_the_Earth
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_On_exile_or_pilgrimage
1.03_-_On_Knowledge_of_the_World.
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Sunlit_Path
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_YIBHOOTI_PADA
1.04_-_A_Leader
1.04_-_BOOK_THE_FOURTH
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_KAI_VALYA_PADA
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_Sounds
1.04_-_Te_Shan_Carrying_His_Bundle
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Control_of_Psychic_Prana
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_First_Circle,_Limbo__Virtuous_Pagans_and_the_Unbaptized._The_Four_Poets,_Homer,_Horace,_Ovid,_and_Lucan._The_Noble_Castle_of_Philosophy.
1.04_-_The_Fork_in_the_Road
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Paths
1.04_-_THE_RABBIT_SENDS_IN_A_LITTLE_BILL
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Yoga_and_Human_Evolution
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.05_-_Adam_Kadmon
1.05_-_BOOK_THE_FIFTH
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Ritam
1.05_-_Solitude
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_New_Consciousness
1.05_-_THE_NEW_SPIRIT
1.05_-_True_and_False_Subjectivism
1.05_-_War_And_Politics
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.06_-_BOOK_THE_SIXTH
1.06_-_Five_Dreams
1.06_-_Gestalt_and_Universals
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Desire_to_be
1.06_-_The_Greatness_of_the_Individual
1.070_-_The_Seven_Stages_of_Perfection
1.07_-_BOOK_THE_SEVENTH
1.07_-_Note_on_the_word_Go
1.07_-_On_Dreams
1.07_-_On_mourning_which_causes_joy.
1.07_-_Past,_Present_and_Future
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_The_Continuity_of_Consciousness
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Plot_must_be_a_Whole.
1.07_-_The_Psychic_Center
1.07_-_TRUTH
1.080_-_Pratyahara_-_The_Return_of_Energy
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_Independence_from_the_Physical
1.08_-_ON_THE_TREE_ON_THE_MOUNTAINSIDE
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Synthesis_of_Movement
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_THINGS_THE_GERMANS_LACK
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.09_-_A_System_of_Vedic_Psychology
1.09_-_BOOK_THE_NINTH
1.09_-_Fundamental_Questions_of_Psycho_therapy
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_-_The_Pure_Existent
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
11.08_-_Body-Energy
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Harmony
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Yoga_of_the_Intelligent_Will
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
11.13_-_In_these_Fateful_Days
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Oneness
1.11_-_Powers
1.11_-_The_Change_of_Power
1.11_-_The_Seven_Rivers
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_God_Departs
1.12_-_Independence
1.12_-_The_Divine_Work
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Sacred_Marriage
1.12_-_The_Sociology_of_Superman
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.13_-_And_Then?
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_The_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.14_-_Bibliography
1.14_-_BOOK_THE_FOURTEENTH
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Supermind_as_Creator
1.14_-_The_Victory_Over_Death
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_MARGARETS_ROOM
1.15_-_Sex_Morality
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Transformed_Being
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.16_-_Man,_A_Transitional_Being
1.16_-_MARTHAS_GARDEN
1.16_-_The_Process_of_Avatarhood
1.17_-_On_poverty_(that_hastens_heavenwards).
1.17_-_ON_THE_WAY_OF_THE_CREATOR
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Transformation
1.18_-_Mind_and_Supermind
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_The_Divine_Worker
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_The_Third_Bolgia__Simoniacs._Pope_Nicholas_III._Dante's_Reproof_of_corrupt_Prelates.
1.19_-_The_Victory_of_the_Fathers
1.200-1.224_Talks
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
12.02_-_The_Stress_of_the_Spirit
1.2.07_-_Surrender
1.2.08_-_Faith
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Equality_and_Knowledge
1.20_-_Tabooed_Persons
1.20_-_The_Hound_of_Heaven
1.21_-_Tabooed_Things
1.22_-_EMOTIONALISM
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_On_the_many_forms_of_vainglory.
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.22_-_The_Problem_of_Life
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_Our_Debt_to_the_Savage
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Necromancy_and_Spiritism
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.24_-_The_Killing_of_the_Divine_King
1.25_-_DUNGEON
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.25_-_Vanni_Fucci's_Punishment._Agnello_Brunelleschi,_Buoso_degli_Abati,_Puccio_Sciancato,_Cianfa_de'_Donati,_and_Guercio_Cavalcanti.
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_PERSEVERANCE_AND_REGULARITY
1.26_-_The_Ascending_Series_of_Substance
1.26_-_The_Eighth_Bolgia__Evil_Counsellors._Ulysses_and_Diomed._Ulysses'_Last_Voyage.
1.27_-_Guido_da_Montefeltro._His_deception_by_Pope_Boniface_VIII.
1.27_-_Structure_of_Mind_Based_on_that_of_Body
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.29_-_The_Myth_of_Adonis
1.300_-_1.400_Talks
13.08_-_The_Return
1.31_-_Adonis_in_Cyprus
1.31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer_of_Quiet._Gives_several_counsels_to_those_who_experience_it._This_chapter_is_very_noteworthy.
1.31_-_The_Giants,_Nimrod,_Ephialtes,_and_Antaeus._Descent_to_Cocytus.
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_The_Ninth_Circle__Traitors._The_Frozen_Lake_of_Cocytus._First_Division,_Caina__Traitors_to_their_Kindred._Camicion_de'_Pazzi._Second_Division,_Antenora__Traitors_to_their_Country._Dante_questions_Bocca_degli
1.32_-_The_Ritual_of_Adonis
1.33_-_The_Golden_Mean
1.3.4.01_-_The_Beginning_and_the_End
1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.
1.35_-_Describes_the_recollection_which_should_be_practised_after_Communion._Concludes_this_subject_with_an_exclamatory_prayer_to_the_Eternal_Father.
1.35_-_The_Tao_2
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.37_-_Death_-_Fear_-_Magical_Memory
1.37_-_Oriential_Religions_in_the_West
1.39_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
14.07_-_A_Review_of_Our_Ashram_Life
1.40_-_Coincidence
1.42_-_Treats_of_these_last_words_of_the_Paternoster__Sed_libera_nos_a_malo._Amen._But_deliver_us_from_evil._Amen.
1.439
1.44_-_Demeter_and_Persephone
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.46_-_The_Corn-Mother_in_Many_Lands
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
15.03_-_A_Canadian_Question
15.04_-_The_Mother_Abides
15.05_-_Twin_Prayers
15.06_-_Words,_Words,_Words...
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
1.550_-_1.600_Talks
1.55_-_Money
1.55_-_The_Transference_of_Evil
1.57_-_Public_Scapegoats
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
1.70_-_Morality_1
18.03_-_Tagore
18.04_-_Modern_Poems
1.80_-_Life_a_Gamble
1.83_-_Epistola_Ultima
1912_11_19p
1912_11_26p
1912_12_03p
1913_11_25p
1914_10_25p
1915_11_02p
1917_01_10p
19.23_-_Of_the_Elephant
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-12_-_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
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
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
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
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
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-04-29
1953-05-13
1953-06-10
1953-09-16
1953-09-23
1953-09-30
1953-10-28
1953-11-04
1953-11-18
1953-11-25
1953-12-16
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
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
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
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
1955-02-16_-_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
1955-04-13_-_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
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
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
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
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
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-03-20
1956-04-04
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
1956-08-15_-_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
1956-09-14
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-28
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-03-13_-_Our_best_friend
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1957-04-09
1957-04-17_-_Transformation_of_the_body
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-31_-_Awakening_aspiration_in_the_body
1957-12-13
1958-02-03a
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-03-12_-_The_key_of_past_transformations
1958-06-25_-_Sadhana_in_the_body
1958-07-16_-_Is_religion_a_necessity?
1958-07-19
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958_09_12
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958-09-19
1958-11-02
1958-11-11
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1959-03-26_-_Lord_of_Death,_Lord_of_Falsehood
1959-06-13a
1960_02_17
1960-09-24
1960-10-08
1960-10-22
1960-10-25
1960-11-05
1960_11_13?_-_50
1961-01-12
1961-01-22
1961-01-24
1961-02-25
1961-03-11
1961_03_17_-_56
1961-03-25
1961-04-12
1961-04-29
1961-05-02
1961-05-19
1961-06-24
1961-10-30
1961-11-07
1961-12-16
1962-01-09
1962_01_12
1962-01-12_-_supramental_ship
1962-01-15
1962-02-03
1962-02-24
1962-05-22
1962_05_24
1962-07-04
1962-07-07
1962-07-11
1962-07-14
1962-07-18
1962-07-21
1962-07-25
1962-09-15
1963-01-30
1963-02-15
1963-02-19
1963-03-09
1963-04-20
1963-05-11
1963-05-18
1963-06-12
1963-06-15
1963-07-06
1963-07-20
1963-07-24
1963-09-25
1963-10-03
1963-10-19
1963-12-31
1964-03-07
1964-03-14
1964-04-23
1964-06-27
1964-07-28
1964-08-14
1964-08-22
1964-08-26
1965-04-17
1965-04-21
1965-04-28
1965-05-29
1965-07-17
1965-11-23
1965-12-10
1965_12_26?
1966-01-14
1966-02-11
1966-03-09
1966-03-19
1966-03-26
1966-04-20
1966-05-18
1966-06-29
1966-07-27
1966-08-24
1966-09-07
1966-10-22
1966-11-09
1966-12-17
1967-01-21
1967-02-18
1967-02-25
1967-04-03
1967-04-05
1967-04-27
1967-05-03
1967-07-22
1967-08-12
1967-10-04
1967-10-11
1967-12-30
1968-05-18
1968-07-20
1968-08-28
1968-09-07
1968-10-09
1968-10-30
1968-12-25
1969-02-19
1969-03-19
1969-04-05
1969-04-09
1969-04-12
1969-07-12
1969-09-03
1969-09-20
1969_10_18
1969-10-25
1969-11-05
1969-11-22
1969-12-03
1969-12-06
1970_01_04
1970-01-21
1970-01-31
1970_02_27?
1970-03-14
1970_03_14
1970_03_15
1970_03_17
1970-03-18
1970-04-29
1970-07-29
1970-09-16
1971-01-16
1971-01-17
1971-01-27
1971-01-30
1971-02-24
1971-04-14
1971-04-28
1971-05-08
1971-06-30
1971-08-04
1971-09-22
1971-09-29
1971-10-16
1972-01-22
1972-02-26
1972-03-10
1972-03-29b
1972-04-05
1972-05-17
1972-06-03
1972-06-18
1972-07-22
1972-08-09
1972-12-02
1973-03-10
1973-04-14
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_Happy_Dust
1.ac_-_Leah_Sublime
1.ami_-_The_secret_divine_my_ecstasy_has_taught_(from_Baal-i-Jibreel)
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_The_Poem_of_Imru-Ul-Quais
1.asak_-_Mansoor,_that_whale_of_the_Oceans_of_Love
1.bd_-_Endless_Ages
1.bs_-_I_have_got_lost_in_the_city_of_love
1.bs_-_The_moment_I_bowed_down
1.bts_-_The_Souls_Flight
1.bv_-_When_I_see_the_lark_beating
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Azathoth
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Dagon
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_Hypnos
1f.lovecraft_-_Ibid
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Beast_in_the_Cave
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Evil_Clergyman
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_History_of_the_Necronomicon
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Moon-Bog
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
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_Silver_Key
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_Winged_Death
1.fs_-_Elysium
1.fs_-_Genius
1.fs_-_Parables_And_Riddles
1.fs_-_The_Alpine_Hunter
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Complaint_Of_Ceres
1.fs_-_The_Dance
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Hostage
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_Thekla_-_A_Spirit_Voice
1.fs_-_The_Lay_Of_The_Mountain
1.fs_-_The_Power_Of_Song
1.fs_-_The_Walk
1.fs_-_To_Laura_(Mystery_Of_Reminiscence)
1.fs_-_To_Minna
1.fua_-_All_who,_reflecting_as_reflected_see
1.fua_-_The_Dullard_Sage
1.fua_-_The_Eternal_Mirror
1.fua_-_The_moths_and_the_flame
1.fua_-_The_pilgrim_sees_no_form_but_His_and_knows
1.hcyc_-_54_-_Stupid_ones,_childish_ones_(from_The_Shodoka)
1.hcyc_-_It_is_clearly_seen_(from_The_Song_of_Enlightenment)
1.he_-_You_no_sooner_attain_the_great_void
1.hs_-_It_Is_Time_to_Wake_Up!
1.hs_-_Naked_in_the_Bee-House
1.hs_-_O_Cup_Bearer
1.ia_-_As_Night_Let_its_Curtains_Down_in_Folds
1.ia_-_At_Night_Lets_Its_Curtains_Down_In_Folds
1.jda_-_Raga_Maru
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Epistle_To_John_Hamilton_Reynolds
1.jk_-_Fancy
1.jk_-_Fill_For_Me_A_Brimming_Bowl
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Ode_To_Fanny
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Otho_The_Great_-_Act_II
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Sonnet_-_After_Dark_Vapors_Have_Oppressd_Our_Plains
1.jk_-_Sonnet_To_Homer
1.jk_-_Sonnet_To_Sleep
1.jk_-_Sonnet_XV._On_The_Grasshopper_And_Cricket
1.jk_-_Spenserian_Stanza._Written_At_The_Close_Of_Canto_II,_Book_V,_Of_The_Faerie_Queene
1.jk_-_The_Eve_Of_St._Agnes
1.jk_-_To_Charles_Cowden_Clarke
1.jlb_-_Limits
1.jlb_-_Shinto
1.jlb_-_The_Golem
1.jlb_-_We_Are_The_Time._We_Are_The_Famous
1.jlb_-_When_sorrow_lays_us_low
1.jm_-_I_Have_forgotten
1.jr_-_Any_Soul_That_Drank_The_Nectar
1.jr_-_Book_1_-_Prologue
1.jr_-_Fasting
1.jr_-_I_Have_Been_Tricked_By_Flying_Too_Close
1.jr_-_I_Have_Fallen_Into_Unconsciousness
1.jr_-_I_lost_my_world,_my_fame,_my_mind
1.jr_-_In_The_Waters_Of_Purity
1.jr_-_I_smile_like_a_flower_not_only_with_my_lips
1.jr_-_Laila_And_The_Khalifa
1.jr_-_The_Intellectual_Is_Always_Showing_Off
1.jt_-_As_air_carries_light_poured_out_by_the_rising_sun
1.jwvg_-_April
1.jwvg_-_Departure
1.jwvg_-_To_The_Distant_One
1.kbr_-_Abode_Of_The_Beloved
1.kbr_-_Dohas_(Couplets)_I_(with_translation)
1.kbr_-_Friend,_Wake_Up!_Why_Do_You_Go_On_Sleeping?
1.kbr_-_Hey_Brother,_Why_Do_You_Want_Me_To_Talk?
1.kbr_-_Hey_brother,_why_do_you_want_me_to_talk?
1.kbr_-_Looking_At_The_Grinding_Stones_-_Dohas_(Couplets)_I
1.kbr_-_maddh_akas_ap_jahan_baithe
1.kbr_-_Poem_9
1.kbr_-_Tentacles_of_Time
1.kbr_-_The_Drop_and_the_Sea
1.kbr_-_The_Dropp_And_The_Sea
1.lb_-_Drinking_in_the_Mountains
1.lb_-_[Facing]_Wine
1.lb_-_Facing_Wine
1.lb_-_Hard_Journey
1.lb_-_Hearing_A_Flute_On_A_Spring_Night_In_Luoyang
1.lb_-_His_Dream_Of_Skyland
1.lb_-_Ho_Chih-chang
1.lb_-_Moon_Over_Mountain_Pass
1.lb_-_South-Folk_in_Cold_Country
1.lla_-_I_wore_myself_out,_looking_for_myself
1.lla_-_Learning_the_scriptures_is_easy
1.lla_-_Neither_You_nor_I,_neither_object_nor_meditation
1.lovecraft_-_Festival
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Lines_On_General_Robert_Edward_Lee
1.lovecraft_-_Nathicana
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_Revelation
1.lovecraft_-_The_Ancient_Track
1.lovecraft_-_The_Bride_Of_The_Sea
1.lovecraft_-_The_Peace_Advocate
1.lovecraft_-_The_Poe-ets_Nightmare
1.lr_-_An_Adamantine_Song_on_the_Ever-Present
1.mah_-_Seeking_Truth,_I_studied_religion
1.mb_-_Unbreakable,_O_Lord
1.mm_-_In_pride_I_so_easily_lost_Thee
1.ms_-_Snow_Garden
1.nkt_-_Autumn_Wind
1.okym_-_56_-_And_this_I_know-_whether_the_one_True_Light
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_Charles_The_First
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragment_-_Supposed_To_Be_An_Epithalamium_Of_Francis_Ravaillac_And_Charlotte_Corday
1.pbs_-_Ginevra
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_HERE_I_sit_with_my_paper
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Lines_-_We_Meet_Not_As_We_Parted
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Mariannes_Dream
1.pbs_-_Matilda_Gathering_Flowers
1.pbs_-_Melody_To_A_Scene_Of_Former_Times
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Mutability
1.pbs_-_Ode_To_Liberty
1.pbs_-_Ode_To_Naples
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_Orpheus
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Sonnet_-_From_The_Italian_Of_Cavalcanti
1.pbs_-_Sonnet_-_Lift_Not_The_Painted_Veil_Which_Those_Who_Live
1.pbs_-_Stanzas_Written_in_Dejection,_Near_Naples
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Magnetic_Lady_To_Her_Patient
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Past
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Sunset
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Zucca
1.pbs_-_To_Constantia-_Singing
1.pbs_-_To_The_Lord_Chancellor
1.pbs_-_To_William_Shelley.
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Tamerlane
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Raven
1.poe_-_Ulalume
1.rajh_-_God_Pursues_Me_Everywhere
1.rb_-_Abt_Vogler
1.rb_-_After
1.rb_-_Andrea_del_Sarto
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_Cristina
1.rb_-_De_Gustibus
1.rb_-_Old_Pictures_In_Florence
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Italian_In_England
1.rb_-_The_Lost_Leader
1.rb_-_The_Lost_Mistress
1.rb_-_The_Pied_Piper_Of_Hamelin
1.rb_-_Waring
1.rmpsd_-_Who_in_this_world
1.rmpsd_-_Why_disappear_into_formless_trance?
1.rmr_-_Childhood
1.rmr_-_Dedication_To_M...
1.rmr_-_Elegy_I
1.rmr_-_Lament_(Whom_will_you_cry_to,_heart?)
1.rmr_-_Love_Song
1.rmr_-_Rememberance
1.rmr_-_Song
1.rmr_-_The_Neighbor
1.rmr_-_You_Must_Not_Understand_This_Life_(with_original_German)
1.rmr_-_You_Who_Never_Arrived
1.rt_-_A_Dream
1.rt_-_Beggarly_Heart
1.rt_-_Brink_Of_Eternity
1.rt_-_Broken_Song
1.rt_-_Closed_Path
1.rt_-_Fireflies
1.rt_-_Gitanjali
1.rt_-_Hard_Times
1.rt_-_In_The_Dusky_Path_Of_A_Dream
1.rt_-_Last_Curtain
1.rt_-_Lost_Star
1.rt_-_Lost_Time
1.rt_-_Lovers_Gifts_XLII_-_Are_You_A_Mere_Picture
1.rt_-_Lovers_Gifts_XLVIII_-_I_Travelled_The_Old_Road
1.rt_-_One_Day_In_Spring....
1.rt_-_On_many_an_idle_day_have_I_grieved_over_lost_time_(from_Gitanjali)
1.rt_-_Our_Meeting
1.rt_-_The_Gardener_XLIV_-_Reverend_Sir,_Forgive
1.rt_-_The_Gardener_XLVIII_-_Free_Me
1.rt_-_The_Gardener_XXIX_-_Speak_To_Me_My_Love
1.rt_-_The_Gift
1.rt_-_The_Homecoming
1.rt_-_The_Journey
1.rt_-_The_Little_Big_Man
1.rt_-_The_Lost_Star
1.rt_-_The_Portrait
1.rt_-_Unyielding
1.rt_-_We_Are_To_Play_The_Game_Of_Death
1.rt_-_Where_The_Mind_Is_Without_Fear
1.rwe_-_Celestial_Love
1.rwe_-_Flower_Chorus
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_Initial_Love
1.rwe_-_Loss_And_Gain
1.rwe_-_Love_And_Thought
1.rwe_-_May-Day
1.rwe_-_Ode_To_Beauty
1.rwe_-_Suum_Cuique
1.rwe_-_The_Problem
1.rwe_-_Threnody
1.shvb_-_O_ignee_Spiritus_-_Hymn_to_the_Holy_Spirit
1.shvb_-_O_ignis_Spiritus_Paracliti
1.sjc_-_Dark_Night
1.sjc_-_Full_of_Hope_I_Climbed_the_Day
1.sjc_-_Not_for_All_the_Beauty
1.snt_-_In_the_midst_of_that_night,_in_my_darkness
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.srmd_-_He_dwells_not_only_in_temples_and_mosques
1.srm_-_The_Marital_Garland_of_Letters
1.srm_-_The_Necklet_of_Nine_Gems
1.tc_-_Unsettled,_a_bird_lost_from_the_flock
1.tm_-_The_Fall
1.tr_-_Have_You_Forgotten_Me
1.wby_-_A_Crazed_Girl
1.wby_-_A_Dramatic_Poem
1.wby_-_A_Man_Young_And_Old_-_Complete
1.wby_-_A_Man_Young_And_Old_-_IV._The_Death_Of_The_Hare
1.wby_-_A_Song
1.wby_-_Baile_And_Aillinn
1.wby_-_Coole_Park_1929
1.wby_-_Crazy_Jane_And_Jack_The_Journeyman
1.wby_-_Ego_Dominus_Tuus
1.wby_-_Fergus_And_The_Druid
1.wby_-_He_Tells_Of_A_Valley_Full_Of_Lovers
1.wby_-_King_And_No_King
1.wby_-_Lapis_Lazuli
1.wby_-_Long-Legged_Fly
1.wby_-_Never_Give_All_The_Heart
1.wby_-_Nineteen_Hundred_And_Nineteen
1.wby_-_On_A_Political_Prisoner
1.wby_-_Shepherd_And_Goatherd
1.wby_-_Supernatural_Songs
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Hour_Before_Dawn
1.wby_-_The_Lover_Pleads_With_His_Friend_For_Old_Friends
1.wby_-_The_Lover_Speaks_To_The_Hearers_Of_His_Songs_In_Coming_Days
1.wby_-_The_Man_And_The_Echo
1.wby_-_The_People
1.wby_-_The_Saint_And_The_Hunchback
1.wby_-_The_Secret_Rose
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Three_Bushes
1.wby_-_The_Tower
1.wby_-_The_Two_Kings
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.wby_-_To_A_Child_Dancing_In_The_Wind
1.wby_-_Under_Saturn
1.wby_-_What_Was_Lost
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_American_Feuillage
1.whitman_-_A_Riddle_Song
1.whitman_-_Ashes_Of_Soldiers
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_Carol_Of_Words
1.whitman_-_From_Pent-up_Aching_Rivers
1.whitman_-_Hours_Continuing_Long
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_One_Hour_To_Madness_And_Joy
1.whitman_-_Pensive_On_Her_Dead_Gazing,_I_Heard_The_Mother_Of_All
1.whitman_-_Poem_Of_Remembrance_For_A_Girl_Or_A_Boy
1.whitman_-_Prayer_Of_Columbus
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Reconciliation
1.whitman_-_Roaming_In_Thought
1.whitman_-_Song_For_All_Seas,_All_Ships
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_XVIII
1.whitman_-_Song_Of_Myself-_XX
1.whitman_-_Song_Of_Myself-_XXVIII
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_The_Mystic_Trumpeter
1.whitman_-_The_Sleepers
1.whitman_-_To_A_Foild_European_Revolutionaire
1.whitman_-_Virginia--The_West
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.ww_-_18_-_With_music_strong_I_come,_with_my_cornets_and_my_drums
1.ww_-_20_-_Who_goes_there?_hankering,_gross,_mystical,_nude
1.ww_-_5-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_Address_To_Kilchurn_Castle,_Upon_Loch_Awe
1.ww_-_Address_To_The_Scholars_Of_The_Village_School_Of_---
1.ww_-_A_Flower_Garden_At_Coleorton_Hall,_Leicestershire.
1.ww_-_Alice_Fell,_Or_Poverty
1.ww_-_An_Evening_Walk
1.ww_-_Artegal_And_Elidure
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_Bamboo_Cottage
1.ww_-_Behold_Vale!_I_Said,_When_I_Shall_Con
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_Bothwell_Castle
1.ww_-_British_Freedom
1.ww_-_Composed_At_The_Same_Time_And_On_The_Same_Occasion
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hart-Leap_Well
1.ww_-_I_Know_an_Aged_Man_Constrained_to_Dwell
1.ww_-_Inscriptions_For_A_Seat_In_The_Groves_Of_Coleorton
1.ww_-_Invocation_To_The_Earth,_February_1816
1.ww_-_Lines_Left_Upon_The_Seat_Of_A_Yew-Tree,
1.ww_-_Lucy_Gray_[or_Solitude]
1.ww_-_Maternal_Grief
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1814_I._Suggested_By_A_Beautiful_Ruin_Upon_One_Of_The_Islands_Of_Lo
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_My_Cottage_at_Deep_South_Mountain
1.ww_-_Ode_on_Intimations_of_Immortality
1.ww_-_Ode_to_Duty
1.ww_-_Repentance
1.ww_-_Scorn_Not_The_Sonnet
1.ww_-_Sonnet-_It_is_not_to_be_thought_of
1.ww_-_Stanzas
1.ww_-_Stone_Gate_Temple_in_the_Blue_Field_Mountains
1.ww_-_The_Brothers
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Idiot_Boy
1.ww_-_The_Idle_Shepherd_Boys
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Two_Thieves-_Or,_The_Last_Stage_Of_Avarice
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_The_Daisy
1.ww_-_Troilus_And_Cresida
1.ww_-_Upon_The_Sight_Of_A_Beautiful_Picture_Painted_By_Sir_G._H._Beaumont,_Bart
1.ww_-_Vernal_Ode
1.ww_-_When_To_The_Attractions_Of_The_Busy_World
1.ww_-_Written_In_Germany_On_One_Of_The_Coldest_Days_Of_The_Century
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.03_-_Act_I:The_Descent
20.04_-_Act_II:_The_Play_on_Earth
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_On_Books
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_THE_CHILD_WITH_THE_MIRROR
2.01_-_The_Road_of_Trials
2.01_-_The_Tavern
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_War.
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_IN_THE_COMPANY_OF_DEVOTEES
2.02_-_On_Letters
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Monstrance
2.02_-_The_Mother_Archetype
2.03_-_DEMETER
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
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_Pyx
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_HOUSEHOLDERS
2.04_-_Concentration
2.04_-_On_Art
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Scourge,_the_Dagger_and_the_Chain
2.05_-_On_Poetry
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_THE_MASTER_AND_KESHAB
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.07_-_On_Congress_and_Politics
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Supreme_Word_of_the_Gita
2.08_-_ALICE_IN_WONDERLAND
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
2.08_-_Three_Tales_of_Madness_and_Destruction
2.09_-_ADVICE_TO_THE_BRAHMOS
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_The_Release_from_the_Ego
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Love_and_Death
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_The_Lamp
2.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
2.11_-_The_Boundaries_of_the_Ignorance
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Shattering_And_Fall_of_The_Primordial_Kings
2.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
2.12_-_On_Miracles
2.12_-_The_Origin_of_the_Ignorance
2.1.3.2_-_Study
2.13_-_On_Psychology
2.13_-_The_Book
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AND_M.
2.1.4.2_-_Teaching
2.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_Unpacking_of_God
2.15_-_LAST_VISIT_TO_KESHAB
2.15_-_On_the_Gods_and_Asuras
2.15_-_The_Cosmic_Consciousness
2.16_-_The_15th_of_August
2.16_-_The_Magick_Fire
2.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_M._AT_DAKSHINEWAR
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.19_-_Feb-May_1939
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_HIS_INJURED_ARM
2.19_-_THE_SOOTHSAYER
2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
2.2.02_-_Consciousness_and_the_Inconscient
2.2.03_-_The_Psychic_Being
2.2.05_-_Creative_Activity
2.20_-_Chance
2.20_-_Nov-Dec_1939
2.20_-_ON_REDEMPTION
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.2.1_-_The_Prusna_Upanishads
2.21_-_Towards_the_Supreme_Secret
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.2.3_-_Depression_and_Despondency
2.24_-_Gnosis_and_Ananda
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_The_Message_of_the_Gita
2.25_-_Mercies_and_Judgements_of_Knowledge
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_Rajayoga
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_The_Overmind
2.3.04_-_The_Mother's_Force
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1.20_-_Aspiration
2.3.1_-_Ego_and_Its_Forms
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
25.03_-_Songs_of_Ramprasad
2_-_Other_Hymns_to_Agni
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.05_-_Rhythm_in_Poetry
30.07_-_The_Poet_and_the_Yogi
30.09_-_Lines_of_Tantra_(Charyapada)
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.14_-_Rabindranath_and_Modernism
30.18_-_Boris_Pasternak
3.01_-_Towards_the_Future
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_Faith_and_the_Divine_Grace
3.03_-_ON_INVOLUNTARY_BLISS
3.03_-_On_Thought_-_II
3.03_-_The_Consummation_of_Mysticism
3.03_-_THE_MODERN_EARTH
3.03_-_The_Soul_Is_Mortal
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_LUNA
3.05_-_SAL
3.05_-_The_Conjunction
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Purification
3.09_-_Of_Silence_and_Secrecy
3.09_-_The_Return_of_the_Soul
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_A_Theory_of_the_Human_Being
3.1.02_-_Who
3.1.04_-_Transformation_in_the_Integral_Yoga
31.05_-_Vivekananda
3.10_-_Punishment
3.1.15_-_Rebirth
3.11_-_Epilogue
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.24_-_In_the_Moonlight
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.15_-_THE_OTHER_DANCING_SONG
3.16.1_-_Of_the_Oath
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
31_Hymns_to_the_Star_Goddess
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
3.2.05_-_Our_Ideal
32.06_-_The_Novel_Alchemy
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
32.11_-_Life_and_Self-Control_(A_Letter)
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.09_-_Shyampukur
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Illness_and_Health
3.4.03_-_Materialism
34.09_-_Hymn_to_the_Pillar
3.4.1.01_-_Poetry_and_Sadhana
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
3.7.1.01_-_Rebirth
3.7.1.07_-_Involution_and_Evolution
38.04_-_Great_Time
38.06_-_Ravana_Vanquished
3.8.1.02_-_Arya_-_Its_Significance
3_-_Commentaries_and_Annotated_Translations
4.01_-_Introduction
4.01_-_Sweetness_in_Prayer
4.01_-_The_Presence_of_God_in_the_World
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Divine_Consolations.
4.02_-_Humanity_in_Progress
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_Prayer_of_Quiet
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Passion_Of_Love
4.06_-_RETIRED
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.08_-_The_Liberation_of_the_Spirit
4.09_-_THE_SHADOW
4.0_-_The_Path_of_Knowledge
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.1.2_-_The_Difficulties_of_Human_Nature
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_The_Action_of_Equality
4.16_-_AMONG_DAUGHTERS_OF_THE_WILDERNESS
4.1_-_Jnana
4.2.04_-_Epiphany
4.2.2.01_-_The_Meaning_of_Psychic_Opening
4.23_-_The_supramental_Instruments_--_Thought-process
4.25_-_Towards_the_supramental_Time_Vision
4.2_-_Karma
4.3.2.02_-_Breaking_into_the_Spiritual_Consciousness
4.3.4_-_Accidents,_Possession,_Madness
4.4.1.02_-_A_Double_Movement_in_the_Sadhana
4.4.3.05_-_The_Effect_of_Descent_into_the_Lower_Planes
4.4.5.02_-_Descent_and_Psychic_Experiences
5.03_-_The_World_Is_Not_Eternal
5.04_-_THE_POLARITY_OF_ADAM
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.01_-_Ilion
5.1.01_-_Terminology
5.1.02_-_Ahana
5.2.01_-_The_Descent_of_Ahana
5.2.03_-_The_An_Family
5.3.04_-_Roots_in_M
5.4.01_-_Notes_on_Root-Sounds
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.02_-_STAGES_OF_THE_CONJUNCTION
6.04_-_The_Plague_Athens
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.02_-_Courage
7.05_-_Patience_and_Perseverance
7.06_-_The_Simple_Life
7.08_-_Sincerity
7.09_-_Right_Judgement
7.10_-_Order
7.15_-_The_Family
7.16_-_Sympathy
7.2.04_-_Thought_the_Paraclete
7.3.10_-_The_Lost_Boat
7.5.21_-_The_Pilgrim_of_the_Night
7.6.02_-_The_World_Game
7.6.13_-_The_End?
7.9.20_-_Soul,_my_soul
7_-_Yoga_of_Sri_Aurobindo
Aeneid
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Big_Mind_(non-dual)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
Book_1_-_The_Council_of_the_Gods
BOOK_I._-_Augustine_censures_the_pagans,_who_attri_buted_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_of_Exodus
Book_of_Imaginary_Beings_(text)
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
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_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_I_-_WHICH_TREATS_OF_THE_CHARACTER_AND_PURSUITS_OF_THE_FAMOUS_GENTLEMAN_DON_QUIXOTE_OF_LA_MANCHA
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XII
Cratylus
Deutsches_Requiem
DM_2_-_How_to_Meditate
Emma_Zunz
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
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_06.09_-_Of_the_Good_and_the_One.
Gods_Script
Gorgias
Guru_Granth_Sahib_first_part
IS_-_Chapter_1
Liber
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
Medea_-_A_Vergillian_Cento
Meno
MMM.02_-_MAGIC
MoM_References
Phaedo
r1912_01_13
r1912_01_15
r1912_07_15
r1912_12_05
r1912_12_06
r1912_12_12
r1912_12_14
r1912_12_15
r1912_12_17
r1912_12_18
r1912_12_19
r1912_12_22
r1912_12_25
r1912_12_30
r1913_01_09
r1913_01_15
r1913_01_17
r1913_01_24
r1913_01_27
r1913_01_29
r1913_01_31
r1913_04_01
r1913_04_12
r1913_06_04
r1913_07_09
r1913_09_18
r1913_11_21
r1913_12_02a
r1913_12_14
r1913_12_31
r1914_03_14
r1914_03_20
r1914_03_22
r1914_03_24
r1914_04_10
r1914_05_23
r1914_06_21
r1914_06_24
r1914_07_08
r1914_07_22
r1914_07_28
r1914_08_09
r1914_08_24
r1914_09_12
r1914_10_08
r1914_11_04
r1914_11_18
r1914_11_21
r1914_12_01
r1914_12_12
r1914_12_14
r1915_01_04b
r1915_01_09
r1915_02_25
r1915_05_16
r1915_05_19
r1915_05_21
r1915_05_24
r1915_06_03
r1915_06_08
r1915_07_01
r1915_08_01
r1917_01_22
r1917_02_01
r1917_02_06
r1917_02_11
r1917_03_06
r1917_03_10
r1917_03_20
r1917_09_05
r1918_02_27
r1918_02_28
r1918_04_20
r1918_05_18
r1918_06_14
r1919_07_10
r1919_07_20
r1919_07_22
r1919_07_26
r1920_02_04
r1920_02_21
r1920_02_28
r1920_03_03
r1920_03_07
r1920_06_08
r1920_06_17
r1927_04_07
Sayings_of_Sri_Ramakrishna_(text)
Sophist
Story_of_the_Warrior_and_the_Captive
Symposium_translated_by_B_Jowett
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
Talks_225-239
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_Sand
The_Coming_Race_Contents
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_Five,_Ranks_of_The_Apparent_and_the_Real
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_Mark
The_Gospel_According_to_Matthew
The_Immortal
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Riddle_of_this_World
The_Shadow_Out_Of_Time
The_Theologians
Thus_Spoke_Zarathustra_text
Timaeus
Ultima_Thule_-_Dedication_to_G._W._G.
Verses_of_Vemana

PRIMARY CLASS

difficulties
SIMILAR TITLES
lost
Paradise Lost

DEFINITIONS

lost in the noise ::: Synonym lost in the underflow. This term is from signal processing, where signals of very small amplitude cannot be separated from low-intensity noise in the system. Though popular among hackers, it is not confined to hackerdom; physicists, engineers, astronomers, and statisticians all use it.[Jargon File]

lost in the noise Synonym {lost in the underflow}. This term is from signal processing, where signals of very small amplitude cannot be separated from low-intensity noise in the system. Though popular among hackers, it is not confined to hackerdom; physicists, engineers, astronomers, and statisticians all use it. [{Jargon File}]

lost in the underflow "jargon" Too small to be worth considering; more specifically, small beyond the limits of accuracy or measurement. This is a reference to "{floating point underflow}". The {Hacker's Jargon File} claimed that it is also a pun on "undertow" (a kind of fast, cold current that sometimes runs just offshore and can be dangerous to swimmers). "Well, sure, photon pressure from the stadium lights alters the path of a thrown baseball, but that effect gets lost in the underflow". Compare {epsilon}, {epsilon squared}; see also {overflow bit}. (1997-09-05)

lost in the underflow ::: (jargon) Too small to be worth considering; more specifically, small beyond the limits of accuracy or measurement. This is a reference to floating point underflow.The Hacker's Jargon File claimed that it is also a pun on undertow (a kind of fast, cold current that sometimes runs just offshore and can be dangerous to swimmers).Well, sure, photon pressure from the stadium lights alters the path of a thrown baseball, but that effect gets lost in the underflow.Compare epsilon, epsilon squared; see also overflow bit. (1997-09-05)

lost ::: v. t. --> Parted with unwillingly or unintentionally; not to be found; missing; as, a lost book or sheep.
Parted with; no longer held or possessed; as, a lost limb; lost honor.
Not employed or enjoyed; thrown away; employed ineffectually; wasted; squandered; as, a lost day; a lost opportunity or benefit.
Having wandered from, or unable to find, the way;


Lost Books of the Bible and the Forgotten Books of Eden.

Lost Books of the Bible.

Lost, but as Raphael by Dryden in State of

Lost (I, 438), Astarte is a fallen angel, equated with

Lost I, 534 describes Azazel as “a cherub tall,” but

Lost I, after a sculpture by Darodes. Reproduced from Hayley, The Poetical Works of John Milton.

Lost II, 4, where he is described as “the fiercest

Lost Soul An entity who through a series of rebirths has been slowly following the easy descent to Avernus. A lost soul is one who is not merely “soulless” in the ordinary theosophical usage, but is one who has lost the last link, the last delicate thread of consciousness, connecting him with his inner god.

Lost V); as a “six-winged seraph”; and as one of

Lost VI, 199, Milton speaks of “the Rebel Thrones.”

Lost VI, 447), Nisroc is a ruling angel of the order

Lost VI, where he is overthrown by the angel

Lost Word According to the Masonic ritual of the third or Master Mason’s degree, the Word which was in the possession of the three Grand Masters of the Craft, King Solomon, Hiram of Tyre, and Hiram Abif, and could be given only when the three were “present and agreed,” was said to have been lost on the death of Hiram Abif, in consequence of which it was decreed that until the True Word was again found, a Substitute Word should be used. By the death of Hiram Abif not only was the Master’s True Word lost, but it was discovered that there were no plans upon the Trestle-Board for continuing the work of the building of the Temple. This gives a clue to the meaning of the Lost Word which “ought to stand as ‘lost words’ and lost secrets, in general, for that which is termed the lost ‘Word’ is no word at all, as in the case of the Ineffable Name” (TG 191). Communicated to man in the childhood of the human race, these lost secrets were passed on from hierophant to hierophant in turn.

Lost XI, 221, uses the term as the equivalent of the

1882. Also in Lost Books of the Bible. New York: Lewis

1. Disappeared gradually; vanished. 2. Having lost freshness, brilliance of colour, etc.

Abbadon: The Hebrew name of the M-bM-^@M-^\bottomless pit,M-bM-^@M-^] the place of the lost in Sheol; the abyss of hell.

AbhidharmakosabhAsya. (T. Chos mngon pa'i mdzod kyi bshad pa; C. Apidamo jushe lun; J. Abidatsuma kusharon; K. Abidalma kusa non M-iM-^XM-?M-fM-/M-^XM-iM-^AM-^TM-gM-

Acariya. (S. AcArya, Thai, AchAn; T. slob dpon; C. asheli; J. ajari; K. asari M-iM-^XM-?M-iM-^WM-^MM-fM-"M-(). In PAli, "teacher." A monk takes an Acariya if he has lost his preceptor (P. upajjhAya; S. UPADHYAYA) and is still in need of guidance (nissaya, S. NIsRAYA). A preceptor is said to be lost when he goes away, disrobes, dies, joins another religion, or has expelled the monk under his guidance for wrongdoing. To act as an Acariya, a monk must possess the same qualifications as required of an upajjhAya; namely, he must be competent in DHARMA and VINAYA and be of at least ten years standing in the order since his own ordination. The monk taken under the guidance of the Acariya is called his ANTEVASIKA, or pupil. The relationship between teacher and pupil is compared to that of father and son. The teacher is enjoined to teach dhamma and vinaya to his pupil and to supply him with all necessary requisites, such as robes (see TRICM-DM-*VARA) and alms bowl (PATRA). He should tend to him if he is ill and discipline him if he commits wrongdoing. If the pupil should begin to entertain doubts about the dispensation or his abilities to practice, the teacher must try to dispel them. If the pupil should commit a grave offense against the rules of the SAMGHA, the teacher is to prevail upon him to go before the saMgha to seek expiation. If the pupil misbehaves or is disobedient, the teacher is enjoined to expel him. But if the pupil shows remorse and asks forgiveness, the teacher is to take him again under guidance. A monk ceases to be an Acariya when he goes away, dies, disrobes, changes religion, or expels his pupil. See also ACARYA.

Acher (Hebrew) M-bM-^@M-^YAM-aM-8M-%M-DM-^Sr In an allegory in the Talmud (Hag 14b), one of four tannaM-bM-^@M-^Yim (teachers) to enter the Garden of Delight, i.e., to seek initiation into the sacred science. His real name was M-bM-^@M-^YElishaM-bM-^@M-^X ben M-bM-^@M-^YAbuyah. A famous Talmudic scholar before he M-bM-^@M-^\failedM-bM-^@M-^] the initiation, he became an apostate and was called Aher (stranger). Of the four that entered, Ben Asai looked M-bM-^@M-^T and died; Ben Zoma looked M-bM-^@M-^T and lost his reason; Aher made ravages in the plantation; and Aqiba, who had entered in peace, left in peace (Kab 67-8).

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)

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 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 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. .(2003-07-02)

addle ::: n. --> Liquid filth; mire.
Lees; dregs. ::: a. --> Having lost the power of development, and become rotten, as eggs; putrid. Hence: Unfruitful or confused, as brains; muddled.


advertise ::: v. t. --> To give notice to; to inform or apprise; to notify; to make known; hence, to warn; -- often followed by of before the subject of information; as, to advertise a man of his loss.
To give public notice of; to announce publicly, esp. by a printed notice; as, to advertise goods for sale, a lost article, the sailing day of a vessel, a political meeting.


Aftermath of descent: Whenever there .is a descent of the higher consciousness in the adhara: (1) Part of it is stored up in the frontal consdousness and remains there. (2) Part of it goes behind and remains as a support to the active part of the being. (3) Part flows out into the universal Nature. (4) Part is" absorbed by the inconsdent and lost to the individual cons- dousness and its action.

Agama. (T. lung; C. ahan jing; J. agongyo; K. aham kyong M-iM-^XM-?M-eM-^PM-+M-gM-6M-^S). In Sanskrit and PAli, "text" or "scripture"; a general term for received scriptural tradition. The term Agama is commonly paired with two other contrasting terms: Agama and YUKTI (reasoning) are the means of arriving at the truth; Agama and ADHIGAMA (realization) are the two divisions of the BUDDHADHARMA-the verbal or scriptural tradition and that which is manifested through practice. In its Sanskrit usage, the term Agama is also used to refer more specifically to the four scriptural collections of the mainstream tradition (now lost in Sanskrit but preserved in Chinese translation), attributed to the Buddha and his close disciples, which correspond to the four PAli NIKAYAs: (1) DM-DM-*RGHAGAMA or "Long Discourses," belonging to the DHARMAGUPTAKA school and corresponding to the PAli DM-DM-*GHANIKAYA; (2) MADHYAMAGAMA or "Medium Discourses," associated with the SARVASTIVADA school and corresponding to the PAli MAJJHIMANIKAYA; (3) SAMYUKTAGAMA or "Connected Discourses," belonging to the SarvAstivAda school (with a partial translation perhaps belonging to the KAsYAPM-DM-*YA school) and corresponding to the PAli SAMYUTTANIKAYA; and (4) EKOTTARAGAMA or "Numerically Arranged Discourses," variously ascribed to the Dharmaguptakas, or less plausibly to the MAHASAMGHIKA school or its PRAJNAPTIVADA offshoot, and corresponding to the PAli AnGUTTARANIKAYA. Despite the similarities in the titles of these collections, there are many differences between the contents of the Sanskrit Agamas and the PAli nikAyas. The KHUDDAKANIKAYA ("Miscellaneous Collection"), the fifth nikAya in the PAli canon, has no equivalent in the extant Chinese translations of the Agamas; such miscellanies, or "mixed baskets" (S. ksudrakapitaka), were however known to have existed in several of the MAINSTREAM BUDDHIST SCHOOLS, including the Dharmaguptaka, MahAsAMghika, and MAHM-DM-*sASAKA.

"Ah! Since India is the cradle of religion and since so many gods preside over her destiny, who among them will accomplish the miracle of resuscitating the city?" A. Choumel (in an article on Pondicherry in 1928) Follows response by the Mother: "Blinded by false appearances, deceived by calumnies, held back by fear and prejudice, he has passed by the side of the god whose intervention he implores and saw him not; he has walked near to the forces which will accomplish the miracle he demands and had no will to recognise them. Thus has he lost the greatest opportunity of his lifeM-bM-^@M-^Ta unique opportunity of entering into contact with the mysteries and marvelswhose existence his brain has divined and to which his heart obscurely aspires. In all times the aspirant, before receiving initiation, had to pass through tests. In the schools of antiquity these tests were artificial and by that they lost the greater part of their value. But it is no longer so now. The test hides behind some very ordinary every-day circumstance and wears an innocent air of coincidence and chance which makes it still more difficult and dangerous.It is only to those who can conquer the mindM-bM-^@M-^Ys
   references and prejudices of race and education that India reveals the mystery of her treasures. Others depart disappointed, failing to find what they seek; for they have sought it in the wrong way and would not agree to pay the price of the Divine Discovery."
   Ref: CWM Vol. 13, Page: 372-373


AlambanaparM-DM-+ksA. (T. Dmigs pa brtag pa; C. Guan suoyuan yuan lun; J. Kanshoen nenron; K. Kwan soyon yon non M-hM-'M-^@M-fM-^IM-^@M-hM-+M-^V). In Sanskrit,"An Analysis of the Objects of Cognition," a text on YOGACARA epistemology by the early fifth-century Indian logician DIGNAGA, which examines the objective support (ALAMBANA) of cognition. DignAga argues that cognition cannot take for its object anything from the external world; instead, the object of cognition is actually the form of an object that appears within cognition itself. While the original Sanskrit is lost, the text is preserved in both Tibetan and Chinese translations. DignAga also composed a commentary to this work, the AlambanaparM-DM-+ksAvM-aM-9M-^[tti, as did VinM-DM-+tadeva (c. eighth century), the AlambanaparM-DM-+ksAtikA.

Aleph-Bet ::: The Hebrew alphabet. ::: Alexander Yannai ::: The Hasmonean King of Judea (103-76 B.C.E). He expanded his kingdom over the whole coastal region from Mount Carmel to the Egyptian border. During his reign there were years of unrest caused by Nabatean attacks and much of the territory under his kingdom was lost. Yannai regained popularity and much of his territory later, including the Golan and the Eastern bank of Jordan.

al Kasim Mansur used the pen name FirdausM-DM-+ (934-1020). After Persia had been under Arab control for many years, Sultan Mahmud of Ghazna was concerned that the Persian history would be lost, so he commissioned FirdausM-DM-+ to write the 60,000 verse epic poem ShM-DM-^Ah nM-DM-^Ama (Book of Kings) recording the deeds of legendary Persian kings and heroes, which is considered to be the first modern Persian literature.

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

All the apparent proofs of identity of M-bM-^@M-^\spiritM-bM-^@M-^] can be accounted for otherwise than by supposing the actual presence of the departed individual in the seance room. Such communications as are received evince no knowledge beyond that which we already have, and show no signs of emanating from a high source M-bM-^@M-^T and almost invariably such communications are trifling and paltry. Mediumship and seances are most harmful practice, as they open the door to the entry of pernicious obsessing influences from the lower astral realms. Moreover such practice may obstruct and retard the natural decomposition of the discarded lower elements of the deceased, and thus keep alive his kama-rupa beyond the term of its natural astral death. The appeal of astralism is very powerful to those who feel convinced that they have thereby obtained assurance of immortality and of the continued existence of their lost loved ones.

Also a dragon or serpent in the Avesta, described as a huge monster with a camelM-bM-^@M-^Ys neck, which after the Fall M-bM-^@M-^\lost its nature and its nameM-bM-^@M-^]; similar to the flying camel of the Zohar M-bM-^@M-^T the serpent used by Shamael to seduce Eve (SD 2:205). See also Ashemogha

Alternating bit protocol ::: (networking) (ABP) A simple data link layer protocol that retransmits lost or corrupted messages.Messages are sent from transmitter A to receiver B. Assume that the channel from A to B is initialised and that there are no messages in transit. Each message contains a data part, a checksum, and a one-bit sequence number, i.e. a value that is 0 or 1.When A sends a message, it sends it continuously, with the same sequence number, until it receives an acknowledgment (ACK) from B that contains the same sequence number. When that happens, A complements (flips) the sequence number and starts transmitting the next message.When B receives a message from A, it checks the checksum. If the message is not corrupted B sends back an ACK with the same sequence number. If it is the first corrupted B sends back an negative/error acknowledgment (NAK). This is optional, as A will continue transmitting until it receives the correct ACK.A treats corrupted ACK messages, and NAK messages in the same way. The simplest behaviour is to ignore them all and continue transmitting.(2000-10-28)

Alternating bit protocol "networking" (ABP) A simple {data link layer} {protocol} that retransmits lost or corrupted messages. Messages are sent from transmitter A to receiver B. Assume that the channel from A to B is initialised and that there are no messages in transit. Each message contains a data part, a {checksum}, and a one-bit {sequence number}, i.e. a value that is 0 or 1. When A sends a message, it sends it continuously, with the same sequence number, until it receives an acknowledgment ({ACK}) from B that contains the same sequence number. When that happens, A complements (flips) the sequence number and starts transmitting the next message. When B receives a message from A, it checks the checksum. If the message is not corrupted B sends back an ACK with the same sequence number. If it is the first message with that sequence number then it is sent for processing. Subsequent messages with the same sequence bit are simply acknowledged. If the message is corrupted B sends back an negative/error acknowledgment ({NAK}). This is optional, as A will continue transmitting until it receives the correct ACK. A treats corrupted ACK messages, and NAK messages in the same way. The simplest behaviour is to ignore them all and continue transmitting. (2000-10-28)

amissibility ::: --> The quality of being amissible; possibility of being lost.

amissible ::: a. --> Liable to be lost.

A misunderstanding of certain teachings has also given rise in some minds to the idea that animals, when they die, become merged in a group-soul, which is entirely erroneous when connected with the implication that they lose their individuality and do not reappear as the same partially egoic individuals. Every animal, as also every organism down to an atom, has its monad or permanent individuality, which is on the path of evolution just as human monads are, though at a lower stage. This individuality cannot be lost. Yet the manifested quality of individuality is so little developed in the animals, as compared with human beings, that their monads to our minds, although not in themselves, are much more alike than are human monads, so that they seem to us to fall together more readily into a group. But the word group here is a collective noun and denotes an entity, but of an extremely abstract M-bM-^@M-^T to us M-bM-^@M-^T type.

CONSCIOUSNESS, CONTINUITY OF
Man&


ESSENTIAL CONSCIOUSNESS,
46-CONSCIOUSNESS The consciousness of the essential envelope is that of unity. The individual knows that he is his own self having a self-identity that will never be lost, but also a larger self together with all the monads in the five natural kingdoms and, when he so desires, he can experience others' consciousness as his own. &


anaplasty ::: n. --> The art of operation of restoring lost parts or the normal shape by the use of healthy tissue.

anaptotic ::: a. --> Having lost, or tending to lose, inflections by phonetic decay; as, anaptotic languages.

Ancient names were always symbols or representations; thus all the names of the Eternal, the infinite and incomprehensible, are substitutes, merely names, attempts to define what is indefinable and unutterable. M-bM-^@M-^\The word Jehovah, if Masonry adheres to it, will ever remain as a substitute, never be identified with the lost mirific nameM-bM-^@M-^] (IU 2:398). See also INEFFABLE NAME; LOST WORD

Angel of Eden expelling Adam and Eve. Identified as Michael by Milton in Paradise Lost, but as Raphael by

Angels of the Ascension. A miniature from The Bible of St. Paul. Reproduced from Lost

Annihilation Complete destruction of consciousness is an impossibility in nature, for there can be no annihilation of the consciousness which makes the essential person. The universe is built of illimitable hosts of evolving entities existing in all-various grades of evolutionary unfoldment. All are passing through a continual series of changes M-bM-^@M-^T comprising the shedding of sheath after sheath M-bM-^@M-^T involving their essential consciousness. These entities continuously modify the vehicles through which they express themselves on the various cosmic planes. When the elements forming a compound become dissociated, the compound as such ceases to exist, at least temporarily; but there still exists that which brought the elements into the compound union. The human personality is constantly changing, even during a single life, and even more greatly through rebirth; indeed, the higher states of individualized consciousnesses, though they may endure for periods so vast as to seem to be everlasting, must disappear for a time during the kosmic pralaya. Even then, when the physical, psychic, and spiritual vehicles are reduced to unity, it is not annihilation any more than a person in dreamless sleep is annihilated while his higher self is in its original state of absolute consciousness, though it leaves no impression on the sleeping and therefore unconscious brain. M-bM-^@M-^\Nor is the individuality M-bM-^@M-^T nor even the essence of the personality, if any be left behind M-bM-^@M-^T lost, because re-absorbed. For, however limitless M-bM-^@M-^T from a human standpoint M-bM-^@M-^T the paranirvanic state, it has yet a limit in Eternity. Once reached, the same monad will re-emerge therefrom, as a still higher being, on a far higher plane, to recommence its cycle of perfected activityM-bM-^@M-^] (SD 1:266).

Anthropomorphism The ascription of human qualities, attributes, and possibly human form to divine beings; also, more generally, the degradation of symbolism by giving it a humanized, materialistic, or animalistic interpretation. This error has a more or less mystical origin: because human beings are children of the universe, imbodying in themselves all qualities, attributes, powers, and functions that the universe has on the macrocosmic scale, it is easy through careless thinking to slip into the idea that therefore the divinities must be copies of humans. As form in religious and philosophic conception took precedence over the spirit, the original religious, philosophic, and mystical ideas became clothed or imbodied, and the spirit then was more or less lost sight of.

Apart from the remarkable learning that these earlier works display, two things are noteworthy about them. The first is that they are principally based on a single source language or Buddhist tradition. The second is that they are all at least a half-century old. Many things have changed in the field of Buddhist Studies over the past fifty years, some for the worse, some very much for the better. One looks back in awe at figures like Louis de la VallM-CM-)e Poussin and his student Msgr. M-CM-^Itienne Lamotte, who were able to use sources in Sanskrit, PAli, Chinese, Japanese, and Tibetan with a high level of skill. Today, few scholars have the luxury of time to develop such expertise. Yet this change is not necessarily a sign of the decline of the dharma predicted by the Buddha; from several perspectives, we are now in the golden age of Buddhist Studies. A century ago, scholarship on Buddhism focused on the classical texts of India and, to a much lesser extent, China. Tibetan and Chinese sources were valued largely for the access they provided to Indian texts lost in the original Sanskrit. The Buddhism of Korea was seen as an appendage to the Buddhism of China or as a largely unacknowledged source of the Buddhism of Japan. Beyond the works of "the PAli canon," relatively little was known of the practice of Buddhism in Sri Lanka and Southeast Asia. All of this has changed for the better over the past half century. There are now many more scholars of Buddhism, there is a much higher level of specialization, and there is a larger body of important scholarship on each of the many Buddhist cultures of Asia. In addition, the number of adherents of Buddhism in the West has grown significantly, with many developing an extensive knowledge of a particular Buddhist tradition, whether or not they hold the academic credentials of a professional Buddhologist. It has been our good fortune to be able to draw upon this expanding body of scholarship in preparing The Princeton Dictionary of Buddhism.

Apocalypse of Sophonias (Zephaniah). A lost pseudepi-

apostrophe ::: n. --> A figure of speech by which the orator or writer suddenly breaks off from the previous method of his discourse, and addresses, in the second person, some person or thing, absent or present; as, Milton&

ArdorsM-bM-^@M-^Ta term used in Paradise Lost V, 249

Ascension War, the: Centuries-long conflict between Awakened factions that strive to determine the ultimate form of reality on Earth. Supposedly won and lost several times, this goal M-bM-^@M-^S like Ascension itself M-bM-^@M-^S is more of a nebulous concept than a measurable goal.

A second meaning as a noun is one of the portions of Vedic literature containing rules for the proper chanting and usage of the mantras or hymns at sacrifices, and explanations in detail of what these sacrifices are, illustrated by legends and old stories. These Brahmanas are M-bM-^@M-^\pre-eminently occult works, hence used purposely as blinds. They were allowed to survive for public use and property only because they were and are absolutely unintelligible to the masses. Otherwise they would have disappeared from circulation as long ago as the days of AkbarM-bM-^@M-^] (SD 1:68). Though the Brahmanas are the oldest scholastic treatises on the primitive hymns, they themselves require a key for a proper understanding of them which Orientalists have hitherto failed to secure. Since the time of Gautama Buddha, the keys to the Brahmanical secret code have been in the possession of initiates alone, who guard their treasure with extreme and jealous care. There are indeed few, if any, individuals of the present-day Brahmanical cast in India who are even conscious that such keys exists; although no small number of them, possibly, have intimations or intuitions that a secret wisdom has been lost which is uniformly understood to have been in the possession of the ancient Indian rishis.

Ashtar, Ashtar-vidya [possibly from Sanskrit astra weapon, missile + vidyM-DM-^A knowledge] Used by Blavatsky for M-bM-^@M-^\the highest magical knowledgeM-bM-^@M-^] (SD 2:427). Astra-vidya, the science of warfare, when transferred in usage to the everlasting struggle of the adepts of the right-hand with those of the left, would take the significance not so much of the science of missiles or weapons, but that of high and powerful magic forces. M-bM-^@M-^\The most ancient of the Hindu works on Magic. Though there is a claim that the entire work is in the hands of some Occultists, yet the Orientalists deem it lost. A very few fragments of it are now extant, and even these are very much disfiguredM-bM-^@M-^] (TG 35).

as in MiltonM-bM-^@M-^Ys Paradise Lost V, 600.

as Satan. In Paradise Lost I, 490-492, M-bM-^@M-^\Belial came

ASSIMILATION. ::: There has to be a period of assimilation. When the being is unconscious, the assimilation goes on behind the veil or below the surface and meanwhile the surface consciousness sees only dullness and the loss of what it had got; but when one is conscious, then one can see the assimilation going on and one sees that nothing is lost, it is only a quiet settling in of what has come down.
To remain quiet for a time after the descent of Force is the best way of assimilating it.
There are always pauses of preparation and assimilation between two movements.
The periods of assimilation continue till all that has to be done is fundamentally done. Only they have a different character in the later stages of sadhana. If they cease altogether at an early stage, it is because all that the nature was capable of has been done and that would mean it was not capable of much.


As the true interpretation of this old tale gradually was lost, there arose the religious belief that the actual waters of the Ganges were sin-cleansing, reminiscent of the supposed sin-cleansing power of the river Jordan in Christian and even in certain Jewish thought.

AstorethM-bM-^@M-^Tin Paradise Lost I, 438, Astoreth is a

ASTROLOGY, ESOTERIC The knowledge of the relations of our solar system and our planet to other solar systems, of the exchange of interstellar and interplanetary energies, once was one of the most important sciences in mankind's possession. The people that got farthest in this respect were the Chaldeans of some 30 000 years ago. Fortunately, we can look forward to the time when the individuals who acquired this knowledge in Chaldea will incarnate again and once more present mankind with the esoteric &

asura. (T. lha ma yin; C. axiuluo; J. ashura; K. asura M-iM-^XM-?M-dM-?M-.M-gM->M-^E). In Sanskrit and PAli, lit., "nongods," also translated rather arcanely as "demigod" and "titan," referring to both a class of divinities and the destiny where those beings reside in the sensuous realm (KAMADHATU); in the list of six destinies (GATI), the asuras are ranked between the realms of the divinities (DEVA) and human beings (MANUsYA) and are usually considered to be a baleful destiny (see APAYA; DURGATI). The asuras live in the oceans surrounding the central continent of the world and in the lower reaches of Mount SUMERU. The asuras are said to be constantly jealous of the good fortunes of the divinities (deva), which prompted the king of the gods INDRA [alt. sAKRA] to expel them from their original home in the heaven of the thirty-three (TRAYASTRIMsA); the asuras continue to engage in futile warfare against the devas above them to regain access to their lost realm. Many indigenous non-Buddhist deities, such as the Tibetan srung ma (sungma), were placed in this realm as they were assimilated into the Buddhist pantheon.

as used by Milton in Paradise Lost. [Rf West,

Atlantis: The M-bM-^@M-^\lost continentM-bM-^@M-^] of the fourth root race according to esoteric philosophy, said to have lain between Africa and South America.

Avidya, the separative consciousness and the egoistic mind and life that flows from it and all that is natural to the separative consciousness and the egoistic mind and life. This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of Supermind (the divine Gnosis) and lost the Truth.
   Ref: CWSA Vol. 35, Page: 103


BAhiya-DArucM-DM-+riya. (C. Poxijia; J. Bakika; K. Pasaga M-eM-)M-^FM-hM-?M-&). A lay ARHAT (P. arahant), who is declared by the Buddha to be foremost among those of swift intuition (khippAbhiNNAnaM). According to PAli accounts, BAhiya was a merchant from the town of BAhiya (whence his toponym), who was engaged in maritime trade. He sailed seven times across the seas in search of profit and seven times returned home safely. On an eighth journey, however, he was shipwrecked and floated on a plank until he came ashore near the seaport town of SuppAraka. Having lost his clothes, he dressed himself in tree bark and went regularly to the town to beg for alms with a bowl. Impressed with his demeanor, the people of SuppAraka were exceedingly generous, offering him luxurious gifts and fine clothes, which he consistently refused. Over time, he came to be regarded by the populace as an arhat, and, infatuated with his growing fame, BAhiya also came to believe that he had attained that state of holiness. A BRAHMA god, who had been BAhiya's friend in a previous existence, convinced him out of kindness that he was mistaken and recommended that he seek out the Buddha in sRAVASTM-DM-* (P. SAvatthi). The BrahmA god transported BAhiya to the city of RAJAGM-aM-9M-^ZHA (P. RAjagaha) where the Buddha was then staying and told him to meet the Buddha during his morning alms round. BAhiya approached the Buddha and requested to be taught what was necessary for liberation, but the Buddha refused, saying that alms round was not the time for teaching. BAhiya persisted three times in his request, whereupon the Buddha consented. The Buddha gave him a short lesson in sensory restraint (INDRIYASAMVARA): i.e., "in the seen, there is only the seen; in the heard, only the heard; in what is thought, only the thought," etc. As he listened to the Buddha's terse instruction, BAhiya attained arhatship. As was typical for laypersons who had attained arhatship, BAhiya then requested to be ordained as a monk, but the Buddha refused until BAhiya could be supplied with a bowl and robe. BAhiya immediately went in search of these requisites but along the path encountered an ox, which gored him to death. Disciples who witnessed the event informed the Buddha, who from the beginning had been aware of BAhiya's impending demise. He instructed his disciples to cremate the body and build a reliquary mound (P. thupa, S. STuPA) over the remains; he then explained that BAhiya's destiny was such that he could not be ordained in his final life.

BahusrutM-DM-+ya. (P. Bahussutaka/Bahulika; T. Mang du thos pa; C. Duowenbu; J. Tamonbu; K. Tamunbu M-eM-$M-^ZM-hM-^AM-^^M-iM-^CM-(). In Sanskrit, lit. "Great Learning"; one of the traditional eighteen schools of mainstream Indian Buddhism. The BahusrutM-DM-+ya was one of the two subschools of the KAUKKUtIKA branch of the MAHASAMGHIKA school, along with the PRAJNAPTIVADA, which may have split off as a separate school around the middle of the third century CE. The school was based in NAGARJUNAKOndA in the Andhra region of India, although there is also evidence it was active in the Indian Northwest. One of the few extant texts of the BahusrutM-DM-+ya is HARIVARMAN's c. third-century CE *TATTVASIDDHI ([alt. *Satyasiddhi]; C. CHENGSHI LUN, "Treatise on Establishing Reality"), a summary of the school's lost ABHIDHARMA; this text is extant only in its Chinese translation. The positions the BahusrutM-DM-+ya advocates are closest to those of the STHAVIRANIKAYA and SAUTRANTIKA schools, though, unlike the SthaviranikAya, it accepts the reality of "unmanifest materiality" (AVIJNAPTIRuPA) and, unlike the SautrAntika, rejects the notion of an "intermediate state" (ANTARABHAVA) between existences. The BahusrutM-DM-+ya also opposed the SARVASTIVADA position that dharmas exist in both past and future, the MahAsAMghika view that thought is inherently pure, and the VATSM-DM-*PUTRM-DM-*YA premise that the "person" (PUDGALA) exists. The BahusrutM-DM-+ya thus seems to have adopted a middle way between the extremes of "everything exists" and "everything does not exist," both of which it views as expediencies that do not represent ultimate reality. The BahusrutM-DM-+ya also claimed that the Buddha offered teachings that were characterized by both supramundane (LOKOTTARA) and mundane (LAUKIKA) realities, a position distinct from the LOKOTTARAVADA, one of the other main branches of the MahAsAMghika, which claimed that the Buddha articulates all of his teachings in a single utterance that is altogether transcendent (lokottara). The BahusrutM-DM-+ya appears to be one of the later subschools of mainstream Buddhism; its views are not discussed in the PAli KATHAVATTHU. They are also claimed to have attempted a synthesis of mainstream and MAHAYANA doctrine.

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)

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 because each hop is signified by a bang sign (exclamation mark). Thus, for example, the path ...!bigsite!foovax!barbox!me 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 time and reliability, as messages would often get lost.2. (operating system) A shebang. (1998-05-06)

Baphomet [from Greek baphe immersion + metis wisdom] A medieval mystic term usually identified with the goat of Mendes. The Templars of Malta were accused of worshiping Baphomet as an idol. Baphomet signifies a baptism in wisdom or initiation, but became degraded and misunderstood when the keys to its real meaning were lost. Pan, the Greek nature god, was often represented with the horns and hoofs of a goat; however, M-bM-^@M-^\Pan is related to the Mendesian goat, only so far as the latter represents, as a talisman of great occult potency, natureM-bM-^@M-^Ys creative forceM-bM-^@M-^] (TG 246).

beam,M-bM-^@M-^] illustrating Paradise Lost IV. From Hayley,

Beelzebub with Satan, but Milton in Paradise Lost

before GodM-bM-^@M-^Ys throne. In Paradise Lost VI, Ramiel,

beheld M-bM-^@M-^\the vision of the face of the LordM-bM-^@M-^]). However, according to Milton in Paradise Lost IV,

Besides the Mabinogi, Lady GuestM-bM-^@M-^Ys Mabinogion contains such stories as M-bM-^@M-^\Culhwch and OlwenM-bM-^@M-^] (a repository of relics of the lost mythology) and M-bM-^@M-^\The Dream of Rhonabwy,M-bM-^@M-^] both Arthurian, but Welsh and mythological. Other stories are M-bM-^@M-^\Peredur, the Lady of the Fountain,M-bM-^@M-^] M-bM-^@M-^\Geraint ab Erbin,M-bM-^@M-^] in which the Romance, Arthurianism, and Norman influence are beginning to appear. In M-bM-^@M-^\PeredurM-bM-^@M-^] we see the cauldron, symbol of initiation with the Druids, in process of becoming the Holy Grail: Peredur and Perceval are Pair-(g)edur and Pair-cyfaill M-bM-^@M-^T the M-bM-^@M-^\servantM-bM-^@M-^] and the M-bM-^@M-^\friendM-bM-^@M-^] of the cauldron.

Besides these treatises there are extant a large number of fragments of works now lost, some of them popular in character, others memoranda or collections of materials made in preparation for the systematic treatises. The most noteworthy member of the second class is the work dealing with the constitutions of one hundred fifty-eight Greek states, of which one part alone, the Constitution of Athens, has been preserved.

Betamaxed "jargon" When a technology is overtaken in the market by inferior but better marketed competition. E.g. "Microsoft betamaxed Apple right out of the market". The Betamex videotape standard lost to VHS. (1999-01-15)

Betamaxed ::: (jargon) When a technology is overtaken in the market by inferior but better marketed competition. E.g. Microsoft betamaxed Apple right out of the market. The Betamex videotape standard lost to VHS. (1999-01-15)

bianwen. (M-hM-.M-^JM-fM-^VM-^G). In Chinese, "transformation texts"; the earliest examples of Chinese vernacular writings, many drawing on prominent Buddhist themes. Produced during the Tang dynasty (c. seventh through tenth centuries), they were lost to history until they were rediscovered among the manuscript cache at DUNHUANG early in the twentieth century. The vernacular narratives of bianwen are probably descended from BIANXIANG, pictorial representations of Buddhist and religious themes. The Sinograph bian in both compounds refers to the "transformations" or "manifestations" of spiritual adepts, and seems most closely related to such Sanskrit terms as nirmAna ("magical creation" or "magical transformation," as in NIRMAnAKAYA) or M-aM-9M-^ZDDHI ("magical powers"). Bianwen were once thought to have been prompt books that were used during public performances, but this theory is no longer current. Even so, bianwen have a clear pedigree in oral literature and are the first genre of Chinese literature to vary verse recitation with spoken prose (so-called "prosimetric" narratives). As such, the bianwen genre was extremely influential in the evolution of Chinese performing arts, opera, and vernacular storytelling. Bianwen are primarily religious in orientation, and the Buddhist bianwen are culled from various sources, such as the JATAKAMALA, SADDHARMAPUndARM-DM-*KASuTRA, and VIMALAKM-DM-*RTINIRDEsA. The genre does, however, include a few examples drawn from secular subjects. Bianwen may also have led to the development of later vernacular genres of literature with a religious orientation, such as the "treasure scrolls," or BAOJUAN.

Intensity Map - A color-coded map of radiation intensity as a function of position. Different colors or shades represent different intensities of observed radiation.
   Ion - An atom that has lost or gained one or more electrons and has become electrically charged as a result.



bit bucket ::: (jargon) 1. (Or write-only memory, WOM) The universal data sink (originally, the mythical receptacle used to catch bits when they fall off the data is said to have gone to the bit bucket. On Unix, often used for /dev/null. Sometimes amplified as the Great Bit Bucket in the Sky.2. The place where all lost mail and news messages eventually go. The selection is performed according to Finagle's Law; important mail is much more likely to getting delivered. Routing to the bit bucket is automatically performed by mail-transfer agents, news systems, and the lower layers of the network.3. The ideal location for all unwanted mail responses: Flames about this article to the bit bucket. Such a request is guaranteed to overflow one's mailbox with flames.4. Excuse for all mail that has not been sent. I mailed you those figures last week; they must have landed in the bit bucket. Compare black hole.This term is used purely in jest. It is based on the fanciful notion that bits are objects that are not destroyed but only misplaced. This appears to have been the CPU stored bits into memory it was actually pulling them out of the bit box.Another variant of this legend has it that, as a consequence of the parity preservation law, the number of 1 bits that go to the bit bucket must equal the qualified computer technician can empty a full bit bucket as part of scheduled maintenance.In contrast, a chad box is a real container used to catch chad. This may be related to the origin of the term bit bucket [Comments ?]. (1996-11-20)

bit bucket "jargon" 1. (Or "{write-only memory}", "WOM") The universal data sink (originally, the mythical receptacle used to catch bits when they fall off the end of a {register} during a {shift} instruction). Discarded, lost, or destroyed data is said to have "gone to the bit bucket". On {Unix}, often used for {/dev/null}. Sometimes amplified as "the Great Bit Bucket in the Sky". 2. The place where all lost mail and news messages eventually go. The selection is performed according to {Finagle's Law}; important mail is much more likely to end up in the bit bucket than junk mail, which has an almost 100% probability of getting delivered. Routing to the bit bucket is automatically performed by mail-transfer agents, news systems, and the lower layers of the network. 3. The ideal location for all unwanted mail responses: "Flames about this article to the bit bucket." Such a request is guaranteed to overflow one's mailbox with flames. 4. Excuse for all mail that has not been sent. "I mailed you those figures last week; they must have landed in the bit bucket." Compare {black hole}. This term is used purely in jest. It is based on the fanciful notion that bits are objects that are not destroyed but only misplaced. This appears to have been a mutation of an earlier term "bit box", about which the same legend was current; old-time hackers also report that trainees used to be told that when the CPU stored bits into memory it was actually pulling them "out of the bit box". Another variant of this legend has it that, as a consequence of the "parity preservation law", the number of 1 bits that go to the bit bucket must equal the number of 0 bits. Any imbalance results in bits filling up the bit bucket. A qualified computer technician can empty a full bit bucket as part of scheduled maintenance. In contrast, a "{chad box}" is a real container used to catch {chad}. This may be related to the origin of the term "bit bucket" [Comments ?]. (1996-11-20)

book ::: n. --> A collection of sheets of paper, or similar material, blank, written, or printed, bound together; commonly, many folded and bound sheets containing continuous printing or writing.
A composition, written or printed; a treatise.
A part or subdivision of a treatise or literary work; as, the tenth book of "Paradise Lost."
A volume or collection of sheets in which accounts are kept; a register of debts and credits, receipts and expenditures, etc.


bottomry ::: n. --> A contract in the nature of a mortgage, by which the owner of a ship, or the master as his agent, hypothecates and binds the ship (and sometimes the accruing freight) as security for the repayment of money advanced or lent for the use of the ship, if she terminates her voyage successfully. If the ship is lost by perils of the sea, the lender loses the money; but if the ship arrives safe, he is to receive the money lent, with the interest or premium stipulated, although it may, and usually does, exceed the legal rate of interest. See

bread crumbs ::: Debugging statements inserted into a program that emit output or log indicators of the program's state to a file so you can see where it dies or pin down the and Gretel story from the Brothers Grimm; in several variants, a character leaves a trail of bread crumbs so as not to get lost in the woods.[Jargon File]

buddha. (T. sangs rgyas; C. fo; J. butsu/hotoke; K. pul M-dM-=M-^[). In Sanskrit and PAli, "awakened one" or "enlightened one"; an epithet derived from the Sanskrit root M-bM-^HM-^Zbudh, meaning "to awaken" or "to open up" (as does a flower) and thus traditionally etymologized as one who has awakened from the deep sleep of ignorance and opened his consciousness to encompass all objects of knowledge. The term was used in ancient India by a number of different religious groups, but came to be most strongly associated with followers of the teacher GAUTAMA, the "Sage of the sAKYA Clan" (sAKYAMUNI), who claimed to be only the most recent of a succession of buddhas who had appeared in the world over many eons of time (KALPA). In addition to sAkyamuni, there are many other buddhas named in Buddhist literature, from various lists of buddhas of the past, present, and future, to "buddhas of the ten directions" (dasadigbuddha), viz., everywhere. Although the precise nature of buddhahood is debated by the various schools, a buddha is a person who, in the far distant past, made a previous vow (PuRVAPRAnIDHANA) to become a buddha in order to reestablish the dispensation or teaching (sASANA) at a time when it was lost to the world. The path to buddhahood is much longer than that of the ARHAT-as many as three incalculable eons of time (ASAMKHYEYAKALPA) in some computations-because of the long process of training over the BODHISATTVA path (MARGA), involving mastery of the six or ten "perfections" (PARAMITA). Buddhas can remember both their past lives and the past lives of all sentient beings, and relate events from those past lives in the JATAKA and AVADANA literature. Although there is great interest in the West in the "biography" of Gautama or sAkyamuni Buddha, the early tradition seemed intent on demonstrating his similarity to the buddhas of the past rather than his uniqueness. Such a concern was motivated in part by the need to demonstrate that what the Buddha taught was not the innovation of an individual, but rather the rediscovery of a timeless truth (what the Buddha himself called "an ancient path" [S. purAnamArga, P. purAnamagga]) that had been discovered in precisely the same way, since time immemorial, by a person who undertook the same type of extended preparation. In this sense, the doctrine of the existence of past buddhas allowed the early Buddhist community to claim an authority similar to that of the Vedas of their Hindu rivals and of the JAINA tradition of previous tM-DM-+rthankaras. Thus, in their biographies, all of the buddhas of the past and future are portrayed as doing many of the same things. They all sit cross-legged in their mother's womb; they are all born in the "middle country" (madhyadesa) of the continent of JAMBUDVM-DM-*PA; immediately after their birth they all take seven steps to the north; they all renounce the world after seeing the four sights (CATURNIMITTA; an old man, a sick man, a dead man, and a mendicant) and after the birth of a son; they all achieve enlightenment seated on a bed of grass; they stride first with their right foot when they walk; they never stoop to pass through a door; they all establish a SAMGHA; they all can live for an eon if requested to do so; they never die before their teaching is complete; they all die after eating meat. Four sites on the earth are identical for all buddhas: the place of enlightenment, the place of the first sermon that "turns the wheel of the dharma" (DHARMACAKRAPRAVARTANA), the place of descending from TRAYASTRIMsA (heaven of the thirty-three), and the place of their bed in JETAVANA monastery. Buddhas can differ from each other in only eight ways: life span, height, caste (either brAhmana or KsATRIYA), the conveyance by which they go forth from the world, the period of time spent in the practice of asceticism prior to their enlightenment, the kind of tree they sit under on the night of their enlightenment, the size of their seat there, and the extent of their aura. In addition, there are twelve deeds that all buddhas (dvAdasabuddhakArya) perform. (1) They descend from TUsITA heaven for their final birth; (2) they enter their mother's womb; (3) they take birth in LUMBINM-DM-* Garden; (4) they are proficient in the worldly arts; (5) they enjoy the company of consorts; (6) they renounce the world; (7) they practice asceticism on the banks of the NAIRANJANA River; (8) they go to the BODHIMAndA; (9) they subjugate MARA; (10) they attain enlightenment; (11) they turn the wheel of the dharma; and (12) they pass into PARINIRVAnA. They all have a body adorned with the thirty-two major marks (LAKsAnA; MAHAPURUsALAKsAnA) and the eighty secondary marks (ANUVYANJANA) of a great man (MAHAPURUsA). They all have two bodies: a physical body (RuPAKAYA) and a body of qualities (DHARMAKAYA; see BUDDHAKAYA). These qualities of a buddha are accepted by the major schools of Buddhism. It is not the case, as is sometimes suggested, that the buddha of the mainstream traditions is somehow more "human" and the buddha in the MAHAYANA somehow more "superhuman"; all Buddhist traditions relate stories of buddhas performing miraculous feats, such as the sRAVASTM-DM-* MIRACLES described in mainstream materials. Among the many extraordinary powers of the buddhas are a list of "unshared factors" (AVEnIKA[BUDDHA]DHARMA) that are unique to them, including their perfect mindfulness and their inability ever to make a mistake. The buddhas have ten powers specific to them that derive from their unique range of knowledge (for the list, see BALA). The buddhas also are claimed to have an uncanny ability to apply "skill in means" (UPAYAKAUsALYA), that is, to adapt their teachings to the specific needs of their audience. This teaching role is what distinguishes a "complete and perfect buddha" (SAMYAKSAMBUDDHA) from a "solitary buddha" (PRATYEKABUDDHA) who does not teach: a solitary buddha may be enlightened but he neglects to develop the great compassion (MAHAKARUnA) that ultimately prompts a samyaksaMbuddha to seek to lead others to liberation. The MahAyAna develops an innovative perspective on the person of a buddha, which it conceived as having three bodies (TRIKAYA): the DHARMAKAYA, a transcendent principle that is sometimes translated as "truth body"; an enjoyment body (SAMBHOGAKAYA) that is visible only to advanced bodhisattvas in exalted realms; and an emanation body (NIRMAnAKAYA) that displays the deeds of a buddha to the world. Also in the MahAyAna is the notion of a universe filled with innumerable buddha-fields (BUDDHAKsETRA), the most famous of these being SUKHAVATM-DM-* of AmitAbha. Whereas the mainstream traditions claim that the profundity of a buddha is so great that a single universe can only sustain one buddha at any one time, MahAyAna SuTRAs often include scenes of multiple buddhas appearing together. See also names of specific buddhas, including AKsOBHYA, AMITABHA, AMOGHASIDDHI, RATNASAMBHAVA, VAIROCANA. For indigenous language terms for buddha, see FO (C); HOTOKE (J); PHRA PHUTTHA JAO (Thai); PUCH'o(NIM) (K); SANGS RGYAS (T).

Budding or Gemmation A form a asexual reproduction in which the new individual is developed from a protuberance on the body of the parent, the new individual either remaining attached, as in polyzoa and most corals, or separating, as in hydra. This process is used as an analogy to convey the method of reproduction followed by the humanity of the second root-race. The bodies were more ethereal and also differed in certain reproductive processes from what takes place in humans today, so that it is not now easy to give a complete picture of the process of budding as it then was. The development of the germ-cell and its extrusion of polar cells furnish additional clues, both to this process and the allied process of fission. Besides a survival of analogous methods of reproduction in some of the present lower forms of life, there are also similar instances in the power which some creatures have of reproducing lost limbs, and in the power of cicatrization of wounds in the higher mammalia.

Bunkyo hifuron. (M-fM-^VM-^GM-iM-^OM-!M-gM-'M-^XM-eM-:M-^\M-hM-+M-^V). In Japanese, "A Mirror on Literature and a Treasury of Marvels Treatise"; a work on classical Chinese poetics and prosody, composed by the Japanese SHINGONSHu monk KuKAI, probably in the early ninth century. The work was intended to serve as a vade mecum on classical Chinese writing style and literary allusions for Japanese ranging from novice monks who needed to know how to parse Buddhist MANTRAs and DHARAnM-DM-*s to diplomats or scribes who had to compose elegant Chinese prose and verse. The treatise is titled a "mirror on literature" because it describes correct Chinese style and a "treasury of marvels" because it serves as a literary compendium and thesaurus. The text is significant not only because of its impact on the development of Japanese classical-Chinese writing, but also because its extensive extracts of original Chinese sources (most now lost) stand as a valuable resource for the study of Tang literature.

But all this must not be taken in too rigid and mechanical a sense. It is an immense plastic movement full of the play of possibilities and must be seized by a flexible and subtle tact or sense in the seeing conscioosness. It cannot be reduced to a too rigorous logical or mathematical formula. Two or three points must be pressed in order that this plasticity may not be lost to our view.

But there is another trinity besides that of Father-Mother-Son, that of the one divine root and its dual aspects M-bM-^@M-^T a conception altogether lost in Christianity. The Christian God is at best but a Demiourgos or inferior creative power, and his necessary attributes clash irreconcilably with those pertaining to the supreme hierarch of our universe; but in many of the sayings of Jesus and in the Epistles of Paul is clear evidence of the true teachings as to the Trinity and the relation of the Father and the Son.

But this horrible fate, the easy descent, is brought about gradually. Passing from human birth to an inferior human birth, and then to one still more inferior, the degenerate astral monad M-bM-^@M-^T all that remains of the human being that once was M-bM-^@M-^T may finally even enter the body of some beast to which it feels attracted (and this is one side of the teaching of transmigration, which has been so badly misunderstood); some finally go even to plants perhaps, at the last, and will ultimately vanish. The astral monad will then have faded out. Such lost souls are exceedingly rare.

by Milton in Paradise Lost VII, 605.

By Singleton, illustrating Paradise Lost VI. From

Calendar A formal table of time measures based on the motions of the heavenly bodies. Where esoteric knowledge is intact, these cyclic motions and the periods they mark are inseparably connected with all other parts of the esoteric system. Nowadays, the original calendars having been lost and reconstructed for purely civil or ecclesiastical purposes, they have no other significance. But formerly they likewise indicated the courses of cosmic evolution and the succession of human races. The Surya-Siddhanta gives the number of revolutions of the planets in 4,320,000 years, among other such data; and the work itself claims to be the result of observation over an immensely long period, based on a knowledge of the mathematics underlying the cosmic and terrestrial cycles. This calendar or astronomical-astrological work claims to be the original production of the Atlantean astronomer and magician Asuramaya.

CaryAgM-DM-+tikosa. (T. Spyod pa'i glu'i mdzod). In Sanskrit, "Anthology of Songs on Practice"; a collection of fifty songs, dating from the eighth through the twelfth centuries, that represent some of the oldest examples of specifically tantric literature written in an Indian vernacular language (see APABHRAMsA). The manuscript was discovered in Nepal in 1907 and published in 1916, and contained four sections. The first section in the collection, CaryAcaryAbhiniscaya, was written in the Bengali vernacular, while the three other sections were written in Eastern ApabhraMsa, a late Middle Indic dialect from the Bengal region. The original manuscript of the CaryAgM-DM-+tikosa contained sixty-nine folios, which included the fifty songs, with exegeses in Sanskrit. By the time of the text's rediscovery, however, five folios were lost, leaving sixty-four folios containing the text of forty-six full songs and the first six lines of another ten-lined song. The names of twenty-three different authors are ascribed to the songs themselves; the authorship of the Sanskrit commentary to the Bengali songs is attributed to Munidatta. The songs were handed down orally before they were committed to writing, and even today they are sung in the Buddhist communities of Nepal, Tibet, and other neighboring areas of the HimAlayas. Most of the songs deal with gaining release from the bondage of the illusory world and enjoying the great bliss of enlightenment, by employing worldly similes drawn from marriage and such daily activities as fermenting wine and rowing a boat.

Cataplexy is an attack of muscular flaccidity especially in response to extreme emotional stimuli. It has to be differentiated from syncope where consciousness is lost and heart rate goes slow.

*CaturasM-DM-+tisiddhapravM-aM-9M-^[tti. (T. Grub thob brgyad bcu rtsa bzhi'i lo rgyus). In Sanskrit, "The Lives of the Eighty-four Siddhas"; a tantric doxography ascribed to the early twelfth-century Indian author ABHAYADATTAsRM-DM-*. The original Sanskrit version has been lost, but the text is preserved in Tibetan translation. The work records brief vitae for the great SIDDHAs (or mahAsiddhas) of Indian tantric Buddhism, who are commonly enumerated in a list of eighty-four. While the list varies, according to AbhayadattasrM-DM-+'s work, the eighty-four siddhas include Luyipa, LM-DM-+lapa, VIRuPA, dombipa, savaripa, SARAHA, Kankaripa, MM-DM-+napa, Goraksa, CaurAngi, VM-DM-+napa, sAntipa, Tantipa, Camaripa, Khadgapa, NAGARJUNA, KAnM-aM-8M-%apa, Karnaripa, Thaganapa, NAROPA, salipa, TILOPA, Catrapa, Bhadrapa, Dhukhandi, Ajokipa, Kalapa, Dhombipa, Kankana, Kambala, tengipa, Bhandhepa, Tandhepa, Kukkuripa, Kucipa, Dharmapa, Mahipa, Acinta, Babhahi, Nalina, Bhusuku, INDRABHuTI, Mekopa, Kotali, KaMparipa, JAlandhari, RAHULA, Dharmapa, Dhokaripa, Medhina, Pankaja, Ghandhapa, Yogipa, Caluki, Gorura, Lucika, Niguna, JayAnanda, Pacari, Campaka, Bhiksana, Telopa, Kumaripa, Caparipa, ManibhadrA, MekhalA, KanakhalA, Kalakala, Kantali, Dhahuli, Udheli, Kapalapa, Kirava, Sakara, Sarvabhaksa, NAgabodhi, DArika, Putali, Panaha, Kokali, Ananga, LaksmM-DM-+nkarA, Samudra, and Vyali. See MAHASIDDHA.

CAUSAL LIFE BETWEEN INCARNATIONS Upon the dissolution of the mental envelope, the individual in his causal envelope sinks into dreamless sleep that will last until the time comes for rebirth and an embryo has been formed for him in a physical maternal body... There can be no conscious causal life unless the intuition of the causal ideas has been acquired in physical existence... The monad&

chain 1. "operating system" (From {BASIC}'s "CHAIN" statement) To pass control to a child or successor without going through the {operating system} {command interpreter} that invoked you. The state of the parent program is lost and there is no returning to it. Though this facility used to be common on memory-limited {microcomputers} and is still widely supported for {backward compatibility}, the jargon usage is semi-obsolescent; in particular, {Unix} calls this {exec}. Compare with the more modern "{subshell}". 2. "programming" A series of linked data areas within an {operating system} or {application program}. "Chain rattling" is the process of repeatedly running through the linked data areas searching for one which is of interest. The implication is that there are many links in the chain. 3. "theory" A possibly infinite, non-decreasing sequence of elements of some {total ordering}, S x0 "= x1 "= x2 ... A chain satisfies: for all x,y in S, x "= y \/ y "= x. I.e. any two elements of a chain are related. (""=" is written in {LaTeX} as {\sqsubseteq}). [{Jargon File}] (1995-02-03)

Chajang. (M-fM-^EM-^HM-hM-^WM-^O) (d.u.; fl. c. 590-658/alt. 608-686). Korean VINAYA master (yulsa) of the Silla dynasty. Born into the royal "true bone" (chin'gol) class of the Silla aristocracy, Chajang lost his parents at an early age and was ordained at the monastery of Wonnyongsa. Chajang traveled to China in 636 and during his sojourn on the mainland made a pilgrimage to WUTAISHAN, where he had a vision of the BODHISATTVA MANJUsRM-DM-*. Returning to Silla Korea in 643, he is said to have brought back a set of the Buddhist canon and packed the boat on which he returned with Buddhist banners, streamers, and other ritual items. He is also claimed to have returned with treasures he had received directly from MaNjusrM-DM-+, including sAKYAMUNI Buddha's own gold-studded monk's robe (K. kasa; KAsAYA) wrapped in purple silk gauze, as well as the Buddha's skull bone and finger joint. Back in Silla, Chajang began looking for the place where MaNjusrM-DM-+ had told him the relics should be enshrined. After a long search, he finally found the spot in 646, where he constructed a "Diamond Precept Platform" (KM-EM--mgang kyedan) and enshrined one portion of the Buddha's relics. This platform was the origin of the important Korean monastery of T'ONGDOSA, which became the center of vinaya practice in Korea. Chajang is also said to have established SINHM-EM-,NGSA, WoLCHoNGSA, and HWANGNYONGSA and supervised the construction of the famous nine-story wooden pagoda at Hwangnyongsa, which was completed in 645. He was also appointed the state overseer of the SAMGHA (taegukt'ong), the top ecclesiastical office in the Silla Buddhist institution. Chajang was in charge of regulations concerning the conduct of monks and nuns all over the country, as well as overseeing at a state level the repair and maintenance of temples, the correct attention to the details of Buddhist ceremonial ritual, and the proper display of Buddhist religious images. His concern to improve the discipline and decorum of Korean monks led to his emphasis on vinaya study and practice, and he did much to encourage the study and dissemination of the vinaya in Korea, including writing commentaries to the SARVASTIVADA and DHARMAGUPTAKA vinayas. Chajang also instituted the UPOsADHA rite of having monks recite the PRATIMOKsA once every fortnight on full- and new-moon days. For his efforts, Chajang was revered by later generations as a teacher of the Dharmaguptaka vinaya (known in East Asia as the "Four-Part Vinaya"; see SIFEN LM-CM-^\) and the founder of the Korean analogue to the Chinese NANSHAN LM-CM-^\ ZONG of DAOXUAN. In 650, at Chajang's suggestion, the Silla court adopted the Tang Chinese calendrical system, an important step in the Sinicization of the Korean monarchy. Various works attributed to Chajang include the Amit'a kyong M-EM--igi ("Notes on the AMITABHASuTRA"), Sabun yul kalma sagi ("Personal Notes on the Karman Section of the Four-Part Vinaya"), and Kwanhaeng pop ("Contemplative Practice Techniques"); none of his writings are extant.

Chanmen guishi. (J. Zenmon kishiki; K. Sonmun kyusik M-gM-&M-*M-iM-^VM-^@M-hM-&M-^OM-eM-lost (if, in fact, it ever existed), the Chanmen guishi serves as an important source for the study of Baizhang's putative innovations in monastic regulations.

Chanyuan zhuquanji duxu. (J. Zengen shosenshu tojo; K. Sonwon chejonjip toso M-gM-&M-*M-fM-:M-^PM-hM-+M-8M-hM-)M-.M-iM-^[M-^FM-iM-^CM-=M-eM-:M-^O). In Chinese, lit., "Prolegomenon to the 'Collected Writings on the Source of Chan'"; composed by the CHAN and HUAYAN exegete GUIFENG ZONGMI sometime between 828 and 835; typically known by its abbreviated title of "Chan Prolegomenon" (C. Duxu; J. Tojo; K. Toso) and often referred to in English as the "Chan Preface." The text is a comprehensive overview of the Chan collection (Chanyuan zhuquanji), which is said to have been one hundred rolls (juan) in length, but is now entirely lost. Pei Xiu's (787?-860) own preface to Zongmi's "Prolegomenon" describes this collection as a massive anthology of essential prose and verse selections drawn from all the various Chan schools, which was so extensive that Pei says it deserves to be designated as a separate "Chan basket" (Chanzang; see PItAKA), complementing the other "three baskets" (TRIPItAKA) of the traditional Buddhist canon. In order to provide a comprehensive overview of this massive collection of Chan material, Zongmi seeks to assess in his "Prolegomenon" the teachings of eight representative schools of Tang-dynasty Chan: JINGZHONG ZONG, Northern school (BEI ZONG), BAOTANG ZONG, Nanshan Nianfo men Chan zong, the Shitou school of SHITOU XIQIAN (which would eventually evolve into the CAODONG and YUNMEN schools), NIUTOU ZONG, the Heze school of HEZEI SHENHUI, and the HONGZHOU ZONG (or "Jiangxi" as it is called in the text) of MAZU DAOYI. In an effort to bridge both the ever-growing gap between the contending Chan lineages and also their estranged relations with the doctrinal schools (C. jiao, see K. KYO) that derive from the written scriptures of Buddhism, Zongmi provides in his "Prolegomenon" an overarching hermeneutical framework (see JIAOXIANG PANSHI) through which to evaluate the teachings of both the Chan and doctrinal schools. This framework is built around a series of polarities, such as the three core teachings of the scriptures and the three axiomatic perspectives of Chan, the words of the Chan masters and the mind of the Buddha, sudden awakening and gradual practice, and original enlightenment (BENJUE) and nonenlightenment. In order to demonstrate the continuities between Chan and jiao, Zongmi proceeds to demonstrate how various doctrinal traditions align with the three core teachings of the scriptures and how the eight representative Chan schools correlate with the three axiomatic perspectives of Chan. He then correlates the three doctrinal teachings with the three Chan perspectives, thus demonstrating the fundamental correspondence between the Chan and the scriptures. The last polarity he examines, that between original enlightenment and nonenlightenment, also enables Zongmi to outline an etiology of both delusion and awakening, which provides the justification for a soteriological schema that requires an initial sudden awakening followed by continued gradual cultivation (DUNWU JIANXIU). Zongmi's luster faded in China during the Song dynasty, but his vision of the Chan tradition as outlined in his "Prolegomenon" was extremely influential in YONGMING YANSHOU's ZONGJING LU; indeed, it is now believed that the Zongjing lu subsumes a substantial part of Zongmi's lost "Chan Canon" (viz., his Chanyuan zhuquanji). Zongmi and his "Prolegomenon" found a particularly enthusiastic proponent in Korean Son in the person of POJO CHINUL, who placed Zongmi's preferred soteriological schema of sudden awakening followed by gradual cultivation at the core of Korean Son practice. Zongmi's works continued to be widely read in Korea after Chinul's time and, since the seventeenth century, Korean Buddhist seminaries (kangwon) included the "Prolegomenon" (K. Toso) in the SAJIP ("Fourfold Collection"), the four key texts of the Korean monastic curriculum.

checkers ::: v. --> A game, called also daughts, played on a checkerboard by two persons, each having twelve men (counters or checkers) which are moved diagonally. The game is ended when either of the players has lost all his men, or can not move them.

Cheng hsin: Setting one's own heart right or rectifying one's own heart. When one is upset by anger, disturbed by fear, blinded by love, or involved in worries and anxieties, one's mind has lost its balance. It must be rectified before personal cultivation is possible. (Confucianism). -- W.T.C.

Chengshi lun. (S. *Tattvasiddhi; J. Jojitsuron; K. Songsil non M-fM-^HM-^PM-eM-/M-&M-hM-+M-^V). In Chinese, "Treatise on Establishing Reality"; a summary written c. 253 CE by the third century CE author HARIVARMAN of the lost ABHIDHARMA of the BAHUsRUTM-DM-*YA school, a branch of the MAHASAMGHIKA. (The Sanskrit reconstruction *Tattvasiddhi is now generally preferred over the outmoded *SatyasiddhisAstra). The Tattvasiddhi is extant only in KUMARAJM-DM-*VA's Chinese translation, made in 411-412, in sixteen rolls (juan) and 202 chapters (pin). The treatise is especially valuable for its detailed refutations of the positions held by other early MAINSTREAM BUDDHIST SCHOOLS; the introduction, for example, surveys ten different grounds of controversy separating the different early schools. The treatise is structured in the form of an exposition of the traditional theory of the FOUR NOBLE TRUTHS, but does not include listings for different factors (DHARMA) that typify many works in the abhidharma genre. The positions advocated in the text are closest to those of the STHAVIRANIKAYA and SAUTRANTIKA schools, although, unlike the SthaviranikAya, the treatise accepts the reality of "unmanifest materiality" (AVIJNAPTIRuPA) and, unlike SautrAntika, rejects the notion of an "intermediate state" (ANTARABHAVA) between existences. Harivarman opposes the SARVASTIVADA position that dharmas exist in past, present, and future, the MahAsAMghika view that thought is inherently pure, and the VATSM-DM-*PUTRM-DM-*YA premise that the "person" (PUDGALA) exists. The Chengshi lun thus hones to a "middle way" between the extremes of "everything exists" and "everything does not exist," both of which it views as expediencies that do not represent ultimate reality. The text advocates, instead, the "voidness of everything" (sarvasunya) and is therefore sometimes viewed within the East Asian traditions as representing a transitional stage between the mainstream Buddhist schools and MahAyAna philosophical doctrine. The text was so widely studied in East Asia, especially during the fifth and sixth centuries, that reference is made to a *Tattvasiddhi school of exegesis (C. Chengshi zong; J. Jojitsushu; K. Songsilchong); indeed, the Jojitsu school is considered one of the six major schools of Japanese Buddhist scholasticism during the Nara period.

Chodang chip. (C. Zutang ji; J. Sodoshu M-gM-%M-^VM-eM- M-^BM-iM-^[M-^F). In Korean, "Patriarchs' Hall Collection"; one of the earliest "lamplight histories" (CHUANDENG LU), viz., lineage records, of the CHAN tradition, compiled in 952 by the monks Jing (K. Chong) (d.u.) and Yun/Jun (K. Un/Kyun) (d.u.) of the monastery of Chaojingsi in Quanzhou (in present-day Fujian provine). The Chodang chip builds on an earlier Chan history, the BAOLIN ZHUAN, on which it seems largely to have been based. According to one current theory, the original text by Jing and Yun was a short work in a single roll, which was expanded into ten rolls early in the Song dynasty and subsequently reissued in twenty rolls in the definitive 1245 Korean edition. The anthology includes a preface by the compilers' teacher and collaborator Zhaoqing Shendeng/Wendeng (884-972), also known as the Chan master Jingxiu, who also appends verse panegyrics after several of the biographies in the collection. The Chodang chip provides biographies of 253 figures, including the seven buddhas of the past (SAPTATATHAGATA), the first Indian patriarch (ZUSHI) MAHAKAsYAPA up to and including the sixth patriarch (LIUZU) of Chan in China, HUINENG, and monks belonging to the lineages of Huineng's putative disciples QINGYUAN XINGSI and NANYUE HUAIRANG. In contrast to the later JINGDE CHUANDENG LU, the Chodang chip mentions the lineage of Qingyuan before that of Nanyue. In addition to the biographical narrative, the entries also include short excerpts from the celebrated sayings and dialogues of the persons it covers. These are notable for including many features that derive from the local vernacular (what has sometimes been labeled "Medieval Vernacular Sinitic"); for this reason, the text has been the frequent object of study by Chinese historical linguists. The Chodang chip is also significant for containing the biographies of several Silla-dynasty monks who were founders of, or associated with, the Korean "Nine Mountains School of Son" (KUSAN SoNMUN), eight of whom had lineage ties to the Chinese HONGZHOU ZONG of Chan that derived from MAZU DAOYI; the anthology in fact offers the most extensive body of early material on the developing Korean Son tradition. This emphasis suggests that the two compilers may themselves have been expatriate Koreans training in China and/or that the extant anthology was substantially reedited in Korea. The Chodang chip was lost in China after the Northern Song dynasty and remained completely unknown subsequently to the Chinese Chan and Japanese Zen traditions. However, the 1245 Korean edition was included as a supplement to the Koryo Buddhist canon (KORYo TAEJANGGYoNG), which was completed in 1251 during the reign of the Koryo king Kojong (r. 1214-1259), and fortunately survived; this is the edition that was rediscovered in the 1930s at the Korean monastery of HAEINSA. Because the collection is extant only in a Koryo edition and because of the many Korean monks included in the collection, the Chodang chip is often cited in the scholarly literature by its Korean pronunciation.

Chos 'byung mkhas pa'i dga' ston. (Chojung Kepe Gaton). In Tibetan, "A Scholar's Feast of Doctrinal History"; the title of a seminal historical study of Indian and Tibetan Buddhism, composed between 1545 and 1564 by the renowned scholar DPA' BO GTSUG LAG PHRENG BA. Due to the author's lineage affiliation as an incarnation (SPRUL SKU) of the BKA' BRGYUD sect, the text emphasizes the history and doctrine of the KARMA BKA' BRGYUD, tracing lines of transmission and doctrinal development, although it also addresses other Tibetan traditions more cursorily. There is an extensive section on Tibet's early imperial period, likely written on the basis of first-hand access to many original documents, ledgers, royal receipts, and historical notes, all long since lost. This religious history is therefore held by both Tibetan and Western scholars to be an authoritative and historically reliable source. It is also known as the Lho brag chos 'byung ("The Lho brag History of the Doctrine") in reference to the author's principal seat in the region of Lho brag in southern Tibet. Its complete title is Dam pa'i chos kyi 'khor los bsgyur ba rnams kyi byung ba gsal bar byed pa mkhas pa'i dga' ston.

Chrysippus: (280-209 B.C.) One of the leaders of the Stoic School, whose voluminous writings have been completely lost. In many respects he deviated from the Stoic speculative course; for instance, he combined the principle of natural necessity, or determinism, with the doctrine of Providence. -- R.B.W.

Chu sanzang jiji. (J. Shutsusanzoki shu; K. Ch'ul samjang kijip M-eM-^GM-:M-dM-8M-^IM-hM-^WM-^OM-iM-^[M-^F). In Chinese, "Compilation of Notices on the Translation of the TRIPItAKA"; edited by the monk SENGYOU (445-518) and published around 515. The Chu sanzang jiji is the first extant scriptural catalogue (JINGLU) and incorporates in its listings an even earlier catalogue by DAO'AN (312-385), the ZONGLI ZHONGJING MULU, which is now lost. The Chu sanzang jiji consists of five principal sections: (1) a discussion on the provenance of translated scriptures, (2) a record of (new) titles and their listings in earlier catalogues, (3) prefaces to scriptures, (4) miscellaneous treatises on specific doctrines, and (5) biographies of translators. Sengyou's catalogue established the principal categories into which all subsequent cataloguers would classify scriptures, including new or old translations, anonymous or variant translations, APOCRYPHA, anonymous translations, MAHAYANA and HM-DM-*NAYANA literature divided according to the three divisions of the TRIPItAKA, and so forth. The roster of texts includes translations of scriptures and commentaries from the Han to the Liang dynasties and compares the listings of these various translations in official scriptural catalogues in order to determine their authenticity. Short biographies of the various translators are also provided. Sengyou also discusses indigenous Buddhist literature, such as biographical and historiographical collections, scriptural prefaces, and the catalogues themselves, in order to provide subsequent generations with guidance on how properly to transmit Buddhist literature. Sengyou's text is as an important source for studying the early history of translation work and indigenous scriptural creation (see APOCRYPHA) in Chinese Buddhism.

cited in MiltonM-bM-^@M-^Ys Paradise Lost VI, 365. Uriel and

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)

CONCENTRATION ::: Fixing the consciousness in one place or on one object and in a single condition.

A gathering together of the consciousness and either centralising at one point or turning on a single object, e.g. the Divine; there can also be a gathered condition throughout the whole being, not at a point.

Concentration is necessary, first to turn the whole will and mind from the discursive divagation natural to them, following a dispersed movement of the thoughts, running after many-branching desires, led away in the track of the senses and the outward mental response to phenomena; we have to fix the will and the thought on the eternal and real behind all, and this demands an immense effort, a one-pointed concentration. Secondly, it is necessary in order to break down the veil which is erected by our ordinary mentality between ourselves and the truth; for outer knowledge can be picked up by the way, by ordinary attention and reception, but the inner, hidden and higher truth can only be seized by an absolute concentration of the mind on its object, an absolute concentration of the will to attain it and, once attained, to hold it habitually and securely unite oneself with it.

Centre of Concentration: The two main places where one can centre the consciousness for yoga are in the head and in the heart - the mind-centre and the soul-centre.

Brain concentration is always a tapasyM-DM-^A and necessarily brings a strain. It is only if one is lifted out of the brain mind altogether that the strain of mental concentration disappears.

At the top of the head or above it is the right place for yogic concentration in reading or thinking.

In whatever centre the concentration takes place, the yoga force generated extends to the others and produces concentration or workings there.

Modes of Concentration: There is no harm in concentrating sometimes in the heart and sometimes above the head. But concentration in either place does not mean keeping the attention fixed on a particular spot; you have to take your station of consciousness in either place and concentrate there not on the place, but on the Divine. This can be done with eyes shut or with eyes open, according as it best suits.

If one concentrates on a thought or a word, one has to dwell on the essential idea contained in the word with the aspiration to feel the thing which it expresses.

There is no method in this yoga except to concentrate, preferably in the heart, and call the presence and power of the Mother to take up the being and by the workings of her force to transform the consciousness; one can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is a beginning of experience. The more the faith, the more rapid the result is likely to be.

Powers (three) of Concentration ::: By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself. By concentration again the whole will can be gathered up for the acquisition of that which is still ungrasped, still beyond us; this power, if it is sufficiently trained, sufficiently single-minded, sufficiently sincere, sure of itself, faithful to itself alone, absolute in faith, we can use for the acquisition of any object whatsoever; but we ought to use it not for the acquisition of the many objects which the world offers to us, but to grasp spiritually that one object worthy of pursuit which is also the one subject worthy of knowledge. By concentration of our whole being on one status of itself we can become whatever we choose ; we can become, for instance, even if we were before a mass of weaknesses and fears, a mass instead of strength and courage, or we can become all a great purity, holiness and peace or a single universal soul of Love ; but we ought, it is said, to use this power to become not even these things, high as they may be in comparison with what we now are, but rather to become that which is above all things and free from all action and attributes, the pure and absolute Being. All else, all other concentration can only be valuable for preparation, for previous steps, for a gradual training of the dissolute and self-dissipating thought, will and being towards their grand and unique object.

Stages in Concentration (Rajayogic) ::: that in which the object is seized, that in which it is held, that in which the mind is lost in the status which the object represents or to which the concentration leads.

Concentration and Meditation ::: Concentration means fixing the consciousness in one place or one object and in a single condition Meditation can be diffusive,e.g. thinking about the Divine, receiving impressions and discriminating, watching what goes on in the nature and acting upon it etc. Meditation is when the inner mind is looking at things to get the right knowledge.

vide DhyM-DM-^Ana.


Confessing Church ::: The Confessing Church was developed from the "Pastors' Emergency League" an organization founded by Pastor Niemoller, Detrich Bonhoeffer, and other ministers who opposed the "Deutscher Christen" manipulation of Christian teaching. Members of the Confessing Church were initially concerned with the German Christian movement's efforts to aryanize Christian teaching. They opposed efforts by the German Christians to eliminate the Old Testament, block non-aryans from joining the Church Community, etc. Eventually, the Confessing Church (many of its members) publicly opposed the regime's political and racial policies. Many lost their lives as a result of their opposition.

Confucius: (K'ung Ch'iu, K'ung Chung-ni, K'ung Fu-tzu or Grand Master K'ung, 557-479 B.C.) Was born of a poor and common family in the state of Lu (in present Shangtung), a descendant of the people of Sung. His father died soon after his birth. When he grew up, he was put in charge of a granary, then cattle and sheep, and then public works in his native state. Later he became Grand Secretary of Justice and then Chief Minister. He regained some territory lost to a neighboring state purely by his moral force, executed a minister who created disorder, and brought peace to the land to the extent that things lost on the highways were not stolen.

contained in Lost Books of the Bible.

Conway's Law ::: (project, humour) The rule that the organisation of the software and the organisation of the software team will be congruent; originally stated as If you have four groups working on a compiler, you'll get a 4-pass compiler.Melvin Conway, an early proto-hacker, wrote an assembler for the Burroughs 220 called SAVE. The name SAVE didn't stand for anything; it was just that you lost fewer card decks and listings because they all had SAVE written on them.[Jargon File]

counter factual thinking: thinking about events that did not actually take place, such as winning when we in fact lost.

crash 1. A sudden, usually drastic failure. Most often said of the {system}, especially of magnetic disk drives (the term originally described what happened when the air gap of a hard disk collapses). "Three {lusers} lost their files in last night's disk crash." A disk crash that involves the read/write heads dropping onto the surface of the disks and scraping off the oxide may also be referred to as a "head crash", whereas the term "system crash" usually, though not always, implies that the operating system or other software was at fault. 2. To fail suddenly. "Has the system just crashed?" "Something crashed the OS!" See {down}. Also used transitively to indicate the cause of the crash (usually a person or a program, or both). "Those idiots playing {SPACEWAR} crashed the system." [{Jargon File}] (1994-12-01)

Creole: A native language, which merges together the traits of several languages, i.e. an advanced and fully formed pidgin. In the American South, black slaves were taken from a variety of African tribes sharing no language. Thus, on the plantation they developed first a pidgin (limited and simplified) version of English with heavy Portuguese and African influences. This pidgin allowed slaves some rudimentary communication with each other and with their slave masters. In time, they lost their original African languages and the mixed speech became the native tongue of their children, a Creole.

cripple ::: n. --> One who creeps, halts, or limps; one who has lost, or never had, the use of a limb or limbs; a lame person; hence, one who is partially disabled. ::: a. --> Lame; halting.

Cymry (Welsh) The Welsh people. Many derivations of this word have been suggested; the accepted one nowadays gives Cymry the meaning of M-bM-^@M-^\associated peoplesM-bM-^@M-^] [from Old Welsh combrox compatriot from com with + bro district, region], and assumes that it came into vogue in that lost period of history during which England changed from Latin and Celtic to Germanic or Anglo-Saxon in speech; and Wales, from being mainly Gaelic, became Brythonic or Cymric in speech M-bM-^@M-^T the language being called Cymraeg. George Borrow identified the word with the Sanskrit kumara; others see in it cyn mru (first womb, or first mother).

DagonM-bM-^@M-^Ta fallen angel in Paradise Lost I, 457.

dAna. (T. sbyin pa; C. bushi; J. fuse; K. posi M-eM-8M-^CM-fM-^VM-=). In Sanskrit and PAli, "giving," "generosity," or "charity"; one of the most highly praised of virtues in Buddhism and the foundational practice of the Buddhist laity, presumably because of its value in weaning the layperson from attachment to material possessions while providing essential material support to the SAMGHA. It is the chief cause of prosperity in future lives and rebirth as a divinity (DEVA) in one of the heavens of the sensuous realm (KAMADHATU). There are numerous stories in the AVADANA and JATAKA literatures that illustrate the virtues of giving, the most famous being that of Prince VisvaMtara (P. VESSANTARA), whose generosity was so profound that he gave away not only all his worldly possessions but even his wife and children. In other stories, BODHISATTVAs often give away their body or parts of their body (see DEHADANA; SHESHEN). The immediate karmic result of the practice of giving is said to be wealth in the future, especially as a divinity in one of the heavens. Giving, especially to the SAMGHA, is presumed to generate merit (PUnYA) that will accrue to the benefit of the donor in both this and future lifetimes; indeed, giving is the first in a standard list of meritorious acts, along with morality (sM-DM-*LA) and religious development (BHAVANA). In the "graduated discourse" (S. ANUPuRVIKATHA; P. ANUPUBBIKATHA) that the Buddha commonly used in instructing the laity, the discourse on giving (dAnakathA) was even more fundamental than the succeeding discourses on right conduct (sM-DM-+lakathA) and the joys of rebirth in the heavens (svargakathA). Eight items are typically presumed to make appropriate offerings: food, water, clothing, vehicles, garlands, perfume, beds and dwellings, and lights. In yet another enumeration, there are three kinds of dAna: the "gift of material goods" (AMIsADANA); the gift of fearlessness (ABHAYADANA), and the "gift of the dharma" (DHARMADANA). Of all gifts, however, the greatest was said to be the "gift of the dharma" (dharmadAna), viz., spiritual instruction that will lead not just to better rebirths but to liberation from SAMSARA; it is this gift that the saMgha offers reciprocally to the laity. In MAHAYANA soteriology, giving is listed as the first of the six perfections (PARAMITA) cultivated on the bodhisattva path (see DANAPARAMITA). According to the PAli tradition, dAna is the first of ten perfections (P. pAramM-DM-+). In some schools, a being who is incapable of even the modicum of detachment that is required to donate one's possessions through charity is thought to have eradicated his wholesome spiritual faculties (SAMUCCHINNAKUsALAMuLA; see also ICCHANTIKA) and to have lost for an indeterminate period any prospect of enlightenment.

Daojiao yishu. (J. Dokyo gisu; K. Togyo M-EM--ich'u M-iM-^AM-^SM-fM-^UM-^YM-gM->M-)M-fM-(M-^^). In Chinese, "The Pivotal Meaning of the Teachings of the DAO"; a text attributed to the Daoist priest Meng Anpai (d.u.); an encyclopedic work that provides a detailed explanation of thirty-seven matters of Daoist doctrine, five of which are now lost. Among the thirty-seven concepts explained in the text, there are concepts borrowed directly from Buddhism, such as the dharma body (DHARMAKAYA), three jewels (RATNATRAYA), three vehicles (TRIYANA), three realms of existence (TRILOKA [DHATU]), knowledge of external objects, and the PURE LAND of SUKHAVATM-DM-*. The text also employs Buddhist terms, concepts, and classificatory systems throughout. The greatest Buddhist influence on this text came from the SAN LUN ZONG and especially from the teachings of the Sanlun master JIZANG. The Daojiao yishu was, in fact, written to demonstrate the sophistication of Daoist thought in response to Buddhist criticisms during the Tang dynasty. This text influenced the compilation of many later Daoist works, such as the Yunji qiqian.

dasagvas (Dashagwas) ::: those who sacrifice for ten months; seers of the ten rays who enter with Indra into the cave of the panis and recover the lost herds. [Ved.]

Data_analytics ::: is the science of drawing insights from raw information sources. Many of the techniques and processes of data analytics have been automated into mechanical processes and algorithms that work over raw data for human consumption. Data analytics techniques can reveal trends and metrics that would otherwise be lost in the mass of information. This information can then be used to optimize processes to increase the overall efficiency of a business or system.

Data_loss ::: occurs when valuable and/or sensitive information on a computer is compromised due to theft, human error, viruses, malware, or power failure. It may also occur due to physical damage or mechanical failure or equipment or an edifice. The biggest reasons for data loss include laptop theft, accidental deletion or overwriting of files, power outages and surges, spilled liquids, and the wearing out or sudden failure of hard drives. Regularly backing up files makes data recovery possible in the event of data loss. For data that hasnM-bM-^@M-^Yt been backed up, professional recovery services might be able to restore lost data. Servers can also suffer from data loss, just like individual computers and devices can.  Data Loss: Common Causes   Power surges and outages hurt computers by causing operating systems to shut down suddenly without following the proper procedures. The file corruption that can result can make it impossible to reboot the computer. Liquid spills onto laptop keyboards can seep into the casing and damage the internal components, especially in the case of acidic or sugary drinks, so itM-bM-^@M-^Ys a good idea to keep liquids away from laptops or use a spill-proof travel mug.  Hard drives have moving parts that can experience mechanical failure due to wearing out, overheating, electrostatic discharge, or being dropped. They can also fail due to file corruption, improper drive formatting, or software corruption. Hard drives may fail and experience data loss suddenly, or they may show signs of slowly failing, such as crashing repeatedly, becoming increasingly slow or making unusual noises. Creating regular data backups of hard drive data helps protect against this form of data loss. For example, an individual might back up her personal files from her desktop computer to both an external hard drive and the cloud. Having the data stored in three places that face different risks minimizes the risk of total data loss.   Data Loss: The Human Element   A major threat of data loss for businesses comes from employees who arenM-bM-^@M-^Yt aware of the risks they are taking. Companies need a way to control how their data is shared by monitoring and protecting business documents whenever and wherever employees are using, storing, or transmitting them, whether in email attachments, via smartphone, on laptops, on flash drives, or in cloud storage, to protect against data loss. Preventing data loss is important for companies to protect their privacy and intellectual property as well as comply with government regulations. Organizations can employ data loss prevention (DLP) features in software from providers like Google and Microsoft to protect against data loss. There are also data loss prevention suites from providers such as Clearswift, Symantec, Digital Guardian, Forcepoint, McAfee, among others.

deaf-mute ::: n. --> A person who is deaf and dumb; one who, through deprivation or defect of hearing, has either failed the acquire the power of speech, or has lost it.

decrement ::: n. --> The state of becoming gradually less; decrease; diminution; waste; loss.
The quantity lost by gradual diminution or waste; -- opposed to increment.
A name given by Hauy to the successive diminution of the layers of molecules, applied to the faces of the primitive form, by which he supposed the secondary forms to be produced.
The quantity by which a variable is diminished.


defeatism ::: The acceptance of and contentedness with defeat without struggle. In everyday use, defeatism has negative connotation, and is often linked to treason and pessimism. The term is commonly used in the context of war: a soldier can be a defeatist if he or she refuses to fight because he or she thinks that the fight will be lost for sure or that it is not worth fighting for some other reason. The term can also be used in other fields, like politics, sports, psychology and philosophy.

degenerate ::: a. --> Having become worse than one&

deliquescent ::: a. --> Dissolving; liquefying by contact with the air; capable of attracting moisture from the atmosphere and becoming liquid; as, deliquescent salts.
Branching so that the stem is lost in branches, as in most deciduous trees.


demon ::: 1. (operating system) (Often used equivalently to daemon, especially in the Unix world, where the latter spelling and pronunciation is considered mildly archaic). A program or part of a program which is not invoked explicitly, but that lies dormant waiting for some condition(s) to occur.At MIT they use demon for part of a program and daemon for an operating system process.Demons (parts of programs) are particularly common in AI programs. For example, a knowledge-manipulation program might implement inference rules as demons. could continue with whatever its primary task was. This is similar to the triggers used in relational databases.The use of this term may derive from Maxwell's Demons - minute beings which can reverse the normal flow of heat from a hot body to a cold body by only and it is only in the absence of such a supply that heat must necessarily flow from hot to cold.Walt Bunch believes the term comes from the demons in Oliver Selfridge's paper Pandemonium, MIT 1958, which was named after the capital of Hell in Milton's Paradise Lost. Selfridge likened neural cells firing in response to input patterns to the chaos of millions of demons shrieking in Pandemonium.2. (company) Demon Internet Ltd.3. A program generator for differential equation problems.[N.W. Bennett, Australian AEC Research Establishment, AAEC/E142, Aug 1965].[Jargon File] (1998-09-04)

demon 1. "operating system" (Often used equivalently to {daemon}, especially in the {Unix} world, where the latter spelling and pronunciation is considered mildly archaic). A program or part of a program which is not invoked explicitly, but that lies dormant waiting for some condition(s) to occur. At {MIT} they use "demon" for part of a program and "daemon" for an {operating system} process. Demons (parts of programs) are particularly common in {AI} programs. For example, a {knowledge}-manipulation program might implement {inference rules} as demons. Whenever a new piece of knowledge was added, various demons would activate (which demons depends on the particular piece of data) and would create additional pieces of knowledge by applying their respective inference rules to the original piece. These new pieces could in turn activate more demons as the inferences filtered down through chains of logic. Meanwhile, the main program could continue with whatever its primary task was. This is similar to the {triggers} used in {relational databases}. The use of this term may derive from "Maxwell's Demons" - minute beings which can reverse the normal flow of heat from a hot body to a cold body by only allowing fast moving molecules to go from the cold body to the hot one and slow molecules from hot to cold. The solution to this apparent thermodynamic paradox is that the demons would require an external supply of energy to do their work and it is only in the absence of such a supply that heat must necessarily flow from hot to cold. Walt Bunch believes the term comes from the demons in Oliver Selfridge's paper "Pandemonium", MIT 1958, which was named after the capital of Hell in Milton's "Paradise Lost". Selfridge likened neural cells firing in response to input patterns to the chaos of millions of demons shrieking in Pandemonium. 2. "company" {Demon Internet} Ltd. 3. A {program generator} for {differential equation} problems. [N.W. Bennett, Australian AEC Research Establishment, AAEC/E142, Aug 1965]. [{Jargon File}] (1998-09-04)

deperdit ::: n. --> That which is lost or destroyed.

derelict ::: a. --> Given up or forsaken by the natural owner or guardian; left and abandoned; as, derelict lands.
Lost; adrift; hence, wanting; careless; neglectful; unfaithful. ::: n. --> A thing voluntary abandoned or willfully cast away by its


descriptive statistics: As opposed to inferential statistics, descriptive statistics aim to summarise a set of data in a process where some information (perhaps deemed neglible or irrelevant) is inherently lost, while what is considered important or significant is retained.

Desideri, Ippolito. (1684-1733). Jesuit missionary to Tibet. He was born in the town of Pistoia in Tuscany in 1684 and entered the Jesuit order in 1700, studying at the Collegio Romano. Following two years of instruction in theology, he requested permission to become a missionary, departing for India in 1712 and reaching Goa the following year. Assigned to the Tibet mission, Desideri and another priest, the Portuguese Manoel Freyre, traveled by ship, horseback, and on foot to Leh, the capital of Ladakh, the westernmost Tibetan domain. Setting out for LHA SA, they were able to survive the difficult seven-month journey thanks to the protection of a Mongolian princess who allowed the two priests to join her caravan. They reached the Tibetan capital on March 18, 1716. After just a month in Lha sa, Desideri's companion decided to return to India. Desideri received permission from the ruler of Tibet, the Mongol warlord Lha bzang Khan, to remain in Tibet. He arranged for Desideri to live at RA MO CHE, and then at SE RA monastery. His notes from his studies indicate that he worked through textbooks on elementary logic through to the masterworks of the DGE LUGS sect, including the LAM RIM CHEN MO of TSONG KHA PA, which Desideri would eventually translate into Italian (the translation is lost). He would go on also to write a number of works in Tibetan, both expositions of Christianity and refutations of Buddhism. The most substantial of these was his unfinished "Inquiry into the Doctrines of Previous Lives and of Emptiness, Offered to the Scholars of Tibet by the White Lama called Ippolito" (Mgo skar [sic] gyi bla ma i po li do zhes bya ba yis phul ba'i bod kyi mkhas pa rnams la skye ba snga ma dang stong pa nyid kyi lta ba'i sgo nas zhu ba). Desideri remained in Tibet until 1721, when Tibet became a mission field of the Capuchins, requiring that the Jesuit abandon his work. After several years in India, he returned to Italy in 1727. Desideri arrived in Rome in the midst of the Rites Controversy, the question of whether non-Christian rituals (such as Chinese ancestor worship) had a place in the methods of the missionaries. As a Jesuit, Desideri was on the losing side of this debate. The last years of his life were consumed with composing long defenses of his work, as well as the remarkable account of his time in Tibet, the Relazione de' viaggi all' Indie e al Thibet. He died in Rome on April 13, 1733. Because of the suppression of the Jesuit order, Desideri's works remained largely unknown, both in Italian and Tibetan, until the twentieth century.

designated in Paradise Lost VI, where Milton

desolate ::: a. --> Destitute or deprived of inhabitants; deserted; uninhabited; hence, gloomy; as, a desolate isle; a desolate wilderness; a desolate house.
Laid waste; in a ruinous condition; neglected; destroyed; as, desolate altars.
Left alone; forsaken; lonely; comfortless.
Lost to shame; dissolute.
Destitute of; lacking in.


despair ::: the state in which all hope is lost or absent. despairs, despairing *adj.* Characterized by or resulting from despair; hopeless.

devest ::: v. t. --> To divest; to undress.
To take away, as an authority, title, etc., to deprive; to alienate, as an estate. ::: v. i. --> To be taken away, lost, or alienated, as a title or an estate.


DhammakM-DM-^Aya. (Thai, Thammakai). A Buddhist reform movement in Thailand that originated in 1916, when a monk named Luang Phor Sodh is said to have rediscovered a technique of meditation that had been lost since the time of the Buddha. The movement began to gain impetus in 1970, when one of the abbot's disciples, a nun known as Khun Yay UpM-DM-^Asika, founded Wat Phra DhammakM-DM-^Aya. DhammakM-DM-^Aya meditation practice consists of visualizing a small crystal sphere entering one's body through the nasal passage; the sphere settles in the solar plexus and eventually becomes transformed into a crystal image of the Buddha. While engaging in this visualization, the meditator is supposed to focus on the MANTRA "samma arahang." The practice is supposed to culminate in the ability to see a buddha image (the dhammakM-DM-^Aya, or "truth body" of the Buddha; see DHARMAKM-DM-^@YA) inside oneself, an experience compared to tasting NIRVM-DM-^@nA in the present life. Meditation is the principal DhammakM-DM-^Aya practice, and the organization encourages its followers to meditate twice a day as a way of improving self-confidence and as a tool for success, well being, and fostering family life. DhammakM-DM-^Aya also offers group training courses for adults in the private and public sectors. Devotees dress in white, and temple buildings are simple in design. DhammakM-DM-^Aya is also known for organizing massive ceremonies involving several thousand monks and tens of thousands of laypeople on Buddhist holy days. Rather than following the traditional lunar calendar and practicing on the days of the waning and waxing moon, DhammakM-DM-^Aya practice is held every Sunday, with meditation in the morning, followed by a sermon on topics relevant to the problems and concerns of everyday life. Its adherents are also encouraged to take part in such activities as retreats, youth camps, and massive ordinations for college students during the summer break. The DhammakM-DM-^Aya movement also differs from mainstream Thai Buddhism in that it requires monks to be ordained for life rather than the temporary ordination that is common among Thai laymen. In addition to its massive WAT outside of Bangkok, it has established branches throughout Thailand and overseas. Many Thais, especially intellectuals who support the forest meditation tradition, criticize DhammakM-DM-^Aya for its "direct marketing" type of organization and its quick-fix solutions to complex problems.

DharmadhM-DM-^Atustava. [alt. DharmadhM-DM-^Atustotra] (T. Chos dbyings bstod pa; C. Zan fajie song; J. San hokkaiju; K. Ch'an popkye song M-hM-.M-^ZM-fM-3M-^UM-gM-^UM-^LM-iM- M-^L). In Sanskrit, "Praise of the DHARMADHM-DM-^@TU," a hymn in 101 stanzas attributed to NM-DM-^@GM-DM-^@RJUNA. It is cited by BHM-DM-^@VAVIVEKA as a work by NM-DM-^AgM-DM-^Arjuna, but its authorship has been questioned by scholars because its substantialist elements seem at odds with the doctrine of emptiness (suNYATM-DM-^@), as espoused by NM-DM-^AgM-DM-^Arjuna in works such as the MuLAMADHYAMAKAKM-DM-^@RIKM-DM-^@. The text is also not counted among the "four hymns" (CATUM-aM-8M-$STAVA), which can be more confidently ascribed to NM-DM-^AgM-DM-^Arjuna. However, in the Tibetan tradition, it is regarded as his work and is counted among his "devotional corpus" (STAVAKM-DM-^@YA). Apart from a few stanzas quoted in extant Sanskrit works, the text is lost in the original Sanskrit and is preserved in Tibetan and Chinese (translated by DM-DM-^@NAPM-DM-^@LA). The DharmadhM-DM-^Atustava describes the nature of the realm of reality (dharmadhM-DM-^Atu) as being pure in its essence but is hidden by the afflictions (KLEsA); when those taints are removed, the nature of reality is made manifest. Many of the metaphors in the text are similar to those found in the TATHM-DM-^@GATAGARBHA literature. However, the dharmadhM-DM-^Atu is also described in ontological terms as the cause of SAMSM-DM-^@RA, uncreated, immovable, certain, pure, the seed, etc., descriptions that seem at odds with NM-DM-^AgM-DM-^Arjuna's more famous views. In Tibet, this apparent contradiction figured prominently in the so-called RANG STONG GZHAN STONG debates, where the proponents of the rang stong position, especially the DGE LUGS, saw NM-DM-^AgM-DM-^Arjuna's exposition of emptiness to be his definitive position and explained the dharmadhM-DM-^Atu as emptiness. The proponents of the gzhan stong position, most famously the JO NANG, argued for a more substantialist reality that is not empty of its own nature (SVABHM-DM-^@VA) but is devoid of adventitious defilements. They found support for this position in the DharmadhM-DM-^Atustava.

Dharmodgata. (T. Chos 'phags; C. Faqi pusa; J. Hoki bosatsu; K. Popki posal M-fM-3M-^UM-hM-5M-7M-hM-^OM-)M-hM-^VM-)). In Sanskrit, "Elevated Dharma," or "Dharma Arising," the name of a BODHISATTVA whom the AVATAMSAKASuTRA describes as residing in the Diamond (S. VAJRA) Mountains. According to the Chinese translations of the AvataMsakasutra, Dharmodgata lives in the middle of the sea in the Diamond Mountains (C. Jingangshan; J. KONGoSAN; K. KM-EM-,MGANGSAN), where he preaches the dharma to his large congregation of fellow bodhisattvas. The AstASM-DM-^@HASRIKM-DM-^@PRAJNM-DM-^@PM-DM-^@RAMITM-DM-^@ also says that Dharmodgata (his name there is transcribed as C. Tanwujian, J. Donmukatsu, and K. Tammugal) preaches the PRAJNM-DM-^@PM-DM-^@RAMITM-DM-^@ three times daily at the City of Fragrances (S. GandhavatM-DM-+; C. Zhongxiangcheng; J. Shukojo; K. Chunghyangsong), now used as the name of one of the individual peaks at the Korean KM-EM-,MGANGSAN. Since the Chinese Tang dynasty and the Korean Silla dynasty, East Asian Buddhists have presumed that Dharmodgata resided at the Diamond Mountains, just as the bodhisattva MANJUsRM-DM-* lived at WUTAISHAN. In his HUAYAN JING SHU, CHENGGUAN's massive commentary to the AvataMsakasutra, Chengguan explicitly connects the sutra's mention of the Diamond Mountains to the KM-EM--mgangsan of Korea. At KM-EM--mgangsan, there are many place names associated with Dharmodgata and several legends and stories concerning him have been transmitted. Records explain that P'YOHUNSA, an important monastery at KM-EM--mgangsan, at one time had an image of Dharmodgata enshrined in its main basilica (although the image is now lost). According to the Japanese ascetic tradition of SHUGENDo, the semilegendary founder of the school, EN NO OZUNU (b. 634), is considered to be a manifestation of Dharmodgata, and his principal residence, Katsuragi Mountain in Nara prefecture, is therefore also sometimes known as the Diamond Mountains (KONGoSAN).

DhyM-DM-^Anottarapatala. (T. Bsam gtan phyi ma rim par phye ba). In Sanskrit, the "Chapter on the Subsequent Stages of Concentration"; a brief work in seventy-four verses regarded as a chapter of the lost VajrosnM-DM-+satantra. It also is related to the fifth chapter of the MAHM-DM-^@VAIROCANM-DM-^@BHISAMBODHISuTRA. The work, preserved only in Tibetan, is classified as a KRIYM-DM-^@TANTRA, and provides instruction on MANTRA recitation and yogic breath practice (PRM-DM-^@nM-DM-^@YM-DM-^@MA), which are to be undertaken subsequent to the practice of DHYM-DM-^@NA. There is a detailed commentary on the text by BUDDHAGUHYA.

dimmed ::: v.**1. Made or became dim; lost brightness. Also fig. adj. 2. Not brilliant; dull in lustre. 3.** Dulled; indistinct; not seen clearly or in detail as of sight or vision.

Disorientation ::: Inability to recognize or be aware of who we are (person), what we are doing (situation), the time and date (time), or where we are in relation to our environment (place).M-BM- To be considered a problem, it must be consistent, result in difficulty functioning, and not due to forgetting or being lost.^M

distrait ::: a. --> Absent-minded; lost in thought; abstracted.

DM-CM-lost his license in 1874. He was editor of Der moderne Volkergeist and of Personalist und Emancipator. Philosophically he belonged to the positivistic school. DM-CM-

DM-DM-+rghM-DM-^Agama. (T. Lung ring po; C. Chang Ahan jing; J. Joagongyo; K. Chang Aham kyong M-iM-^UM-7M-iM-^XM-?M-eM-^PM-+M-gM-6M-^S). In Sanskrit, "The Collection of Long Scriptures"; the Sanskrit scriptural collection (M-DM-^@GAMA) that is analogous to the PM-DM-^Ali DM-DM-*GHANIKM-DM-^@YA. (All but three of the DM-DM-+rghM-DM-^Agama's thirty SuTRAS have equivalents in the PM-DM-^Ali DM-DM-+ghanikM-DM-^Aya.) The Sanskrit recension was long lost and survived only in a Chinese translation made in 413 CE by BUDDHAYAsAS and ZHU FONIAN; that Chinese recension is attributed to the DHARMAGUPTAKA school. In the 1990s, however, extensive fragments of a Sanskrit recension of the DM-DM-+rghM-DM-^Agama in BRM-DM-^@HMM-DM-* script were discovered in Afghanistan, a recension that is instead associated with the SARVM-DM-^@STIVM-DM-^@DA school or its MuLASARVM-DM-^@STIVM-DM-^@DA offshoot. These fragments, which constitute about fifty-five percent of the complete manuscript, are the object of intensive scholarly investigation. Small fragments of this same SarvM-DM-^AstivM-DM-^Ada or MulasarvM-DM-^AstivM-DM-^Ada recension have also been discovered in Central Asia. All three major recensions of the DM-DM-+rghM-DM-^Agama (including the PM-DM-^Ali DM-DM-+ghanikM-DM-^Aya) have a tripartite structure, but two of the three sections in the SarvM-DM-^AstivM-DM-^Ada manuscript are radically different from the other two recensions, suggesting that it comes from an independent textual lineage. In the SarvM-DM-^AstivM-DM-^Ada Sanskrit recension, part one, the "six sutra section" (satsutrakanipM-DM-^Ata), and part two, the "section on pairs" (yuganipM-DM-^Ata), have no counterpart in the PM-DM-^Ali or Dharmaguptaka recensions. Part three, the "section on morality" (sM-DM-+laskandhanipM-DM-^Ata), has an analogue in the other two recensions, but the titles and sequence of the incorporated sutras differs. The first section of the SarvM-DM-^AstivM-DM-^Ada DM-DM-+rghM-DM-^Agama with its six major sutras-the Dasottarasutra (P. DASUTTARASUTTA), Arthavistarasutra, SaMgM-DM-+tisutra (P. SAnGM-DM-*TISUTTA), Catusparisatsutra, MahM-DM-^AvadM-DM-^Anasutra (P. MAHM-DM-^@PADM-DM-^@NASUTTANTA), and MAHM-DM-^@PARNIRVM-DM-^@nASuTRA (P. MAHM-DM-^@PARINIBBM-DM-^@NASUTTANTA)-was not preserved in the Afghan manuscripts and is extant only in fragments from Central Asia, where it was popular in its own right and often circulated independently.

DoraM-bM-^@M-^Ys illustration for Paradise Lost IV, showing the angels Ithuriel and Zephon on their way to earth to hunt

dreamer ::: n. --> One who dreams.
A visionary; one lost in wild imaginations or vain schemes of some anticipated good; as, a political dreamer.


DWIM ::: /dwim/ [acronym, Do What I Mean (not what I say)] 1. Able to guess, sometimes even correctly, the result intended when bogus input was provided.2. The BBNLISP/INTERLISP function that attempted to accomplish this feat by correcting many of the more common errors. See hairy.3. Occasionally, an interjection hurled at a balky computer, especially when one senses one might be tripping over legalisms (see legalese).Warren Teitelman originally wrote DWIM to fix his typos and spelling errors, so it was somewhat idiosyncratic to his style, and would often make hash of anyone else's typos if they were stylistically different. Some victims of DWIM thus claimed that the acronym stood for Damn Warren's Infernal Machine!'.In one notorious incident, Warren added a DWIM feature to the command interpreter used at Xerox PARC. One day another hacker there typed delete *$ managed to stop it with a Vulcan nerve pinch after only a half dozen or so files were lost.The disgruntled victim later said he had been sorely tempted to go to Warren's office, tie Warren down in his chair in front of his workstation, and then type delete *$ twice.DWIM is often suggested in jest as a desired feature for a complex program; it is also occasionally described as the single instruction the ideal computer also jokes about DWIMC (Do What I Mean, Correctly). A related term, more often seen as a verb, is DTRT (Do The Right Thing); see Right Thing.[Jargon File]

DWIM /dwim/ [acronym, "Do What I Mean" (not what I say)] 1. Able to guess, sometimes even correctly, the result intended when bogus input was provided. 2. The BBNLISP/INTERLISP function that attempted to accomplish this feat by correcting many of the more common errors. See {hairy}. 3. Occasionally, an interjection hurled at a balky computer, especially when one senses one might be tripping over legalisms (see {legalese}). Warren Teitelman originally wrote DWIM to fix his typos and spelling errors, so it was somewhat idiosyncratic to his style, and would often make hash of anyone else's typos if they were stylistically different. Some victims of DWIM thus claimed that the acronym stood for "Damn Warren's Infernal Machine!'. In one notorious incident, Warren added a DWIM feature to the command interpreter used at {Xerox PARC}. One day another hacker there typed "delete *$" to free up some disk space. (The editor there named backup files by appending "$" to the original file name, so he was trying to delete any backup files left over from old editing sessions.) It happened that there weren't any editor backup files, so DWIM helpfully reported "*$ not found, assuming you meant 'delete *'". It then started to delete all the files on the disk! The hacker managed to stop it with a {Vulcan nerve pinch} after only a half dozen or so files were lost. The disgruntled victim later said he had been sorely tempted to go to Warren's office, tie Warren down in his chair in front of his workstation, and then type "delete *$" twice. DWIM is often suggested in jest as a desired feature for a complex program; it is also occasionally described as the single instruction the ideal computer would have. Back when proofs of program correctness were in vogue, there were also jokes about "DWIMC" (Do What I Mean, Correctly). A related term, more often seen as a verb, is DTRT (Do The Right Thing); see {Right Thing}. [{Jargon File}]

Eighth Sphere or Planet of Death ::: A term used in the more esoteric or inner part of the teachings about which little can be said, for over thispart of the doctrine there has always been drawn a thick veil of secrecy and silence.Frequently the term is confused with avichi, but this is incorrect, because the two, while closelyconnected, are nevertheless quite distinct. While avichi is a state where very evil human beings "die andare reborn without interruption," yet not without hope of final redemption -- something which canactually take place even on our physical plane in the cases of very evil or soulless men -- the EighthSphere represents a degree of psychomental degeneration still more advanced. As just hinted, even inavichi there is a possibility of reinsoulment by the ray of the spiritual monad; whereas in the EighthSphere or Planet of Death such possibility finally vanishes, and the entity which has sunk to the Planet ofDeath is what is technically called in the esoteric philosophy a "lost soul." In the Eighth Sphere the lostsouls are ground over and over in nature's laboratory, and are finally dissipated into their componentpsycho-astral elements or life-atoms. The Eighth Sphere or Planet of Death is an actual globe. It is also ofcourse a state or condition of being; whereas the avichi is almost exclusively a state or condition in whichan entity may find itself, although obviously this entity must have position or place and therefore localityin space -- on our earth or elsewhere.

Eighth Sphere or Planet of Death Both a globe and a condition of being, where utterly, irredeemably corrupt human souls are attracted, to be dissipated as earth entities. These M-bM-^@M-^\lost soulsM-bM-^@M-^] have through lifetimes lost their link with their inner god, and so can no longer serve as a channel for those spiritual forces. Too gross to remain in kama-loka or avichi, they sink to this slowly dying planet of our solar system, invisible because too dense, which acts as a vent or receptacle for human waste. M-bM-^@M-^\The Eighth Sphere is a very necessary organic part of the destiny of our earth and its chain. . . . in the solar system there are certain bodies which act as vents, cleansing channels, receptacles for human waste and slag. . . . [the lost soul] therefore sinks into the Planet of Death or the globe of Mara to which its own heavy material magnetism drags it, where it is dissipated as an entity from above, which means from our globe, and is slowly ground over in natureM-bM-^@M-^Ys laboratory. . . . However, precisely because the lost soul is yet an aggregate of astral-vital-psychical life-atoms connected around a monad as yet scarcely evolved, this monad, when freed from its earth veil of life atoms, thereupon begins in the Planet of Death a career of its own in this highly material globe.M-bM-^@M-^] (FSO 347-8)

elastic collision: A collision of 2 bodies where kinetic energy is not lost.

Elementaries ::: "Properly, the disembodied souls of the depraved; these souls having at some time prior to deathseparated from themselves their divine spirits, and so lost their chance for immortality" (TheosophicalGlossary, H. P. Blavatsky).Strictly speaking, the word "elementaries" should be used as H. P. Blavatsky defines it in this quotationfrom her. But in modern theosophical literature the word has come to signify more particularly thephantoms or eidola of disembodied persons, these phantoms or eidola really being the kama-rupicshades, with especial application to the cases of grossly materialistic ex-humans whose evil impulses andappetites still inhering in the kama-rupic phantom draw these phantoms to physical spheres congenial tothem. They are a real danger to psychical health and sanity, and literally haunt living human beingspossessing tendencies akin to their own. They are soulless shells, but still filled with energies of adepraved and ignoble type. Their destiny of course is like that of all other pretas or bhutas -- ultimatedisintegration; for the gross astral atoms composing them slowly dissolve through the years after themanner of a dissolving column of smoke or a wisp of dark cloud on a mountainside.

Ennin. (C. Yuanren M-eM-^\M-^SM-dM-;M-^A) (794-864). Japanese monk of the TENDAISHu (C. TIANTAI ZONG), who wrote a classic account of his ninth-century pilgrimage to China. A native of Tochigi prefecture, Ennin lost his father when young, and became a student of the eminent Japanese monk SAICHo at the monastery of ENRYAKUJI on HIEIZAN. Ennin was ordained on Mt. Hiei in 814 and received the full monastic precepts three years later at the precepts platform (kaidan) on the grounds of the monastery of ToDAIJI. In 838, Ennin traveled to China with his companions Engyo (799-852) and Jokyo (d. 866), arriving in Yangzhou (present-day Jiangsu province) at the mouth of the Yangzi River. The next year, he visited the monastery of Kaiyuansi, where he received the teachings and rituals of the various KONGoKAI (vajradhM-DM-^Atu) deities from the monk Quanya (d.u.). Ennin also studied the Sanskrit SIDDHAM script while in China. When adverse winds kept him from returning to Japan, he remained behind at the monastery of Fahuayuan on Mt. Chi in Dengzhou (present-day Shandong province). From there, Ennin made a pilgrimage to WUTAISHAN and studied Tiantai doctrine and practice. In 840, Ennin arrived in the capital of Chang'an, where he studied the kongokai MAndALA under Yuanzheng (d.u.) of the monastery of Daxingshansi. The next year, Ennin also studied the teachings of the TAIZoKAI (garbhadhM-DM-^Atu) and *SUSIDDHIKARASuTRA under Yizhen (d.u.) of the monastery of Qinglongsi. In 842, Ennin furthered his studies of the taizokai under Faquan (d.u.) at the monastery of Xuanfasi, siddham under Yuanjian (d.u.) of Da'anguosi, and siddham pronunciation under the Indian M-DM-^@CM-DM-^@RYA Baoyue (d.u.). In 845, Ennin fled from the Huichang persecution of Buddhism (see HUICHANG FANAN) that then raged in Chang'an, and arrived back in Japan in 847. Ennin kept a detailed record of his sojourn in China in his famed diary, the NITTo GUHo JUNREI GYoKI (translated into English as A Pilgrimage to China in Search of the Law). In 854, Ennin was appointed the head (zasu) of Enryakuji and three years later was allowed to perform the RYoBU ABHIsEKA for Emperor Buntoku (r. 850-858) in the palace. Ennin promoted the Tendai/Tiantai teachings of the four kinds of SAMM-DM-^@DHI (sizhong sanmei), which he had brought back to Japan from China. He also made an effort to continue his teacher Saicho's attempt to implement the use of the bodhisattva precepts (see FANWANG JING) in Japan.

entirely ::: adv. --> In an entire manner; wholly; completely; fully; as, the trace is entirely lost.
Without alloy or mixture; truly; sincerely.


epic: This is a type of classical poetry, generally recounting heroic achievements. It is a poem that is a long narrative about a serious subject, told in an elevated styleof language. Epics generally focus on the exploits of a hero or demi-god who represents the cultural values of a race, nation, or religious group. John MiltonM-bM-^@M-^YsParadise lost is an example of a famous epic. See classic.

epidermis ::: v. t. --> The outer, nonsensitive layer of the skin; cuticle; scarfskin. See Dermis.
The outermost layer of the cells, which covers both surfaces of leaves, and also the surface of stems, when they are first formed. As stems grow old this layer is lost, and never replaced.


epsilon squared ::: (jargon) A quantity even smaller than epsilon, as small in comparison to epsilon as epsilon is to something normal; completely negligible. If you buy a go with it is epsilon, and the cost of the ten-dollar cable to connect them is epsilon squared.Compare lost in the underflow, lost in the noise. (1997-09-05)

epsilon squared "jargon" A quantity even smaller than {epsilon}, as small in comparison to epsilon as epsilon is to something normal; completely negligible. If you buy a supercomputer for a million dollars, the cost of the thousand-dollar terminal to go with it is {epsilon}, and the cost of the ten-dollar cable to connect them is epsilon squared. Compare {lost in the underflow}, {lost in the noise}. (1997-09-05)

erebus ::: n. --> A place of nether darkness, being the gloomy space through which the souls passed to Hades. See Milton&

Especially is this the case when the Stanzas refer to events and conditions of cosmic or human life of which mankind today has virtually lost all memory, except for the scattered fragments of archaic writings which have reached us out of the darkness of prehistory. Only deep meditation and contemplation upon the mystical symbols used will awaken the faculty to comprehend them:

Every true Mason is in search of the Lost Word, the secret knowledge or gupta-vidya, yet the lost secrets of the Royal Art can never be communicated to, because they cannot be comprehended by, one who does not recognize and in degree at least realize his own inner divinity, the immanent christos or buddha within, which is his true self; i.e., through initiation become, actually and in fact, a Christos, an Osiris, a Hiram Abif. Every degree of initiation into the Mysteries has its secrets, its Word, its sacred formula, which may be communicated only to those who, according to Masonic ritual M-bM-^@M-^\are duly and truly prepared, worthy and well qualified,M-bM-^@M-^] else the penalty is death to the one so revealing the Word or secrets.

extant ::: a. --> Standing out or above any surface; protruded.
Still existing; not destroyed or lost; outstanding.
Publicly known; conspicuous.


Eye of Siva The third eye; physically the pineal gland, which when awakened into activity becomes the organ of the inner spiritual vision of a seer. The pineal gland was in former ages an active physical exterior organ before the present-day two eyes were developed, and was then the faculty both of physical vision and of interior illumination. As the ages passed, this third eye or pineal gland receded within the skull, finally being covered by hardened bone and the scalp. This eye may be described as the organ on this plane of spiritual intuition, through which direct and certain knowledge is obtainable at any time at the will of the seer. M-bM-^@M-^\The M-bM-^@M-^Xeye of SivaM-bM-^@M-^Y did not become entirely atrophied before the close of the Fourth Race. When spirituality and all the divine powers and attributes of the deva-man of the Third had been made the hand-maidens of the newly-awakened physiological and psychic passions of the physical man, instead of the reverse, the eye lost its powersM-bM-^@M-^] (SD 2:302).

faded ::: imp. & p. p. --> of Fade ::: a. --> That has lost freshness, color, or brightness; grown dim.

Fang hsin: The lost heart, i.e., the originally good mind which has turned away from the principles of benevolence and righteousness. (Mencius.) -- W.T.C.

Fayuan zhulin. (J. Hoon jurin; K. Pobwon churim M-fM-3M-^UM-hM-^KM-^QM-gM-^OM- M-fM-^^M-^W). In Chinese, "A Grove of Pearls in the Garden of the Dharma," compiled in 668 by the Tang-dynasty monk Daoshi (d. 683) of XIMINGXI; a comprehensive encyclopedia of Buddhism, in one hundred rolls and one hundred chapters, based on the DA TANG NEIDIAN LU and XU GAOSENG ZHUAN, which were compiled by Daoshi's elder brother, the monk DAOXUAN (596-667). The encyclopedia provides definitions and explanations for hundreds of specific Buddhist concepts, terms, and numerical lists. Each chapter deals with a single category such as the three realms of existence (TRILOKA[DHM-DM-^@TU]), revering the Buddha, the DHARMA, and the SAMGHA, the monastery, relics (sARM-DM-*RA), repentance, receiving the precepts, breaking the precepts, and self-immolation (SHESHEN), covering these topics with numerous individual entries. The Fayuan zhulin is characterized by its use of numerous passages quoted from Buddhist scriptures in support of its explanations and interpretations. Since many of the texts that Daoshi cites in the Fayuan zhulin are now lost, the encyclopedia serves as an invaluable source for the study of medieval Chinese Buddhism.

find ::: v. t. --> To meet with, or light upon, accidentally; to gain the first sight or knowledge of, as of something new, or unknown; hence, to fall in with, as a person.
To learn by experience or trial; to perceive; to experience; to discover by the intellect or the feelings; to detect; to feel.
To come upon by seeking; as, to find something lost.
To discover by sounding; as, to find bottom.


fire-fanged ::: a. --> Injured as by fire; burned; -- said of manure which has lost its goodness and acquired an ashy hue in consequence of heat generated by decomposition.

flotson ::: n. --> Goods lost by shipwreck, and floating on the sea; -- in distinction from jetsam or jetson.

forfeit ::: n. --> Injury; wrong; mischief.
A thing forfeit or forfeited; what is or may be taken from one in requital of a misdeed committed; that which is lost, or the right to which is alienated, by a crime, offense, neglect of duty, or breach of contract; hence, a fine; a mulct; a penalty; as, he who murders pays the forfeit of his life.
Something deposited and redeemable by a sportive fine; -- whence the game of forfeits.


forgetting: the inability to recall or recognise what has previously been remembered. Forgetting has been explained by a number of accounts ? trace-dependent forgetting (the memory trace is lost), cue-dependent forgetting (the lack of necessary cues to retrieve the memory), repression (painful memories are unconsciously repressed) or interference.

forlorn ::: --> of Forlese ::: v. t. --> Deserted; abandoned; lost.
Destitute; helpless; in pitiful plight; wretched; miserable; almost hopeless; desperate.


Freemasonry: A world-wide philosophical fraternal institution. Its origins are lost in the immemorial past, although it is claimed to have been founded at the time of the building of SolomonM-bM-^@M-^Ys Temple; its present organization dates from 1717, the establishment of the premier Grand Lodge of England. It teaches morality and basic religion by means of symbols, particularly those derived from the builderM-bM-^@M-^Ys craft; its basic doctrines include belief in God, the Great Architect of the Universe, and belief in the immortality of the soul. A great deal of ancient and medieval occult lore, particularly of the Kabalah and of alchemy, has been retained by the Order in a more or less modified form. According to H. L. Haywood, in Supplement to MackeyM-bM-^@M-^Ys Encyclopedia of Freemasonry (copyright, 1946, by the Masonic History Company), Vol. III, p. 1234, M-bM-^@M-^\A Masonic Lodge represents a body of workmen in which each member has a station or place corresponding to his task or function.M-bM-^@M-^] It is stated in the same volume (p. 1485) that M-bM-^@M-^\there is no occultism in Freemasonry, though the word is often used loosely in the Ritual, as a synonym for M-bM-^@M-^Xarcane.M-bM-^@M-^Y The correct Masonic word is M-bM-^@M-^Xesoteric.M-bM-^@M-^YM-bM-^@M-^]

From Paradise Lost. London: Richard Bently,

from the lost Apocalypse of Zephaniah: M-bM-^@M-^\And the

from the lost Apocalypse of Zephaniah. The prince

fugue ::: n. --> A polyphonic composition, developed from a given theme or themes, according to strict contrapuntal rules. The theme is first given out by one voice or part, and then, while that pursues its way, it is repeated by another at the interval of a fifth or fourth, and so on, until all the parts have answered one by one, continuing their several melodies and interweaving them in one complex progressive whole, in which the theme is often lost and reappears.

fuzangwu. (J. fukuzomotsu; K. pokchangmul M-hM-^EM-9M-hM-^WM-^OM-gM-^IM-)). In Chinese, "interred objects," referring to items enshrined within the cavities of buddha images, a practice widespread in the Buddhist traditions of East Asia (if not throughout all of Buddhism). Typically the "lost-wax" casting process for creating iron or bronze images would leave a substantial cavity inside the image, in which could be interred such sacred objects as written or printed scriptures, DHM-DM-^@RAnM-DM-+, and MANTRA; smaller images of buddhas and bodhisattvas; information on the creation of the image, lists of sponsoring donors, and various dedications and vows; replicas of internal organs carved from wood or sown from cloth; or paddy rice, hulled rice, and soy beans as a form of permanent offering to the Buddha. The sealing of such things inside an image often took place as part of the consecration ritual for the image. Wooden images were also often carved in imitation of cast images in order to leave such an interment cavity. By serving as a repository of sacred objects, the image could thus serve not only as an object of worship but also play a role similar to that of a STuPA or CAITYA.

Ganesa (Sanskrit) GaM-aM-9M-^GeM-EM-^[a The Hindu god of wisdom, son of Siva, who lost his human head which was replaced by that of an elephant. As he who removes obstacles, he is invoked at the commencement of any important undertaking, likewise at the beginning of books. In some respects he is thus equivalent to the Egyptian Thoth or Thoth-Hermes, the scribe of the gods. Ganesa is the chief or head of multitudes of subordinate spiritual entities M-bM-^@M-^T a necessity if as the god of wisdom he accomplishes his cosmic labors through subordinate hierarchies of intelligent and semi-intelligent beings, acting as their director or guide in forming and guiding nature.

Ganjin. (C. Jianzhen M-iM-^QM-^QM-gM-^\M-^^) (688-763). Chinese VINAYA master and reputed founder of the RISSHu and the monastery of ToSHoDAIJI in Japan; also known as Todai Wajo. Ganjin was a native of Guangling, Yangzhou, in present-day Jiangsu province. He studied TIANTAI thought and practice and the vinaya under the vinaya master Dao'an (654-717). Having returned to Yangzhou from his studies in Chang'an and Luoyang, he led an illustrious career at the monastery of Damingsi as a famous lecturer on the vinaya of the NANSHAN LM-CM-^\ ZONG, and is credited with the establishment of many monasteries. In 733, two monks from Nara, Eiei (d. 748) and Fusho (d.u.), arrived in China. While studying in Chang'an, they learned of Ganjin and headed for Damingsi in 742 to meet him. The next year, Ganjin made his first attempt to go to Japan. After four more failed attempts, Ganjin was finally able to arrive in Japan in 754. During his earlier attempts, Ganjin had lost his eyesight and Eiei had lost his life. Upon his arrival, he was warmly welcomed by retired Emperor Shomu (r. 724-749) and the Buddhist community in Japan. In the summer of 754, an ordination platform was prepared at the great Nara monastery of ToDAIJI, where Ganjin conferred the precepts on Emperor Shomu and others. A precepts hall was constructed the next year in 755. In 756, Ganjin and RYoBEN (689-773), the abbot of Todaiji, were appointed to senior ecclesiastical positions at court. A year after Empress Koken (r. 749-758) abdicated the throne in 758, a new monastery, named Toritsu Shodaiji (alt. Toshodaiji), was built and granted to Ganjin. In 763, as death neared, Ganjin had a statue of himself made and installed in his quarters at Toshodaiji, which remains to this day.

giddy ::: superl. --> Having in the head a sensation of whirling or reeling about; having lost the power of preserving the balance of the body, and therefore wavering and inclined to fall; lightheaded; dizzy.
Promoting or inducing giddiness; as, a giddy height; a giddy precipice.
Bewildering on account of rapid turning; running round with celerity; gyratory; whirling.
Characterized by inconstancy; unstable; changeable;


given as Nisroc ( Paradise Lost), Anael, Cerviel, etc.

Gnas chung oracle. (Nechung). The state oracle of Tibet, known as the Gnas chung chos rje, traditionally based at GNAS CHUNG monastery outside of LHA SA. During the time of the fifth DALAI LAMA, PE HAR rgyal po shifted residence from BSAM YAS to Gnas chung monastery. It is said that, at that time, the medium of Pe har, in a form known as Rdo rje grags ldan, saved the Tibetan people by uncovering a Nepalese plot to poison Tibetan wells. The oracle played an important role in contentious successions of the sixth and seventh Dalai Lamas, acting as a voice of the Tibetans against Chinese interests and predicting the birth of the seventh Dalai Lama in Li thang in Khams, and again assisting in the nineteenth century in the discovery of the thirteenth Dalai Lama. The oracle briefly lost favor due to erroneous predictions regarding the 1904 British invasion of Tibet, but regained his status by exposing a plot against the thirteenth Dalai Lama's life and then predicting his death in 1933. The oracle was consulted in the search for the current fourteenth Dalai Lama, and in matters relating to the 1950 Chinese Communist invasion of Tibet and subsequent events of the Chinese occupation, leading up to the Dalai Lama's escape into exile in 1959. In exile the Gnas chung chos rje has continued to play his traditional role of advising the Tibetan government.

Godwin's Law "humour" "As a {Usenet} discussion grows longer, the probability of a comparison involving Nazis or Hitler approaches one." There is a tradition in many groups that, once this occurs, that {thread} is over, and whoever mentioned the Nazis has automatically lost whatever argument was in progress. Godwin's Law thus practically guarantees the existence of an {upper bound} on thread length in those groups. However there is also a widely recognised codicil that any intentional triggering of Godwin's Law in order to invoke its thread-ending effects will be unsuccessful. [{Jargon}]. (2003-10-06)

Gorsedd (Welsh) A throne, seat, chair; an assembly of the Bards; now, the Assembly of Bards that directs the National Eisteddfod. According to Barddas, a Gorsedd might be held four times a year at the solstices and equinoxes. According to Iolo Morganwg, there were three Gorseddan [Gorseddau] of old, of which two became public and lost the secret wisdom; but the third, the Gorsedd of Morganwg (Glamorgan) disappeared from public view in early times and became an esoteric body (celddysgol M-bM-^@M-^T secret teaching), preserving the wisdom of the Druids.

Gospel oj Nicodemus. Also called Acts of Pilate. In Lost

Gospels Usually, the four accepted or canonical gospels of the New Testament, being the three synoptic gospels M-bM-^@M-^T Matthew, Mark, Luke M-bM-^@M-^T and the Gospel according to John. They are an authorized and approved selection from a far larger number of Gospels, extant, partially extant, and lost, attributed to various disciples and apostles, claiming to give accounts of the life and teachings of Jesus Christ and his apostles.

gotra. (P. gotta; T. rigs; C. zhongxing; J. shusho; K. chongsong M-gM-(M-.M-eM-'M-^S/M-gM-(M-.M-fM-^@M-'). In Sanskrit, "family" or "lineage," used in a figurative sense. The VINAYA explains that those in a noble family or line are those monks who are content with their robes, with whatever they receive in their begging bowls, and with low-quality bedding, and who take pleasure in forsaking the unwholesome (AKUsALA) and cultivating the wholesome (KUsALA). In the PM-DM-^Ali ABHIDHAMMA, the moment when one's concentration or insight moves from one "family" to another is called "change of lineage" (GOTRABHu). In MahM-DM-^AyM-DM-^Ana literature (especially that associated with the YOGM-DM-^@CM-DM-^@RA), gotra refers to a destiny, almost in the sense of a spiritual disposition, that prompts one to follow a particular path to enlightenment. There is typically a list of five such spiritual destinies (paNcagotra) found in YogM-DM-^AcM-DM-^Ara literature: (1) the TATHM-DM-^@GATA lineage, for those destined to become buddhas; (2) the PRATYEKABUDDHA lineage, for those destined to become ARHATs via the PRATYEKABUDDHAYM-DM-^@NA; (3) the sRM-DM-^@VAKA lineage, for those who will become arhats via the sRM-DM-^@VAKAYM-DM-^@NA; (4) those of indefinite (ANIYATA) lineage, who may change from any of three vehicles to another; and (5) those without lineage (agotra), who are ineligible for liberation or who have lost the prospect of becoming enlightened by being "incorrigibles" (ICCHANTIKA). Another division of lineage is into PRAKM-aM-9M-^ZTISTHAGOTRA (naturally present) and SAMUDM-DM-^@NM-DM-*TAGOTRA (developed). According to the YOGM-DM-^@CM-DM-^@RABHuMIsM-DM-^@STRA, the former refers to one's innate potential for spiritual achievement; the latter refers to the specific individual habits one can develop that will help speed the mastery of that potential. See also FAXIANG ZONG; sRM-DM-^@VAKABHuMI.

grave ::: 1. An excavation made in the earth in which to bury a dead body. 2. Any place that becomes the receptacle of what is dead, lost, or past.

Gtsang smyon Heruka. (Tsangnyon Heruka) (1452-1507). Tibetan iconoclast, best known as Gtsang smyon, the "madman of Gtsang"; revered especially for his literary works, including the biography of eleventh-century master MI LA RAS PA. Gtsang smyon Heruka began his career as a monk, receiving Buddhist ordination at the age of seven. He studied various systems of tantra and meditation under his chief guru, the Bka' brgyud master Shes rab 'byams pa, and later under several Sa skya teachers. Discouraged by the limitations of life as a monk and scholar, he adopted the life of a wandering YOGIN, engaging in the unusual behavior for which he earned the appellation smyon pa, "madman." His actions have been interpreted as part of a fifteenth-century reaction and reform movement against the growing wealth and power of elite incarnation lineages and religious institutions of his day. He and other "mad yogins" affiliated with the Bka' brgyud sect, such as 'BRUG BA KUN LEGS, and the lesser known Dbu smyon Kun dga' bzang po (1458-1532), sought to reemphasize the importance of meditation and retreat over strict adherence to monastic discipline or intellectual study-a tradition reaching back to the renowned Bka' brgyud founder, Mi la ras pa. Gtsang smyon Heruka himself spent many years visiting the meditation caves and retreat sites associated with Mi la ras pa. He also attempted to preserve important Bka' brgyud instruction lineages that were in danger of being lost, and toward the end of his life compiled an enormous thirteen-volume synthesis of the aural instructions (snyan brgyud) stemming from three of Mi la ras pa's principal disciples, RAS CHUNG PA RDO RJE GRAGS, SGAM PO PA BSOD NAMS RIN CHEN, and Ngan rdzongs rdo rje rgyal po (late eleventh century). He visited Nepal on several occasions, directing the renovation of SVAYAMBHu STuPA, one of the Kathmandu Valley's principal Buddhist pilgrimage centers. He is perhaps best remembered as the author of the widely read MI LA RAS PA'I RNAM THAR ("Life of Milarepa") and MI LA RAS PA'I MGUR 'BUM ("Hundred Thousand Songs of Milarepa"), as well as a biography of Milarepa's guru MARPA CHOS KYI BLO GROS.

Guanyin. (J. Kannon; K. KwanM-EM--m M-hM-'M-^@M-iM-^_M-3). In Chinese, "Perceiver of Sounds," an abbreviation of the longer name Guanshiyin (J. Kanzeon; K. KwanseM-EM--m; Perceiver of the World's Sounds); the most famous and influential BODHISATTVA in all of East Asia, who is commonly known in Western popular literature as "The Goddess of Mercy." Guanyin (alt. Guanshiyin) is the Chinese translation of AVALOKITEsVARA, the bodhisattva of compassion; this rendering, popularized by the renowned Kuchean translator KUMM-DM-^@RAJM-DM-*VA in his 405-406 CE translation of the SADDHARMAPUndARM-DM-*KASuTRA ("Lotus Sutra"), derives from an earlier form of this bodhisattva's name, Avalokitasvara, which is attested in some Sanskrit manuscripts of this scripture; KumM-DM-^ArajM-DM-+va interprets this name as "gazing" (avalokita; C. guan) on the "sounds" (svara; C. yin) [of this wailing "world" (C. shi) of suffering]. Avalokitasvara was supplanted during the seventh century CE by the standard Sanskrit form Avalokitesvara, the "gazing" (avalokita) "lord" (M-DM-+svara); this later form is followed in XUANZANG's Chinese rendering Guanzizai (J. Kanjizai; K. Kwanjajae), as found in his 649 CE translation of the PRAJNM-DM-^@PM-DM-^@RAMITM-DM-^@HM-aM-9M-^ZDAYASuTRA ("Heart Sutra"). The primary textual source for Guanyin worship is the twenty-fifth chapter of the SaddharmapundarM-DM-+kasutra; that chapter is devoted to the bodhisattva and circulated widely as an independent text in East Asia. The chapter guarantees that if anyone in danger calls out Guanshiyin's name with completely sincerity, the bodhisattva will "perceive the sound" of his call and rescue him from harm. Unlike in India and Tibet, Avalokitesvara took on female form in East Asia around the tenth century. In traditional China, indigenous forms of Guanyin, such as BAIYI GUANYIN (White-Robed Guanyin), Yulan Guanyin (Guanyin with Fish Basket), SHUIYUE GUANYIN (Moon in Water Guanyin), Songzi Guanyin (Child-Granting Guanyin), MALANG FU, as well as Princess MIAOSHAN, became popular subjects of worship. Guanyin was worshipped in China by both monastics and laity, but her functions differed according to her manifestation. Guanyin thus served as a protectress against personal misfortune, a symbol of Buddhist ideals and restraint, or a granter of children. Various religious groups and lay communities also took one of her various forms as their patroness, and in this role, Guanyin was seen as a symbol of personal salvation. Beginning in the tenth century, these different manifestations of Guanyin proliferated throughout China through indigenous sutras (see APOCRYPHA), secular narratives, miracle tales, monastic foundation legends, and images. In later dynasties, and up through the twentieth century, Guanyin worship inspired both male and female religious groups. For example, White Lotus groups (see BAILIAN SHE; BAILIAN JIAO) during the Song dynasty included members from both genders, who were active in erecting STuPAs and founding cloisters that promoted Guanyin worship. In the twentieth century, certain women's groups were formed that took Princess Miaoshan's refusal to marry as inspiration to reject the institution of marriage themselves and, under the auspices of a Buddhist patron, pursue other secular activities as single women. M-BM-6 In Japan, Kannon was originally introduced during the eighth century and took on additional significance as a female deity. For example, Kannon was often invoked by both pilgrims and merchants embarking on long sea voyages or overland travel. Invoking Kannon's name was thought to protect travelers from seven different calamities, such as fire, flood, storms, demons, attackers, lust and material desires, and weapons. Moreover, Kannon worship in Japan transcended sectarian loyalties, and there were numerous miracle tales concerning Kannon that circulated throughout the Japanese isles. M-BM-6 In Korea, KwanM-EM--m is by far the most popular bodhisattva and is also known there as a deity who offers succor and assistance in difficult situations. The cult of KwanM-EM--m flourished initially under the patronage of the aristocracy in both the Paekche and Silla kingdoms, and historical records tell of supplications made to KwanM-EM--m for the birth of children or to protect relatives who were prisoners of war or who had been lost at sea. Hence, while the cult of AMITM-DM-^@BHA was principally focused on spiritual liberation in the next life, KwanM-EM--m instead was worshipped for protection in this life. Still today, KwanM-EM--m is an object of popular worship and a focus of ritual chanting in Korean Buddhist monasteries by both monks and, especially, laywomen (and usually chanted in the form KwanseM-EM--m).

Haeinsa. (M-fM-5M-7M-eM-^MM-0M-eM-/M-:). In Korean, "Ocean-Seal Monastery," or "Oceanic-Reflection Monastery"; the twelfth district monastery (PONSA) of the contemporary CHOGYE CHONG of Korean Buddhism, located on Kaya Mountain, in Hapch'on, South Kyongsang province. Along with SONGGWANGSA and T'ONGDOSA, Haeinsa is considered to be one of the "three-jewel monasteries" (SAMBO SACH'AL) which represent one of the three jewels of Buddhism (RATNATRAYA); Haeinsa is traditionally designated the "Dharma-Jewel Monastery" (Poppo sach'al) because of its pair of scriptural repositories, which house the woodblocks of the second Koryo-dynasty carving of the Buddhist canon (KORYo TAEJANGGYoNG; see also DAZANGJING). These paired halls are placed on top of a hill overlooking the main buddha hall in order to accentuate Haeinsa's role as a surrogate for the DHARMA. Haeinsa was established in 802 to celebrate the successful healing of King Aejang's (r. 800-808) queen by the two monks SunM-EM--ng (d.u.) and Yijong (d.u.). The woodblock canon carved in the first half of the thirteenth century was moved to Haeinsa during the reign of King T'aejo (r. 1392-1398). In 1392, King T'aejo also repaired Haeinsa's old pagoda, and King Sejo (r. 1455-1468) later repaired the library halls housing the canon (Changgyonggak). The monastery went through extensive repairs again for three years from 1488 to 1490, but most of its treasures of old (with the fortunate exception of the woodblocks) were lost in a series of fires that broke out in the compounds between the years 1862 and 1874. Most of the buildings that stand today were rebuilt after those conflagrations.

Haima (Sanskrit) Haima [from heman gold, winter] Golden, equivalent to hiranya; also wintry. Mystically, certain things or entities were considered golden in the sense of best, the most superior. Thus the Himalayan mountains, because they were considered the best of mountains, were often spoken of as haima (golden), and possibly in later times the term often was used merely to express the idea of golden, having lost its original implication.

Hakuin Ekaku. (M-gM-^YM-=M-iM-^ZM-1M-fM-^EM-'M-iM-6M-4) (1685-1768). Japanese ZEN master renowned for revitalizing the RINZAISHu. Hakuin was a native of Hara in Shizuoka Prefecture. In 1699, Hakuin was ordained and received the name Ekaku (Wise Crane) from the monk Tanrei Soden (d. 1701) at the nearby temple of Shoinji. Shortly thereafter, Hakuin was sent by Tanrei to the temple of Daishoji in Numazu to serve the abbot Sokudo Fueki (d. 1712). Hakuin is then said to have lost faith in his Buddhist training and devoted much of his time instead to art. In 1704, Hakuin visited the monk Bao Sochiku (1629-1711) at the temple Zuiunji in Mino province. While studying under Bao, Hakuin is said to have read the CHANGUAN CEJIN by YUNQI ZHUHONG, which inspired him to further meditative training. In 1708, Hakuin is said to have had his first awakening experience upon hearing the ringing of a distant bell. That same year, Hakuin met Doju Sokaku (1679-1730), who urged him to visit the Zen master Dokyo Etan (1642-1721), or Shoju Ronin, at the hermitage of Shojuan in Iiyama. During one of his begging rounds, Hakuin is said to have had another important awakening after an old woman struck him with a broom. Shortly after his departure from Shojuan, Hakuin suffered from an illness, which he cured with the help of a legendary hermit named Hakuyu. Hakuin's famous story of his encounter with Hakuyu was recounted in his YASENKANNA, Orategama, and Itsumadegusa. In 1716, Hakuin returned to Shoinji and devoted much of his time to restoring the monastery, teaching students, and lecturing. Hakuin delivered famous lectures on such texts as the VIMALAKM-DM-*RTINIRDEsA, SADDHARMAPUndARM-DM-*KASuTRA, VAJRACCHEDIKM-DM-^@PRAJNM-DM-^@PM-DM-^@RAMITM-DM-^@SuTRA, BIYAN LU, BAOJING SANMEI, DAHUI PUJUE CHANSHI SHU, and YUANREN LUN, and the recorded sayings (YULU) of LINJI YIXUAN, WUZU FAYAN, and XUTANG ZHIYU. He also composed a number of important texts during this period, such as the Kanzan shi sendai kimon, Kaian kokugo, and SOKKoROKU KAIEN FUSETSU. Prior to his death, Hakuin established the monastery of Ryutakuji in Mishima (present-day Shizuoka prefecture). Hakuin was a strong advocate of "questioning meditation" (J. kanna Zen; C. KANHUA CHAN), which focused on the role of doubt in contemplating the koan (GONG'AN). Hakuin proposed that the sense of doubt was the catalyst for an initial SATORI (awakening; C. WU), which had then to be enhanced through further koan study in order to mature the experience. The contemporary Rinzai training system involving systematic study of many different koans is attributed to Hakuin, as is the famous koan, "What is the sound of one hand clapping?" (see SEKISHU KoAN). Hakuin was a prolific writer who left many other works as well, including the Dokugo shingyo, Oniazami, Yabukoji, Hebiichigo, Keiso dokuzui, Yaemugura, and Zazen wasan. Hakuin also produced many prominent disciples, including ToREI ENJI, Suio Genro (1716-1789), and GASAN JITo. The contemporary Japanese Rinzai school of Zen traces its lineage and teachings back to Hakuin and his disciples.

Hamon (q. v.). According to Milton (Paradise Lost

Hanshan Deqing. (J. Kanzan Tokusei; K. Kamsan Tokch'ong M-fM-^FM-(M-eM-1M-1M-eM->M-7M-fM-8M-^E) (1546-1623). In Chinese, "Crazy Mountain, Virtuous Clarity"; Ming-dynasty Chinese CHAN master of the LINJI ZONG; also known as Chengyin. Hanshan was a native of Quanjiao in Jinling (present-day Nanjing in Jiangsu province). He entered the monastery at age eleven and was ordained at the age of eighteen. Hanshan then studied under the monks Yungu Fahui (d.u.) and Fangguang (d.u.) of Mt. Funiu and later retired to WUTAISHAN. In 1581, Hanshan organized an "unrestricted assembly" (WUZHE DAHUI) led by five hundred worthies (DADE) on Mt. Wutai. In 1587, Hanshan received the patronage of the empress dowager, who constructed on his behalf the monastery Haiyinsi in Qingzhou (present-day Shandong province) and granted the monastery a copy of the Buddhist canon. Hanshan, however, lost favor with Emperor Shenzong (r. 1572-1620) and was sent to prison in Leizhou (present-day Guangdong province). In 1597, Hanshan reestablished himself on CAOXISHAN, where he devoted most of his time to restoring the meditation hall, conferring precepts, lecturing on scriptures, and restructuring the monastic regulations. In 1616, he established the Chan monastery of Fayunsi on LUSHAN's Wuru Peak. In 1622, Hanshan returned to Mt. Caoxi and passed away the next year. Hanshan was particularly famous for his cultivation of Chan questioning meditation (KANHUA CHAN) and recollection of the Buddha's name (NIANFO). Along with YUNQI ZHUHONG (1535-1615), DAGUAN ZHENKE (a.k.a. Zibo) (1542-1603), and OUYI ZHIXU (1599-1655), Hanshan was known as one of the four great monks of the Ming dynasty. Hanshan was later given the posthumous title Chan master Hongjue (Universal Enlightenment). His teachings are recorded in the Hanshan dashi mengyou quanji.

Harivarman. (T. Seng ge go cha; C. Helibamo; J. Karibatsuma; K. Haribalma M-hM-(M-6M-fM-"M-(M-hM-7M-^KM-fM-^QM-)). Indian Buddhist exegete who probably lived between the third and fourth centuries CE (c. 250-350 CE). Harivarman was a disciple of KumM-DM-^Aralabdha and is the author of the CHENGSHI LUN (*Tattvasiddhi; "Treatise on Establishing Reality"), a summary of the lost ABHIDHARMA of the BAHUsRUTM-DM-*YA school, a branch of the MAHM-DM-^@SM-DM-^@MGHIKA school of the mainstream Buddhist tradition. The *Tattvasiddhi, extant only in Chinese translation as the Chengshi lun, is especially valuable for its detailed refutations of the positions held by other early sRM-DM-^@VAKAYM-DM-^@NA schools; the introduction, e.g., surveys ten different bases of controversy that separate the different early schools. The treatise is structured in the form of an exposition of the traditional theory of the FOUR NOBLE TRUTHS, but does not include the listings for different factors (DHARMA) that typify many works in the abhidharma genre. The positions that Harivarman advocates are closest to those of the STHAVIRANIKM-DM-^@YA and SAUTRM-DM-^@NTIKA schools, although, unlike the PM-DM-^Ali texts, he accepts the reality of "unmanifest materiality" (AVIJNAPTIRuPA) and, unlike SautrM-DM-^Antika, rejects the notion of an "intermediate state" (ANTARM-DM-^@BHAVA) between existences. Harivarman opposes the SARVM-DM-^@STIVM-DM-^@DA position that dharmas exist in both past and future, the MAHM-DM-^@SM-DM-^@MGHIKA view that thought is inherently pure, and the VM-DM-^@TSM-DM-*PUTRM-DM-*YA premise that the "person" (PUDGALA) exists in reality. Harivarman seems to hone to a middle way between the extremes of "everything exists" and "everything does not exist," both of which he views as expediencies that do not represent ultimate reality. Harivarman advocates, instead, the "emptiness of everything" (sarva-suNYATM-DM-^@) and is therefore sometimes viewed within the East Asian traditions as representing a transitional stage between the mainstream Buddhist schools and MAHM-DM-^@YM-DM-^@NA philosophical doctrine.

hebe ::: n. --> The goddess of youth, daughter of Jupiter and Juno. She was believed to have the power of restoring youth and beauty to those who had lost them.
An African ape; the hamadryas.


Heidegger, Martin: (1889-) Trained in Husserl's radical structural analysis of pure consciousness, Heidegger shares with phenomenology the effort to methodically analyze and describe the conceptual meanings of single phenomena. He aimed at a phenomenological analysis of human existence in respect to its temporal and historical character. Concentrating on the Greek tradition, and endeavoring to open a totally different approach from that of the Greek thinkers to the problem of being, he seeks to find his way back to an inner independence of philosophy from the special sciences. Before a start can be made in the radical analysis of human existence, the road has to be cleared of the objections of philosophical tradition, science, logic and common sense. As the moderns have forgotten the truths the great thinkers discovered, have lost the ability to penetrate to the real origins, the recovery of the hard-won, original, uncorrupted insights of man into metaphysical reality, is only possible through a "destructive" analysis of the traditional philosophies. By this recovery of the hidden sources, Heidegger aims to revive the genuine philosophizing which, not withstanding appearances, has vanished from us in the Western world because of autonomous science serious disputing of the position of philosophy. As human reality is so structured that it discloses itself immediately, he writes really an idealistic philosophy of homo faber. But instead of being a rationalistic idealist reading reason into the structure of the really real, he takes a more avowedly emotional phenomenon as the center of a new solution of the Seinsfrage.

he knows also how to restore lost property. De

hermetic ideality ::: (in 1919) the second of the three planes of ideality, the plane whose essence is sM-LM-^Aruti (inspiration), later called sM-LM-^Arauta vijnM-LM-^CaM-LM-^Dna. Whereas the logistic ideality "remembers at a second remove the knowledge secret in the being but lost by the mind in the oblivion of the ignoranceM-bM-^@M-^], the hermetic ideality "divines at a first remove a greater power of that knowledgeM-bM-^@M-^]. The first "resembles the reason, is a divine reasonM-bM-^@M-^], the second is said to be of the nature of "inspired interpretationM-bM-^@M-^].

Hevajratantra/HevajradM-DM-^AkinM-DM-+jM-DM-^AlasaMvaratantra. (T. Kye rdo rje'i rgyud; C. Dabei kongzhi jingang dajiao wang yigui jing; J. Daihi kuchi kongo daikyoo gikikyo; K. Taebi kongji kM-EM--mgang taegyo wang M-EM--igwe kyong M-eM-$M-'M-fM-^BM-2M-gM-)M-:M-fM-^YM-:M-iM-^GM-^QM-eM-^IM-^[M-eM-$M-'M-fM-^UM-^YM-gM-^NM-^KM-eM-^DM-^@M-hM-;M-^LM-gM-6M-^S). An important Indian Buddhist TANTRA, classified as an ANUTTARAYOGATANTRA, and within that group, a YOGINM-DM-*TANTRA and a mother tantra (MM-DM-^@TM-aM-9M-^ZTANTRA). Likely composed in the eighth century, the work consists of seven hundred fifty stanzas written in a mixture of Sanskrit and APABHRAMsA; it is traditionally said to be a summary of a larger work in five hundred thousand stanzas, now lost. The tantra is presumed to derive from the SIDDHA movement of north India, and the central deity, HEVAJRA, is depicted as a naked siddha. Like most tantras, the text is particularly concerned with ritual, especially those that result in the attainment of worldly (LAUKIKA) powers. It famously recommends the use of "intentional language" or "coded language" (SANDHYM-DM-^@BHM-DM-^@sM-DM-^@) for tantric practitioners. The widespread ANUTTARAYOGA system of the channels (NM-DM-^@dM-DM-*), winds (PRM-DM-^@nA), and drops (BINDU), and the various levels of bliss achieved through the practice of sexual yoga is particularly associated with the Hevajratantra. It sets forth the so-called four joys, the greatest of which is the "innate" or "natural" (SAHAJA) joy. A Chinese translation of the Hevajratantra was made in 1055 by DharmapM-DM-^Ala, but neither the text nor its central deity gained particular popularity in East Asian Buddhism. The text was much more important in Tibet. The tantra was rendered into Tibetan by the Sa skya translator 'BROG MI SHM-DM-^@KYA YE SHES in the early eleventh century and popularized by MAR PA, whose Indian master NM-DM-^@ROPA wrote a well-known commentary to the text. The scriptures associated with the Hevajratantra were the basis for the Indian adept VIRuPA's LAM 'BRAS ("path and result") systematization of tantric doctrine. This practice is central in the SA SKYA tradition of Tibetan Buddhism. The SaMputatantra is regarded as an explanatory tantra of the Hevajra. There are a number of important commentaries to this tantra written in the Indian tradition and dozens composed in Tibet.

He who has not lost his knowledge in the Unknowable, knows nothing. Even the world he studies so sapiently, cheats and laughs at him.When we have entered into the Unknowable, then all this other knowledge becomes valid.
   Ref: CWSA Vol. 12, Page: 143


hiatus ::: pl. --> of Hiatus ::: n. --> An opening; an aperture; a gap; a chasm; esp., a defect in a manuscript, where some part is lost or effaced; a space where something is wanting; a break.
The concurrence of two vowels in two successive words or


hierarchy, according to Milton, Paradise Lost V,

Hierophant [from Greek hierophantes from hieros sacred + phainein to show] A revealer of sacred mysteries; title given to the highest adepts in the temples of antiquity, who taught and expounded the Mysteries. The attributes of a hierophant were those of Hermes or Mercury, being both expounder and mystagog or conductor of souls. In Hebrew an equivalent is found in the hierarchy of the M-bM-^@M-^Yelohim. Many names of man-gods refer to archaic hierophants, such as Orpheus, Enoch, etc. The hierophants of ancient Egypt handed down the sacred teachings, some of which were, however, lost by the deaths of hierophants before they had completed their message because, due to the degeneration which had come upon the West, they were unable to find appropriate pupils to receive the wisdom.

Hilkiah (Hebrew) M-aM-8M-$ilqiyyM-DM-^Ah The high priest of Jerusalem during the reign of Josiah (2 Kings 22), who found again the manuscripts of the Bible. Blavatsky stresses the fact that he was unable to read M-bM-^@M-^\the Book of God,M-bM-^@M-^] and states that this copy disappeared (IU 2:470); and that the real Hebrew Bible was and is a volume partly written in cipher, which is what a large number of Qabbalists have always claimed. M-bM-^@M-^\What could remain, we ask, of the original writings of Moses, if such ever existed, when they had been lost for nearly 800 years and then found when every remembrance of them must have disappeared from the minds of the most learned, and Hilkiah has them re-written by Shaphan, the scribe?M-bM-^@M-^] (BCW 7:263).

Horizon: (metaplot) The original center of the Council; a massive Otherworldly stronghold. Symbolizing the TraditionsM-bM-^@M-^Y unity, it was attacked and destroyed twice in the late 1990s and is now believed to be lost.

Hot Fix ::: (storage) Novell, Inc.'s term for the feature of their network file server operating system, Novell NetWare, which handles errors in disk write data to be written in memory. In the case of an error, the data block is written to a spare area on the disk.The feature lost much of its importance with the widespread use of hard disk drives with built-in error correction and bad block re-mapping. (1997-05-27)

Hot Fix "storage" {Novell, Inc.}'s term for the feature of their network {file server} {operating system}, {Novell NetWare}, which handles errors in disk write operations. The OS re-reads every block it writes to disk while it holds the data to be written in memory. In the case of an error, the data block is written to a spare area on the disk. The feature lost much of its importance with the widespread use of hard disk drives with built-in {error correction} and {bad block} re-mapping. (1997-05-27)

Huike. (J. Eka; K. Hyega M-fM-^EM-'M-eM-^OM-/) (c. 487-593). "Wise Prospect"; putative second patriarch of the CHAN ZONG. Huike (a.k.a. Sengke) was a native of Hulao (alt. Wulao) near Luoyang in present-day Henan province. When he was young, Huike is said to have mastered the Confucian classics and Daoist scriptures in addition to the Buddhist SuTRAs. He was later ordained by a certain Baojing (d.u.) on Mt. Xiang near Longmen, and received the full monastic precepts at Yongmusi. In 520, he is said to have made his famous visit to the monastery of SHAOLINSI on SONGSHAN, where he became the disciple of the Indian monk and founder of Chan, BODHIDHARMA. According to legend, Huike is said to have convinced the Indian master to accept him as a disciple by cutting off his left arm as a sign of his sincerity. (His biography in the GAOSENG ZHUAN tells us instead that he lost his arm to robbers.) Once Bodhidharma finally relented, Huike asked him to pacify his mind. Bodhidharma told him in response to bring him his mind, but Huike replied that he has searched everywhere for his mind but has not been able to find it anywhere. "Well, then," said Bodhidharma, in a widely quoted response, "I've pacified it for you." This brief encounter prompted Huike's awakening experience. Later, Huike taught at the capital Ye (present-day Henan province), where he is said to have amassed a large following. In 550, Huike ostensibly transmitted Bodhidharma's DHARMA to the obscure monk SENGCAN (the putative third patriarch of Chan) and later went into hiding during Emperor Wu's (r. 560-578) persecution of Buddhism (574-578).

icchantika. (T. 'dod chen; C. yichanti; J. issendai; K. ilch'onje M-dM-8M-^@M-iM-^WM-!M-fM-^OM-^P). In Sanskrit, "incorrigibles"; a term used in the MAHM-DM-^@YM-DM-^@NA tradition to refer to a class of beings who have lost all potential to achieve enlightenment or buddhahood. The term seems to derive from the present participle icchant (desiring), and may be rendered loosely into English as something like "hedonist" or "dissipated" (denotations suggested in the Tibetan rendering 'dod chen (po), "subject to great desire"). (The Sinographs are simply a transcription of the Sanskrit.) The MahM-DM-^AyM-DM-^Ana MAHM-DM-^@PARINIRVM-DM-^@nASuTRA states that persons become icchantika when they refuse to accept such basic principles as the law of causality, have lost their moral compass, are no longer concerned about either present actions or their future consequences, do not associate with spiritual mentors, and generally do not follow the teachings of the Buddha. In the LAnKM-DM-^@VATM-DM-^@RASuTRA, an icchantika is defined as a being who is explicitly antagonistic to the "bodhisattva collection" (BODHISATTVAPItAKA) of the canon, viz., to MahM-DM-^AyM-DM-^Ana scriptures, and who falsely claims that those scriptures do not conform to the SuTRA and the VINAYA. As a consequence of their disdain for the dharma, icchantikas were commonly assumed to be condemned to an indefinite period (and, according to some texts, an eternity) in the hells (see NM-DM-^@RAKA). Certain bodhisattvas, such as KsITIGARBHA, could, however, voluntarily choose to become icchantikas by renouncing all of their own wholesome faculties (KUsALAMuLA) in order to save even the denizens of the hells. In East Asia, there was a major debate about whether icchantikas were subject to eternal damnation or whether even they retained the innate capacity to attain enlightenment. The Chinese monk DAOSHENG (355-434) rejected the implication that Buddhism would condemn any class of being to hell forever. He went so far as to reject the accuracy of passages suggesting such a fate that appeared in the first Chinese rendering of the MahM-DM-^AparinirvM-DM-^Anasutra made by FAXIAN and BUDDHABHADRA in 418. DHARMAKsEMA's subsequent translation of the sutra in 421, however, affirmed Daosheng's view that the buddha-nature (C. FOXING; S. BUDDHADHM-DM-^@TU) was inherent in all beings, even icchantikas. The FAXIANG school of YOGM-DM-^@CM-DM-^@RA Buddhism was the only school of East Asian Buddhism that posited the existence of icchantikas, which it viewed as beings who had destroyed the pure seeds (BM-DM-*JA) innate in the mind through their heinous actions and thus had lost all hope of becoming buddhas. Virtually all other schools of East Asian Buddhism, however, asserted the doctrine of the universality of the buddha-nature in all sentient beings (and, in some cases, even in inanimate objects), and thus rejected any implication that icchantikas were bereft of all prospect of achieving buddhahood. See also SAMUCCHINNAKUsALAMuLA; QINI[ZUI].

IGNORANCE. ::: Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life.

This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth.

Sevenfold Ignorance ::: If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, ip a spatial and temporal universe, wc see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many- sided self-ignorance. We are Ignorant of the Absolute which is the source of all being and becoming ; we take partial facts of being, temporal relations of the becoming for the whole truth of existence M-bM-^@M-^T that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self ; we take the constant mobility and mutation of the cosmic becom- ing in Time and Space for the whole truth of existence M-bM-^@M-^T that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming ; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-sclf M-bM-^@M-^T that is the tViTid, \Vie egoistic ignorance. V/c aie ignorant of oat eteinai becoming in Time ; we take this Uttle life in a small span of Time, in a petty field of Space for our beginning, our middle and our end, M-bM-^@M-^T that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is super-conscient, sub- conscient, intraconscient, circumcooscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence M-bM-^@M-^T that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming ; we take the mind or life or body or any two or all three tor our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to deter- mine sovereignly by its emergence from their operations, M-bM-^@M-^T that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoy- ment of our life in the world ; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal, M-bM-^@M-^T that is the seventh, the practical ignorance.


ignorance ::: the state or fact of being ignorant; lack of knowledge, learning, information. Ignorance, ignorance"s, Ignorance"s, ignorance", world-ignorance, World-Ignorance.

Sri Aurobindo: "Ignorance is the absence of the divine eye of perception which gives us the sight of the supramental Truth; it is the non-perceiving principle in our consciousness as opposed to the truth-perceiving conscious vision and knowledge.M-bM-^@M-^] *The Life Divine

"Ignorance is the consciousness of being in the successions of Time, divided in its knowledge by dwelling in the moment, divided in its conception of self-being by dwelling in the divisions of Space and the relations of circumstance, self-prisoned in the multiple working of the unity. It is called the Ignorance because it has put behind it the knowledge of unity and by that very fact is unable to know truly or completely either itself or the world, either the transcendent or the universal reality.M-bM-^@M-^] The Life Divine

"Ignorance means Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life. This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth, M-bM-^@M-^T truth of being, truth of divine consciousness, truth of force and action, truth of Ananda. As a result, instead of a world of integral truth and divine harmony created in the light of the divine Gnosis, we have a world founded on the part truths of an inferior cosmic Intelligence in which all is half-truth, half-error. . . . All in the consciousness of this creation is either limited or else perverted by separation from the integral Light; even the Truth it perceives is only a half-knowledge. Therefore it is called the Ignorance.M-bM-^@M-^] The Mother

". . . all ignorance is a penumbra which environs an orb of knowledge . . . .M-bM-^@M-^]The Life Divine

"This world is not really created by a blind force of Nature: even in the Inconscient the presence of the supreme Truth is at work; there is a seeing Power behind it which acts infallibly and the steps of the Ignorance itself are guided even when they seem to stumble; for what we call the Ignorance is a cloaked Knowledge, a Knowledge at work in a body not its own but moving towards its own supreme self-discovery.M-bM-^@M-^] Essays in Philosophy and Yoga

"Knowledge is no doubt the knowledge of the One, the realisation of the Being; Ignorance is a self-oblivion of Being, the experience of separateness in the multiplicity and a dwelling or circling in the ill-understood maze of becomings: . . . .M-bM-^@M-^] The Life Divine*


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.

illustrating Paradise Lost VI. 322

imprescriptible ::: a. --> Not capable of being lost or impaired by neglect, by disuse, or by the claims of another founded on prescription.
Not derived from, or dependent on, external authority; self-evidencing; obvious.


Inadequacy - The loss or expense that is incurred by virtue of lost or reduced capacity, technological obsolescence, and/or abnormal wear and tear and that requires premature replacement or abandonment.

inamissible ::: a. --> Incapable of being lost.

In Christian demonology, Beelzebub is one of the gubernatores of the infernal kingdom under Lucifer: thus in MiltonM-bM-^@M-^Ys Paradise Lost he is second to Satan. In Matthew 12:24, Beelzebub is referred to as the prince of the devils.

Inconscience ::: M-bM-^@M-^\The Inconscience is an inverse reproduction of the supreme superconscience: it has the same absoluteness of being and automatic action, but in a vast involved trance; it is being lost in itself, plunged in its own abyss of infinity.M-bM-^@M-^] The Life Divine

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

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

"Once consciousnesses separated from the one consciousness, they fell inevitably into Ignorance and the last result of Ignorance was Inconscience.M-bM-^@M-^] Letters on Yoga

*inconscience.



indelible ::: a. --> That can not be removed, washed away, blotted out, or effaced; incapable of being canceled, lost, or forgotten; as, indelible characters; an indelible stain; an indelible impression on the memory.
That can not be annulled; indestructible.


indemnify ::: v. t. --> To save harmless; to secure against loss or damage; to insure.
To make restitution or compensation for, as for that which is lost; to make whole; to reimburse; to compensate.


Indian Philosophy: General name designating a plethora of more or less systematic thinking born and cultivated in the geographic region of India among the Hindus who represent an amalgamation of adventitious and indigenous peoples, but confined at first exclusively to the caste-conscious Indo-germanic conquerors of the lands of the Indus and Ganges. Its beginnings are lost in the dim past, while a distinct emergence in tangible form is demonstrable from about 1000 B.C. Hindu idiosyncrasies are responsible for our inability to date with any degree of accuracy many of the systems, schools, and philosophers, or in some cases even to refer to the latter by name. Inasmuch as memory, not writing, has been universally favored in India, an aphoristic form (cf. sutra), subtended by copious commentaries, give Indian Philosophy its distinctive appearance. The medium is Sanskrit and the dialects derived from it. There are translations in all major Asiatic and European languages. The West became familiar with it when philologists discovered during last century the importance of Sanskrit. As a type of thinking employing unfamiliar conceptions and a terminology fluctuating in meaning (cf., e.g., rasa), it is distinct from Western speculations. Several peaks have been reached in the past, yet Indian Philosophy does not cease to act fructifyingly upon the present mind in India as elsewhere. Various factions advance conflicting claims as to the value of Indian speculation, because interpretations have not as yet become standardized. Textual criticism is now making strides, but with varying successes. Among larger histories of Indian Philosophy may be mentioned those of Deussen, Das Gupta, Bel-valkar and Ranade, and Radhakrishnan.

Indra ::: "the PuissantM-bM-^@M-^], a Vedic god, lord of svar, the luminous world;^L the deva as "the master of mental forceM-bM-^@M-^]. As Agni2 "is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earthM-bM-^@M-^]; he "comes down into our world as the HeroM-bM-^@M-^] and "slays darkness and division with his lightnings, pours down the life-giving heavenly waters [svarvatM-DM-1M-LM-^Dr apah.], finds in the trace of the hound, Intuition [SaramaM-LM-^D], the lost or hidden illuminations, makes the Sun of Truth [suM-LM-^Drya1] mount high in the heaven of our mentalityM-bM-^@M-^].

inelastic collision: A collision of 2 bodies where kinetic energy is lost (to heat etc.).

inexhausted ::: a. --> Not exhausted; not emptied; not spent; not having lost all strength or resources; unexhausted.

In Freemasonry Hiram Abif is the central figure in the drama of the Third or Master MasonM-bM-^@M-^Ys degree, and one of the Three Ancient Grand Masters of the Craft (the other two being King Solomon and Hiram King of Tyre). Before the completion of the building of the Temple he was slain by three ruffians because he refused to communicate to them the Master MasonM-bM-^@M-^Ys Word, which on account of his death was said to be lost, for it can be communicated only when all the Three Ancient Grand Masters are present. Hiram Abif was hastily buried in a shallow grave marked by a sprig of acacia or myrtle, which led to its discovery and the subsequent raising of Hiram Abif by the power of a Substitute Word which, it was decreed, should be used until the Lost Word be again found.

In Lost Books of the Bible. Also contained in the

in Lost Books of the Bible.

in Paradise Lost applied the name to the demon of

in Paradise Lost I, 423-424, that angels; at least some of them, were able to change their sex at

in Paradise Lost I, 593, to describe Satan in his fallen

In Paradise Lost IV, 788 and 813, Gabriel dispatches

In seeking to explain the meaning of these records we are faced with the difficulty of interpreting an ancient science into terms of modern ideas. The science of those days was a comprehensive whole, which has become decomposed into sundered fragments, which seem to us, because of having lost the keys to the ancient wisdom which brought about the construction of these noble monuments, to be unrelated to each other. Were the pyramids initiation chambers, records of astronomical data, of mathematical truths, or of standard measurements? They were all of these and more. When the candidate passed through the processes of initiation he enacted in his own person the self-same processes which occur on the cosmic scale, on the principle of the master-key of analogy, the size, shape, and orientation of the passages and chambers signifying at once cosmic and human mysteries.

In the 3rd century BC the language used throughout Northern India was practically one, and it was derived directly from the speech of the Vedic Aryans, retaining many Vedic forms lost in the later classical Sanskrit. The basis of the language used in the Buddhist canon was that used in Ujjayini, the capital of the Avanti district. The chief doctrines of Buddhism are recorded in the works known as the Suttas (Sutras in Sanskrit) M-bM-^@M-^T there being four Nikayas consisting of 16 volumes; the fifth Nikaya being the Jatakas (birth stories of the Buddha).

In the orthodox Christian view of its theological Trinity the three persons of the Godhead are not three gods but one God, and yet three Persons or individuals. So that we have one Godhead who is three-in-one, and yet one-in-three, which is not three gods, nor yet one God, but both. Moslems aver that the Christian Trinity is not one God in three aspects, but actually three gods manifesting as one, and the strict monotheism of Islam refuses to admit the logical monstrosity. The Christian Churches lost sight of the mystical origin of its own trinity out of the neo-Pythagorean and Neoplatonic mysticism.

In working upon the physical body, prana automatically uses the linga-sarira (model-body) as its vehicle of expression during earth-life. Prana may be said to be the psychoelectric veil or field manifesting in the individual as vitality. The life-atoms of prana fly instantly back, at the moment of physical dissolution, to the natural pranic reservoirs of the planet. Further, occultism teaches that M-bM-^@M-^\(a) the life-atoms of our (Prana) life-principle are never entirely lost when a man dies. That the atoms best impregnated with the life-principle (an independent, eternal, conscious factor) are partially transmitted from father to son by heredity, and partially are drawn once more together and become the animating principle of the new body in every new incarnation of the Monads. Because (b), as the individual Soul is even the same, so are the atoms of the lower principles (body, its astral, or life double, etc.), drawn as they are by affinity and Karmic law always to the same individuality in a series of various bodies, etc. . . .M-bM-^@M-^] (SD 2:671-2).

IsisM-bM-^@M-^Tin Paradise Lost I, 478, Milton places this

is so addressed in Paradise Lost VI, 29.

*It is from the Overmind that all these different arrangements of the creative Truth of things originate. Out of the Overmind they come down to the Intuition and are transmitted from it to the Illumined and higher Mind to be arranged there for our intelligence. But they lose more and more of their power and certitude in the transmission as they come down to the lower levels. What energy of directly perceived Truth they have is lost in the human mind; for to the human intellect they present themselves only as speculative ideas, not as realised Truth, not as direct sight, a dynamic vision coupled with a concrete undeniable experience.
   Ref: CWSA Vol.28, Letters on Yoga-I, Page: 155


It is here, when this foundation has been secured, that the practice of Asana and Pranayama come in and can then bear their perfect fruits. By itself the control of the mind and moral being only puts our normal consciousness into the right preliminary condition; it cannot bring about that evolution or manifestation of the higher psychic being which is necessary for the greater aims of Yoga. In order to bring about this manifestation the present nodus of the vital and physical body with the mental being has to be loosened and the way made clear for the ascent through the greater psychic being to the union with the superconscient Purusha. This can be done by Pranayama. Asana is used by the Rajayoga only in its easiest and most natural position, that naturally taken by the body when seated and gathered together, but with the back and head strictly erect and in a straight line, so that there may be no deflection of the spinal cord. The object of the latter rule is obviously connected with the theory of the six chakras and the circulation of the vital energy between the muladhara and the brahmarandhra. The Rajayogic Pranayama purifies and clears the nervous system; it enables us to circulate the vital energy equally through the body and direct it also where we will according to need, and thus maintain a perfect health and soundness of the body and the vital being; it gives us control of all the five habitual operations of the vital energy in the system and at the same time breaks down the habitual divisions by which only the ordinary mechanical processes of the vitality are possible to the normal life. It opens entirely the six centres of the psycho-physical system and brings into the waking consciousness the power of the awakened Shakti and the light of the unveiled Purusha on each of the ascending planes. Coupled with the use of the mantra it brings the divine energy into the body and prepares for and facilitates that concentration in Samadhi which is the crown of the Rajayogic method. Rajayogic concentration is divided into four stages; it commences with the drawing both of the mind and senses from outward things, proceeds to the holding of the one object of concentration to the exclusion of all other ideas and mental activities, then to the prolonged absorption of the mind in this object, finally, to the complete ingoing of the consciousness by which it is lost to all outward mental activity in the oneness of Samadhi. The real object of this mental discipline is to draw away the mind from the outward and the mental world into union with the divine Being. Th
   refore in the first three stages use has to be made of some mental means or support by which the mind, accustomed to run about from object to object, shall fix on one alone, and that one must be something which represents the idea of the Divine. It is usually a name or a form or a mantra by which the thought can be fixed in the sole knowledge or adoration of the Lord. By this concentration on the idea the mind enters from the idea into its reality, into which it sinks silent, absorbed, unified. This is the traditional method. There are, however, others which are equally of a Rajayogic character, since they use the mental and psychical being as key. Some of them are directed rather to the quiescence of the mind than to its immediate absorption, as the discipline by which the mind is simply watched and allowed to exhaust its habit of vagrant thought in a purposeless running from which it feels all sanction, purpose and interest withdrawn, and that, more strenuous and rapidly effective, by which all outward-going thought is excluded and the mind forced to sink into itself where in its absolute quietude it can only
   reflect the pure Being or pass away into its superconscient existence. The method differs, the object and the result are the same. Here, it might be supposed, the whole action and aim of Rajayoga must end. For its action is the stilling of the waves of consciousness, its manifold activities, cittavrtti, first, through a habitual replacing of the turbid rajasic activities by the quiet and luminous sattwic, then, by the stilling of all activities; and its object is to enter into silent communion of soul and unity with the Divine. As a matter of fact we find that the system of Rajayoga includes other objects,M-bM-^@M-^Tsuch as the practice and use of occult powers,M-bM-^@M-^Tsome of which seem to be unconnected with and even inconsistent with its main purpose. These powers or siddhis are indeed frequently condemned as dangers and distractions which draw away the Yogin from his sole legitimate aim of divine union. On the way, th
   refore, it would naturally seem as if they ought to be avoided; and once the goal is reached, it would seem that they are then frivolous and superfluous. But Rajayoga is a psychic science and it includes the attainment of all the higher states of consciousness and their powers by which the mental being rises towards the superconscient as well as its ultimate and supreme possibility of union with the Highest. Moreover, the Yogin, while in the body, is not always mentally inactive and sunk in Samadhi, and an account of the powers and states which are possible to him on the higher planes of his being is necessary to the completeness of the science. These powers and experiences belong, first, to the vital and mental planes above this physical in which we live, and are natural to the soul in the subtle body; as the dependence on the physical body decreases, these abnormal activities become possible and even manifest themselves without being sought for. They can be acquired and fixed by processes which the science gives, and their use then becomes subject to the will; or they can be allowed to develop of themselves and used only when they come, or when the Divine within moves us to use them; or else, even though thus naturally developing and acting, they may be rejected in a single-minded devotion to the one supreme goal of the Yoga. Secondly, there are fuller, greater powers belonging to the supramental planes which are the very powers of the Divine in his spiritual and supramentally ideative being. These cannot be acquired at all securely or integrally by personal effort, but can only come from above, or else can become natural to the man if and when he ascends beyond mind and lives in the spiritual being, power, consciousness and ideation. They then become, not abnormal and laboriously acquired siddhis, but simply the very nature and method of his action, if he still continues to be active in the world-existence.
   Ref: CWSA Vol. 23-24, Page: 539-40-41-42


It is possible that the lost eye of Odin has reference to humanityM-bM-^@M-^Ys third eye which, according to theosophic tradition, retreated into the skull a long time ago, though a vestigial remnant of it remains imbedded in the brain as the pineal gland. There it awaits future use as the organ of the intuition or sixth sense, which in the far future is due to become active again.

It is the cryptic verses of the Veda that help us here; for they contain, though concealed, the gospel of the divine and immortal Supermind and through the veil some illumining flashes come to us. We can see through these utterances the conception of this Supermind as a vastness beyond the ordinary firmaments of our consciousness in which truth of being is luminously one with all that expresses it and assures inevitably truth of vision, formulation, arrangement, word, act and movement and therefore truth also of result of movement, result of action and expression, infallible ordinance or law. Vast all-comprehensiveness; luminous truth and harmony of being in that vastness and not a vague chaos or self-lost obscurity; truth of law and act and knowledge expressive of that harmonious truth of being: these seem to be the essential terms of the Vedic description.M-bM-^@M-^] *The Life Divine

It is the cryptic verses of the Veda that help us here; for they contain, though concealed, the gospel of the divine and immortal Supermind and through the veil some illumining flashes come to us. We can see through these utterances the conception of this Supermind as a vastness beyond the ordinary firmaments of our consciousness in which truth of being is luminously one with all that expresses it and assures inevitably truth of vision, formulation, arrangement, word, act and movement and therefore truth also of result of movement, result of action and expression, infallible ordinance or law. Vast all-comprehensiveness; luminous truth and harmony of being in that vastness and not a vague chaos or self-lost obscurity; truth of law and act and knowledge expressive of that harmonious truth of being: these seem to be the essential terms of the Vedic description.M-bM-^@M-^] The Life Divine

'Jam dbyangs chos rje Bkra shis dpal ldan. (Jamyang Choje Tashi Palden) (1379-1449). An important figure in the early history of the DGE LUGS sect. After studying at GSANG PHU and BSAM YAS monasteries, he became a follower of TSONG KHA PA and in 1414 founded 'BRAS SPUNGS, eventually the largest monastery in Tibet. Little is known about him, but his views came to be considered controversial and his writings were eventually lost to posterity. After the death of RGYAL TSHAB DAR MA RIN CHEN he was passed over as DGA' LDAN KHRI PA in favor of MKHAS GRUB DGE LEGS DPAL BZANG.

'Jam mgon kong sprul Blo gros mtha' yas. (Jamgon KongtrM-CM-lost. The impartial (ris med) approach with which he undertook this project has led him to be credited with spearheading a "nonsectarian" or "eclectic" movement in eastern Tibet. He was a proponent of the "other emptiness" (GZHAN STONG) view, which gained new impetus when his associate Blo gsal bstan skyong was able to arrange for the printing of the woodblocks preserved at TM-DM-^@RANM-DM-^@THA's former seat at DGA' LDAN PHUN TSHOGS GLING, works that had been banned since the time of the fifth DALAI LAMA. 'Jam mgon kong sprul was a prolific author whose writings fill more than ninety volumes. These works are divided into the so-called KONG SPRUL MDZOD LNGA (Five Treasuries of Kongtrul), which cover the breadth of Tibetan Buddhist culture. Since the death of Blo gros mtha' yas, a line of Kong sprul incarnations has been recognized and continues to play an important role within the KARMA BKA' BRGYUD sect. The lineage is:

Jaya (Sanskrit) Jaya [from the verbal root ji to conquer] Conquering, winning, victorious. As a noun, conquest, victory, hence a favorite proper name, applied to gods and goddesses, Arjuna, the sun, etc. In the Puranas, the jayas are the twelve great gods (or twelve great hierarchies of beings) created by Brahma to assist him in his work of creation in the very beginning of the kalpa. Also termed chhandajas M-bM-^@M-^T those born of their own will or svabhava, in human and other form. Being lost in samadhi they neglected to create, and therefore they were cursed to be born repeatedly in each manvantara until the seventh. They are called respectively: Ajitas, Tushitas, Satyas, Haris, Vaikunthas, Sadhyas, and Adityas. They are equivalent to the manasaputras or reincarnating egos.

Jehovists one of the two main trends of ancient Jewish religious thought, the other being the Elohists. M-bM-^@M-^\The portions belonging to these respectively are so blended together, so completely mixed up by later hands, that often all external characteristics are lost. Yet it is also known that the two schools were antagonistic; that the one taught esoteric, the other exoteric, or theological doctrines; that the one, the Elohists, were Seers (Roeh), whereas the other, the Jehovists, were prophets (Nabi), and that the latter M-bM-^@M-^T who later became Rabbis M-bM-^@M-^T were generally only nominally prophets by virtue of their official position, . . . That, again, the Elohists meant by M-bM-^@M-^XElohimM-bM-^@M-^Y M-bM-^@M-^Xforces,M-bM-^@M-^Y identifying their Deity, as in the Secret Doctrine, with Nature; while the Jehovists made of Jehovah a personal God externally, and used the term simply as a phallic symbol M-bM-^@M-^T a number of them secretly disbelieving even in metaphysical, abstract Nature, and synthesizing all on the terrestrial scale. Finally, the Elohists made of man the divine incarnate image of the Elohim, emanated first in all Creation; and the Jehovists show him as the last, the crowing glory of the animal creation, instead of his being the head of all the sensible beings on earthM-bM-^@M-^] (BCW 14:183-4). David is said to have introduced this worship in Judea after living among the Tyrians and Philistines where such rites and beliefs were common: M-bM-^@M-^\David knew nothing of Moses, it seems, and if he introduced the Jehovah-worship, it was not in its monotheistic character, but simply as that of one of the many [Kabeirean] gods of the neighbouring nations M-bM-^@M-^T a tutelary deity of his own [hebrew characters]to whom he had given the preference, and chosen among M-bM-^@M-^Xall other [Kabeiri] gods,M-bM-^@M-^] (IU 2:45). Blavatsky holds that the Jehovists altered the Mosaic texts. ( )

Jesus [Latin of Greek Iesous from Hebrew YM-DM-^SshM-EM-+aM-bM-^@M-^X contraction of YM-DM-^UhM-EM-^MshuaM-bM-^@M-^X a proper name meaning savior or helper, or that which is spacious or widespread] Indubitably a historical character, whose life as narrated in the Gospels is pure allegory, a story of the initiation chamber. There is a story current from medieval times among the Jews, mentioned in the Sepher Toledoth YeshuaM-bM-^@M-^X (Book of the Generations of Jesus), to the effect that the Jesus of the Gospels was a Jehoshua ben Panthera, a Jewish adept living about 100 BC. Jesus illustrates the typical sequence in occult history: 1) the coming of a leader or teacher to a people needing to be led and taught; 2) his passing, followed by the adoration, even worship, of his followers; 3) the gradual transformation of historic facts into more or less embroidered legends or mythological tales, which in time cluster so thickly about his memory that his identity as a person, and even his name, are lost; 4) the myth, allegory, or legend; and 5) the efforts of other, later teachers to explain, interpret, and reinstate this earlier teacher, now a purely mythic figure or else materialized and misunderstood.

Ji gujin fodao lunheng. (J. Shu kokonbutsudo ronko; K. Chip kogM-EM--m pulto nonhyong M-iM-^[M-^FM-eM-^OM-$M-dM-;M-^JM-dM-=M-^[M-iM-^AM-^SM-hM-+M-^VM-hM-!M-!). In Chinese, "A Collection of Past and Present Treatises of the Buddhist and Daoists"; compiled in 661 by the Chinese VINAYA master DAOXUAN. The Ji gujin fodao lunheng is a collection of works pertaining to the history of the Buddho-Daoist conflict in China from the Han to the Tang dynasties. Daoxuan records, for instance, that the famous pilgrim-translator XUANZANG was once ordered to translate the Daode jing into Sanskrit. Because Daoxuan makes frequent reference to works that are now lost, the Ji gujin fodao lunheng serves as an important source for studying the history of the interactions between Buddhism and Daoism in China. Doaxuan's efforts were continued in Zhisheng's (d.u.) Xu ji gujin fodao lunheng.

jivakoti ::: a human being leaning pre-eminently to the symbol-nature, who, once immersed, cannot return; he is lost in God to humanity. [cf. isvarakoti]

J. Martin, illustrating Paradise Lost IV. From

Jove-a fallen angel in Paradise Lost I, 512.

Kama-loka is the abode of the disimbodied astral forms called kama-rupas and of the still highly vitalized astral entities who quit physical existence as suicides and executed criminals who, thus violently hurled out of their bodies before the term of natural death, are as fully alive as ever they were on earth, lacking only the physical body and its linga-sarira. In addition the kama-loka contains elementaries and lost souls tending to avichi. All these entities remain in kama-loka until they fade out from it by the complete exhaustion of the effects of the mental and emotional impulses that created these eidolons of human and animal passions and desires. The second death takes place in kama-loka, after the upper duad frees itself of the lower, material human elements before entering devachan. M-bM-^@M-^\If, contrariwise, the entity in the kama-loka is so heavy with evil and is so strongly attracted to earth-spheres that the influence of the monad cannot withdraw the Reincarnating Ego from the Kama-rupa, then the latter with its befouled M-bM-^@M-^XsoulM-bM-^@M-^Y sinks lower and lower and may even enter the Avichi. If the influence of the monad succeeds, as it usually does, in bringing about the M-bM-^@M-^Xsecond death,M-bM-^@M-^Y then the kama-rupa becomes a mere phantom or kama-rupic spook, and begins instantly to decay and finally vanishes away, its component life-atoms pursuing each one the road whither its attractions draw itM-bM-^@M-^] (OG 76). The highest regions of kama-loka blend into the lowest regions of devachan, while the grossest and lowest regions of kama-loka bend into the highest regions of avichi.

KaM-aM-8M-% thog. An important monastery affiliated with the RNYING MA sect of Tibetan Buddhism, founded in 1159 by KaM-aM-8M-% thog Dam pa bde gshegs (Katok Dampa Deshek, 1122-1192) in the eastern Tibetan region of Khams, also called KaM-aM-8M-% thog rdo rje gdan (Katok Dorjeden). It is situated on the ridge of a mountain said to be shaped like the Tibetan letter "ka," from which the institution takes its name. One of the oldest surviving Rnying ma monasteries in Tibet, along with BSAM YAS, KaM-aM-8M-% thog has had a long and active history and maintained numerous rare instruction lineages that were lost in central Tibet. Widely famed for its philosophical studies, the monastery's college traditionally drew students from all parts of eastern Tibet. KaM-aM-8M-% thog's monks were also renowned for their meditative training. The institution was home to the great scholar and historian KaM-aM-8M-% thog rig 'dzin Tshe dbang nor bu (Katok Rikdzin Tsewang Norbu, 1698-1755). More contemporary figures associated with the monastery include the third KAM-aM-8M-$ THOG SI TU, Chos kyi rgya mtsho (Chokyi Gyatso, 1880-1925); the scholar Mkhan po Sngags ga (Khenpo Ngakga, 1879-1941); and the meditation master Bya bral Sangs rgyas rdo rje (Jadral Sangye Dorje, 1913-). It is one of the four major Rnying ma monasteries in eastern Tibet, the others being ZHE CHEN, RDZOGS CHEN, and DPAL YUL.

Kama-manas in the human constitution is conditionally immortal or mortal: if the kama-manas aspires successfully upwards and makes intellectual and emotional union with the buddhi over-enlightening it, the immortality for the manvantara is relatively certain. If, however, the kama-manas is insufficiently illuminated to withstand successfully the attractions of the lower astral and material realms of feeling and thought, it is attracted downwards and becomes enchained in these lower realms, and immortality in this case is lost, for the time being at least.

kammatthM-DM-^Ana. In PM-DM-^Ali, lit. "working ground," viz., "meditative topic"; a topic or object of meditation (BHM-DM-^@VANM-DM-^@) used for training the mind and cultivating mental concentration (SAMM-DM-^@DHI). The term originally referred to an occupation or vocation, such as farmer, merchant, or mendicant, but was adopted as a technical term to refer generically to various types of meditative exercises. The VISUDDHIMAGGA lists forty topics used for this purpose. First are ten "visualization devices" (KASInA)-devices that are constructed from the elements earth, water, fire, and air; the colors blue, yellow, red, and white, and light and space-to develop concentration. Kasina exercises can produce all four of the "meditative absorptions" (JHM-DM-^@NA; DHYM-DM-^@NA) associated with the realm of subtle materiality. Next are ten "loathsome topics" (asubha; see S. AsUBHABHM-DM-^@VANM-DM-^@), such as the decaying of a corpse, which can lead only to the first meditative absorption (dhyM-DM-^Ana). These are followed by ten "recollections" (P. anussati; S. ANUSMM-aM-9M-^ZTI): viz., of (1) the Buddha, (2) the dhamma (DHARMA), (3) the sangha (SAMGHA), (4) morality, (5) generosity, (6) the divinities, (7) death, (8) the body, (9) the inbreath and outbreath (P. M-DM-^AnM-DM-^ApM-DM-^Anasati, S. M-DM-^@NM-DM-^@PM-DM-^@NASMM-aM-9M-^ZTI), and (10) peace. Of these, recollection or mindfulness (P. sati; S. SMM-aM-9M-^ZTI) of the inbreath and outbreath can produce all four meditative absorptions, while recollection of the body can produce the first absorption; the remaining recollections only lead to "access concentration" (UPACM-DM-^@RASAMM-DM-^@DHI), which immediately precedes but does not reach the level of the first absorption. Next are four "immaterial spheres" (arupM-DM-^Ayatana), viz., the "sphere of infinite space" (M-DM-^AkM-DM-^AsM-DM-^AnaNcM-DM-^Ayatana, S. M-DM-^@KM-DM-^@sM-DM-^@NANTYM-DM-^@YATANA); of "infinite consciousness" (viNNM-DM-^AnaNcM-DM-^Ayatana, S. VIJNM-DM-^@NM-DM-^@NANTYM-DM-^@YATANA); of "nothingness" (M-DM-^AkiNcaNNM-DM-^Ayatana, S. M-DM-^@KINCANYM-DM-^@YATANA); and of "neither perception nor nonperception" (nevasaNNM-DM-^AnM-DM-^AsaNNM-DM-^Ayatana, S. NAIVASAMJNM-DM-^@NM-DM-^@SAMJNM-DM-^@YATANA). Meditation on these objects involves the increasing refinement of the fourth absorption and leads to the acquisition of the "immaterial attainments" (ARuPASAMM-DM-^@PATTI), also called "immaterial absorptions" (P. arupM-DM-^AvacarajhM-DM-^Ana; S. M-DM-^@RuPYM-DM-^@VACARADHYM-DM-^@NA, see DHYM-DM-^@NA, SAMM-DM-^@PATTI). Four positive affective states or "divine abidings" (BRAHMAVIHM-DM-^@RA; [alt. P. appamaNNa]; S. APRAMM-DM-^@nA), are loving-kindness (mettM-DM-^A; MAITRM-DM-*), compassion (KARUnM-DM-^@), altruistic or empathetic joy (MUDITM-DM-^@), and equanimity or impartiality (upekkhM-DM-^A; UPEKsM-DM-^@). Of these, loving-kindness, compassion, and altruistic joy can produce only the first three meditative absorptions, but equanimity can produce all four. There is one perception of the loathsomeness of food (M-DM-^AhM-DM-^Are patikkulasaNNM-DM-^A) and one analysis of the four elements (catudhM-DM-^Atu vavatthM-DM-^Ana), both of which can produce access concentration. Certain of these topics were said to be better suited to specific character types, such as the loathsome topics to persons with strong tendencies toward lust or the perception of the loathsomeness of food for gluttons; others, such as the meditation on the in- and outbreaths, were universally suitable to all character types. The Buddha was said to have had the ability to assess his disciples' character types and determine which topics of meditation would best suit them; as later generations lost this assessment ability, the number of kammatthM-DM-^Anas in regular use dropped dramatically, with mindfulness of breathing being by far the most popular topic.

karman. (P. kamma; T. las; C. ye; J. go; K. op M-fM-%M--). In Sanskrit, "action"; in its inflected form "karma," it is now accepted as an English word; a term used to refer to the doctrine of action and its corresponding "ripening" or "fruition" (VIPM-DM-^@KA), according to which virtuous deeds of body, speech, and mind produce happiness in the future (in this life or subsequent lives), while nonvirtuous deeds lead instead to suffering. In Vedic religion, karman referred especially to ritual actions. The term came to take on wider meanings among the sRAMAnA movements of wandering ascetics, to which Buddhism belonged. The JAINAs, for example, have a theory of karman as a physical substance created through unwholesome actions, which hinder the soul's ability to achieve liberation; in order to free the soul from the bonds created through past actions, the body had to be rigorously cleansed of this karmic substance through moral discipline and asceticism. Although the Buddhists accepted the notion of moral causality, as did the Jainas, they redefined karman instead as mental intention (CETANM-DM-^@) or intentional (cetayitvM-DM-^A) acts: the Buddha specifically says, "Action is volition, for after having intended something, one accomplishes action through body, speech, and mind." These actions are of four types: (1) wholesome (KUsALA), which lead to wholesome results (vipM-DM-^Aka); (2) unwholesome (AKUsALA), which lead to unwholesome results; (3) mixed, with mixed results that may be partially harmful and partially beneficial; and (4) indeterminate (AVYM-DM-^@KM-aM-9M-^ZTA), which are actions done after enlightenment, which yield no result in the conditioned realm. The term karman describes both the potential and kinetic energy necessary to sustain a process; and, just as energy is not lost in a physical process, neither is it lost in the process of moral cause and effect. The Buddhists assert that there is a necessary relationship that exists between the action and its fruition, but this need not manifest itself in the present life; rather, when the complex of conditions and the appropriate time for their fruition come together, actions will bear their retributive fruit, even after an interval of hundreds of millions of eons (KALPA). The fruition of action is also received by the mental continuum (CITTASAMTM-DM-^@NA) of the being who initially performed the action, not by another; thus, in mainstream Buddhism, one can neither receive the fruition of another's karman nor redeem another's actions. The physical universe (BHM-DM-^@JANALOKA) and all experience within it are also said to be the products of karman, although in a passive, ethically neutral sense (viz., upapattibhava; see BHAVA). The goal of the Buddhist path is to be liberated from the effects of karman and the cycle of rebirth (SAMSM-DM-^@RA) by destroying attachment to the sense of self (M-DM-^@TMAN). The doctrine of karman is meant to counter the errors of antinomianism (that morality is unnecessary to salvation), annihilationism, and materialism. Actions do, in fact, matter, even if there is ultimately no self that is the agent of action. Hence, karman as representing the continuity between action and result must be understood in conjunction with the teaching of discontinuity that is ANM-DM-^@TMAN: there is indeed a causal chain connecting the initiator of action and the recipient of its result, but it is not the case that the person who performs the action is the same as the person who experiences the result (the wrong view of eternality) or that the agent is different from the experiencer (the wrong view of annihilationism). This connection is likened to milk changing to its different forms of curds, butter, and ghee: the milk and the ghee are neither identical nor different, but they are causally connected. The process that connects karmic cause and effect, as well as the process by which that connection is severed, is detailed in the twelvefold chain of dependent origination (PRATM-DM-*TYASAMUTPM-DM-^@DA). Enlightened beings, such as a buddha or an ARHAT, have destroyed this chain and thus have eradicated all attachment to their past karmic continuums; consequently, after their enlightenment, they can still perform actions, but those will not lead to results that would lead to additional lifetimes in saMsM-DM-^Ara. Although the Buddha acknowledges that the connections between karman and its effect may seem so complex as to appear unfathomable (why, for example, does the evil person who harms others live in wealth, while the good Samaritan who helps others lives in poverty?), he is adamant that those connections can be known, and known with perfect precision, through the experience of awakening (BODHI). Indeed, two of the three kinds of knowledge (TRIVIDYM-DM-^@; P. tevijja) and one of the superknowledges (ABHIJNM-DM-^@) that are by-products of enlightenment involve insight into the validity of the connection between karmic cause and effect for both oneself and for all beings: viz., the ability to remember one's own former lives (PuRVANIVM-DM-^@SM-DM-^@NUSMM-aM-9M-^ZTI: P. pubbenivM-DM-^AsM-DM-^Anunssati) in all their detail; and the insight into the karmic destinies of all other beings as well (CYUTYUPAPATTIJNM-DM-^@NA; P. cutupapM-DM-^AtM-DM-^AnuNM-DM-^Ana). Distinguish KARMAN, "ecclesiastical proceeding," s.v.; see also M-DM-^@NANTARYAKARMAN; ANINJYAKARMAN; ER BAO; KARMM-DM-^@VARAnA.

KM-DM-^Alacakratantra. (T. Dus kyi 'khor lo rgyud). A late ANUTTARAYOGATANTRA that was highly influential in Tibet. Although the title of the tantra is often translated as "Wheel of Time," this translation is not attested in the text itself. KM-DM-^Alacakra is the name of the central buddha of the tantra, and the tantra deals extensively with time (kM-DM-^Ala) as well as various macrocosmic and microcosmic cycles or wheels (CAKRA). According to legend, King SUCANDRA came to India from his kingdom of sAMBHALA and asked that the Buddha set forth a teaching that would allow him to practice the dharma without renouncing the world. In response, the Buddha, while remaining at Vulture Peak (GM-aM-9M-^ZDHRAKutAPARVATA) in RM-DM-^@JAGM-aM-9M-^ZHA in the guise of a monk, set forth the KM-DM-^Alacakratantra at DhM-DM-^Anyakataka in southern India (near present-day AmarM-DM-^AvatM-DM-+) in the guise of the buddha KM-DM-^Alacakra. The king returned to sambhala, where he transcribed the tantra in twelve thousand verses. This text is referred to as the root tantra (mulatantra) and is no longer extant. He also wrote a commentary in sixty thousand verses, also lost. He built a three-dimensional KM-DM-^Alacakra MAndALA at the center of the country, which was transformed into an ideal realm for Buddhist practice, with 960 million villages. The eighth king of sambhala, MaNjusrM-DM-+kM-DM-+rti, condensed the original version of the tantra into the abridged version (the LaghukM-DM-^Alacakra). A later king of sambhala, PundarM-DM-+ka, composed the VIMALAPRABHM-DM-^@ commentary, considered crucial for understanding the tantra. These two texts were eventually transported from sambhala to India. Internal evidence in the text makes it possible to date the composition of the tantra rather precisely to between the dates 1025 and 1040 CE. This was the period of Muslim invasions of northern India under Mahmud of Ghazni, during which great destruction of Buddhist institutions occurred. The tantra, drawing on Hindu mythology, describes a coming apocalyptic war in which Buddhist armies will sweep out of sambhala, defeat the barbarians (mleccha), described as being followers of Madhumati (i.e., Muhammad), and restore the dharma in India. After its composition in northern India, the tantra was promulgated by such figures as Pindo and his disciple ATIsA, as well as NM-DM-^@ROPA. From India, it spread to Nepal and Tibet. The millennial quality of the tantra has manifested itself at particular moments in Tibetan history. Prior to World War II, the PAn CHEN LAMA bestowed the KM-DM-^Alacakra initiation in China in an effort to repel the Japanese invaders. The fourteenth DALAI LAMA has given the initiation many times around the world to promote world peace. M-BM-6 The tantra is an anuttarayogatantra dedicated to the buddha KM-DM-^Alacakra and his consort VisvamM-DM-^AtM-DM-^A. However, it differs from other tantras of this class in several ways, including its emphasis on the attainment of a body of "empty form" (sunyatM-DM-^Abimba) and on its six-branched yoga (sadangayoga). The tantra itself, that is, the LaghukM-DM-^Alacakra or "Abridged KM-DM-^Alacakra," has five chapters, which in the Tibetan commentarial tradition is divided into three sections: outer, inner, and other or alternative. The outer, corresponding to the first chapter, deals with the cosmos and treats such topics as cosmology, astrology, chronology, and eschatology (the story of the apocalyptic war against the barbarians is told there). For example, this section describes the days of the year; each of the days is represented in the full KM-DM-^Alacakra mandala as 360 golden (day/male) and dark (night/female) deities in union, with a single central KM-DM-^Alacakra and consort (YAB YUM) in the center. The universe is described as a four-tiered mandala, whose various parts are homologous to the cosmic body of a buddha. This section was highly influential in Tibetan astrology and calendrics. The new calendar of the Tibetans, used to this day, starts in the year 1027 and is based on the KM-DM-^Alacakra system. The inner KM-DM-^Alacakra, corresponding to the second chapter, deals with human embryology, tantric physiology, medicine, yoga, and alchemy. The human body is described as a microcosm of the universe. The other or alternative KM-DM-^Alacakra, corresponding to the third, fourth, and fifth chapters, sets forth the practice of KM-DM-^Alacakra, including initiation (ABHIsEKA), SM-DM-^@DHANA, and knowledge (JNM-DM-^@NA). Here, in the stage of generation (UTPATTIKRAMA), the initiate imagines oneself experiencing conception, gestation, and birth as the child of KM-DM-^Alacakra and VismamM-DM-^AtM-DM-^A. In the stage of completion (NIsPANNAKRAMA), one practices the six-branched yoga, which consists of retraction (pratyM-DM-^AhM-DM-^Ara), concentration (DHYM-DM-^@NA), breath control (PRM-DM-^@nM-DM-^@YM-DM-^@MA), retention (dhM-DM-^AranM-DM-^A), recollection (ANUSMM-aM-9M-^ZTI), and SAMM-DM-^@DHI. In the last of these six branches, 21,600 moments of immutable bliss are created, which course through the system of channels and CAKRAS to eliminate the material aspects of the body, resulting in a body of "empty form" and the achievement of buddhahood as KM-DM-^Alacakra. The SekoddesatM-DM-+kM-DM-^A of NadapM-DM-^Ada (or NM-DM-^Aropa) sets forth this distinctive six-branched yoga, unique to the KM-DM-^Alacakra system. M-BM-6 BU STON, the principal redactor of the canon in Tibetan translation, was a strong proponent of the tantra and wrote extensively about it. DOL PO PA SHES RAB RGYAL MTSHAN, a fourteenth-century JO NANG PA writer, championed the KM-DM-^Alacakra over all other Buddhist writings, assigning its composition to a golden age (kM-aM-9M-^[tayuga). Red mda' ba gzhon nu blo gros, an important scholar associated with SA SKYA sect, regarded the tantra as spurious. TSONG KHA PA, who was influenced by all of these writers, accepted the KM-DM-^Alacakratantra as an authentic ANUTTARAYOGATANTRA but put it in a category by itself.

Kong sprul mdzod lnga. (KongtrM-CM-lost. These collections of works, which belonged primarily to the BKA' BRGYUD and RNYING MA sects of Tibetan Buddhism, are now regarded as a primary source for the so-called nonsectarian (RIS MED) movement of the late nineteenth century and as outstanding literary achievements. The five treasuries are (1) SHES BYA KUN KHYAB MDZOD ("Treasury Embracing All Knowledge"); (2) BKA' BRGYUD SNGAGS MDZOD ("Treasury of Bka' brgyud Mantra"); (3) RIN CHEN GTER MDZOD ("Treasury of Precious Treasure Teachings"); (4) GDAMS NGAG MDZOD ("Treasury of Practical Instructions"); and (5) THUN MONG MA YIN PA'I MDZOD ("Uncommon Treasury").

Koyasan. (M-iM-+M-^XM-iM-^GM-^NM-eM-1M-1). In Japanese, "Mt. Koya"; a Japanese sacred mountain in Wakayama prefecture. Currently, the monastery Kongobuji on Mt. Koya serves as the headquarters (honzan) of the Koyasan SHINGONSHu sect of the Shingon tradition. While traveling through the lands southwest of Yoshino, the Japanese monk KuKAI is said to have stumbled upon a flat plateau named Koya (High Field) on a mountain. Kukai determined that Koya was an ideal site of self-cultivation, as it appeared to be an uninhabited area surrounded on four sides by high mountain peaks. It is said that the mountain was revealed to Kukai by a hunter who was an incarnation of the god (KAMI) of the mountain, Koya Myojin. This deity is still worshipped on Mt. Koya in his hunter form as Kariba Myojin. In 816, Kukai received permission from the emperor to establish a practice center dedicated to the study of MIKKYo ritual and doctrine at Koya. Kukai first sent his disciples Jitsue (786-847) and Enmyo (d. 851) to survey the entire area and went to the site himself in 818. Due to his activities at the official monastery, ToJI, and his business at the monasteries Jingoji and Muroji, Kukai's involvement with Mt. Koya was limited. In 835, he retired to Mt. Koya due to his deteriorating health and finally died there, purportedly while in a deep meditative state. Kukai's body is housed in the mausoleum complex Okunoin near Kongobuji. According to legend, he remains there in a state of eternal SAMM-DM-^@DHI. As a result of the developing cult of Kukai, who increasingly came to be worshipped as a bodhisattva, Mt. Koya came to be viewed as a PURE LAND on earth. Later, as a result of political contestations, as well as several fires on the mountain in 994, Mt. Koya entered a period of protracted decline and neglect. Through the efforts of Fujiwara and other aristocrats as well as the patronage of reigning and retired emperors, Mt. Koya reemerged as a powerful monastic and economic center in the region, and became an influential center of pilgrimage and religious cultivation famous throughout Japan. In 1114, KAKUBAN took up residence on the mountain and assiduously practiced mikkyo for eight years. In 1132, he established the monasteries of Daidenboin and Mitsugon'in on Mt. Koya. Despite his efforts to refocus Mt. Koya scholasticism around the doctrinal and ritual teachings of Kukai, his rapid rise through the monastic ranks was met with great animosity from the conservative factions on the mountain. In 1288, the monk Raiyu (1226-1304) moved Daidenboin and Mitsugon'in to nearby Mt. Negoro and established what came to be known as Shingi Shingon, which regarded Kakuban as its founder. In 1185, Myohen, a disciple of HoNEN, moved to Mt. Koya to pursue rebirth in the pure land, a common goal for many pilgrims to Mt. Koya. It is said that, around 1192, NICHIREN and Honen made pilgrimages to the mountain. MYoAN EISAI's senior disciple Gyoyu established Kongosanmai-in and taught Chinese RINZAI (LINJI) Zen on Mt. Koya. Zen lineages developed between Mt. Koya, Kyoto, and Kamakura around this time. In 1585, during the Warring States Period, the monk Mokujiki ogo was able to convince Toyotomi Hideyoshi not to burn down the mountain as Oda Nobunaga had done at HIEIZAN. As a result, Mt. Koya preserves ancient manuscripts and images that would have otherwise been lost. Mt. Koya's monastic structures shrank to less than a third of their original size during the Meiji persecution of Buddhism (HAIBUTSU KISHAKU). At that same time, Mt. Koya lost much of its former land holdings, which greatly reduced its economic base. In the twentieth century, Mt. Koya went through several modernization steps: the ban against women was lifted in 1905, its roads were paved, and Mt. Koya University was built on the mountain. At present, Mt. Koya is a thriving tourist, pilgrimage, and monastic training center.

KundadhM-DM-^Ana. (C. Juntubohan; J. Kuntohakan; K. Kundobarhan M-eM-^PM-^[M-eM-1M- M-iM-^IM-"M-fM-lost his temper and abused his tormentors. This outburst was duly reported to the Buddha, who admonished the old monk to be patient, as he was only suffering retribution from some past misdeed. King Pasenadi (PRASENAJIT) of Kosala (S. KOsALA) heard of KundadhM-DM-^Ana's strange case and, after an inquiry that proved his innocence, supplied him with requisites so that he need no longer go into the city for alms. Free from the taunting, KundadhM-DM-^Ana was able to concentrate his mind and in due course became an arahant (S. ARHAT), whereupon the apparition disappeared. KundadhM-DM-^Ana's wrongdoing had occurred during the time of Kassapa (S. KM-DM-^@sYAPA) Buddha, when, as a sprite, he played a trick on two monks to test their friendship. Assuming the form of a maiden rearranging her clothes after a tryst, he caused one monk to accuse his companion of a violation. Because his mischief forever ended the friendship of the two monks, the sprite was reborn in hell for an eon and, in his last life, as the monk KundadhM-DM-^Ana, he was compelled to be followed around by this apparition of a maiden. He is also sometimes listed as one of the four great srM-DM-^Avakas (C. sida shengwen); the lists vary widely but typically include either MAHM-DM-^@KM-DM-^@sYAPA, PIndOLA-BHM-DM-^@RADVM-DM-^@JA, and RM-DM-^@HULA; or MAHM-DM-^@MAUDGALYM-DM-^@YANA, MahM-DM-^AkM-DM-^Asyapa, and ANIRUDDHA; or sM-DM-^@RIPUTRA, MahM-DM-^AmaudgalyM-DM-^Ayana, MahM-DM-^AkM-DM-^Asyapa, and SUBHuTI, etc.

Kurma-avatara (Sanskrit) KM-EM-+rma-avatM-DM-^Ara The Tortoise avatara; a descent of Vishnu, the sustainer of life, in the form of a tortoise. In the Puranas, a portion of cosmic Vishnu descended as the kurma to restore to mankind the mystic nectar (amrita), the essence of life and truth, as well as other holy and precious things needful to humanity, which had been lost. Vishnu ordered the gods to churn the sea of milk that they might procure once more these precious things, and he promised to become the tortoise on which the mountain Mandara as a churning stick should rest. Out of the sea of churned milk arose the 14 precious things, and with these the gods won their authority over the demons once more. Cosmically this churning of the sea of milk relates to a period before the earthM-bM-^@M-^Ys formation, the sea of milk being the expanse of space populated by the nebulae and diffuse star-stuff, the seeds and substance of future worlds and their hierarchies.

KwanM-EM--msa. (M-hM-'M-^@M-iM-^_M-3M-eM-/M-:). In Korean, "AVALOKITEsVARA monastery," the twenty-third parish monastery (PONSA) of the contemporary CHOGYE ORDER of Korean Buddhism, located on Halla Mountain on Cheju Island. Its foundation date is uncertain. The monastery was destroyed during the eighteenth century and rebuilt in 1912 by the laywoman Pong Yogwan (fl. c. 1907), who named it Popchongam (Dharma Well Hermitage). While Pong was on a sea journey to Piyang Island in 1901, she felt she would have been lost at sea were it not for the saving grace of Avalokitesvara, the bodhisattva of compassion. Pong subsequently was ordained as a nun (BHIKsUnM-DM-*) in 1907 and returned to Cheju island to rebuild the monastery. As the monastery's following increased, it became known as KwanM-EM--msa. The monastery's main buddha image and its hanging picture (T'AENGHWA) of the Buddha were brought from Kwangsansa and Yonghwasa. KwanM-EM--msa currently manages approximately thirty branch temples (MALSA).

Kyongho Songu. (M-iM-^OM-!M-hM-^YM-^ZM-fM-^CM-:M-gM-^IM-^[) (1849-1912). The preeminent Korean SoN master of his generation, renowned for his efforts to revitalize Korean Buddhism at the end of the Choson dynasty. Kyongho lost his father at an early age, and his mother entrusted him to the monastery of Ch'onggyesa in Kwangju, where he became a monk. He was tonsured by the monk Kyeho (d.u.) in 1857, but when Kyeho later renounced his vows, Kyongho left for Tonghaksa, where he continued his studies under the monk Manhwa Kwanjun (1850-1919). Later, Kyongho went to the hermitage Ch'onjangam in Hongju and became the disciple of the monk Yongam (d.u.). For the next twenty years, Kyongho taught at various places including Ch'onjangam, Kaesimsa, and PUSoKSA. In 1899, he settled down at the major monastery of HAEINSA, where he presided over the publication of Buddhist scriptures and the reopening of POJO CHINUL's SUSoNSA. Kyongho is presumed to be the author of the SoNMUN CH'WARYO ("Selected Essentials from the Gate of Son"), an anthology of the essential canon of the Korean Son school. Kyongho subsequently led the life of an itinerant monk until his death in 1912. Kyongho was a strong advocate for the revitalization of GONG'AN meditation practice (kanhwa Son; see KANHUA CHAN) and did much to reestablish what was then a moribund meditation tradition in Korean Buddhism. Among his disciples, MAN'GONG WoLMYoN (1871-1946) and HANAM CHUNGWoN (1876-1951) are most famous. Largely through the influence of his disciples, many modern and contemporary Korean Son monks came to trace their lineages back to Kyongho.

lapsed ::: imp. & p. p. --> of Lapse ::: a. --> Having slipped downward, backward, or away; having lost position, privilege, etc., by neglect; -- restricted to figurative uses.
Ineffectual, void, or forfeited; as, a lapsed policy of


LATENT CONSCIOUSNESS Kind or degree of consciousness that the monad has once attained but then lost although with a possibility of resuscitation. All acquired qualities and abilities remain latent in a new incarnation, if they are not given opportunities to develop, which is done with ever-increasing ease, however. Usually, only understanding is actual.^M

Later, in Paradise Lost II, 110-112, Milton speaks

Lemuria: The M-bM-^@M-^\lost continentM-bM-^@M-^] of the third root race (q.v.) according to esoteric philosophy; also known as Mu.

Lidai fabao ji. (J. Rekidai hoboki; K. Yoktae poppo ki M-fM--M-4M-dM-;M-

lifeless ::: 1. Having lost life; dead. 2. Having no life; inanimate. 3. Not inhabited by living beings; not capable of sustaining life. 4. Lacking vitality or animation; dull.

Lina: Dissolved; merged; lost.

lina. ::: dissolved; merged; lost

Liu Chengzhi. (M-eM-^JM-^IM-gM-(M-^KM-dM-9M-^K) (354-410). Chinese lay Buddhist known for his specialization in PURE LAND practice; his cognomen was Liu Yimin. Liu lived in the period between the Eastern Jin and Liu-Song dynasties. He lost his father at a very young age and is said to have waited on his mother with utmost filial piety. An accomplished scholar and civil servant, he eventually resigned his government post to live in solitude in the valleys and forests. Learning about the practice of reciting the Buddha's name (NIANFO) that was then occurring in the community of LUSHAN HUIYUAN (334-416) at DONGLINSI on LUSHAN, Liu Chengzhi moved there, eventually staying for eleven years, concentrating on the practice of reciting the Buddha's name. Eventually, he was able to achieve the samM-DM-^Adhi of recitation (NIANFO sanmei), which provoked many spiritual responses. One day, for example, AMITM-DM-^@BHA appeared before Liu, suffusing Liu with radiant light from his golden body. He subsequently dreamed about the water named Eight Kinds of Merit in the pond of the seven jewels in AmitM-DM-^Abha's pure land. Hearing a voice telling him, "You may drink the water," he ingested only a small amount, after which he felt the cool refreshment spread throughout his chest and smelled unusual fragrance emanating from his entire body. The next day, he told Huiyuan that the time had come for him to be reborn in the western pure land and, soon afterwards, he passed away in serenity. PENG SHAOSHENG (1740-1796), in his JUSHI ZHUAN ("Biographies of [Eminent] Laymen"), lists Liu Chengzhi as one of the three great lay masters (SANGONG) of Chinese Buddhism, along with LI TONGXUAN (635-730) and PANG YUN (740-803), praising Liu for his mastery of pure land (JINGTU) practice.

Living Dead M-bM-^@M-^\SoullessM-bM-^@M-^] persons rather than lost souls; a term originating with Pythagoras. The numerous class of people who live wholly in the sense-life and drift along, their higher nature dormant.

Logos(Greek) ::: In old Greek philosophy the word logos was used in many ways, of which the Christians oftensadly misunderstood the profoundly mystical meaning. Logos is a word having several applications inthe esoteric philosophy, for there are different kinds or grades of logoi, some of them of divine, some ofthem of a spiritual character; some of them having a cosmic range, and others ranges much morerestricted. In fact, every individual entity, no matter what its evolutionary grade on the ladder of life, hasits own individual logos. The divine-spiritual entity behind the sun is the solar logos of our solar system.Small or great as every solar system may be, each has its own logos, the source or fountainhead of almostinnumerable logoi of less degree in that system. Every man has his own spiritual logos; every atom hasits own logos; every atom likewise has its own paramatman and mulaprakriti, for every entityeverywhere has its own highest. These things and the words which express them are obviously relative.One meaning of the Greek logos is "word" -- a phrase or symbol taken from the ancient Mysteriesmeaning the "lost word," the "lost" logos of man's heart and brain. The logos of our own planetary chain,so far as this fourth round is concerned, is the Wondrous Being or Silent Watcher.The term, therefore, is a relative and not an absolute one, and has many applications.

*Lokaksema. (C. Zhi Loujiachan; J. Shi Rukasen; K. Chi Rugach'am M-fM-^TM-/M-eM-)M-^AM-hM-?M-&M-hM-.M-^V) (c. 178-198 CE). A pioneering translator of Indic Buddhist materials into Chinese. Lokaksema was an Indo-Scythian monk from the KUSHAN kingdom in the GANDHM-DM-^@RA region of northwest India, who was active in China sometime in the last quarter of the second century CE, soon after the Parthian translator AN SHIGAO. His Sanskrit name is a tentative reconstruction of the Chinese transcription Loujiachan, and he is often known in the literature by the abbreviated form Zhi Chan (using the ethnikon ZHI). Lokaksema is said to have arrived in the Chinese capital of Luoyang in 167 CE, where he began to render Indic Buddhist sutras into Chinese. Some fourteen works in twenty-seven rolls are typically ascribed to him (although the numbers given in the literature vary widely), of which twelve are generally presumed to be authentic. The translations thought to be genuine include the first Chinese renderings of sutras from some of the earliest strata of Indic MAHM-DM-^@YM-DM-^@NA literature, including the AstASM-DM-^@HASRIKM-DM-^@PRAJNM-DM-^@PM-DM-^@RAMITM-DM-^@ (Xiaopin bore jing), the KM-DM-^@sYAPAPARIVARTA (Yi rimonibao jing), the PRATYUTPANNABUDDHASAMMUKHM-DM-^@VASTHITASAMM-DM-^@DHISuTRA (Banzhou sanmei jing), and the AKsOBHYATATHM-DM-^@GATASYAVYuHA (Achu foguo jing). Given the time of his arrival in China, the Indic texts on which his translations were based must already have been in circulation in Kushan territory by at least 150 CE, giving a terminus ad quem for their composition. Rendered into a kind of pidgin Chinese, these "translations" may actually have targeted not Chinese readers but instead an M-CM-)migrM-CM-) community of Kushan immigrants who had lost their ability to read Indic languages.

look and feel "operating system" The appearance and function of a program's {user interface}. The term is most often applied to {graphical user interfaces} (GUI) but might also be used by extension for a textual command language used to control a program. Look and feel includes such things as the {icons} used to represent certain functions such as opening and closing files, directories and {application programs} and changing the size and position of windows; conventions for the meaning of different buttons on a {mouse} and keys on the keyboard; and the appearance and operation of menus. A {user interface} with a consistent look and feel is considered by many to be an important factor in the ease of use of a computer system. The success of the {Macintosh user interface} was partly due to its consistency. Because of the perceived importance of look and feel, there have been several legal actions claiming breech of {copyright} on the look and feel of user interfaces, most notably by {Apple Computer} against {Microsoft} and {Hewlett-Packard} (which Apple lost) and, later, by {Xerox} against {Apple Computer}. Such legal action attempts to force suppliers to make their interfaces inconsistent with those of other vendors' products. This can only be bad for users and the industry as a whole. (1995-03-03)

lore ::: n. --> The space between the eye and bill, in birds, and the corresponding region in reptiles and fishes.
The anterior portion of the cheeks of insects. ::: obs. imp. & p. p. --> Lost.


lorn ::: a. --> Lost; undone; ruined.
Forsaken; abandoned; solitary; bereft; as, a lone, lorn woman.


losable ::: a. --> Such as can be lost.

loss ::: v. t. --> The act of losing; failure; destruction; privation; as, the loss of property; loss of money by gaming; loss of health or reputation.
The state of losing or having lost; the privation, defect, misfortune, harm, etc., which ensues from losing.
That which is lost or from which one has parted; waste; -- opposed to gain or increase; as, the loss of liquor by leakage was considerable.


lossy "algorithm" A term describing a data {compression} {algorithm} which actually reduces the amount of information in the data, rather than just the number of bits used to represent that information. The lost information is usually removed because it is subjectively less important to the quality of the data (usually an {image} or {sound}) or because it can be recovered reasonably by {interpolation} from the remaining data. {MPEG} and {JPEG} are examples of lossy compression techniques. Opposite: {lossless}. (1995-03-29)

-. Lost Apocrypha of the Old Testament. London:

Madhav: M-bM-^@M-^\The powers that create and fashion this world in accordance with the Truth with which they are charged, are not involved, lost in the world-movement. They stand above, governing, shaping, directing the growing world-complex. They know precisely what takes place and why. They are not misled by appearances of phenomena; each event is seen by them as developing from its veiled cause which they perceive undeceived by apparent sequences on the surface.M-bM-^@M-^] Readings in Savitri, Vol. II.

Madhav: M-bM-^@M-^\This is another key idea in Sri AurobindoM-bM-^@M-^Ys philosophy, that Nature, what is called Prakriti in Indian philosophy, is not different, not alien to the Purusha. Nature is not foreign to the soul, to God. It is a conscious front of God. Scratch Nature, look behind the exterior of Nature and you will find God. The apparent difference, distinction between Nature and God is only a superficial appearance. Nature is really a power of God. It is devatma shakti, the self-power of GodM-bM-^@M-^Tsvagunair nigudham lost in its qualitative workings. She is not separate; conscious, not something unconscious. Nature is aware that it is only a front of God behind.M-bM-^@M-^] The Book of the Divine Mother

MadhyamakM-DM-^AlaMkM-DM-^Ara. (T. Dbu ma rgyan). In Sanskrit, "Ornament of the Middle Way"; a verse work in ninety-seven stanzas by the eighth-century Indian master sM-DM-^@NTARAKsITA; it is accompanied by a prose commentary (vM-aM-9M-^[tti) by the author. Both the root text and commentary are lost in the original Sanskrit (although verses cited elsewhere remain) but preserved in Tibetan translation. Whereas sM-DM-^Antaraksita's other major work, the TATTVASAMGRAHA, is valued largely for its detailed discussion of competing Buddhist and non-Buddhist schools of Indian philosophy, the MadhyamakM-DM-^AlaMkM-DM-^Ara, which was composed later, is regarded as the foundational text of the YOGM-DM-^@CM-DM-^@RA-MADHYAMAKA synthesis that occurred in late Indian Buddhism, what Tibetan doxographers would dub YOGM-DM-^@CM-DM-^@RA-SVM-DM-^@TANTRIKA-MADHYAMAKA. sM-DM-^Antaraksita argues that the proper method for gaining realization of reality is to first come to the YogM-DM-^AcM-DM-^Ara understanding that external objects do not exist and then move to the Madhyamaka view that mind also is empty of self. The MadhyamakM-DM-^AlaMkM-DM-^Ara famously states (at stanzas 92-93), "Through relying on mind-only, the nonexistence of external objects should be known. Relying on this [Madhyamaka] mode, it should be known that this [mind] also is completely selfless. Those who, having mounted the chariot of the two modes, grasp the reins of reasoning thereby attain the state of a MahM-DM-^AyM-DM-^Anist exactly as it is." sM-DM-^Antaraksita argues that anything that has intrinsic nature (SVABHM-DM-^@VA) must be intrinsically either one or many. Whatever is neither intrinsically one nor many must lack intrinsic nature. He then goes on to subject a wide range of important philosophical categories to this reasoning in an effort to demonstrate that nothing is endowed with intrinsic nature. These categories include the conditioned (such as the elements of earth, water, fire, and wind), the unconditioned (NIRVM-DM-^@nA), the person (PUDGALA) asserted by the VM-DM-^@TSM-DM-*PUTRM-DM-*YAs, and space (M-DM-^@KM-DM-^@sA). He continues on to apply this same reasoning to the major categories of consciousness of various Buddhist and non-Buddhist schools, focusing upon VAIBHM-DM-^@sIKA, SAUTRM-DM-^@NTIKA, and the various subschools of VIJNM-DM-^@NAVM-DM-^@DA. In the course of this section, he considers such important topics in Buddhist epistemology as whether or not the object casts an image or "aspect" (M-DM-^@KM-DM-^@RA), toward the perceiving consciousness, and whether reflexivity (SVASAMVEDANA) exists. He concludes that consciousness lacks intrinsic nature (NIM-aM-8M-$SVABHM-DM-^@VA). Roughly the last third of the text is devoted to an exposition of the two truths (SATYADVAYA). He concludes by stating that the follower of the Buddha has compassion for those who hold mistaken philosophical views.

MahM-DM-^AmaudgalyM-DM-^Ayana. (P. MahM-DM-^AmoggallM-DM-^Ana; T. Mo'u 'gal gyi bu chen po; C. Mohemujianlian/Mulian; J. Makamokkenren/Mokuren; K. Mahamokkollyon/Mongnyon M-fM-^QM-)M-hM-(M-6M-gM-^[M-.M-gM-^JM-^MM-iM-^@M-

MahM-DM-^AvihM-DM-^Ara. (C. Mohepiheluo; J. Mahabihara/Makabikara; K. Mahabihara M-fM-^QM-)M-hM-(M-6M-fM-/M-^XM-hM-(M-6M-gM->M-^E). In PM-DM-^Ali, the "Great Monastery"; built in the third century BCE for the elder MAHINDA at ANURM-DM-^@DHAPURA by the Sinhala king DEVM-DM-^@NAMPIYATISSA, following the king's conversion to Buddhism. The MahM-DM-^AvihM-DM-^Ara became the headquarters of the orthodox THERAVM-DM-^@DA fraternity on the island, with many important shrines, such as the MAHM-DM-^@THuPA, located on its grounds. Its authority was challenged by the ABHAYAGIRI and JETAVANA secessionist fraternities in the first century BCE and fourth century CE, respectively. Five hundred monks from MahM-DM-^AvihM-DM-^Ara were said to have participated in the first commitment to writing of a Buddhist canon, which occurred during the reign of VAttAGM-DM-^@MAnI ABHAYA (the patron of Abhayagiri) in the last decades BCE. During the reign of MahM-DM-^Asena, in the late third century CE, a royal decree forbade giving alms to the monks of the monastery, causing the monastery to be vacated for nine years; during this time, some of the buildings were destroyed, but they were eventually rebuilt. BUDDHAGHOSA composed his sutta commentaries while residing at the monastery. After the capital was moved from AnurM-DM-^Adhapura to Pulatthipura, near the beginning of the ninth century, the monastery lost much of its influence and eventually fell into decay.

MahM-DM-^AyM-DM-^AnasaMgraha. (T. Theg pa chen po bsdus pa; C. She dasheng lun; J. Shodaijoron; K. Sop taesM-EM--ng non M-fM-^TM-^]M-eM-$M-'M-dM-9M-^X M-hM-+M-^V). In Sanskrit, the "Summary of the Great Vehicle"; an important treatise of the YOGM-DM-^@CM-DM-^@RA school, composed by the fourth-century master ASAnGA. The text is lost in the original Sanskrit but is preserved in Tibetan and four Chinese translations, including those by such famous figures as PARAMM-DM-^@RTHA and XUANZANG. The work is the most complete presentation of YogM-DM-^AcM-DM-^Ara theory and practice, setting forth in detail the doctrines of the three natures (TRISVABHM-DM-^@VA), as well as the foundational consciousness (M-DM-^@LAYAVIJNM-DM-^@NA), and the seeds (BM-DM-*JA) that reside there. It also sets forth practices for cultivating the wisdom derived from hearing (sRUTAMAYM-DM-*PRAJNM-DM-^@), the wisdom derived from reflection (CINTM-DM-^@MAYM-DM-*PRAJNM-DM-^@), and the wisdom derived from meditation (BHM-DM-^@VANM-DM-^@MAYM-DM-*PRAJNM-DM-^@), whereby the M-DM-^AlayavijNM-DM-^Ana is destroyed and enlightenment attained. The lineage (GOTRA) of enlightenment and the nature of the DHARMAKM-DM-^@YA are also elucidated. Both VASUBANDHU and ASVABHM-DM-^@VA composed commentaries on the text, which were also translated into Chinese. The MahM-DM-^AyM-DM-^AnasaMgraha served as the basis of the SHE LUN ZONG in China.

Majdanek (also Maidanek) ::: Mass murder camp in eastern Poland. At first a labor camp for Poles and a POW camp for Russians, it was turned into a gassing center for Jews. Majdanek was liberated by the Red Army in July 1944, but not before 250,000 men, women, and children had lost their lives there.

Mandara (Sanskrit) Mandara A sacred mountain which in Hindu mythology served the gods and asuras as a churning-stick on the occasion of the churning of the ocean for the recovery of the amrita and 13 other precious and holy things, which had been lost during the preceding deluge. See also KURMA-AVATARA

Manichaeism ::: One of the major ancient religions. Though its organized form is mostly extinct today, a revival has been attempted under the name of Neo-Manichaeism. However, most of the writings of the founding prophet Mani have been lost. Some scholars and anti-Catholic polemicists argue that its influence subtly continues in Western Christian thought via Saint Augustine of Hippo, who converted to Christianity from Manichaeism and whose writing continues to be enormously influential among Catholic and Protestant theologians.

MaNjusrM-DM-+kM-DM-+rti. (T. 'Jam dpal grags pa). Eighth king of the mythical kingdom of sAMBHALA, and the first of the twenty-five so-called "kulika kings" of sambhala. The first seven kings of sambhala are known as dharmarM-DM-^Ajas, starting with Sucandra, who received the KM-DM-^@LACAKRATANTRA from the Buddha and then propagated it in his kingdom. MaNjusrM-DM-+kM-DM-+rti is said to have ascended to the throne of the kingdom 674 years after the Buddha entered PARINIRVM-DM-^@nA. He is credited with first preventing some three hundred thousand brM-DM-^Ahmanas from leaving the kingdom and then converting them to Buddhism, turning all the inhabitants of sambhala into a single class, the VAJRAKULA, or "vajra family." This is one of the etymologies of the term "kulika king." His greatest achievement, however, was the composition of a summary of the KM-DM-^Alacakratantra received by Sucandra. This work is known as the MulakM-DM-^Alacakratantra, or root KM-DM-^Alacakratantra, and alt., as the Laghutantra, or "short tantra." It is said that over the course of time, the original tantra was lost, so that the recension of the KM-DM-^Alacakratantra that exists today is the version composed by MaNjusrM-DM-+kM-DM-+rti.

MANTRA Mantra yoga was originally based on the esoteric knowledge of the effect of sound. Most mantras (combinations of words) have become worthless now that the knowledge of correct intonation has been lost, fortunately for mankind. K
7.12.8^M


marbles ::: (jargon) (From the mainstream lost his marbles) The minimum needed to build your way further up some hierarchy of tools or abstractions. After a bad rebuild from scratch. This compiler doesn't even have enough marbles to compile hello, world.[Jargon File] (1998-05-21)

marbles "jargon" (From the mainstream "lost his marbles") The minimum needed to build your way further up some hierarchy of tools or abstractions. After a bad system {crash}, you need to determine if the machine has enough marbles to come up on its own, or enough marbles to allow a rebuild from {backups}, or if you need to rebuild from scratch. "This {compiler} doesn't even have enough marbles to compile {hello, world}." [{Jargon File}] (1998-05-21)

Mars A legendary tragic failure, the archetypal Hacker Dream Gone Wrong. Mars was the code name for a family of PDP-10 compatible computers built by Systems Concepts (now, The SC Group): the multi-processor SC-30M, the small uniprocessor SC-25M, and the never-built superprocessor SC-40M. These machines were marvels of engineering design; although not much slower than the unique {Foonly} F-1, they were physically smaller and consumed less power than the much slower DEC KS10 or Foonly F-2, F-3, or F-4 machines. They were also completely compatible with the DEC KL10, and ran all KL10 binaries (including the operating system) with no modifications at about 2--3 times faster than a KL10. When DEC cancelled the Jupiter project in 1983, Systems Concepts should have made a bundle selling their machine into shops with a lot of software investment in PDP-10s, and in fact their spring 1984 announcement generated a great deal of excitement in the PDP-10 world. {TOPS-10} was running on the Mars by the summer of 1984, and {TOPS-20} by early fall. Unfortunately, the hackers running Systems Concepts were much better at designing machines than at mass producing or selling them; the company allowed itself to be sidetracked by a bout of perfectionism into continually improving the design, and lost credibility as delivery dates continued to slip. They also overpriced the product ridiculously; they believed they were competing with the KL10 and VAX 8600 and failed to reckon with the likes of Sun Microsystems and other hungry startups building workstations with power comparable to the KL10 at a fraction of the price. By the time SC shipped the first SC-30M to Stanford in late 1985, most customers had already made the traumatic decision to abandon the PDP-10, usually for VMS or Unix boxes. Most of the Mars computers built ended up being purchased by {CompuServe}. This tale and the related saga of {Foonly} hold a lesson for hackers: if you want to play in the {Real World}, you need to learn Real World moves. [{Jargon File}]

Martanda ::: "he of the mortal creation", the eighth Surya, the black or dark, the lost or hidden sun. [Ved.]

M-bM-^@M-^\And raise a lost Power from its python sleepM-bM-^@M-^]

  M-bM-^@M-^\Founder of the religion variously called Mazdaism, Magism, Parseeism, Fire-Worship, and Zoroastrianism. The age of the last Zoroaster (for it is a generic name) is not known, and perhaps for that very reason. Zanthus of Lydia, the earliest Greek writer who mentions this great lawgiver and religious reformer, places him about six hundred years before the Trojan War. But where is the historian who can now tell when the latter took place? Aristotle and also Eudoxus assign him a date of no less than 6,000 years before the days of Plato, and Aristotle was not one to make a statement without a good reason for it. Berosus makes him a king of Babylon some 2,200 years b.c.; but then, how can one tell what were the original figures of Berosus, before his MSS. passed through the hands of Eusebius, whose fingers were so deft at altering figures, whether in Egyptian synchronistic tables or in Chaldean chronology? Haug refers Zoroaster to at least 1,000 years b.c.; and Bunsen . . . finds that Zarathustra Spitama lived under the King Vistaspa about 3,000 years b.c., and describes him as M-bM-^@M-^Xone of the mightiest intellects and one of the greatest men of all time. . . . the Occult records claim to have the correct dates of each of the thirteen Zoroasters mentioned in the Dabistan. Their doctrines, and especially those of the last (divine) Zoroaster, spread from Bactria to the Medes; thence, under the name of Magism, incorporated by the Adept-Astronomers in Chaldea, they greatly influenced the mystic teachings of the Mosaic doctrines, even before, perhaps, they had culminated into what is now known as the modern religion of the Parsis. Like Manu and Vyasa in India, Zarathustra is a generic name for great reformers and law-givers. The hierarchy began with the divine Zarathustra in the Vendidad, and ended with the great, but mortal man, bearing that title, and now lost to history. . . . the last Zoroaster was the founder of the Fire-temple of Azareksh, many ages before the historical era. Had not Alexander destroyed so many sacred and precious works of the Mazdeans, truth and philosophy would have been more inclined to agree with history, in bestowing upon that Greek Vandal the title of M-bM-^@M-^Xthe GreatM-bM-^@M-^Y M-bM-^@M-^] (TG 384-5).

  M-bM-^@M-^\Hence, when any one of the cells forming part of such early human bodies freed itself from the psychical and physical control that then existed, it was enabled to follow, and instinctively did follow, the path of self-expression. But in our days when the psychical and physical dominance of the human incarnated entity over the human cells composing the human body is so strong, and because the cells have largely lost their power to individual self-expression through the biologic habit of subjecting to that overlordship of the human entity, such an individualized career of a cell in self-development is a virtual impossibility. . . .

M-bM-^@M-^\Ignorance means Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life. This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth,M-bM-^@M-^Ttruth of being, truth of divine consciousness, truth of force and action, truth of Ananda. As a result, instead of a world of integral truth and divine harmony created in the light of the divine Gnosis, we have a world founded on the part truths of an inferior cosmic Intelligence in which all is half-truth, half-error. . . . All in the consciousness of this creation is either limited or else perverted by separation from the integral Light; even the Truth it perceives is only a half-knowledge. Therefore it is called the Ignorance.M-bM-^@M-^] The Mother

  M-bM-^@M-^\It is admitted that, however inferior to the classical Sanskrit of Panini, the language of the oldest portions of Rig Veda, notwithstanding the antiquity of its grammatical forms, is the same as that of the latest texts. Every one sees M-bM-^@M-^T cannot fail to see and to know M-bM-^@M-^T that for a language so old and so perfect as the Sanskrit to have survived alone, among all languages, it must have had its cycles of perfection and its cycles of degeneration. And, if one had any intuition, he might have seen that what they call a M-bM-^@M-^Xdead languageM-bM-^@M-^Y being an anomaly, a useless thing in Nature, it would not have survived, even as a M-bM-^@M-^XdeadM-bM-^@M-^Y tongue, had it not its special purpose in the reign of immutable cyclic laws; and that Sanskrit, which came to be nearly lost to the world, is now slowly spreading in Europe, and will one day have the extension it had thousands upon thousands of years back M-bM-^@M-^T that of a universal language. The same as to the Greek and the Latin: there will be a time when the Greek of Aeschylus (and more perfect still in its future form) will be spoken by all in Southern Europe, while Sanskrit will be resting in its periodical pralaya; and the Attic will be followed later by the Latin of Virgil. Something ought to have whispered to us that there was also a time M-bM-^@M-^T before the original Aryan settlers among the Dravidian and other aborigines, admitted within the fold of Brahmanical initiation, marred the purity of the sacred Sanskrita Bhasha M-bM-^@M-^T when Sanskrit was spoken in all its unalloyed subsequent purity, and therefore must have had more than once its rise and fall. The reason for it is simply this: classical Sanskrit was only restored, if in some things perfected, by Panini. Panini, Katyayana, or Patanjali did not create it; it has existed throughout cycles, and will pass through other cycles stillM-bM-^@M-^] (Five Years of Theosophy 419-20).

M-bM-^@M-^\squat like a toad at the ear of Eve.M-bM-^@M-^] By J. Martin, illustrating Paradise Lost IV. 314

  M-bM-^@M-^\The M-bM-^@M-^Xvery old BookM-bM-^@M-^Y is the original work from which the many volumes of Kiu-ti were complied. Not only this latter and the Siphrah Dzeniouta but even the Sepher Jezirah, the work attributed by the Hebrew Kabbalists to their Patriarch Abraham (!), the book of Shu-king, ChinaM-bM-^@M-^Ys primitive Bible, the sacred volumes of the Egyptian Thoth-Hermes, the Puranas in India, and the Chaldean Book of Numbers and the Pentateuch itself, are all derived from that one small parent volume. Tradition says, that it was taken down in Senzar, the secret sacerdotal tongue, from the words of the Divine Beings, who dictated it to the sons of Light, in Central Asia, at the very beginning of the 5th (our) race; for there was a time when its language (the Sen-zar) was known to the Initiates of every nation, when the forefathers of the Toltec understood it as easily as the inhabitants of the lost Atlantis, who inherited it, in their turn, from the sages of the 3rd Race, the Manushis, who learnt it direct from the Devas of the 2nd and 1st Races. . . . The old book, having described Cosmic Evolution and explained the origin of everything on earth, including physical man, after giving the true history of the races from the First down to the Fifth (our) race, goes no furtherM-bM-^@M-^] (SD 1:xliii).

M-bM-^@M-^\The spiritual destiny always standsM-bM-^@M-^Tit may be delayed or seem to be lost for a time, but it is never abolished.M-bM-^@M-^] Letters on Yoga

  M-bM-^@M-^\The Vedas, Brahmanism, and along with these, Sanskrit, were importations into what we now regard as India. They were never indigenous to its soil. There was a time when the ancient nations of the West included under the generic name of India many of the countries of Asia now classified under other names. There was an Upper, a Lower, and a Western India, even during the comparatively late period of Alexander; and Persia (Iran) is called Western India in some ancient classics. The countries now named Tibet, Mongolia, and Great Tartary were considered by them as forming part of India. When we say, therefore, that India has civilized the world, and was the Alma Mater of the civilizations, arts, and sciences of all other nations (Babylonia, and perhaps even Egypt, included) we mean archaic, pre-historic India, India of the time when the great Gobi was a sea, and the lost M-bM-^@M-^XAtlantisM-bM-^@M-^Y formed part of an unbroken continent which began at the Himalayas and ran down over Southern India, Ceylon, and Java, to far-away TasmaniaM-bM-^@M-^] (Five Years of Theosophy 179).

  M-bM-^@M-^\This Hindu sacred beverage answers to the Greek Ambrosia or nectar, drunk by the gods of Olympus. A cup of kykeon was also quaffed by the mysta at the Eleusinian initiation. He who drinks it easily reaches Brahma, or the place of splendor (Heaven). The soma-drink known to Europeans is not the genuine beverage, but its substitute; for the initiated priests alone can taste of the real soma; and even kings and rajas, when sacrificing, receive the substitute. . . . We were positively informed that the majority of the sacrificial priests of the Dekkan have lost the secret of the true soma. It can be found neither in the ritual books nor through oral information. The true followers of the primitive Vedic religion are very few; these are the alleged descendants from the Rishis, the real Agnihotris, the initiates of the great Mysteries. The soma-drink is also commemorated in the Hindu Pantheon, for it is called King-Soma. He who drinks of it is made to participate in the heavenly king, because he becomes filled with it, as the Christian apostles and their converts became filled with the Holy Ghost, and purified of their sins. The soma makes a new man of the initiate; he is reborn and transformed, and his spiritual nature overcomes the physical; it gives the divine power of inspiration, and develops the clairvoyant faculty to the utmost. According to the exoteric explanation the soma is a plant, but, at the same time it is an angel. It forcibly connects the inner, highest M-bM-^@M-^XspiritM-bM-^@M-^Y of man, which spirit is an angel like the mystical soma, with his M-bM-^@M-^Xirrational soul,M-bM-^@M-^Y or astral body, and thus united by the power of the magic drink, they soar together above physical nature and participate during life in the beatitude and ineffable glories of Heaven.

  M-bM-^@M-^\Tradition says, that it was taken down in Senzar, the secret sacerdotal tongue, from the words of the Divine Beings, who dictated it to the sons of Light, in Central Asia, at the very beginning of the 5th (our) race; for there was a time when its language (the Sen-zar) was known to the Initiates of every nation, when the forefathers of the Toltec understood it as easily as the inhabitants of lost Atlantis, who inherited it, in their turn, from the sages of the 3rd Race, the Manushis, who learnt it direct from the Devas of the 2nd and 1st RacesM-bM-^@M-^] (SD 1:xliii).

M-bM-^@M-^T the state of samaM-LM-^Ddhi that arises "when the mind has lost its outward consciousness . . . and goes inside itselfM-bM-^@M-^]; this state has some resemblance to ordinary svapna or dream-consciousness, but is characterised not by dreams but by internal visions which are accurate "records of true and actual experiencesM-bM-^@M-^]. The mind in svapnasamaM-LM-^Ddhi "is at work liberated from the immixture of the physical mentalityM-bM-^@M-^] and "is able to use either its ordinary will and intelligence with a concentrated power or else the higher will and intelligence of the more exalted planes of mindM-bM-^@M-^].

M-bM-^@M-^\vM-bM-^@M-^]) for the order of virtues in Paradise Lost.

MB "unit" (Or "Mb") {megabytes} or {megabits}. When referring to the size or data transfer rate of a storage device which is accessed in multiples of eight bits (e.g. {RAM}, {hard disk}) this almost certainly means megabytes, but when referring to the data transfer rate of a communications system it probably means {megabits}. Some years ago, it is claimed, "MB" always meant megabytes and "Mb" meant megabits but recently this useful distinction has been lost. (1996-09-22)

MB ::: (unit) (Or Mb) megabytes or megabits. When referring to the size or data transfer rate of a storage device which is accessed in multiples of eight megabits. Some years ago, it is claimed, MB always meant megabytes and Mb meant megabits but recently this useful distinction has been lost. (1996-09-22)

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 M-bM-^HM-+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 M-BM-= (or as near M-BM-= 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.

meditation or, without the sense of phj^ical inertness or immo- bility, a little while longer and afterwards is lost ; but as the sadhana follows its normal course, it comes more and more, lasting longer and in the end as an enduring deep peace and inner stillness and release becomes a normal character of the consciousness, the foundation indeed of a new consciousness, calm and liberated.

Megalithic monuments, more or less similar to Stonehenge, are found widely scattered over the globe, even in the wild Triobrand Islands near New Guinea. To know why such buildings were erected we should need far more knowledge than we have of the actual builders, their ideas and aims, and innumerable other conditions. The subject is connected with what is said about a lost science which could avail itself of the normal latent magical properties of stones.

M-EM-,ich'on. (C. Yitian M-gM->M-)M-eM-$M-)) (1055-1101). Korean prince, monk, and bibliophile, and putative founder of the CH'oNT'AE CHONG (C. TIANTAI ZONG) in Korea. M-EM-,ich'on was born the fourth son of the Koryo king Munjong (r. 1047-1082). In 1065, M-EM-,ich'on was ordained by the royal preceptor (WANGSA) Kyongdok Nanwon (999-1066) at the royal monastery of Yongt'ongsa in the Koryo capital of Kaesong. Under Nanwon, M-EM-,ich'on studied the teachings of the AVATAMSAKASuTRA and its various commentaries. In 1067, at the age of twelve, M-EM-,ich'on was appointed "saMgha overseer" (K. sM-EM--ngt'ong; C. SENGTONG). M-EM-,ich'on is known on several occasions to have requested permission from his royal father to travel abroad to China, but the king consistently denied his request. Finally, in 1085, M-EM-,ich'on secretly boarded a Chinese trading ship and traveled to the mainland against his father's wishes. M-EM-,ich'on is said to have spent about fourteen months abroad studying under various teachers. His father sent his friend and colleague NAKCHIN (1045-1114) after M-EM-,ich'on, but they ended up studying together with the Huayan teacher Jingyuan (1011-1088) of Huiyinsi in Hangzhou. M-EM-,ich'on and Nakchin returned to Korea in 1086 with numerous texts that M-EM-,ich'on acquired during his sojourn in China. While residing as the abbot of the new monastery of HM-EM--ngwangsa in the capital, M-EM-,ich'on devoted his time to teaching his disciples and collecting works from across East Asia, including the Khitan Liao kingdom. He sent agents throughout the region to collect copies of the indigenous writings of East Asian Buddhists, which he considered to be the equal of works by the bodhisattva exegetes of the imported Indian scholastic tradition. A large monastic library known as Kyojang Togam was established at HM-EM--ngwangsa to house the texts that M-EM-,ich'on collected. In 1090, M-EM-,ich'on published a bibliographical catalogue of the texts housed at HM-EM--ngwangsa, entitled Sinp'yon chejong kyojang ch'ongnok ("Comprehensive Catalogue of the Doctrinal Repository of All the Schools"), which lists some 1,010 titles in 4,740 rolls. The HM-EM--ngwangsa collection of texts was carved on woodblocks and titled the Koryo sokchanggyong ("Koryo Supplement to the Canon"), which was especially important for its inclusion of a broad cross section of the writings of East Asian Buddhist teachers. (The one exception was works associated with the CHAN or SoN tradition, which M-EM-,ich'on refused to collect because of their "many heresies.") Unfortunately, the xylographs of the supplementary canon were burned during the Mongol invasion of Koryo in 1231, and many of the works included in the collection are now lost and known only through their reference in M-EM-,ich'on's catalogue. In 1097, M-EM-,ich'on was appointed the founding abbot of the new monastery of Kukch'ongsa (named after the renowned Chinese monastery of Guoqingsi on Mt. Tiantai). There, he began to teach Ch'ont'ae thought and practice and is said to have attracted more than a thousand students. M-EM-,ich'on seems to have seen the Tiantai/Ch'ont'ae synthesis of meditation and doctrine as a possible means of reconciling the Son and doctrinal (KYO) traditions in Korea. M-EM-,ich'on's efforts have subsequently been regarded as the official foundation of the Ch'ont'ae school in Korea; however, it seems M-EM-,ich'on was not actually attempting to start a new school, but merely to reestablish the study of Ch'ont'ae texts in Korea. He was awarded the posthumous title of state preceptor (K. kuksa; C. GUOSHI) Taegak (Great Enlightenment).

mentioned in Paradise Lost I, 678-681: M-bM-^@M-^\Mammon

mentioned in Paradise Lost IV, 550; XII, 590,

mentioned in Paradise Lost VI, 447 as M-bM-^@M-^\of PrincipalM-BM-,

merge ::: v. t. --> To cause to be swallowed up; to immerse; to sink; to absorb. ::: v. i. --> To be sunk, swallowed up, or lost.

Metaphors such as woman and mother are always symbolical when referring to motherhood, and have no associations with physical sex, for M-bM-^@M-^\esotericism ignores both sexes. Its highest Deity is sexless as it is formless, neither Father nor Mother; and its first manifested beings, celestial and terrestrial alike, become only gradually androgynous and finally separate into distinct sexesM-bM-^@M-^] (SD 1:136n). This was clearly understood originally, so that there was no degrading or misinterpreting of these figures of speech. With descending cycles, however, humanityM-bM-^@M-^Ys religious conceptions equally materialized: the key ideas having been forgotten or lost, abstractions became concreted into materializations, a masculine Creator or feminine Creatrix were then placed at the summit of the various pantheons, and early religious philosophy M-bM-^@M-^T which was as scientific as it was religious and philosophical M-bM-^@M-^T cast upon the background of the spatial universe images of human surroundings and way of life; so that the deities in the mythologies finally became human images, more powerful but equally swayed by passion, driven by impulse, and restricted by these even as human beings are. Such projection of human attributes into the cosmic spaces led to a still more materialized visioning of the divinities, so that the feminine or productive characteristics of nature in the popular religious mythologies finally gave way before the masculine, and the earlier, essentially beautiful idea of the mother of nature was swallowed up in the purely masculine traits of national divinities, many of them distinctly male and evil, such as the Jewish Jehovah, who waxed wroth and smelt the sweet savor of burnt sacrifices, or again the Greek Zeus swayed by ignoble passions.

Milton in Paradise Lost I, 312, 406, Chemos is a

Milton in Paradise Lost I, 593.

Milton, John: Born in 1608, John Milton was a renowned poet and author during the 17th century. His most notable work is the epic poem Paradise Lost.

Milton, Paradise Lost). [R/] The Zohar\ Waite,

Milton ( Paradise Lost XII, 637) to Michael as the

mislaid ::: lost temporarily; especially put in an unaccustomed or forgotten place, misplaced.

missing ::: p. pr. & vb. n. --> of Miss ::: v. i. --> Absent from the place where it was expected to be found; lost; wanting; not present when called or looked for.

Mohammed dictated these suras to his immediate followers, who memorized them. But when some of these original reciters had lost their lives in the conflicts which occurred after the death of Mohammed, Omar suggested to Caliph M-bM-^@M-^YAbu-Bekr (the successor of Mohammed) that they be reduced to writing. The commission to collect as many as possible of the narrations or parts of the revelations was given to Zaid, a native of Medina who had often acted as an amanuensis to Mohammed. This collection became the first Koran, which Azid wrote down in Arabic. Some years later a second redaction was made and all previous parts or manuscripts were burned: Zaid dictated the work to four scribes, and these four copies have come down to our own day.

Moloch. In Paradise Lost, Milton refers to AdraM-BM-,

MORALS The terms morals (from Latin) and ethics (from Greek) through ignorance&

morioplasty ::: n. --> The restoration of lost parts of the body.

motherless ::: a. --> Destitute of a mother; having lost a mother; as, motherless children.

MulamadhyamakakM-DM-^ArikM-DM-^A. (T. Dbu ma rtsa ba'i tshig le'u byas pa; C. Zhong lun; J. Churon; K. Chung non M-dM-8M--M-hM-+M-^V). In Sanskrit, "Root Verses on the Middle Way"; the magnum opus of the second-century Indian master NM-DM-^@GM-DM-^@RJUNA; also known as the PrajNM-DM-^AnM-DM-^AmamulamadhyamakakM-DM-^ArikM-DM-^A and the MadhyamakasM-DM-^Astra. (The Chinese analogue of this text is the Zhong lun, which renders the title as MADHYAMAKAsM-DM-^@STRA. This Chinese version was edited and translated by KUMM-DM-^@RAJM-DM-*VA. KumM-DM-^ArajM-DM-+va's edition, however, includes not only NM-DM-^AgM-DM-^Arjuna's verses but also Pingala's commentary to the verses.) The most widely cited and commented upon of NM-DM-^AgM-DM-^Arjuna's works in India, the MulamadhyamakakM-DM-^ArikM-DM-^A, was the subject of detailed commentaries by such figures as BUDDHAPM-DM-^@LITA, BHM-DM-^@VAVIVEKA, and CANDRAKM-DM-*RTI (with CandrakM-DM-+rti's critique of BhM-DM-^Avaviveka's criticism of a passage in BuddhapM-DM-^Alita's commentary providing the locus classicus for the later Tibetan division of MADHYAMAKA into *SVM-DM-^@TANTRIKA and *PRM-DM-^@SAnGIKA). In East Asia, it was one of the three basic texts of the "Three Treatises" school (C. SAN LUN ZONG), and was central to TIANTAI philosophy. Although lost in the original Sanskrit as an independent work, the entire work is preserved within the Sanskrit text of CandrakM-DM-+rti's commentary, the PRASANNAPADM-DM-^@ (serving as one reason for the influence of CandrakM-DM-+rti's commentary in the European reception of the MulamadhyamakakM-DM-^ArikM-DM-^A). The work is composed of 448 verses in twenty-seven chapters. The topics of the chapters (as provided by CandrakM-DM-+rti) are the analysis of: (1) conditions (PRATYAYA), (2) motion, (3) the eye and the other sense faculties (INDRIYA), (4) aggregates (SKANDHA), (5) elements (DHM-DM-^@TU), (6) passion and the passionate, (7) the conditioned (in the sense of production, abiding, disintegration), (8) action and agent, (9) prior existence, (10) fire and fuel, (11) the past and future limits of SAMSM-DM-^@RA, (12) suffering, (13) the conditioned (SAMSKM-DM-^@RA), (14) contact (saMsarga), (15) intrinsic nature (SVABHM-DM-^@VA), (16) bondage and liberation, (17) action and effect, (18) self, (19) time, (20) assemblage (sM-DM-^AmagrM-DM-+), (21) arising and dissolving, (22) the TATHM-DM-^@GATA, (23) error, (24) the FOUR NOBLE TRUTHS, (25) NIRVM-DM-^@nA, (26), the twelve links of dependent origination (PRATM-DM-*TYASAMUTPM-DM-^@DA), and (27) views. The tone of the work is set in its famous homage to the Buddha, which opens the work, "I bow down to the perfect Buddha, the best of teachers, who taught that what is dependently arisen is without cessation, without production, without annihilation, without permanence, without coming, without going, without difference, without sameness, pacified of elaboration, at peace." The MulamadhyamakakM-DM-^ArikM-DM-^A offers a relentless examination of many of the most important categories of Buddhist thought, subjecting them to an analysis that reveals the absurd consequences that follow from imagining any of them to be real in the sense of possessing an independent and intrinsic nature (SVABHM-DM-^@VA). NM-DM-^AgM-DM-^Arjuna demonstrates repeatedly that these various categories only exist relationally and only function heuristically in a worldly and transactional sense; they do not exist ultimately. Thus, in the first chapter, NM-DM-^AgM-DM-^Arjuna examines production via causes and conditions, one of the hallmarks of Buddhist thought, and declares that a thing is not produced from itself, from something other than itself, from something that is both itself and other, or from something that is neither itself nor the other. He examines the four kinds of conditions, declaring each to lack an intrinsic nature, such that they do not exist because they do not produce anything. In the second chapter, NM-DM-^AgM-DM-^Arjuna examines motion, seeking to determine precisely where motion occurs: on the path already traversed, the path being traversed, or on the path not yet traversed. He concludes that motion is not to be found on any of these three. In the twenty-fifth chapter, he subjects nirvM-DM-^Ana to a similar analysis, finding it to be neither existent, nonexistent, both existent and nonexistent, nor neither existent nor nonexistent. (These are the famous CATUsKOtI, the "four alternatives," or tetralemma.) Therefore, nirvM-DM-^Ana, like saMsM-DM-^Ara and all worldly phenomena, is empty of intrinsic nature, leading NM-DM-^AgM-DM-^Arjuna to declare (at XXV.19), in one of his most famous and widely misinterpreted statements, that there is not the slightest difference between saMsM-DM-^Ara and nirvM-DM-^Ana. The thoroughgoing negative critique or apophasis in which NM-DM-^AgM-DM-^Arjuna engages leads to charges of nihilism, charges that he faces directly in the text, especially in the twenty-fourth chapter on the four noble truths where he introduces the topic of the two truths (SATYADVAYA)-ultimate truth (PARAMM-DM-^@RTHASATYA) and conventional truth (SAMVM-aM-9M-^ZTISATYA)-declaring the importance of both in understanding correctly the doctrine of the Buddha. Also in this chapter, he discusses the danger of misunderstanding emptiness (suNYATM-DM-^@), and the relation between emptiness and dependent origination ("That which is dependent origination we explain as emptiness. This is a dependent designation; just this is the middle path"). To those who would object that emptiness renders causation and change impossible, he counters that if things existed independently and intrinsically, there could be no transformation; "for whom emptiness is possible, everything is possible." There has been considerable scholarly discussion of NM-DM-^AgM-DM-^Arjuna's target audience for this work, with the consensus being that it is intended for Buddhist monks well versed in ABHIDHARMA literature, especially that associated with the SARVM-DM-^@STIVM-DM-^@DA school; many of the categories to which NM-DM-^AgM-DM-^Arjuna subjects his critique are derived from this school. In the SarvM-DM-^AstivM-DM-^Ada abhidharma, these categories and factors (DHARMA) are posited to be endowed with a certain reality, a reality that NM-DM-^AgM-DM-^Arjuna sees as implying permanence, independence, and autonomy. He seeks to reveal the absurd consequences and hence the impossibility of the substantial existence of these categories and factors. Through his critique, he seeks a new understanding of these fundamental tenets of Buddhist philosophy in light of the doctrine of emptiness as set forth in the PRAJNM-DM-^@PM-DM-^@RAMITM-DM-^@ SuTRAs. He does not cite these sutras directly, however, nor does he mention the MAHM-DM-^@YM-DM-^@NA, which he extols regularly in other of his works. Instead, he seeks to demonstrate how the central Buddhist doctrine of causation, expressed as dependent origination (pratM-DM-+tyasamutpM-DM-^Ada), necessarily entails emptiness (sunyatM-DM-^A). The understanding of emptiness is essential in order to abandon false views (MITHYM-DM-^@DM-aM-9M-^ZstI). NM-DM-^AgM-DM-^Arjuna therefore sees his purpose not to reject the standard categories of Buddhist thought but to reinterpret them in such a way that they become conduits for, rather than impediments to, liberation from suffering, in keeping with the Buddha's intent.

Mulciber M-bM-^@M-^Tin Paradise Lost I, 740ff., Mulciber

mutilate ::: a. --> Deprived of, or having lost, an important part; mutilated.
Having finlike appendages or flukes instead of legs, as a cetacean. ::: n. --> A cetacean, or a sirenian.


Muyong Suyon. (M-gM-^DM-!M-gM-^TM-(M-gM-'M-^@M-fM-lost both parents at the age of thirteen and lived with his elder brother, until he decided in 1669 to become a monk at the monastery of SONGGWANGSA. Three years later, he went to the monastery of SoNAMSA to continue his studies under Ch'imgoeng Hyonbyon (1616-1684). At Ch'imgoeng's recommendation, Muyong became a disciple of the eminent SoN master PAEGAM SoNGCH'ONG (1631-1700) at Songgwangsa. In 1680, Muyong held a public lecture at Sinsonam in the vicinity of Chinggwangsa. In order to accommodate the large number of people coming to his lectures, Muyong is said to have moved back to the larger monasteries of Sonamsa and Songgwangsa. Muyong at one point went into retreat to meditate, but he was forced to return to teaching at the request of all those people who wished to attend his lectures. He also assisted in Paegam's publication of Buddhist scriptures. After Paegam's death, he taught at the hermitage of Ch'ilburam. In 1719, when his disciple Yakt'an (1668-1754) organized a great assembly to study Hwaom (C. HUAYAN) doctrine and verse commentaries to the public cases (K. kongan; C. GONG'AN) of the Chan masters of old, Muyong was asked to preside. His essays, letters, and poems are collected in the Muyongdang chip.

Name ::: Jhumur: M-bM-^@M-^\Hold onto the Name. That is the only power. I remember Mother once told meM-bM-^@M-^Tbecause there was a moment when I was attacked by a certain person. She was mad and so had a certain number of people she chose to attack with her vibrations, with her words. If she could she would throw stones. I was very, very young, about 17 or 18. I said, M-bM-^@M-^XEvery time I see her, Mother, I really start to tremble. It has become something so physically terrifying. Once she (the mad person) had thrown a big paperweight, a cement paperweight in the library. It went just past my head, it could have killed me. After that I became really frightened. So Mother told me M-bM-^@M-^XNothing will happen to you. Each time you see her just say M-bM-^@M-^XMa, Ma, Ma.M-bM-^@M-^Y But it was so difficult. Each time I saw her from far I would think, M-bM-^@M-^XI have to say Ma.M-bM-^@M-^Y But when she came close enough I could not say the Name, for a long time, for a very long time. I was so frightened the fear would take the Name away. I knew very well I had to say the Name That is what Mother told me. And one day I could, finally I could and the mad person lost interest in me!M-bM-^@M-^]

Nanatsudera. (M-dM-8M-^CM-eM-/M-:). Japanese vernacular name of the monastery of Toenzan Chofukuji in downtown Nagoya; famous as the repository of a massive twelfth-century manuscript canon of East Asian Buddhist works that was designated an Important Cultural Property after World War II. The monastery, which is affiliated with the SHINGONSHu, was founded by GYoGI in 735 and was originally named Shogakuin. The monastery was destroyed in an air raid in March 1945, but its canon survived, stored in lacquered chests called karabitsu. In 1990, scholarly investigation of the 4,954 juan (3,398 in rolls, 1,556 in folded books) of Nantsudera's canon identified scores of juan of scriptures that were long believed to have been lost. Especially important were several previously unknown Chinese Buddhist APOCRYPHA, including seminal works of the proscribed SANJIE JIAO school. The Nanatsudera collection is considered by many scholars of East Asian Buddhism to be the most important discovery of Buddhist textual materials since the unearthing of the DUNHUANG cache in the early twentieth century.

Nanhai jigui neifa zhuan. (J. Nankai kiki naihoden; K. Namhae kigwi naebop chon M-eM-^MM-^WM-fM-5M-7M-eM-/M-^DM-fM--M-8M-eM-^FM-^EM-fM-3M-^UM-eM-^BM-3). In Chinese, lit., "Tales of Returning from the South Seas with the Dharma," translated into English as A Record of the Buddhist Kingdoms of the Southern Archipelago; an important Buddhist travelogue by the Chinese monk YIJING (635-713) and a major source of information on monastic practice in the various places that he visited during his trip. Yijing dreamed of following in the footsteps of the renowned pilgrims FAXIAN and XUANZANG and, in 671, at the age of thirty-six, set out for India via the southern maritime route. After arriving in 673, he visited the major pilgrimage sites (see MAHM-DM-^@STHM-DM-^@NA) on the subcontinent, before traveling to the monastic university at NM-DM-^@LANDM-DM-^@, where he remained for the next ten years, studying Sanskrit texts especially associated with the VINAYA tradition. After departing from India in 685, Yijing stayed over in sRM-DM-*VIJAYA (Palembang in present-day Sumatra) and continued his studies for another four years. It is there that he composed this record of his travels and began his translation of the massive MuLASARVM-DM-^@STIVM-DM-^@DA VINAYA. After returning once to Guangdong (Canton) to retrieve more paper and ink, he returned to China for good in 695 CE. Yijing's four-roll long pilgrimage record is divided into forty sections, which provide a detailed description of the customs, rules, and regulations of the different Buddhist kingdoms and regions he visited. Unlike Xuanzang, Yijing is less concerned with describing the areas he visited and more with detailing the practice of Buddhism in the homeland of the religion. Yijing's interest in establishing an orthodox interpretation of vinaya that could be emulated by the Chinese can be readily observed in his detailed account of monastic rules and best practices governing ordination procedures, monastic residence during the rains retreat (VARsM-DM-^@), worshipping a buddha image, cleaning, washing, caring for the sick, and performing funerals, to name but a few. Many of the texts that Yijing cites in corroboration of these practices are now lost; Yijing's record also serves as a valuable source for the study of the Buddhist literature of the period.

Nanjo Bun'yu. (M-eM-^MM-^WM-fM-^]M-!M-fM-^VM-^GM-iM-^[M-^D) (1849-1927). Japanese Buddhist scholar who helped to introduce the modern Western discipline of Buddhist Studies to Japan; he is usually known in the West by his own preferred transcription of Nanjio Bunyiu. Nanjo was the third son of the abbot of a temple in the HIGASHI HONGANJIHA (see oTANIHA; HONGANJI) of JoDO SHINSHu, and was eventually ordained as a priest in that sect. In 1876, the Higashi Honganjiha sent Nanjo to England, where he studied Sanskrit and other Buddhist canonical languages with FRIEDRICH MAX MM-CM-^\LLER (1823-1900). After eight years overseas, he returned to Japan in 1884, teaching Sanskrit and Buddhism at Tokyo Imperial University, where he was an important Japanese pioneer in Sanskrit pedagogy and the study of Indian Buddhist literature. He also held a succession of posts as professor and president of several Buddhist universities in Tokyo, Kyoto, and Nagoya. Nanjo played a critical role in reviving the study of Buddhist literature in China. While he was in Oxford, Nanjo met YANG WENHUI (1837-1911; cognomen Yang Renshan) and later arranged to send Yang copies of some three hundred Chinese Buddhist texts that had been lost in China during the depredations of the Taiping Rebellion (1851-1865). Yang was able to reprint and distribute these scriptures from his personal publication house, the Jinling Sutra Publishing Center, in Nanjing. Nanjo is best known in the West for publishing in 1883 the first comprehensive catalogue of the East Asian Buddhist canon, A Catalogue of the Chinese Translation of the Buddhist Tripitaka, the Sacred Canon of the Buddhists in China and Japan, compiled by order of the Secretary of State for India. This catalogue is especially important for making one of the first attempts to correlate the Chinese translations of Buddhist texts with their Sanskrit and Tibetan recensions. Nanjo also edited the Sanskrit recensions of such texts as the LAnKM-DM-^@VATM-DM-^@RASuTRA and the larger and smaller SUKHM-DM-^@VATM-DM-*VYuHASuTRA (which he translated in collaboration with F. Max MM-CM-

Neural prosthesis - any electronic and/or mechanical device that connects with the nervous system and supplements or replaces functions lost by disease or injury.

Nirgrantha-JNM-DM-^AtM-DM-+putra. (P. Nigantha-NM-DM-^Ataputta; T. Gcer bu pa gnyen gyi bu; C. Nijiantuo Ruotizi; J. Nikenda'nyakudaishi; K. Nigonda Yajeja M-eM-0M-lost the debate and accepted the Buddha as his teacher, he vomited blood in rage and died soon thereafter. Buddhist sources claim that, on his deathbed, NM-DM-^Ataputta realized the futility of his own teachings and hoped that his followers would accept the Buddha as their teacher. In order to sow the discord that would result in their conversion, NM-DM-^Ataputta taught contradictory doctrines at the end of his life, teaching one disciple that his view was a form of annihilationism and another that his view was a form of eternalism. As a result, the Nigantha sect fell into discord and fragmented soon after his death. (This account, predictably, does not appear in Jaina sources.) News of NM-DM-^Ataputta's death prompted SM-DM-^Ariputta (S. sM-DM-^@RIPUTRA) to recite a synopsis of the Buddha's teachings to the assembled SAMGHA in a discourse titled SAnGM-DM-*TISUTTA. NM-DM-^Ataputta is often listed in Buddhist texts as one of six non-Buddhist (tM-DM-+rthika) teachers. See NIRGRANTHA; JAINA.

nirvikalpa samadhi. ::: the state of Self-absorption; transcendental awareness; a state in which all differences between the individual self and Reality cease to exist, because the distinction between knower, knowledge and known is lost; beyond all duality; the state free from ideation in which nothing is perceived

nisraya. (P. nissaya; T. brten; C. suoyi; J. shoe; K. soM-EM--i M-fM-^IM-^@M-dM->M-^]). In Sanskrit, "requisite," "reliance," "support," in the sense of a basic possession required of any monk or nun. Four basic requisites are allowed for use by all monks and nuns: (1) food acquired through alms gathering (see PIndAPM-DM-^@TA; P. pindiyM-DM-^Alopabhojana); (2) a robe (CM-DM-*VARA) made from collected rags (pM-DM-^AMsukulacM-DM-+vara; P. paMsukulacM-DM-+vara); (3) dwelling at the foot of a tree (vM-aM-9M-^[ksamulasenM-DM-^Asana; P. rukkhamulasenM-DM-^Asana); and (4) using fermented urine as medicine (putimuktabhaisajya; P. putimuttabhesajja). During the ordination procedure, when new ordinands "go forth" (PRAVRAJITA) as novice monks (sRM-DM-^@MAnERA) or nuns (sRM-DM-^@MAnERIKM-DM-^@), they will be apprised of these four requisites and encouraged to be content with them for the rest of their lives. In addition to these four basic reliances, the VINAYA does allow the use of other related things, such as constructed residences, meals offered by laypeople by invitation, robes made of cloth other than rags, and a mixture of honey, molasses oil, and butter as a medicine. See also PARIsKM-DM-^@RA. M-BM-6 The term nisraya is also used in the sense of "guidance." A newly ordained monk or nun is required to live under the "guidance" of his or her preceptor (S. UPM-DM-^@DHYM-DM-^@YA; P. upajjhM-DM-^Aya) for a minimum of five years. During this period, the preceptor is to instruct the new monk in the teachings (DHARMA) and train him in the monastic regulations (VINAYA). Only a monk who has at least ten years of seniority in the SAMGHA and who is otherwise qualified may provide "guidance" to another monk. If the new monk has lost his preceptor, he must seek nisraya from a teacher.

Nisroc ( Paradise Lost VI, 447), whom he lists as

Nitya-parivritti (Sanskrit) Nitya-parivM-aM-9M-^[tti [from nitya constant, continuous + pari around + the verbal root vM-aM-9M-^[t to turn, revolve, whirl] Continuously or constantly whirling, revolving, or wandering around in the spheres of manifestation, and sinking constantly lower and farther from the light of spirit. Mystically, a continuous descent towards extinction. The farther from the sun of spirit a monad or jiva wanders or is whirled, the less of the light of spirit shines through it, so that the monad is lost or extinguished in the whirlpools of material existence. The idea is identical with that of the Hebrew gilgulim (whirlings) of the Qabbalah.

Noah. Milton ( Paradise Lost VI, 535) calls Zaphiel

Note that, in Paradise Lost IV, 800, Ithuriel is the

NPL ::: 1. New Programming Language. IBM's original (temporary) name for PL/I, changed due to conflict with England's National Physical Laboratory. MPL and MPPL were considered before settling on PL/I. Sammet 1969, p.542.2. A functional language with pattern matching designed by Rod Burstall and John Darlington in 1977. The language allowed certain sets and logic constructs to appear on the right hand side of definitions, E.g. setofeven(X) = :x: x in X & even(x) :> lost set comprehensions which were called list comprehensions in later functional languages.[John Darlington, Program Transformation and Synthesis: Present Capabilities, Research Report No. 77/43, Dept. of Computing and Control, Imperial College of Science and Technology, London September 1977.]3. NonProcedural Language. A relational database language developed by T.D. Truitt et al in 1980 for Apple II and MS-DOS.[An Introduction to Nonprocedural Languages Using NPL, T.D. Truitt et al, McGraw-Hill 1983].

NPL 1. New Programming Language. IBM's original (temporary) name for PL/I, changed due to conflict with England's "National Physical Laboratory." MPL and MPPL were considered before settling on PL/I. Sammet 1969, p.542. 2. A {functional language} with {pattern matching} designed by Rod Burstall and John Darlington in 1977. The language allowed certain sets and logic constructs to appear on the right hand side of definitions, E.g. setofeven(X) "= ":x: x in X & even(x) :" The NPL {interpreter} evaluates the list of {generators} from left to right so conditions can mention any bound variables that occur to their left. These were known as {set comprehensions}. NPL eventually evolved into {Hope} but lost set comprehensions which were called {list comprehensions} in later functional languages. [John Darlington, "Program Transformation and Synthesis: Present Capabilities", Research Report No. 77/43, Dept. of Computing and Control, Imperial College of Science and Technology, London September 1977.] 3. NonProcedural Language. A {relational database} language developed by T.D. Truitt et al in 1980 for {Apple II} and {MS-DOS}. ["An Introduction to Nonprocedural Languages Using NPL", T.D. Truitt et al, McGraw-Hill 1983].

Obsession The act of besieging, or the state of being bothered or besieged by a foreign personality, especially by an evil spirit, before demonic possession. This condition is found among the sufferers from insanity, epilepsy, hysteria, drug addiction, dipsomania, severe asthmas, and mediumship; these sufferers are found to be suitable, negative instruments or vehicles through which disimbodied entities of strong desire can contact sensuous life. Sometimes, even where organic degeneration is found to be present, questions arise whether this is the cause or the effect of continued nervous and mental wrongs. These latter are striking evidence of the vexing or besieging influence which appears in varying degrees, of restlessness with inner tension, of clouded consciousness, inhibition of will, unusual irritability, vague fears, suicidal impulses, epileptic befogged states, and sudden impulsions, criminal and otherwise. In these disorders those afflicted, although karmically sensitive to psychic conditions and influences, often retain enough normal resistance against surrendering to abnormal control to account for the many-sided inner conflict of the siege. This subjective conflict is sometimes disclosed, as in a patient who, subject to attacks of impulsive violence, anticipates them and asks to be restrained. Thus, psychiatrists note that in the insane, the will power to resist wrongdoing is usually lost before moral judgment is gone. Sometimes the inner man knows that he is not sane and longs for help, but cannot make himself understood.

octal ::: (mathematics) Base 8. A number representation using the digits 0-7 only, with the right-most digit counting ones, the next counting multiples of 8, then 8^2 = 64, etc. For example, octal 177 is digital 127: digit weight value1 8^2 = 64 1* 64 = 64 is almost always 8-bit long the octal system lost most of its appeal to the hexadecimal system.For a brief discussion on the word `octal' see hexadecimal. (1997-06-16)

octal "mathematics" {Number base} eight. The octal number representation uses the digits 0-7 only, with the right-most digit counting ones, the next counting multiples of 8, then 8^2 = 64, etc. For example, octal 177 is digital 127: digit  weight    value  1   8^2 = 64 1* 64 = 64  7   8^1 = 8 7* 8 = 56  7   8^0 = 1 7* 1 = 7      --- 127 Octal representation used to be widespread back when many computers used six-bit {bytes}, as six-bits can be conveniently written as a two-digit octal number. Since nowadays a byte is almost always eight bits long, the octal system lost most of its appeal to the {hexadecimal} system. Octal is still found in the {C} programming language and its descendents where it is commonly to represent characters, as in 'A' = '\101', 101 being octal for 65, the {ASCII} {character code} for 'A'. For a brief discussion on the word `octal' see {hexadecimal}. (2017-12-18)

of angels. So used in Milton, Paradise Lost I, 315,

of Belial thus: M-bM-^@M-^\A fairer person lost not HeavM-bM-^@M-^Yn;

of the 8th century, reproduced from The Lost

Of the archaic history of medicine M-bM-^@M-^T as of the race M-bM-^@M-^T little is to be found. However, echoes of the primitive wisdom have survived, and every country having a literature of its ancient periods has some account of the healing art. The Hindu sacred scriptures M-bM-^@M-^T the oldest literature extant M-bM-^@M-^T have treatises upon medicine and surgery, showing a profound and intimate knowledge of the subject. This high standard was not maintained when the Vedic writings became misunderstood and mutilated by later commentators. The exclusive BrahminsM-bM-^@M-^Y assumption of the right to all knowledge also prevented original thought and research. What writings are available today are of little practical value without the lost key. Even our typically matter-of-fact interpretation of legendary and classical beliefs and customs, and of archaeological findings, overlooks that what is known of ancient medical practice is largely exoteric, symbolic of a deeper teaching than we possess.

OLD NATURE. ::: The lower forces seldom yield the ground without a protracted and often repeated struggle. What is gained can be covered over, but it is never lost.

Olympus (Greek) The abode of the great gods in Grecian mythology in Homer and Hesiod. Such heavenly abodes are usually associated with mountains, such as the Hindu Meru, the Greek Atlas, and the Hebrew Sinai; in this case the name was given to the summit of the range dividing Macedonia from Thessaly, but there were other mountains called Olympus. Later philosophers, perhaps more mystically minded, placed Olympus in the zenith, as the abode of the divinities. There were many Olympuses, the references in story occasionally being to the higher globes of the earth-chain, and in a cosmic sense the higher planes of the solar system. At one time in Greek legend both the gods and their abode had a character of voluptuousness, comparable with the Hebrew Eden (which means M-bM-^@M-^\delightM-bM-^@M-^]), the heaven of Indra, or the abode of the Arabian houris; but this was when degeneracy had set in and the people had forgotten the significance of the deities, and lost the key enabling them to interpret the myths and allegories forming their respective mythologic religions.

Opportunity cost approach M-bM-^@M-^S (Management) Refers to the decision method in which the concept of opportunity cost is applied to solve a short-term, non routine decision problem. Opportunity cost represents the net benefit lost by rejecting some alternative course of action. Its significance in decision making is that the best decision is always sought, since it considers the cost of the best available alternative not taken.

orders, as employed by Milton in Paradise Lost III,

Osiris M-bM-^@M-^Ta fallen angel in Paradise Lost I, 478.

overrun 1. A frequent consequence of data arriving faster than it can be consumed, especially in {serial line} communications. For example, at 9600 baud there is almost exactly one character per millisecond, so if a {silo} can hold only two characters and the machine takes longer than 2 milliseconds to get to service the interrupt, at least one character will be lost. 2. Also applied to non-serial-I/O communications. "I forgot to pay my electric bill due to mail overrun." "Sorry, I got four phone calls in 3 minutes last night and lost your message to overrun." When {thrash}ing at tasks, the next person to make a request might be told "Overrun!" Compare {firehose syndrome}. 3. More loosely, may refer to a {buffer overflow} not necessarily related to processing time (as in {overrun screw}). [{Jargon File}]

overrun ::: 1. A frequent consequence of data arriving faster than it can be consumed, especially in serial line communications. For example, at 9600 baud there is characters and the machine takes longer than 2 milliseconds to get to service the interrupt, at least one character will be lost.2. Also applied to non-serial-I/O communications. I forgot to pay my electric bill due to mail overrun. Sorry, I got four phone calls in 3 minutes last night and lost your message to overrun. When thrashing at tasks, the next person to make a request might be told Overrun! Compare firehose syndrome.3. More loosely, may refer to a buffer overflow not necessarily related to processing time (as in overrun screw).[Jargon File]

PaNcaskandhaprakarana. (T. Phung po lnga'i rab tu byed pa; C. Dasheng wuyun lun; J. Daijo gounron; K. TaesM-EM--ng oon non M-eM-$M-'M-dM-9M-^XM-dM-:M-^TM-hM-^XM-^JM-hM-+M-^V). In Sanskrit, "Explanation of the Five Aggregates," the title of two different works. The earliest PaNcaskandhaprakarana is a short work, now lost in the original Sanskrit, by the fourth or fifth century CE Indian master VASUBANDHU. According to tradition, Vasubandhu had both a "HM-DM-*NAYM-DM-^@NA" and a MAHM-DM-^@YM-DM-^@NA period, beginning as an adherent of the SAUTRM-DM-^@NTIKA school of the mainstream Buddhist tradition, before being converted to the MahM-DM-^AyM-DM-^Ana by his half brother ASAnGA. Although his presentation of the five aggregates bears many similarities to that in his ABHIDHARMAKOsABHM-DM-^@sYA (the chief work of his so-called hM-DM-+nayM-DM-^Ana period), this work derives from his MahM-DM-^AyM-DM-^Ana period; it begins with a homage to the bodhisattva MANJUsRM-DM-* and mentions the M-DM-^@LAYAVIJNM-DM-^@NA. In this work, Vasubandhu seems to be reworking the presentation of the five aggregates found in Asanga's ABHIDHARMASAMUCCAYA; he also sets forth and criticizes the positions of the MAHM-DM-*sM-DM-^@SAKA, the school in which Asanga was originally trained. M-BM-6 There is also a PaNcaskandhaprakarana by the seventh-century Indian MADHYAMAKA master CANDRAKM-DM-*RTI, discussing the factors (DHARMA) categorized under the headings of the five SKANDHA, the twelve M-DM-^@YATANA, and the eighteen DHM-DM-^@TU.

pandora ::: n. --> A beautiful woman (all-gifted), whom Jupiter caused Vulcan to make out of clay in order to punish the human race, because Prometheus had stolen the fire from heaven. Jupiter gave Pandora a box containing all human ills, which, when the box was opened, escaped and spread over the earth. Hope alone remained in the box. Another version makes the box contain all the blessings of the gods, which were lost to men when Pandora opened it.

A genus of marine bivalves, in which one valve is flat,


Pantheism, medieval: True pantheistic ideas are rare in medieval literature. The accusation raised against Scotus Eriugena seems unfounded and was caused more by his writings being quoted as authorities by the followers of Amalric of Bene (1206-7) whose views were condemned in 1210. His writings are lost, he apparently taught the identity of Creator and creature and called God the essence of all beings A contemporary was David of Dinant of whom still less is known, he identified, as it seems, God with prime matter. Master Eckhardt too has been accused of pantheism and some modern authors have believed to find confirmation in his writings. A more thorough study of them, especially of the Latin texts, shows this to be a misinterpretation. -- R.A.

Paradise Lost (111, 648 seq.) and found the archfiend himself providing warrant: M-bM-^@M-^\him Satan thus

-. Paradise Lost. A Poem in Twelve Books. London:

Paradise Lost I, 478.

(Paradise Lost I, 512.)

Paradise Lost IV, 788, Milton refers to Ithuriel as

Paradise Lost IV, Uzziel is commanded by Gabriel

Paradise Lost V, 805, 896, Abdiel is the M-bM-^@M-^\flaming

Paradise Lost VI, 447 as M-bM-^@M-^\of principalities the

Paradise Lost VI Zophiel reports to the heavenly


   copper loss - Power lost in transformers, generators, connecting wires and other parts of a circuit due to current flow through the resistance of copper conductors.




   internal resistance - Every source has some resistance in series with the output current. When current is drawn from the source some power is lost due to the voltage drop across the internal resistance. Usually called output impedance or output resistance.




   positive ion - Atom that has lost one or more valence electrons resulting in a net positive charge.



Pelliot, Paul. (1878-1945). French Sinologist, whose retrieval of thousands of manuscripts from DUNHUANG greatly advanced the modern understanding of Buddhism along the ancient SILK ROAD. A pupil of SYLVAIN LM-CM-^IVI (1863-1935), Pelliot was appointed to the M-CM-^Icole FranM-CM-'aise d'Extreme-Orient in Hanoi in 1899. In 1906, Pelliot turned his attention to Chinese Central Asia, leading an expedition from Paris to Tumchuq and KUCHA, where he unearthed documents in the lost TOCHARIAN language. In Urumchi, Pelliot received word of the hidden library cave at Dunhuang discovered by AUREL STEIN and arrived at the site in February 1908. There, he spent three weeks reading through an estimated twenty thousand scrolls. Like Stein, Pelliot sent thousands of manuscripts to Europe to be studied and preserved. Unlike Stein, who knew no Chinese or Prakritic languages, Pelliot was able to more fully appreciate the range of documents at Dunhuang, selecting texts in Chinese, Tibetan, Khotanese, Sogdian (see SOGDIANA), and Uighur and paying particular attention to unusual texts, including rare Christian and Manichaean manuscripts. Today these materials form the Pelliot collection of Dunhuang materials in the BibliothM-CM-(que nationale in Paris. Ironically, it was Pelliot's announcement of the Dunhuang manuscript cache to scholars in Beijing in May 1908 that resulted in the immediate closing of the site to all foreigners. Pelliot returned to Paris in 1909, only to be confronted by the erroneous claim that he had returned with forged manuscripts. These charges were proved false only in 1912 with the publication of Stein's book, Ruins of Desert Cathay, which made clear that Stein had left manuscripts behind in Dunhuang. In 1911, Pelliot was made chair of Central Asian Languages at the CollM-CM-(ge de France and dedicated the rest of his career to the study of both China and Central Asia. During the First World War, Pelliot served as French military attachM-CM-) in Beijing. In the postwar years he was an active member of the SociM-CM-)tM-CM-) Asiatique. In 1920, he succeeded M-CM-^Idouard Chavannes as the editor of the journal T'oung Pao. His vast erudition, combined with his knowledge of some thirteen languages, made him one of the leading scholars of Asia of his generation.

perdue ::: a. --> Lost to view; in concealment or ambush; close.
Accustomed to, or employed in, desperate enterprises; hence, reckless; hopeless.


perdulous ::: a. --> Lost; thrown away.

perish ::: v. i. --> To be destroyed; to pass away; to become nothing; to be lost; to die; hence, to wither; to waste away. ::: v. t. --> To cause perish.

Peter, John. A Critique of Paradise Lost. New York:

Phap Loa. (M-fM-3M-^UM-hM-^^M-:) (1284-1330). In Vietnamese, "Dharma Conch"; the second patriarch of the TRM-CM-^ZC LM school of Vietnamese Buddhism. His personal name was M-DM-^PM-aM-;M-^Sng Kien CM-FM-0M-FM-!ng and was a native of Nam Sach (in northern Vietnam). He met TRM-aM-:M-&N NHN TM-CM-^TNG for the first time in 1304 and became his disciple. He received full ordination from TraM-LM-^@n Nhan TM-CM-4ng in 1305 and was given the dharma name Phap Loa. In 1308, he was officially recognized as the second patriarch of the TrM-CM-:c Lam School. Buddhism prospered under his leadership. In support of TraM-LM-^@n Nhan TM-CM-4ng's goal of a unified SAMGHA, Phap Loa established in 1313 a national monastic hierarchy, according to which all monks had to register and were under his jurisdiction. Every three years, he would organize a collective ordination ceremony. He also oversaw the construction of many monasteries. By 1314, some thirty-three monasteries had been built, several with large libraries. He was also a tireless teacher, who gave frequent lectures on Chan texts and Buddhist scriptures. This was a period when many aristocrats either entered the monastic order or received precepts as lay practitioners and donated vast tracts of land to Buddhist temples. Among his disciples were the kings TraM-LM-^@n Anh TM-CM-4ng and TraM-LM-^@n Minh TM-CM-4ng. In 1311, he oversaw the printing of the complete canon and other Buddhist manuals. He also composed several works, most now lost, including commentaries on several MAHM-DM-^@YM-DM-^@NA sutras.

pilgarlic ::: n. --> One who has lost his hair by disease; a sneaking fellow, or one who is hardly used.

PlankalkM-CM-^CM-BM-lost or confiscated in the aftermath of World War II. {ESR PlankalkM-CM-^CM-BM-

PlankalkM-oM-?M-=l ::: (language, history) (Or Plankalkuel if you don't have umlauts). The first programming language, designed by Konrad Zuse, ca. 1945. Zuse wrote PlankalkM-oM-?M-=l included arrays and records and used a style of assignment in which the new value appears on the right.Zuse wrote PlankalkM-oM-?M-=l for his Z3 computer (finished before 1945) and implemented it on there as well. Much of his work may have been either lost or confiscated in the aftermath of World War II. .[The PlankalkM-oM-?M-=l of Konrad Zuse, F.L. Bauer et al, CACM 15(7):678-685, Jul 1972].(2002-05-28)

ployed by Milton in Paradise Lost V, 590, where

PM-DM-^Atikasutta. (C. Anouyi jing; J. Anuikyo; K. Anui kyong M-iM-^XM-?M-eM-$M-7M-gM-6M-^S). In PM-DM-^Ali, "Discourse on the [Ascetic] PM-DM-^Atika[putta]," the twenty-fourth sutta of the DM-DM-*GHANIKM-DM-^@YA (a separate DHARMAGUPTAKA recension appears as the fifteenth sutra in the Chinese translation of the DM-DM-*RGHM-DM-^@GAMA); a discourse by the Buddha on the display of supernatural powers addressed to the mendicant Bhaggavagotta. The Buddha relates how his former disciple, Sunakkhatta, lost faith in the Buddha because the latter refused to display magical powers or speculate on such questions as the origin of the universe as other teachers of the time were wont to do. The Buddha explains that such displays of magic are trivial, and speculation on such matters does not lead to liberation. He does, however, relate the story of his defeat of the JAINA naked ascetic PM-DM-^Atikaputta, who challenges the Buddha to a miracle-working contest, but when the Buddha answers the challenge, he is unable to rise from his seat.

Popular legend describes Demeter as mother of Persephone, who while gathering flowers on the Nysian plain was seized by Hades and carried to the Underworld. Searching disconsolate for her lost child, Demeter came to the dwelling of Celeus at Eleusis, where she was hospitably received although her identity was unknown. On condition of being given the sole care of the kingM-bM-^@M-^Ys son who was ill with fever, she remained and became the childM-bM-^@M-^Ys nurse. Each night she placed the child on a bed of living coals, but the mother, discovering this, snatched the child away in alarm. Demeter then revealed herself as a goddess and, declaring that had she been left alone she would have made the child immortal, she relinquished her post in wrath. Before leaving Eleusis, however, she founded a mystical school or cult to keep alive certain otherwise secret teachings about human divinity and the life after death. The Eleusinian Mysteries, reputed to have sprung from this earlier effort, dealt particularly with the afterdeath states and the progress and experiences of the soul between earth lives.

Potentiality: See Dynamis. Power: In general: the physical, mental and moral ability to act or to receive an action; the general faculty of doing, making, performing, realizing, achieving, producing or succeeding; ability, capacity, virtue, virtuality, potency, potentiality, faculty, efficacy, efficacity, efficiency, operative causality, process of change or becoming; natural operative force, energy, vigor, strength, or effective condition applied or applicable to work; person, agent, body, institution, government or state, having or exercising an ability to act in accordance with its nature and functions; spirit, divinity, deity, superhuman agent, supernatural principle of activity; an attribute or name of God; in theology, an order of angels; in law the authority, capacity or right to exercise certain natural and legal prerogatives, also, the authority vestcd in a person by law; influence, prerogative, force. A. In psychology, power is sometimes synonymous with faculty (q.v.). It also means a quality which renders the nature of an individual agent apt to elicit certain physical and moral actions. Hence, power is a natural endowment enabling the intellect to condition the will and thus create hibits and virtues, in a higher degree, power is a moral disposition enabling the individual to cultivate his perfectibility. The distinction between powers is given by the distinction of their actions. Powers are acthe or operative, and passive or receptive; they are immediate or remote. Even impotence and incapacity are not different in kind from power, but simply in degree. These Aristotelian views on power, including its ontological interpretation, have held the ground for centuries, and we find them partly also in Hobbes and Locke who defined power as the ability to make or to receive change. Hume's analysis of power showed it to be an illusion; and with the advent of positivism and experimental psychology, this concept lost much of its value. The notion of power has been used by Fechner in his doctrine and law concerning the relation between stimuli and sensations.

Poverty trap - Where poor people are discouraged from working or getting a better job because any extra income they earn will be largely taken away in taxes and lost benefits.

Power or possibility of the Infinite Consciousness can be admitted, its power of self-absorption, of plunging into itself, into a state in which self-awareness exists but not as knowledge and not as all-knowledge; the all would then be involved in pure self-awareness, and knowledge and the inner consciousness itself would be lost in pure being. This is, luminously, the state which we call the Superconscience in an absolute sense,M-bM-^@M-^Talthough most of what we call superconscient is in reality not that but only a higher conscient, something that is conscious to itself and only superconscious to our own limited level of awareness. This self-absorption, this trance of infinity is again, no longer luminously but darkly, the state which we call the Inconscient; for the being of the Infinite is there though by its appearance of inconscience it seems to us rather to be an infinite non-being: a self-oblivious intrinsic consciousness and force are there in that apparent non-being, for by the energy of the Inconscient an ordered world is created; it is created in a trance of self-absorption, the force acting automatically and with an apparent blindness as in a trance, but still with the inevitability and power of truth of the Infinite.
   Ref: CWSA Vol. 21-22, Page: 358-359


powers, as in Paradise Lost. In Camfield, A TheoM-BM-,

powers. In Paradise Lost V, Milton speaks of

PrajNM-DM-^ApradM-DM-+pa. (T. Shes rab sgron me; C. Boredeng lun shi; J. Hannyatoron shaku; K. PanyadM-EM--ng non sok M-hM-^HM-,M-hM-^KM-%M-gM-^GM-^HM-hM-+M-^VM-iM-^GM-^K). In Sanskrit, "Lamp of Wisdom," the commentary on NM-DM-^@GM-DM-^@RJUNA's MuLAMADHYAMAKAKM-DM-^@RIKM-DM-^@ by the sixth-century master BHM-DM-^@VAVIVEKA. The "Wisdom" in the title is a reference to NM-DM-^AgM-DM-^Arjuna's text, the full title of which is PrajNM-DM-^AnM-DM-^AmamulamadhyamakakM-DM-^ArikM-DM-^A. In his commentary on the first chapter of NM-DM-^AgM-DM-^Arjuna's text, BhM-DM-^Avaviveka criticized the earlier commentary by BUDDHAPM-DM-^@LITA, saying that it is insufficient simply to employ consequences (PRASAnGA) and that one must also use autonomous syllogisms (SVATANTRM-DM-^@NUMM-DM-^@NA). CANDRAKM-DM-*RTI, in his own commentary, the PRASANNAPADM-DM-^@, came to BuddhapM-DM-^Alita's defense and attacked BhM-DM-^Avaviveka. It is largely based on this exchange that later Tibetan scholars came to categorize BhM-DM-^Avaviveka as a *SVM-DM-^@TANTRIKA and BuddhapM-DM-^Alita and CandrakM-DM-+rti as *PRM-DM-^@SAnGIKA. In addition to its intrinsic interest as a major work of an important MahM-DM-^AyM-DM-^Ana philosopher, BhM-DM-^Avaviveka's commentary is of historical interest because it makes specific reference to other commentators on NM-DM-^AgM-DM-^Arjuna, as well as the doctrines of various rival schools, both Buddhist and non-Buddhist. The text is lost in Sanskrit but is preserved in Chinese and Tibetan translations and has a lengthy commentary by AVALOKITAVRATA preserved in Tibetan translation.

Prapatti: An appeal made to a capable and willing personage (God) by a person (devotee) who strongly desires a thing (liberation), but is helpless to attain it and feels his helplessness. The object desired may be anything for the matter of that, as the regaining of the lost property as when Aditi made Preapatti to the Lord, or release from the bondage of Karma.

*PratM-DM-+tyasamutpM-DM-^AdasM-DM-^Astra. (C. Yuansheng lun; J. Enshoron; K. Yonsaeng non M-gM-^TM-^_M-hM-+M-^V). In Sanskrit, "Treatise on Dependent Origination," a work by Ullangha in thirty verses, with a prose explanation. The work is lost in Sanskrit and was translated into Chinese by Dharmagupta in 607 during the Daye era (605-616) of the Sui dynasty.

precarious ::: a. --> Depending on the will or pleasure of another; held by courtesy; liable to be changed or lost at the pleasure of another; as, precarious privileges.
Held by a doubtful tenure; depending on unknown causes or events; exposed to constant risk; not to be depended on for certainty or stability; uncertain; as, a precarious state of health; precarious fortunes.


prefix ::: 1. (unit) The standard metric prefixes used in the SystM-oM-?M-=me International d'Units (SI) conventions for scientific measurement.Here are the SI magnifying prefixes, along with the corresponding binary interpretations in common use: prefix abr decimal binary Femto and atto derive not from Greek but from Danish.The abbreviated forms of these prefixes are common in electronics and physics.When used with bytes of storage, these prefixes usually denote multiplication by powers of 1024 = 2^10 (K, M, and G are common in computing). Thus MB stands strictly, reserving upper case K for multiplication by 1024 (KB is thus kilobytes).Also, in data transfer rates the prefixes stand for powers of ten so, for example, 28.8 kb/s means 28,800 bits per second.The unit is often dropped so one may talk of a 40K salary (40000 dollars) or 2 meg of disk space (2*2^20 bytes).The accepted pronunciation of the initial G of giga- is hard, /gi'ga/.Confusing 1000 and 1024 (or other powers of 2 and 10 close in magnitude) - for example, describing a memory in units of 500K or 524K instead of 512K - is a 1440 KB = 1440 * 1024 = 1474560 bytes. Alas, this point is probably lost on the world forever.In 1993, hacker Morgan Burke proposed, to general approval on Usenet, the following additional prefixes: groucho (10^-30), harpo (10^-27), harpi (10^27), available for future expansion. Sadly, there is little immediate prospect that Mr. Burke's eminently sensible proposal will be ratified.2. (language) Related to the prefix notation.(2003-05-06)

Primeval self-conscious humanity M-bM-^@M-^T not savage by any means, however much it may have needed spiritual guidance M-bM-^@M-^T was watched over and protected by divine instructors, and among the arts taught by these great beings, architecture had a prominent place: M-bM-^@M-^\No man descended from a Palaeolithic cave-dweller could ever evolve such a science unaided, even in millenniums of thought and intellectual evolution. It is the pupils of those incarnated Rishis and Devas of the third root race, who handed their knowledge from one generation to another, to Egypt and Greece with its now lost canon of proportion. . . . It is Vitruvius who gave to posterity the rules of construction of the Grecian temples erected to the immortal gods; and the ten books of Marcus Vitruvius Pollio on Architecture, of one, in short, who was an initiate, can only be studied esoterically. The Druidical circles, the Dolmens, the Temples of India, Egypt and Greece, the Towers and the 127 towns in Europe which were found M-bM-^@M-^XCyclopean in originM-bM-^@M-^Y by the French Institute, are all the work of initiated Priest-Architects, the descendants of those primarily taught by the M-bM-^@M-^XSons of God,M-bM-^@M-^Y justly called M-bM-^@M-^XThe BuildersM-bM-^@M-^Y M-bM-^@M-^] (SD 1:208-9n).

principalities. [Cf. MiltonM-bM-^@M-^Ys Paradise Lost V:

prowler ({Unix}) A {daemon} that is run periodically (typically once a week) to seek out and erase {core} files, truncate administrative logfiles, nuke "lost+found" directories, and otherwise clean up the {cruft} that tends to pile up in the corners of a file system. See also {GFR}, {reaper}, {skulker}. (1995-02-14)

prowler ::: (Unix) A daemon that is run periodically (typically once a week) to seek out and erase core files, truncate administrative logfiles, nuke lost+found directories, and otherwise clean up the cruft that tends to pile up in the corners of a file system.See also GFR, reaper, skulker. (1995-02-14)

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

Pulcho chikchi simch'e yojol. (M-dM-=M-^[M-gM-5M-^DM-gM-^[M-4M-fM-^LM-^GM-eM-?M-^CM-iM-+M-^TM-hM-&M-^AM-gM-/M-^@). In Korean, "Essential Excerpts of the Buddhas and Patriarchs Pointing Directly to the Essence of Mind," also known by the abbreviated titles Chikchi simch'e yojol, or simply Chikchi; the earliest surviving example from anywhere in the world of a text printed using movable metal type, predating Gutenberg's 1455 printing of the Bible by seventy-eight years. The two-roll lineage anthology of the CHAN school was compiled in 1372 by PAEGUN KYoNGHAN (1299-1374), one of the three great Son masters of the late-Koryo dynasty. This anthology was first printed in 1377 at HM-EM--ngdoksa (the ruins of which were located in 1985 in Unch'ondong, near the city of Ch'ongju in South Korea) using movable cast-metal type. This printing technology was known to have been in use in Koryo-period Korea prior to the Mongol invasions of 1231-1232, but no examples survive. The metal-type printing of the Chikchi is held in the collection of the BibliothM-CM-(que nationale in Paris, and its existence was first noted by Maurice Courant in 1901. The first roll of the anthology includes the enlightenment poems of the seven buddhas of antiquity (SAPTATATHM-DM-^@GATA), the twenty-eight Indian patriarchs of the Son school (starting with MAHM-DM-^@KM-DM-^@sYAPA and ending with BODHIDHARMA), the six Chinese patriarchs (ZUSHI) of Chan, and several later Son masters. The second roll is a collection of the poetry, epitaphs, discourse records, and seminal teachings of eminent masters of the Son school, such as the fourteen "nondualities" (ADVAYA) of Kyonghan's Indian teacher ZHIKONG CHANXIAN (K. Chigong Sonhyon; S. *DhyM-DM-^Anabhadra). Like many of these lineage anthologies, the text is derivative, drawing on such earlier genealogical collections as the JINGDE CHUANDENG LU and the SoNMUN YoMSONG CHIP of CHIN'GAK HYESIM (1178-1234). Although the entire first roll and the first page of the second roll of the metal-type recension are lost, a complete xylographic edition of the anthology survives, which dates to 1378, one year later than the metal-type recension.

pungled ::: a. --> Shriveled or shrunken; -- said especially of grain which has lost its juices from the ravages of insects, such as the wheat midge, or Trips (Thrips cerealium).


   Vairagi means a person who has become indifferent; and yet indifference is not the word for it. It describes a person who has lost the value in his eyes of all that attracts the human being. It is no more attractive to him; it no more enslaves him.


P'yohunsa. (M-hM-!M-(M-hM-(M-^SM-eM-/M-:). In Korean, "P'yohun's monastery"; one of the four major monasteries on the Buddhist sacred mountain of KM-EM-,MGANGSAN (Diamond Mountains), now in North Korea. The monastery is said to have been built in 598 during the Silla dynasty by KwallM-EM--k (d.u.) and Yungun (d.u.), and rebuilt in 675 by P'yohun (d.u.), one of the ten disciples of M-EM-,ISANG (625-702), the vaunt-courier of the Korean HWAoM (C. HUAYAN) school. The present monastery was rebuilt after the Korean War (1950-1953) on the model of an earlier reconstruction project finished in 1778 during the late-Choson dynasty. The main shrine hall of the monastery is named Panya Pojon (PrajNM-DM-^A Jeweled Basilica), rather than the typical TAEUNG CHoN (basilica of the great hero [the Buddha]), and the image of the bodhisattva DHARMODGATA (Popki Posal) that used to be enshrined therein was installed facing Dharmodgata Peak (Popkibong) to the northeast of the hall, rather than toward the front. The relics (sARM-DM-*RA) of NAONG HYEGM-EM-,N (1320-1376), a late-Koryo period Son monk who introduced the orthodox LINJI ZONG (K. IMJE CHONG) lineage to Korea from China, were enshrined at P'yohunsa. The monastery also was famous for its iron pagoda (STuPA) with fifty-three enshrined buddha images, but these were lost sometime during the Japanese occupation of Korea (1910-1945), along with Naong's relics. Chongyangsa, one of the branch monasteries of P'yohunsa, is said to have been built at the spot where Dharmodgata and his attendant bodhisattvas appeared before the first king of the Koryo dynasty, Wang Kon, T'aejo (877-943; r. 918-943), on his visit to KM-EM--mgangsan. The peak where Dharmodgata made his appearance is named Panggwangdae (Radiant Terrace), and the spot where T'aejo prostrated himself before Dharmodgata is called Paejom (Prostration Hill). Podogam, a hermitage affiliated with P'yohunsa, is notable for its peculiar construction: for four hundred years it has been suspended off a cliff, supported by a single copper foundation pillar.

Pythia or Pythoness (Greek) Pytho was an older name for Delphi, and from it was formed the adjective Pythius, in the feminine Pythia. This was applied to the priestess or seeress who gave the oracles of Apollo at Delphi. M-bM-^@M-^\On the authority of Iamblichus, Plutarch and others, a Pythia was a priestess chosen among the sensitive of the poorer classes, and placed in a temple where oracular powers were exercised. There she had a room secluded from all but the chief Hierophant and Seer, and once admitted, was, like a nun, lost to the world. Sitting on a tripod of brass placed over a fissure in the ground, through which arose intoxicating vapours, these subterranean exhalations, penetrating her whole system, produced the prophetic mania, in which abnormal state she delivered oracles. Aristophanes in M-bM-^@M-^XVaestasM-bM-^@M-^Y [Vespae] I., reg. 28, calls the Pythia ventriloqua vates or the M-bM-^@M-^Xventriloquial prophetess,M-bM-^@M-^Y on account of her stomach-voice. The ancients placed the soul of man (the lower Manas) or his personal self-consciousness, in the pit of his stomach. . . . The navel was regarded in antiquity as M-bM-^@M-^Xthe circle of the sun,M-bM-^@M-^Y the seat of divine internal light. Therefore was the oracle of Apollo at Delphi, the city of Delphus, the womb or abdomen M-bM-^@M-^T while the seat of the temple was called the omphalos, navelM-bM-^@M-^] (TG 266-7).

quest ::: n. --> The act of seeking, or looking after anything; attempt to find or obtain; search; pursuit; as, to rove in quest of game, of a lost child, of property, etc.
Request; desire; solicitation.
Those who make search or inquiry, taken collectively.
Inquest; jury of inquest.
To search for; to examine.


quote :::Abstract sound is called Saut-i Sarmad by the Sufis; all space is filled with it. The vibrations of this sound are too fine to be either audible or visible to the material ears or eyes, since it is even difficult for the eyes to see the form and color of he ethereal vibrations on the external plane. It was the Saut-i Sarmad, the sound of the abstract plane, which Muhammad heard in the cave of Ghar-i Hira when he became lost in his divine ideal.

Rajayogic concentration is divided into four stages ; h com- mences with the drawing both of the mind and senses from out- ward things, proceeds to the bolding of the one object of con- centration to the exclusion of all tjther ideas and mental activi- ties, then to the prolonged absorption of the mind in this object, finally, to the complete ingoing of the consciousness by which it is lost to all outward mental activity in the oneness of Samadhi.

Range ::: the difference between the highest and lowest score in a distribution (often 1 is added to the result when computing statistics to allow for the 0.5 on either end lost due to rounding).^M

Raphael descending to earth. An illustration for Paradise Lost. 241

Raphael descending to earth. An illustration for Paradise Lost. From Hayley, The Poetical Works

readeption ::: n. --> A regaining; recovery of something lost.

recheat ::: n. --> A strain given on the horn to call back the hounds when they have lost track of the game. ::: v. i. --> To blow the recheat.

recoupe ::: v. t. --> To keep back rightfully (a part), as if by cutting off, so as to diminish a sum due; to take off (a part) from damages; to deduct; as, where a landlord recouped the rent of premises from damages awarded to the plaintiff for eviction.
To get an equivalent or compensation for; as, to recoup money lost at the gaming table; to recoup one&


recover ::: 1. To get back; regain. 2. To find again or obtain the return of (something lost). 3. To regain a normal or usual condition, as of health. recovers, recovered, recovering. *adj. *recovered. 4. Restored, regained something; brought back to its normal state.

recoverable ::: a. --> Capable of being recovered or regained; capable of being brought back to a former condition, as from sickness, misfortune, etc.; obtainable from a debtor or possessor; as, the debt is recoverable; goods lost or sunk in the ocean are not recoverable.

recover ::: v. t. --> To cover again.
To get or obtain again; to get renewed possession of; to win back; to regain.
To make good by reparation; to make up for; to retrieve; to repair the loss or injury of; as, to recover lost time.
To restore from sickness, faintness, or the like; to bring back to life or health; to cure; to heal.
To overcome; to get the better of, -- as a state of


recuperation ::: n.. --> Recovery, as of anything lost, especially of the health or strength.

referred to by Milton in Paradise Lost V.

regain ::: v. t. --> To gain anew; to get again; to recover, as what has escaped or been lost; to reach again.

Regent M-bM-^@M-^Tin Paradise Lost V, 698, a fallen angel

rehabilitate ::: v. t. --> To invest or clothe again with some right, authority, or dignity; to restore to a former capacity; to reinstate; to qualify again; to restore, as a delinquent, to a former right, rank, or privilege lost or forfeited; -- a term of civil and canon law.

reimburse ::: v. t. --> To replace in a treasury or purse, as an equivalent for what has been taken, lost, or expended; to refund; to pay back; to restore; as, to reimburse the expenses of a war.
To make restoration or payment of an equivalent to (a person); to pay back to; to indemnify; -- often reflexive; as, to reimburse one&


Reiyukai. (M-iM-^\M-^JM-eM-^OM-^KM-dM-lost his leadership post. More recent leaders have been elected democratically. Some noted activities in recent years include opening the LumbinM-DM-+ International Research Institute in Nepal and the International College for Advanced Buddhist Studies in Tokyo. The organization reached its peak during the years surrounding the Second World War, when it claimed some three million members, and was the source of numerous Nichiren-related new religious movements, of which the RISSHo KoSEIKAI, founded in 1938, became the most prominent. Reiyukai continues to be an active lay organization in both Japan and abroad. The Reiyukai organization has no clergy and no formal affiliation with any other Buddhist school, but instead relies on volunteer lay teachers who lead informal group meetings and discussions. Reiyukai focuses on the human capacity for lifelong self-cultivation in order to become ever more wise and compassionate. All its adherents must have a personal sponsor in order to join the order. The school stresses ancestor worship, believing that personal and social ills are the result of inadequate veneration of ancestor spirits who have been unable to attain buddhahood and instead became guardian spirits until the proper rites are performed so they may be liberated. Its followers believe that reciting the SADDHARMAPUndARM-DM-*KASuTRA ("Lotus Sutra") in abridged form during daily morning and evening services or a group meeting transfers merit to their ancestors.

replaceable ::: a. --> Capable or admitting of being put back into a place.
Admitting of having its place supplied by a like thing or an equivalent; as, the lost book is replaceable.
Capable of being replaced (by), or of being exchanged (for); as, the hydrogen of acids is replaceable by metals or by basic radicals.


replace ::: v. t. --> To place again; to restore to a former place, position, condition, or the like.
To refund; to repay; to restore; as, to replace a sum of money borrowed.
To supply or substitute an equivalent for; as, to replace a lost document.
To take the place of; to supply the want of; to fulfull the end or office of.


reprobate ::: a. --> Not enduring proof or trial; not of standard purity or fineness; disallowed; rejected.
Abandoned to punishment; hence, morally abandoned and lost; given up to vice; depraved.
Of or pertaining to one who is given up to wickedness; as, reprobate conduct. ::: n.


restitution ::: v. --> The act of restoring anything to its rightful owner, or of making good, or of giving an equivalent for any loss, damage, or injury; indemnification.
That which is offered or given in return for what has been lost, injured, or destroved; compensation.
The act of returning to, or recovering, a former state; as, the restitution of an elastic body.
The movement of rotetion which usually occurs in


restore ::: v. t. --> To bring back to its former state; to bring back from a state of ruin, decay, disease, or the like; to repair; to renew; to recover.
To give or bring back, as that which has been lost., or taken away; to bring back to the owner; to replace.
To renew; to reestablish; as, to restore harmony among those who are variance.
To give in place of, or as satisfaction for.


resurrect ::: v. t. --> To take from the grave; to disinter.
To reanimate; to restore to life; to bring to view (that which was forgotten or lost).


retraxit ::: n. --> The withdrawing, or open renunciation, of a suit in court by the plaintiff, by which he forever lost his right of action.

rhinoplasty ::: n. --> Plastic surgery of the nose to correct deformity or to replace lost tissue. Tissue may be transplanted from the patient&

Rin chen bzang po. [alt. Lo tsM-DM-^A ba chen po, Lo chen] (Rinchen Sangpo) (958-1055). A Tibetan translator of Sanskrit Buddhist texts who helped to initiate the revival of Buddhism in Tibet known as the later dissemination (PHYI DAR) of the dharma. He was born in the western Tibetan region of GU GE. According to traditional histories, at the age of seventeen, he was sent to India together with a group of twenty other youths by King YE SHES 'OD to study Sanskrit and Indian vernacular languages. Rin chen bzang po made several trips to India, spending a total of seventeen years in Kashmir and the monastic university of VIKRAMAsM-DM-*LA before returning the Tibet. During the last years of his life, he collaborated with the Bengali master ATIsA DM-DM-*PAMKARAsRM-DM-*JNM-DM-^@NA at THO LING monastery. Rin chen bzang po's literary career concentrated on new and revised translations of important Indian Buddhist works; he is credited with 178 translations spanning the SuTRAs, TANTRAs, and commentarial literature. Apart from his literary activities, he also brought with him numerous artisans and craftsmen from Kashmir and, with their aid, was highly active in the construction of new monasteries, temples, and shrines across western Tibet. These institutions, and the artwork they house, were strongly influenced by the artistic styles and religious practices of northwest India and now serve as important records of a tradition otherwise nearly lost. Most important among these temples are Tho ling, KHA CHAR, and NYAR MA, although tradition ascribes him with founding 108 buildings in all. Rin chen bzang po is still considered a local hero in the regions of western Tibet, Ladakh, Lahul, Spiti, and Kinnaur, and the current reincarnation, LO CHEN SPRUL SKU, maintains his monastic seat at Kyi monastery in Spiti.

rin chen gter mdzod. (rinchen terdzo). In Tibetan, "treasury of precious treasure teachings"; a collection of root texts, liturgical and ritual works, meditation manuals (SM-DM-^@DHANA), commentarial, and supplemental literature pertaining to the genre of discovered treasure teachings (GTER MA) of the RNYING MA sect of Tibetan Buddhism. The collection was compiled and edited by the nineteenth-century savant 'JAM MGON KONG SPRUL BLO GROS MTHA' YAS and forms one of his five treasuries (KONG SPRUL MDZOD LNGA). Kong sprul's motivation for this massive project, resulting in sixty-three volumes of literature (over one hundred in modern redactions), was complex. The compilation preserves many systems of instruction that were in danger of being lost or forgotten, but it also forms a canonical collection of authoritative treasure texts-one of the first projects of its kind.

RochelM-bM-^@M-^Tan angel who finds lost objects.

Roman Rule ::: (67 BCE-313 CE) The period after the Land of Israel was conquered by Roman general Pompey. Jews regained some autonomy at first, but after the Jewish revolt it was completely lost.

Sacrifice ratio - The number of percentage points of annual output lost in the process of reducing inflation by 1 percentage point.

saddharmavipralopa. (T. dam pa'i chos rab tu rnam par 'jig pa; C. mofa; J. mappo; K. malpop M-fM-^\M-+M-fM-3M-^U). In Sanskrit, "disappearance of the true dharma," the predicted demise of the Buddha's dispensation (sM-DM-^@SANA) from the world. Mainstream Buddhist doctrine holds that all evidence of the teaching of the previous buddha must vanish before the next buddha can appear in the world. The precise length of the duration of sM-DM-^@KYAMUNI Buddha's dispensation is a persistent issue in Buddhist literature. The most common, and probably the oldest, of these predictions occurs in the accounts of the Buddha's decision to permit the ordination of women, where he says that if he had not ordained women, the true dharma (SADDHARMA) would have endured for one thousand years; however, because of his decision to ordain women, it will only last five hundred years (see MAHM-DM-^@PRAJM-DM-^@PATM-DM-*). A variety of other predictions for the decline and disappearance of the dharma appear in various sutras, with the period of the duration of the dharma ranging from as short as five hundred years to as long as twelve thousand years (in some Chinese sources); other figures include seven hundred, one thousand, one thousand five hundred, two thousand, two thousand five hundred, and five thousand years. The majority of periods involving one thousand years or more occur in MAHM-DM-^@YM-DM-^@NA sutras. However, in BUDDHAGHOSA's MANORATHAPuRAnM-DM-*, a chronology of five thousand years is provided, in which the dharma gradually disappears over five periods of one thousand years each. During the first millennium after the Buddha's demise, there will be a disappearance of the attainments (P. ADHIGAMA), at the end of which no disciple will have the capacity to attain the rank of stream-enterer (P. sotM-DM-^Apanna; S. SROTAM-DM-^@PANNA). During the second millennium, there will be a disappearance of practice (P. PAtIPATTI) at the end of which no disciple will be able to attain meditative states or maintain the precepts. During the third millennium, there will be a disappearance of learning (P. PARIYATTI), at the end of which all books of the tipitaka (S. TRIPItAKA) will be lost. During the fourth millennium, the indicators or signs (NIMITTA) of monastic life will begin to vanish, at the end of which all monks will stop wearing saffron robes and will return to lay life. During the fifth and final millennium, there will be a disappearance of the relics (DHM-DM-^@TU, see sARM-DM-*RA), at the end of which the relics of the Buddha will reassemble and, after being worshipped by the divinities, will burst into flame and vanish. Buddhaghosa's five thousand-year timetable has become standard in the PM-DM-^Ali tradition. The doctrine of the disappearance of the dharma is central to the various East Asian theories of decline. See also MOFA; ANTARADHM-DM-^@NA.

sambhala. (T. bde 'byung). Often spelled Shambhala. In the texts associated with the KM-DM-^@LACAKRATANTRA, the kingdom of sambhala is said to be located north of the HimM-DM-^Alayan range. It is a land devoted to the practice of the KM-DM-^Alacakratantra, which the Buddha himself had entrusted to sambhala's king SUCANDRA, who had requested that the Buddha set forth the tantra. The kingdom of sambhala is shaped like a giant lotus and is filled with sandalwood forests and lotus lakes, all encircled by a massive range of snowy peaks. In the center of the kingdom is the capital, Kalapa, where the luster of the palaces, made from gold, silver, and jewels, outshines the moon; the walls of the palaces are plated with mirrors that reflect a light so bright that night is like day. In the very center of the city is the MAndALA of the buddha KM-DM-^Alacakra. The inhabitants of the 960 million villages of sambhala are ruled by a beneficent king, called the Kalkin. The laypeople are all beautiful and wealthy, free of sickness and poverty; the monks maintain their precepts without the slightest infraction. They are naturally intelligent and virtuous, devoted to the practice of the VAJRAYM-DM-^@NA, although all authentic forms of Indian Buddhism are preserved. The majority of those reborn there attain buddhahood during their lifetime in sambhala. The KM-DM-^Alacakratantra also predicts an apocalyptic war. In the year 2425 CE, the barbarians (generally identified as Muslims) and demons who have destroyed Buddhism in India will set out to invade sambhala. The twenty-fifth Kalkin, Raudracakrin, will lead his armies out of his kingdom and into India, where they will meet the forces of evil in a great battle, from which the forces of Buddhism will emerge victorious. The victory will usher in a golden age in which human life span will increase, crops will grow without being cultivated, and the entire population of the earth will devote itself to the practice of Buddhism. Given the importance of the KM-DM-^Alacakratantra in Tibetan Buddhism, sambhala figures heavily in Tibetan Buddhist belief and practice; in the DGE LUGS sect, it is said that the PAn CHEN LAMAs are reborn as kings of sambhala. There is also a genre of guidebooks (lam yig) that provide the route to sambhala. The location of sambhala has long been a subject of fascination in the West. sambhala plays an important role in the Theosophy of HELENA PETROVNA BLAVATSKY, and the Russian Theosophist Nicholas Roerich led two expeditions in search of sambhala. The name sambhala is considered the likely inspiration of "Shangri-La," described in James Hilton's 1933 novel Lost Horizon.

Sankaracharya (Sanskrit) M-EM-^ZaM-aM-9M-^EkarM-DM-^AcM-DM-^Arya, M-EM-^ZaM-aM-9M-^CkarM-DM-^AcM-DM-^Arya [from SaM-aM-9M-^Ekara a personal name + M-DM-^Acarya teacher] The beneficent teacher; one of the greatest initiates of India. The Upanishads, Gautama Buddha, and Sankaracharya are considered by many to be the three lights of the wisdom of India. In a very mystical way Sankaracharya was BuddhaM-bM-^@M-^Ys esoteric successor. He was an avatara, as was Jesus. Sankaracharya set himself to preserve the wisdom previously lighted, or brought to men, by Gautama Buddha. By his pure living and high thinking, causing an outpouring of lofty spiritual and intellectual thought from his very soul-life, he kindled the truth in the hearts of many who had lost it through following dogmatic trends of religion, rather than holding to the inner spirit of the ancient teachings. Sankaracharya worked mostly with the Brahmin order M-bM-^@M-^T the highest caste in India M-bM-^@M-^T where the advantages of heredity, of ages of high ideals and rigid discipline, could most easily, if accepted, receive the pure truths, and also could best supply a body of men fitted by character and training to master the higher knowledge, sustain it, and pass it on.

Satan and Belzebuth (fallen angels) in consultation on battle strategy. An illustration for Paradise Lost,

SAVE "programming" An {assembler} for the {Burroughs 220} written by {Melvin Conway}. The name "SAVE" didn't stand for anything; it was just that you lost fewer {card decks} and listings because they all had SAVE written on them. [{Jargon File}] (1995-01-16)

savikalpa samadhi. ::: a state of consciousness in which the distinction between knower, knowledge and known is not lost; a state of samadhi in which one's consciousness temporarily dissolves into Reality; absorption in Reality where the consciousness of duality and multiplicity still remains

self-lost

SELF-CONSCIOUSNESS The monad&

self finding lost possessions and foretelling the

self identification lost by uniting with something higher.

semiimute ::: a. --> Having the faculty of speech but imperfectly developed or partially lost.

Shamanism Generally regarded as spirit worship, commonly and often unjustly classed with the religions of primitive peoples referring particularly to the beliefs of wandering tribes in Siberia, Tartary, and Mongolia. Belief in a supreme being is a prominent feature but this supreme being must be propitiated through secondary powers, both beneficent and malevolent, by means of intermediaries M-bM-^@M-^T priests or shamans. Blavatsky had contacted several shamans and wrote concerning it: M-bM-^@M-^\What is now generally known of Shamanism is very little; and that has been perverted, like the rest of the non-Christian religions. It is called the M-bM-^@M-^XheathenismM-bM-^@M-^Y of Mongolia, and wholly without reason, for it is one of the oldest religions of India. It is spirit-worship, or belief in the immortality of the souls, and that the latter are still the same men they were on earth, though their bodies have lost their objective form, and man has exchanged his physical for a spiritual nature. In its present shape, it is an offshoot of primitive theurgy, and a practical blending of the visible with the invisible world.M-bM-^@M-^] M-bM-^@M-^\The true Shamanism . . . can no more be judged by its degenerated scions among the Shamans of Siberia, then the religion of Gautama-Buddha can be interpreted by the fetishism of some of his followers in Siam and Burmah. It is in the chief lamaseries of Mongolia and Thibet that it has taken refugeM-bM-^@M-^] (IU 2:615-6).

Shenxiu. (J. Jinshu; K. Sinsu M-gM-%M-^^M-gM-'M-^@) (606?-706). Chinese CHAN master of the Tang dynasty and putative founder of the "Northern school" (BEI ZONG) of early Chan Buddhism. Shenxiu was a native of Kaifeng in present-day Henan province. As an extraordinarily tall man with well-defined features, Shenxiu is said to have had a commanding presence. In 625, Shenxiu was ordained at the monastery of Tiangongsi in Luoyang, but little is known of his activities in the first two decades following his ordination. In 651, Shenxiu became a disciple of HONGREN (601-674), cofounder of the East Mountain Teachings (DONGSHAN FAMEN) and the monk later recognized as the fifth patriarch of the Chan school; indeed, by many early accounts, such as the CHUAN FABAO JI and LENGQIE SHIZI JI, Shenxiu became Hongren's legitimate successor. According to the famous story in the LIUZU TANJING ("Platform Sutra of the Sixth Patriarch"), however, Shenxiu lost a verse-writing contest to the unlettered HUINENG (638-713), whom Hongren then in secret sanctioned as the sixth patriarch. However, it is unclear how long Shenxiu studied with Hongren. One source states that it was for a period of six years, in which case he would have left Hongren's monastery long before Huineng's arrival, making the famous poetry contest impossible. Regardless of the date of his departure, Shenxiu eventually left Hongren's monastery for Mt. Dangyang in Jingzhou (present-day Hubei province), where he remained for over twenty years and attracted many disciples. Shenxiu and his disciples were the subjects of a polemical attack by HEZE SHENHUI (684-758), who disparaged Shenxiu as representing a mere collateral branch of BODHIDHARMA's lineage and for promoting what Shenhui called a "gradual" (jian) approach to enlightenment. Shenhui instead promoted a "sudden teaching" (DUNJIAO), which he claimed derived from a so-called "Southern school" (NAN ZONG) founded by Huineng, another (and relatively obscure) disciple of Hongren, whom Shenhui claimed was Hongren's authentic successor and the true sixth patriarch (LIUZU). Later Chan historians such as GUIFENG ZONGMI (780-841) began to use the designation "Northern school" (Bei zong) to describe the lineage of Shenxiu and his disciples YIFU (661-736), PUJI (651-739), and XIANGMO ZANG (d.u.). While Shenhui's characterization of Shenxiu and his supposed "gradualism" is now known to be misleading, subsequent histories of the Chan tradition (see CHUANDENG LU) more or less adopted Shenhui's vision of early Chan; thus Huineng, rather than Shenxiu, comes to be considered the bearer of the orthodox Chan transmission. As one mark of Shenxiu's high standing within the Chan tradition of his time, in 700, Shenxiu was invited to the imperial palace by Empress WU ZETIAN, where the empress prostrated herself before the nonagenarian monk. She was so impressed with the aged Chan master that she decided to build him a new monastery on Mt. Dangyang named Dumensi. She also gave him the title of state preceptor (GUOSHI). Upon his death, he was given a state funeral. He is one of only three Buddhist monks whose biography is included in the Tang shi ("Tang Annals"). This is clearly not the profile of an imposter within the Chan lineage. Shenxiu's teachings are known to have focused on the transcendence of thoughts (linian) and the five expedient means (fangbian; S. UPM-DM-^@YA); these teachings appear in "Northern school" treatises discovered at Dunhuang, such as the YUANMING LUN, Guanxin lun, and DASHENG WUSHENG FANGBIAN MEN. Shenxiu was an expert on the LAnKM-DM-^@VATM-DM-^@RASuTRA, a text favored by Hongren and the early Chan tradition, and is also thought to have written a substantial commentary on the AVATAMSAKASuTRA. Despite the uncomplimentary portrayal of the "Northern school" in mainstream Chan materials, it is now recognized that Shenxiu and his disciples actually played a much more important role in the early growth and development of the Chan school than the mature tradition acknowledged.

Shih fei: Right and wrong, with reference to both opinion and conduct, a distinction strongly stressed by the Confucians, Neo-Confucians, Mohists, Neo-Mohists, Sophists, and Legalists alike, except the Taoists who repudiated such distinction as superficial, relative, subjective, unreal in the eyes of Tao, and inconsistent with the Taoist idea of the absolute equality of things and opinions. To most of the ancient Chinese schools, correspondence of name to actuality, both in the social sense and the logical sense, served as the standard of right and wrong. The Sophists often employed the result of argumentation as the standard. The one who won was right and the one who lost was wrong. The Neo-Mohists emphasized logical consistency, whereas the Legalists insisted on law. The early Confucians emphasized conformity with the moral order. "Whiterer conforms with propriety is right and whatever does not conform with propriety is wrong " As Hsun Tzu (c 335-c 288 B.C.) put it, "Whatever conforms with the system of the sage-kings is right and whatever does not conform with the system of the sage-kings is wrong." To the Neo-Confucians, "Whatever is in accord with Reason (li) is right." "The right is the expression of justice and impartiality based on the Universal Reason, and the wrong is the expression of selfishness and partiality based on human desire." -- W.T.C.

shrinkage ::: n. --> The act of shrinking; a contraction into less bulk or measurement.
The amount of such contraction; the bulk or dimension lost by shrinking, as of grain, castings, etc.
Decrease in value; depreciation.


Sibylline Books: These were allegedly ancient, mythical and inspired utterances of prophecy consulted in times of calamity. Their destruction led to composite and forged versions. The so-called Sibylline Oracles were a group of Jewish and Christian writings dating from the 2nd century B.C. to the 3rd century A.D , written in Homeric style, and in imitation of the lost Sibylline Books. They included prophecies of future events, of the fate of eminent persons, of cities and kingdoms. -- V.F.

Sibylline Oracles: A group of Jewish and Christian writings dating from the second century B.C. to the third century A.D., written in Homeric style, and in imitation of the lost Sibylline Books. They included prophecies of future events, of the fate of eminent persons, of cities and kingdoms.

signal-to-noise ratio 1. "communications" (SNR, "s/n ratio", "s:n ratio") "Signal" refers to useful information conveyed by some communications medium, and "noise" to anything else on that medium. The ratio of these is usually expressed logarithmically, in {decibels}. 2. "networking" The term is often applied to {Usenet} newsgroups though figures are never given. Here it is quite common to have more noise (inappropriate postings which contribute nothing) than signal (relevant, useful or interesting postings). The signal gets {lost in the noise} when it becomes too much effort to try to find interesting articles among all the crud. Posting "noise" is probably the worst breach of {netiquette} and is a waste of {bandwidth}. [{Jargon File}] (1996-01-29)

siksM-DM-^Asamuccaya. (T. Bslab pa kun las btus pa; C. Dasheng ji pusa xue lun; J. Daijoju bosatsugakuron; K. TaesM-EM--ng chip posal hak non M-eM-$M-'M-dM-9M-^XM-iM-^[M-^FM-hM-^OM-)M-hM-^VM-)M-eM--M-8M-hM-+M-^V). In Sanskrit, "Compendium of Training," a work by the eighth-century Indian MAHM-DM-^@YM-DM-^@NA master sM-DM-^@NTIDEVA. It consists of twenty-seven stanzas on the motivation and practice of the BODHISATTVA, including BODHICITTA, the six perfections (PM-DM-^@RAMITM-DM-^@), the worship of buddhas and bodhisattvas, the benefits of renunciation, and the peace derived from the knowledge of emptiness (suNYATM-DM-^@). The topic of each of the stanzas receives elaboration in the form of a prose commentary by the author as well as in illustrative passages, often quite extensive, drawn from a wide variety of MahM-DM-^AyM-DM-^Ana SuTRAs. Some ninety-seven texts are cited in all, many of which have been lost in their original Sanskrit, making the siksM-DM-^Asamuccaya an especially important source for the textual history of Indian Buddhism. These citations also offer a window into which sutras were known to a MahM-DM-^AyM-DM-^Ana author in eighth-century India. The digest of passages that sM-DM-^Antideva provides was repeatedly drawn upon by Tibetan authors in their citations of sutras. Although sM-DM-^Antideva's BODHICARYM-DM-^@VATM-DM-^@RA and siksM-DM-^Asamuccaya both deal with similar topics, the precise relation between the two texts is unclear. Several of the author's verses appear in both texts and some of the sutra passages from the siksM-DM-^Asamuccaya also appear in the BodhicaryM-DM-^AvatM-DM-^Ara. One passage in the BodhicaryM-DM-^AvatM-DM-^Ara also refers readers to the siksM-DM-^Asamuccaya, but this line does not occur in the DUNHUANG manuscript of the text and may be a later interpolation.

Silk Road. (C. Silu M-gM-5M-2M-hM-7M-/; J. Shiruku rodo M-cM-^BM-7M-cM-^CM-+M-cM-^BM-/M-cM-^CM--M-cM-^CM-lost native languages of these peoples are inscriptions and fragments of religious and civil-government manuscripts, such as the Niya documents, GandhM-DM-^Aran texts in the KHAROstHM-DM-* script, documents written in the TOCHARIAN and Kuchean languages, and so on. Scores of these documents were discovered in the nineteenth and twentieth centuries. In missions that began shortly after the death of the Buddha, Indian Buddhist monks accompanied the trading caravans that plied the overland Silk Road. These missions lasted for centuries and changed the religious and cultural landscape of Asia. Buddhist inscriptions, sculptures, manuscripts, reliquary mounds (STuPA), and paintings have been discovered along the Silk Road. From northwestern India, Buddhism was taken to Central Asia. We find a host of inscriptions, texts, and images in the regions of modern-day Pakistan, Afghanistan, Russia, and the Islamic states of the former Soviet Union. By the first century CE, there existed a network of Buddhist religious centers stretching from northwestern India, to the Tarim basin, and into China. Buddhism entered East Asia along the Silk Road as well. According to Chinese sources, interaction between Indian and Chinese culture began as early as the first century BCE, when an emperor of the Han dynasty-by some accounts Emperor Wu (156-87 BCE), by others Emperor Ming (MINGDI) (r. 58-76 CE)-is said to have sent an emissary to the west along the Silk Road in response to the expansion of the KUSHAN empire to gather evidence of the new religion of Buddhism. In the second century CE, monks from India and the oasis kingdoms along the Silk Road began translating Indian and Central Asian Buddhist texts into Chinese. One of the earliest of these translators was AN SHIGAO, who translated dozens of Indian works into Chinese. In the centuries that followed, East Asian pilgrims such as FAXIAN, XUANZANG, YIJING, and HYECH'O used the Silk Road to make their way back and forth between East Asia and the Buddhist homeland of India. From India, these pilgrims brought back manuscripts, relics, and insights into proper religious practice. Today the travelogues of these East Asian monks provide invaluable information regarding the development of Buddhism in Asia. Of the regions along the Silk Road where Buddhism flourished, China, Tibet, and Mongolia are the only ones where Buddhism survived beyond the first millennium CE. This decline was the result of a number of historical factors, including the revival of brahmanical Hinduism in India and the expansion of Islam into Central Asia.

SI prefix "unit, standard" The {standard} metric prefixes used in the {SystM-CM-^CM-BM-(me International d'UnitM-CM-^CM-BM-)s} (SI) conventions for scientific measurement. Here are the SI magnifying prefixes, along with the corresponding binary interpretations in common use: prefix abr decimal binary yocto-   1000^-8 zepto-   1000^-7 atto-   1000^-6 femto- f 1000^-5 pico- p 1000^-4 nano- n 1000^-3 micro- * 1000^-2     * Abbreviation: Greek mu milli- m 1000^-1 kilo- k 1000^1 1024^1 = 2^10 = 1,024 mega- M 1000^2 1024^2 = 2^20 = 1,048,576 giga- G 1000^3 1024^3 = 2^30 = 1,073,741,824 tera- T 1000^4 1024^4 = 2^40 = 1,099,511,627,776 peta-   1000^5 1024^5 = 2^50 = 1,125,899,906,842,624 exa-   1000^6 1024^6 = 2^60 = 1,152,921,504,606,846,976 zetta-   1000^7 1024^7 = 2^70 = 1,180,591,620,717,411,303,424 yotta-   1000^8 1024^8 = 2^80 = 1,208,925,819,614,629,174,706,176 "Femto" and "atto" derive not from Greek but from Danish. The abbreviated forms of these prefixes are common in electronics and physics. When used with bytes of storage, these prefixes usually denote multiplication by powers of 1024 = 2^10 (K, M, G and T are common in computing). Thus "MB" stands for megabytes (2^20 bytes). This common practice goes against the edicts of the {BIPM} who deprecate the use of these prefixes for powers of two. The formal SI prefix for 1000 is lower case "k"; some, including this dictionary, use this strictly, reserving upper case "K" for multiplication by 1024 (KB is thus "kilobytes"). Also, in data transfer rates the prefixes stand for powers of ten so, for example, 28.8 kb/s means 28,800 bits per second. The unit is often dropped so one may talk of "a 40K salary" (40000 dollars) or "2 meg of disk space" (2*2^20 bytes). The accepted pronunciation of the initial G of "giga-" is hard, /gi'ga/. Confusing 1000 and 1024 (or other powers of 2 and 10 close in magnitude) - for example, describing a memory in units of 500K or 524K instead of 512K - is a sure sign of the {marketroid}. For example, 3.5" {microfloppies} are often described as storing "1.44 MB". In fact, this is completely specious. The correct size is 1440 KB = 1440 * 1024 = 1474560 bytes. Alas, this point is probably lost on the world forever. In 1993, hacker Morgan Burke proposed, to general approval on {Usenet}, the following additional prefixes: groucho (10^-30), harpo (10^-27), harpi (10^27), grouchi (10^30). This would leave the prefixes zeppo-, gummo-, and chico- available for future expansion. Sadly, there is little immediate prospect that Mr. Burke's eminently sensible proposal will be ratified. (2009-09-01)

slave ::: n. --> See Slav.
A person who is held in bondage to another; one who is wholly subject to the will of another; one who is held as a chattel; one who has no freedom of action, but whose person and services are wholly under the control of another.
One who has lost the power of resistance; one who surrenders himself to any power whatever; as, a slave to passion, to lust, to strong drink, to ambition.


sM-DM-^Alistambasutra. (T. SM-DM-^A lu ljang pa'i mdo; C. Daogan jing; J. Tokangyo; K. Togan kyong M-gM-(M-;M-gM-(M-^HM-gM-6M-^S). In Sanskrit, the "Rice Seedling Sutra," a MAHM-DM-^@YM-DM-^@NA SuTRA noted for its detailed presentation of the doctrine of dependent origination (PRATM-DM-*TYASAMUTPM-DM-^@DA). The sutra begins with the Buddha gazing at a rice seedling and then declaring, "Monks, he who sees dependent origination sees the dharma. He who sees the dharma sees the Buddha." sM-DM-^@RIPUTRA asks MAITREYA what this statement means, and the majority of the sutra is devoted to his answer. This sutra provides one of the most detailed treatments of the doctrine of dependent origination found anywhere in the scriptural literature. The doctrine had been set forth in various ways in previous sutras, and the sM-DM-^Alistambasutra appears to be something of a digest of these various presentations. The sutra is widely quoted by Indian commentators in their own expositions of dependent origination, including MADHYAMAKA authors, although the sutra does not connect dependent origination with emptiness (suNYATM-DM-^@). Indeed, the text is so widely quoted that, although the sutra is lost in the original Sanskrit, approximately ninety percent of the Sanskrit text can be recovered from citations of it in various Indian treatises.

software theft ::: (legal) The unauthorised duplication and/or use of computer software. This usually means unauthorised copying, either by individuals for use by to bypass or crack the protection, and software protection is often annoying for legitimate users.Software theft was estimated for 1994 to have cost $15 billion in worldwide lost revenues to software publishers. It is a serious offence under the Copyright, Designs and Patents Act 1988, which states that The owner of the copyright has the exclusive right to copy the work..It is estimated that European software houses alone lose $6 billion per year through the unlawful copying and distribution of software, with much of this loss being through business users rather than basement hackers. One Italian pirating operation employed over 100 staff and had a turnover of $10m.It is illegal to: 1. Copy or distribute software or its documentation without the permission or licence of the copyright owner. 2. Run purchased software on unauthorised software copying because a superior, colleague or friend compels or requests it. 5. Loan software in order that a copy be made of it.When software is upgraded it is generally the case that the licence accompanying the new version revokes the old version. This means that it is illegal to run both the old and new versions as only the new version is licensed.Both individuals and companies may be convicted of piracy offences. Officers of a company are also liable to conviction if the offences were carried out by the well as being sued for copyright infringement (with no limit) by the copyright owner.Some people mistakenly think that, because it is so easy to make illegal copies of software, that it is less wrong than, say, stealing it from a shop. In fact, both actions deprive software producers of the income they need to continue their business and develop their products.Software theft should be reported to the Federation Against Software Theft (FAST).See also Business Software Alliance, software audit, software law.(2003-06-17)

software theft "legal" Unauthorised duplication and/or use of computer {software}. This usually means unauthorised copying, either by individuals for use by themselves or their friends or by companies who then sell the illegal copies to users. Many kinds of {software protection} have been invented to try to reduce software theft but, with sufficient effort, it is always possible to bypass or "crack" the protection, and {software protection} is often annoying for legitimate users. Software theft in 1994 was estimated to have cost $15 billion in worldwide lost revenues to software publishers. It is an offence in the UK under the Copyright, Designs and Patents Act 1988, which states that "The owner of the copyright has the exclusive right to copy the work." It is estimated that European software houses alone lose $6 billion per year through the unlawful copying and distribution of software, with much of this loss being through business users rather than "basement hackers". One Italian pirating operation employed over 100 staff and had a turnover of $10M. It is illegal to: 1. Copy or distribute software or its documentation without the permission or licence of the copyright owner. 2. Run purchased software on two or more computers simultaneously unless the licence specifically allows it. 3. Knowingly or unknowingly allow, encourage or pressure employees to make or use illegal copies sources within the organisation. 4. Infringe laws against unauthorised software copying because someone compels or requests it. 5. Loan software in order that a copy be made of it. When software is upgraded it is generally the case that the licence accompanying the new version revokes the old version. This means that it is illegal to run both the old and new versions as only the new version is licensed. Both individuals and companies may be convicted of piracy offences. Officers of a company are also liable to conviction if the offences were carried out by the company with their consent. On conviction, the guilty party can face imprisonment for up to two years (five in USA), an unlimited fine or both as well as being sued for copyright infringement (with no limit) by the copyright owner. Because copying software is easy, some think that it is less wrong than, say, stealing it from a shop. In fact, both deprive software producers of income. Software theft should be reported to the {Federation Against Software Theft} (FAST). See also {Business Software Alliance}, {software audit}, {software law}. (2003-06-17)

Sonirei. (M-eM-^CM-'M-eM-0M-lost much of their effectiveness by the middle of the Heian period.

Sophia Achamoth In the Gnostic Pistis Sophia, the second or inferior Sophia, the personification of the productive force in nature M-bM-^@M-^T which on its lowest plane is the astral light. Sophia Achamoth is shown lost in the waters of chaos on her way to the supreme Light, and as being delivered by Christos M-bM-^@M-^T the masculine manifestation of the Cosmic Logos in this case. She was the mother of Ildabaoth, the proud and impure spirit, who rejected the spiritual light of the middle space, offered him by his mother, and set himself to create a world of his own; but he is obliged to call upon his mother to illumine the monsters he has made. In some passages in The Secret Doctrine Sophia-Achamoth is used to mean both aspects together, or sometimes even when the higher Sophia is intended.

Soulless Beings Men and women who are still connected, but usually quite unconsciously, with the monad, the spiritual essence within them, but not self-consciously so; they live very largely in the brain-mind and in the fields of sensuous consciousness. M-bM-^@M-^\We elbow soulless men in the streets at every turn,M-bM-^@M-^] wrote Blavatsky. This does not mean that those people have no soul, but that the spiritual part of these human beings is unable to manifest itself through the unawakened brain-mind and feelings. They are animate humans with an animate working brain-mind, but otherwise soulless in the sense that the soul is insufficiently expressive. This is what Pythagoras meant when he spoke of the living dead, or the spiritually useless portion of mankind. They live in the ordinary mind and in the body, thinking only of and in these small and restricted spheres of consciousness. Such M-bM-^@M-^\soullessM-bM-^@M-^] people are very numerous. Soulless beings are not to be confused with lost souls.

Soulless Beings ::: "We elbow soulless men in the streets at every turn," wrote H. P. Blavatsky. This is an actual fact. Thestatement does not mean that those whom we thus elbow have no soul. The significance is that thespiritual part of these human beings is sleeping, not awake. They are animate humans with an animateworking brain-mind, an animal mind, but otherwise "soulless" in the sense that the soul is inactive,sleeping; and this is also just what Pythagoras meant when he spoke of the "living dead." They areeverywhere, these people. We elbow them, just as H. P. Blavatsky says, at every turn. The eyes may bephysically bright, and filled with the vital physical fire, but they lack soul; they lack tenderness, thefervid yet gentle warmth of the living flame of inspiration within. Sometimes impersonal love willawaken the soul in a man or in a woman; sometimes it will kill it if the love become selfish and gross.The streets are filled with such "soulless" people; but the phrase soulless people does not mean "lostsouls." The latter is again something else. The term soulless people therefore is a technical term. It meansmen and women who are still connected, but usually quite unconsciously, with the monad, the spiritualessence within them, but who are not self-consciously so connected. They live very largely in thebrain-mind and in the fields of sensuous consciousness. They turn with pleasure to the frivolities of life.They have the ordinary feelings of honor, etc., because it is conventional and good breeding so to havethem; but the deep inner fire of yearning, the living warmth that comes from being more or less at onewith the god within, they know not. Hence, they are "soulless," because the soul is not working with fieryenergy in and through them.A lost soul, on the other hand, means an entity who through various rebirths, it may be a dozen, or moreor less, has been slowly following the "easy descent to Avernus," and in whom the threads ofcommunication with the spirit within have been snapped one after the other. Vice will do this, continuousvice. Hate snaps these spiritual threads more quickly than anything else perhaps. Selfishness, the parentof hate, is the root of all human evil; and therefore a lost soul is one who is not merely soulless in theordinary theosophical usage of the word, but is one who has lost the last link, the last delicate thread ofconsciousness, connecting him with his inner god. He will continue "the easy descent," passing fromhuman birth to an inferior human birth, and then to one still more inferior, until finally the degenerateastral monad -- all that remains of the human being that once was -- may even enter the body of somebeast to which it feels attracted (and this is one side of the teaching of transmigration, which has been sobadly misunderstood in the Occident); some finally go even to plants perhaps, at the last, and willultimately vanish. The astral monad will then have faded out. Such lost souls are exceedingly rare,fortunately; but they are not what we call soulless people.If the student will remember the fact that when a human being is filled with the living spiritual andintellectual fiery energies flowing into his brain-mind from his inner god, he is then an insouled being, hewill readily understand that when these fiery energies can no longer reach the brain-mind and manifest ina man's life, there is thus produced what is called a soulless being. A good man, honorable, loyal,compassionate, aspiring, gentle, and true-hearted, and a student of wisdom, is an "insouled" man; abuddha is one who is fully, completely insouled; and there are all the intermediate grades between.

majdhM-EM-+b, Farsi majzM-EM-+b: attracted; possessed, lunatic; carried away, absorbed in, lost in; one who is attracted by Divine grace and has lost all worldly concerns. From the Arabic root j-dh-b meaning to attract, captivate, win over.

spent ::: imp. & p. p. --> of Spend ::: a. --> Exhausted; worn out; having lost energy or motive force.
Exhausted of spawn or sperm; -- said especially of fishes.


Sphinx ::: Tehmi: M-bM-^@M-^\The Sphinx poses the riddle of manM-bM-^@M-^Ys life. If he canM-bM-^@M-^Yt answer that he is lost.M-bM-^@M-^]

spirit of all in HeavenM-bM-^@M-^] (Paradise Lost III). Dryden,

spirit who stood at the gate of the lost Eden with

Spunkie: A malignant goblin which delights in attracting travellers who have lost their way, by letting them see a light, and lures them into a morass or over a precipice.

srM-DM-^Avakagotra. (T. nyan thos kyi rigs; C. shengwen zhongxing; J. shomon shusho; K. songmun chongsong M-hM-^AM-2M-hM-^AM-^^M-gM-(M-.M-eM-'M-^S). In Sanskrit, "lineage of the disciples," a term that is used in the MAHM-DM-^@YM-DM-^@NA to describe a person who is predisposed toward the practice of the HM-DM-*NAYM-DM-^@NA. Certain strands of the YOGM-DM-^@CM-DM-^@RA school advocated that there were five distinct spiritual lineages or destinies (PANCAGOTRA): (1) the TATHM-DM-^@GATA lineage (GOTRA), for those destined to become buddhas; (2) the PRATYEKABUDDHA lineage, for those destined to become ARHATs via the pratyekabuddha path; (3) the sRM-DM-^@VAKAYM-DM-^@NA lineage, for those who will become arhats via the sRM-DM-^@VAKA vehicle; (4) those of indefinite (ANIYATA) lineage, who may follow any of three vehicles; and (5) those without lineage (agotra), who are incapable of liberation, or who have lost the potential to achieve enlightenment by becoming incorrigibles (ICCHANTIKA). Persons are predisposed to follow the path of their lineage, with srM-DM-^Avakas and pratyekabuddhas eventually achieving the enlightenment of the arhat and bodhisattvas achieving the enlightenment of a buddha, or tathM-DM-^Agata. A person of indeterminate lineage may become either an arhat or a buddha, and the icchantikas neither of the two.

stale ::: n. --> The stock or handle of anything; as, the stale of a rake. ::: v. i. --> Vapid or tasteless from age; having lost its life, spirit, and flavor, from being long kept; as, stale beer.
Not new; not freshly made; as, stele bread.
Having lost the life or graces of youth; worn out;


staphyloplasty ::: n. --> The operation for restoring or replacing the soft palate when it has been lost.

star ::: 1. Any of the celestial bodies visible at night from Earth as relatively stationary, usually twinkling points of light. 2. One who is prominent or distinguished in some way. 3. Fig. A guiding light. 4. A celestial body, esp. a planet or a star, supposed to influence events, personalities, etc. stars, stars", star-carved, star-defended, star-entangled, star-field, star-gemmed, star-jewelled, star-led, star-lost, star-lustrous, star-white.

Star-angels the regents or cosmic spirits of the stars: M-bM-^@M-^\Every planet according to the esoteric doctrine is in its composition a Septenary like man, in its principles. That is to say, the visible planet is the physical body of the sidereal being, the Atma or Spirit of which is the Angel, or Rishi, or Dhyan-Chohan, or Deva, or whatever we call itM-bM-^@M-^] (BCW 10:31). This was the basis for the worship of star-angels by all antiquity, a worship which in modified form was taken over by primitive Christianity and still exists in the Roman Catholic Church, although the esoteric meaning was lost. The seven star-angels M-bM-^@M-^T Michael (like unto God), Gabriel (the strength of God), Raphael (divine virtue), Uriel (GodM-bM-^@M-^Ys light and fire), Scaltiel (the speech of God), Jehudiel (the praise of God), and Barachiel (the blessing of God) M-bM-^@M-^T referred to the rectors of the seven sacred planets. M-bM-^@M-^\It is through their M-bM-^@M-^Xdivine attributes,M-bM-^@M-^Y which have led to the formation of the names, that these archangels may be identified by an easy esoteric method of transmutation with the Chaldean great gods and even with the Seven Manus and the Seven Rishis of IndiaM-bM-^@M-^] (BCW 10:19).

state: M-bM-^@M-^\his form had yet not lost/All her Original

state ::: (storage, architecture, jargon, theory) How something is; its configuration, attributes, condition, or information content. The state of a system is usually temporary (i.e. it changes with time) and volatile (i.e. it will be lost or reset to some initial state if the system is switched off).A state may be considered to be a point in some space of all possible states. A simple example is a light, which is either on or off. A complex example is the electrical activation in a human brain while solving a problem.In computing and related fields, states, as in the light example, are often modelled as being discrete (rather than continuous) and the transition from one or infinite. A common model for a system with a finite number of discrete state is a finite state machine.[Jargon File] (1996-10-13)

state "storage, architecture, jargon, theory" How something is; its configuration, attributes, condition or information content. The state of a system is usually temporary (i.e. it changes with time) and volatile (i.e. it will be lost or reset to some initial state if the system is switched off). A state may be considered to be a point in some {space} of all possible states. A simple example is a light, which is either on or off. A complex example is the electrical activation in a human brain while solving a problem. In computing and related fields, states, as in the light example, are often modelled as being {discrete} (rather than continuous) and the transition from one state to another is considered to be instantaneous. Another (related) property of a system is the number of possible states it may exhibit. This may be finite or infinite. A common model for a system with a finite number of discrete state is a {finite state machine}. [{Jargon File}] (1996-10-13)

Stein, Sir Marc Aurel. (1862-1943). Hungarian-born archaeologist who led four British expeditions through Central Asia to document and collect artifacts from the lost cultures of the ancient SILK ROAD. After receiving his doctorate in Sanskrit and Oriental religions under Rudolf von Roth at the University of TM-CM-


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   32 Sri Aurobindo
   9 The Mother
   7 Sri Ramana Maharshi
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   3 Saint Alphonsus Liguori
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   3 Hermes
   3 Attar of Nishapur
   3 Kabir
   3 Aleister Crowley
   2 Saint Francis of Assisi
   2 Rene Guenon
   2 Rabindranath Tagore
   2 Manly P Hall
   2 Friedrich Nietzsche
   2 Carl Sagan
   2 Ogawa
   2 Jorge Luis Borges
   2 Jalaluddin Rumi
   1 Zig Ziglar
   1 Zen Proverb
   1 William S Anglin
   1 Wendell Berry
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   1 Ven. Bernardo Maria Clausi (1787-1849)
   1 Upanishad
   1 T S Eliot
   1 Tolstoi
   1 Thought for the Day
   1 Thomas Wolfe
   1  Thomas Reid letter to Lord Kames
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   1 SWAMI BRAHMANANDA
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   1 Stephen LaBerge
   1 Simone de Beauvoir
   1 Saul Williams
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   1 Saint Augustine
   1 Robert Anton Wilson
   1 Richard P Feynman
   1 Richard Feynman
   1 Ramesh Balsekar
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   1 Our Lady to Father Stefano Gobbi
   1 Our Lady to Bl. Sr. Elena Aiello (1895-1961)
   1 Our Lady to Bl. Sister Elena Aiello (1895-1961)
   1 Nukata c.638-710
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   1 J Michael Straczynski
   1 Jalalu'l-Din Rumi
   1 it is not as though I had invented it with my mind
   1 Imam Ghazali]
   1 id. VI. I.XI
   1 id
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   1 - Chuck Klosterman
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   1 Bhagavad Gita 6.30
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   1 Arthur C Clarke
   1 Angelus Silesius
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   1 Swami Vivekananda
   1 Sri Nisargadatta Maharaj
   1 Saint Augustine of Hippo
   1 Jetsun Milarepa
   1 Epictetus

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   17 Chuck Klosterman
   16 Anonymous
   10 William Shakespeare
   9 Publilius Syrus
   8 Rumi
   7 Toba Beta
   7 Paulo Coelho
   7 Mitch Albom
   7 Henry James
   7 Haruki Murakami
   6 T S Eliot
   6 Plautus
   6 Mehmet Murat ildan
   6 Marcel Proust
   6 John Green
   6 Jennifer L Armentrout
   6 G K Chesterton
   6 C S Lewis
   6 Cassandra Clare
   5 Stephen King

1:until he has lost his mind. ~ Rumi, @GnothiSea,
2:Even in the grave, all is not lost. ~ Edgar Allan Poe,
3:What was never lost, can never be found.
   ~ Zen Proverb,
4:If you learn from defeat, you haven't really lost. ~ Zig Ziglar,
5:Lost Time is never found again. ~ Benjamin Franklin, @FourthWayTweets
6:Suffering ceases when individuality is lost. ~ Ramana Maharshi, @GnothiSea,
7:Not until we are lost do we begin to understand ourselves. ~ Henry David Thoreau,
8:Long is the way and hard, that out of Hell leads up to light. ~ John Milton, Paradise Lost,
9:We should consider every day lost on which we have not danced at least once. ~ Friedrich Nietzsche,
10:I am in you and I am you. No one can understand this until he has lost his mind. ~ Rumi, @GnothiSea,
11:I've often lost myself, in order to find the burn that keeps everything awake
   ~ Federico Garcia Lorca,
12:When spirituality is lost all is lost. ~ Sri Aurobindo, Karmayogin, Ourselves,
13:Lost in the woods Only the sound of a leaf Falling on my head. ~ Tagami Kikusha, 1753-1826, @Draw_and_Wings,
14:Purity of soul cannot be lost without consent. ~ Saint Augustine of Hippo,
15:The soul which has no fixed purpose in life is lost; to be everywhere, is to be nowhere.
   ~ Michel de Montaigne,
16:"Let us make up for lost time. Let us give to God the time that remains to us." ~ Saint Alphonsus Liguori, @25bjh54,
17:Fame is something which must be won; honor is something which must not be lost. ~ Arthur Schopenhauer, @JoshuaOakley,
18:By the will art thou lost, by the will art thou found, by the will art thou free, captive, and bound. ~ Angelus Silesius,
19:Let us make up for lost time. Let us give to God the time that remains to us." ~ Saint Alphonsus Liguori, @Thewarning9 [Parousia],
20:"What I do for myself is lost; what I do for others may be written somewhere in eternity." ~ Thought for the Day, @CharlesAFrancis,
21:You possess only whatever will not be lost in a ship wreck. ~ Imam Ghazali], @Sufi_Path
22:Nothing is lost in the world because the world is enveloped in eternity. ~ Hermes, the Eternal Wisdom
23:For one who sees me everywhere and sees everything in me, I am never lost, nor is he ever lost to me. ~ Bhagavad Gita 6.30, @GnothiSea,
24:If the surrender is complete, all sense of individuality is lost. ~ Sri Ramana Maharshi, @RamanaMaharshi,
25:When he confesses his sins, God saith to the angels, 'Bring him back, for he never lost hope of Me.' ~ Jalalu'l-Din Rumi, Mathnawi, V, 1815
26:...Big Bang which was really the roaring laughter of God voluntarily getting lost for the millionth time. ~ Ken Wilber, Up From Eden, p. 328,
27:Eyes, ears both forgotten, my body too is lost; alone in the void I sing a song of white clouds. ~ Natsume Soseki, 1867-1916, @Draw_and_Wings,
28:You only have to doze a moment, and all is lost. For ruin and salvation both have their source inside you. ~ Epictetus,
29:alone
I have lost my way
autumn darkness
~ Ogawa, @BashoSociety
30:"I'm only lost if I'm going someplace in particular." ~ Megan Scribner, See "Teaching With Heart, Fire & Poetry," http://bit.ly/35cFwKD, @aax9,
31:The great man is he who has not lost the child's heart within him. ~ Meng-Tse. I V. II. XII, the Eternal Wisdom
32:amazing
wondering and lost
seeing this moon
~ Ogawa, @BashoSociety
33:God will not allow you to be lost if you persist in your determination not to lose Him. ~ Saint Padre Pio of Pietrelcina, @Thewarning9 [Parousia],
34:You have been called to heal wounds, to unite what has fallen apart, and to bring home those who have lost their way.
   ~ Saint Francis of Assisi,
35:The end of our study consists merely in recovering our heart that we have lost. ~ id. VI. I.XI, the Eternal Wisdom
36:That which exists, exists for ever; that which newly appears is later lost. ~ Sri Ramana Maharshi, @RamanaMaharshi,
37:"Now let me sit here, on the threshold of two worlds, lost in the eloquence of silence". ~ Rumi, @Sufi_Path
38:"We have been called to heal wounds, to unite what has fallen apart, and to bring home those who have lost their way." ~ Saint Francis of Assisi, @25bjh54,
39:Lost in these imaginary illusions I forgot my destiny - that of the hunted.~ Jorge Luis Borges, The Garden Of Forking Paths,
40:I hold it true, whate'er befall;
I feel it when I sorrow most;
'Tis better to have loved and lost
Than never to have loved at all. ~ Alfred Tennyson,
41:Oh beloved, seeking and searching the seeker is lost. And the ocean has fallen into the dewdrop; now it is impossible to find it. ~ Kabir,
42:That which is must also persist for ever. That which appears anew will also be lost. ~ Sri Ramana Maharshi, @RamanaMaharshi,
43:While I wait for you lost in this longing suddenly there comes a stirring of my window blinds; the autumn wind is blowing. ~ Nukata c.638-710, @Draw_and_Wings,
44:Forgiveness is the remission of sins. For it is by this that what has been lost, and was found, is saved from being lost again. ~ Saint Augustine, @JoshuaOakley,
45:Lost in intense God-consciousness I could not know that I was nude the greater part of the day. ~ Sri Ramakrishna, @OmRamaKrishna,
46:One has to pursue devout practices steadily. Otherwise, the little divine inspiration which you have, gets confused and lost. ~ Swami Vijnanananda, @srkpashramam
47:Remember God so much that you are forgotten. Let the caller and the called disappear; be lost in the Call. ~ Jalaluddin Rumi, [T5],
48:By all means do feel lost. As long as you feel competent and confident, reality is beyond you.
   ~ Sri Nisargadatta Maharaj,
49:In Nature's endless lines is lost the God. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,
50:So long as the heart of man is directed towards God, he cannot be lost in the ocean of worldliness. ~ Sri Ramakrishna, @OmRamaKrishna,
51:All that is gold does not glitter, not all those who wander are lost; the old that is strong does not wither, deep roots are not reached by the frost.
   ~ J R R Tolkien,
52:If surrender is complete, all sense of self is lost, and then there can be no misery or sorrow. ~ Sri Ramana Maharshi, @RamanaMaharshi,
53:Lord, Thou hast told us: Do not give way, hold tight. It is when everything seems lost that all is saved.
   ~ The Mother, Words Of The Mother III,
54:Have You Forgotten Me:::

have you forgotten me
or lost the path here?
i wait for you
all day, every day
but you do not appear.
~ Taigu Ryokan,
55:Trace the source of the ego. Then the ego is lost and Bliss remains. It is eternal. You are That, here and now. ~ Sri Ramana Maharshi, @RamanaMaharshi,
56:If the atom is lost in the sun of immensity, it will participate, although a simple atom, in its eternal duration. ~ Attar of Nishapur, the Eternal Wisdom
57:Man must come to the realization that the two most valuable things that he has are his heart and his time. When time is wasted, the heart is ruined and all benefit is lost. ~ Ibn Al-Jawzee,
58:Krishna and Radha for ever entwined in bliss,
The Adorer and Adored self-lost and one. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
59:Trace the source of the ego. Then the ego is lost and Bliss remains over. It is eternal. You are That, here and now. ~ Sri Ramana Maharshi, @RamanaMaharshi,
60:I actually see that whatever is, is God. It is He who has become all these things, the mind and Buddhi are lost in the absolute. ~ Sri Ramakrishna, @OmRamaKrishna,
61:If you take God's love from your heart and give it to worldly things, you will have lost the priceless jewel and will be poor indeed. ~ Sri Ramakrishna, @OmRamaKrishna,
62:"Life and death are of supreme importance. Time swiftly passes by and opportunity is lost. Each of us should strive to awaken. Awaken! Take heed, do not squander your life." ~ Dōgen, @FourthWayTweets
63:No effort is lost. There is always an answer, even if it is not perceived. 7 December 1969
   ~ The Mother, Words Of The Mother II, Will and Perserverance, STEADY EFFORT [161],
64:Lost was the instinct's safe identity
With the arrow-point of being's inmost sight. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
65:The mind of the worldly is at one time deeply engaged in religious topics, yet at the next moment lost in the enjoyment of lust and wealth. ~ Sri Ramakrishna, @OmRamaKrishna,
66:Never ignore a person who loves you, cares for you, and misses you. Because one day, you might wake up from your sleep and realize that you lost the moon while counting the stars. ~ Nico Lang, @JoshuaOakley,
67:Waiting the advent of a larger ray
And rescue of the lost herds of the Sun. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul's Release,
68:Science is a bit like the joke about the drunk who is looking under a lamppost for a key that he has lost on the other side of the street, because that's where the light is. It has no other choice. ~ Noam Chomsky,
69:It is when all seems lost that all can be saved. When you have lost confidence in your personal power, then you should have faith in the Divine Grace.
   ~ The Mother, Words Of The Mother II,
70:Without the man the moment is a lost opportunity; without the moment the man is a force inoperative. ~ Sri Aurobindo, Early Cultural Writings: Historical Impressions, The French Revolution,
71:The sense of one's personal will is lost. That is enlightenment. Enlightenment means there is no "me" with a sense of personal doership. "I" can do nothing. Everything that happens is God's will. ~ Ramesh Balsekar, @GnothiSea,
72:"What torture, My daughter, for my maternal Heart! How sad I am to see that men do not change! Father's justice demands reparation, otherwise many will be lost! " ~ Our Lady to Bl. Sr. Elena Aiello (1895-1961), @GreatTribulati1
73:"Art and love are the same thing: It's the process of seeing yourself in things that are not you." ~ - Chuck Klosterman, (born 1972) American author and essayist, author of eleven books, including two novels, Wikipedia., @aax9,
74:Once figure of creation's vain ellipse,
The expanding zero lost its giant curve. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit's Freedom and Greatness,
75:An atavism of higher births is hers,
Her sleep is stirred by their buried memories
Recalling the lost spheres from which they fell. ~ Sri Aurobindo, Savitri, The World-Stair,
76:"What torture, My daughter, for my maternal Heart! How sad I am to see that men do not change! Father's justice demands reparation, otherwise many will be lost! " ~ Our Lady to Bl. Sister Elena Aiello (1895-1961), @GreatTribulati1
77:The builder Reason lost her confidence
In the successful sleight and turn of thought
That makes the soul the prisoner of a phrase. ~ Sri Aurobindo, Savitri, In the Self of Mind,
78:Woe to those who despise devotion to Mary! ... The soul cannot live without having recourse to Mary and recommending itself to her. He falls and is lost who does not have recourse to Mary." ~ Saint Alphonsus Liguori, @Thewarning9 [Parousia],
79:A gift of priceless value from Time's gods
Lost or mislaid in an uncaring world,
Life is a marvel missed, an art gone wry. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
80:Judas who was counted in the number of the apostles lost all his labour in one single night and descended from heaven to hell. Therefore, let no-one boast of his good works, for all those who trust in themselves fall. ~ Saint Xanthias, @Church_Father,
81:Love is an untamed force. When we try to control it, it destroys us. When we try to imprison it, it enslaves us. When we try to understand it, it leaves us feeling lost and confused. ~ Paulo Coelho, @Sufi_Path
82:"Things will come to a head, but when man's hand can do nothing and everything seems to be lost, God Himself will intervene and rearrange the world in the blink of an eye, like from morning to night." ~ Ven. Bernardo Maria Clausi (1787-1849), @GreatTribulati1
83:...there will be no peace. Thrice will the sun rise over the heads of the combatants, without having been seen by them. But afterwards there will be peace, and all who have broken peace will have lost their lives." ~ Saint Odile, (660-720 AD), @GreatTribulati1
84:The magnetic needle always points to the north, and hence it is that sailing vessel does not lose her direction. So long as the heart of man is directed towards God, he cannot be lost in the ocean of worldliness. ~ Sri Ramakrishna,
85:"Many Bishops, Priests, Religious and Faithful no longer believe and have already lost the true faith in Jesus and in the Gospel. For this reason, the Church must be purified, with persecution and with blood." ~ Our Lady to Father Stefano Gobbi , @GreatTribulati1
86:In a chance happening, fate's whims and the blind workings or dead drive of a brute Nature,
In her dire Titan caprice, strength that to death drifts and to doom, hidden a Will labours. ~ Sri Aurobindo, The Future Poetry, The Lost Boat,
87:Whosoever has come to know himself, has come to the perfect good; but he who by an error of love has set his love on the body, remains lost in darkness and subjected by his senses to the conditions of death. ~ Hennes, the Eternal Wisdom
88:Fearing death, I went to the mountains.
Over and over again I meditated on death's unpredictable coming,
And took a stronghold of the deathless, unchanging nature.
Now I have lost and gone beyond all fear of dying! ~ Jetsun Milarepa,
89:If men were not and all were brilliant gods,
The mediating stair would then be lost
By which the spirit awake in Matter winds ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul's Choice and the Supreme Consummation,
90:The moments of déjà vu were coming more frequently, now. Moments would stutter and hiccup and falter and repeat. Sometimes whole mornings would repeat. Once I lost a day. Time seemed to be breaking down entirely.
   ~ Neil Gaiman, Fragile Things: Short Fictions and Wonders,
91:"If one is chained, a chain breaker one has to be: If the way is lost then a way-finder one has to be. One has to live a thousand years in one moment: instantly, a multitudinous traveler, one has to be." ~ Attar of Nishapur, ((c. 1145 - c. 1221), Persian Sufi poet., @aax9,
92:Even for the ordinary people, my voice sends a thrill; it awakens a hope, a love and a feeling that all is not lost. For others, it brings out the splendours that lie hidden within, and for yet others, the key to solve the mysteries of the world.
   ~ Mona Sarkar, The Supreme,
93:Mathematics is not a careful march down a well-cleared highway, but a journey into a strange wilderness, where the explorers often get lost. Rigour should be a signal to the historian that the maps have been made, and the real explorers have gone elsewhere.
   ~ William S Anglin,
94:When man has seen that he is one with the infinite being of the universe, all separation is at an end, all men, women, angels, gods, animals, plants, the whole world lost in this oneness, then all fear disappears. ~ Vivekananda, the Eternal Wisdom
95:But on a failing edge of dumb lost space
Still a great dragon body sullenly loomed;
Adversary of the slow struggling Dawn
Defending its ground of tortured mystery, ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
96:In the first year, mistress of treasure and filled with blessings, — let the Cherubim give thanks with us, they who bear — the Son in glory Who gave up His glorious state — and toiled and found the sheep that was lost — to Him be thanksgiving! ~ Ephraim the Syrian, @Church_Father,
97:Once man has lost the fundamental orientation which unifies his existence, he breaks down into a multiplicity of his desires, in refusing to await the time of promise, his life story disintegrates into a myriad of unconnected instants. ~ Pope Francis, Lumen Fidei 13, @Shermanicus,
98:One has no reason to regret when one dies, when one has lost money, property or house; all that does not belong to the man. One should have regret when man loses his real good, his greatest happiness: the faculty of loving. ~ Tolstoi, the Eternal Wisdom
99:The Lord says indeed, 'Blessed are they that mourn' [Matthew 5:4], speaking of those who mourn for their sins; and no one mourns that kind of mourning, nor cares for a lost soul; but this other we were not bidden to practice, and we practice it. ~ Saint John Chrysostom, @Church_Father,
100:But still there lacked the last transcendent power
And Matter still slept empty of its Lord.
The Spirit was saved, the body lost and mute
Lived still with Death and ancient Ignorance ~ Sri Aurobindo, Savitri, Satyavan and Savitri,
101:Have faith that we have to regain our lost Self and 'Stop not till the goal is reached.' Remember these words of Swamiji, 'Do not forget the ideal - do not cut it down.' Let this body perish, still do not lower the ideal. Pray for strength. Pray always. ~ Swami Akhandananda, @srkpashramam
102:"You feel so lost, so cut off, so alone, only you're not. See, in all our searching, the only thing we've found that makes the emptiness bearable, is each other." ~ Carl Sagan, (1934 - 1996) American astronomer, planetary scientist, cosmologist, astrophysicist & author, Wikipedia, @aax9,
103:Thou hast lost thyself in the search for the mystery of life and death; but seek out thy path before thy life be taken from thee. If living thou find it not, hopest thou to reach this great mystery when thou art dead? ~ Attar of Nishapur, the Eternal Wisdom
104:Do not look at the things of the world. If you do so, you will get lost in them. So great is the influence of desires that if they once leave an impression on your mind, they will drag you down lower & lower; yet they will not let you feel your downward course. ~ SWAMI BRAHMANANDA, @srkpashramam
105:Programming, it turns out, is hard. The fundamental rules are typically simple and cleaR But programs built on top of these rules tend to become complex enough to introduce their own rules and complexity. You're building your own maze, in a way, and you might just get lost in it.
   ~ Marijn Haverbeke,
106:(Joan,1941) She wrote me a letter asking,"How can I read it?,Its so hard." I told her to start at the beginning and read as far as you can get until you're lost. Then start again at the beginning and keep working through until you can understand the whole book. And thats what she did ~ Richard P Feynman,
107:The work of eternity is the world, which has not been produced once for all but is always produced by eternity. Thus it will never perish, for eternity is imperishable, and nothing is lost in the world because the world is enveloped in eternity. ~ Hermes, the Eternal Wisdom
108:I t is necessary to have a guide for the spiritual journey. Choose a master, for without one this journey is full of trials, fears, and dangers. With no escort, you would be lost on a road you have already taken. Do not travel alone on the Path. ~ Jalaluddin Rumi, @FourthWayTweets
109:He is lost in the heart, in the cavern of Nature,
He is found in the brain where He builds up the thought:
In the pattern and bloom of the flowers He is woven,
In the luminous net of the stars He is caught. ~ Sri Aurobindo, Collected Poems, Who,
110:Illusion lost her aggrandising lens;
As from her failing hand the measures fell,
Atomic looked the things that loomed so large.
The little ego's ring could join no more; ~ Sri Aurobindo, Savitri, The Yoga of the King: The Yoga of the Spirit's Freedom and Greatness
111:That brain which cannot think high & noble thoughts, which has lost all power of originality, which has lost all vigour, that brain which is always poisoning itself with all sorts of little superstitions passing under the name of religion, we must beware of. ~ Swami Vivekananda, @srkpashramam
112:And then lost in the Eternal, he is luminous, he is without body and matter, he is pure, he is delivered from all suffering and stain, he knows, he foresees, he masters everything, and beings appear to him what they were from eternity, constantly like unto themselves. ~ Upanishad, the Eternal Wisdom
113:"It is incredible how as soon as a people become subject, it promptly falls into such complete forgetfulness of its freedom that it can hardly be roused to the point of regaining it, obeying so easily and willingly that one is led to say that this people has not so much lost its liberty as won its enslavement." ~ Etienne de la Boetie
114:Soul, my soul
   Soul, my soul, yet ascend crossing the marge of life:
   Mount out far above Time, reach to the golden end
   ... Live there lost in God space, rapturous, vacant, mute,
   Sun-bright, timeless, immense, single and absolute.
   ~ Sri Aurobindo, Collected Poems,
115:And if we can thus be free in the spirit, we shall find out all the wonder of God's workings; we shall find that in inwardly renouncing everything we have lost nothing. 'By all this abandoned thou shalt come to enjoy the All.'
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, Renunciation,
116:If anger be the basis of our political activities, the excitement tends to become an end in itself, at the expense of the object to be achieved. Side issues then assume an exaggerated importance, and all gravity of thought and action is lost; such excitement is not an exercise of strength, but a display of weakness.
   ~ Rabindranath Tagore,
117:To evoke a Person in the impersonal Void,
With the Truth-Light strike earth's massive roots of trance,
Wake a dumb self in the inconscient depths
And raise a lost Power from its python sleep
That the eyes of the Timeless might look out from Time ~ Sri Aurobindo, Savitri, The Secret Knowledge,
118:In this cup, therefore, though all things are placed, by virtue of this dew all lose their identity. And therefore this Cup is in the hand of BABALON, the Lady of the City of Pyramids, wherein no one can be distinguished from any other, wherein no one may sit until he has lost his name. ~ Aleister Crowley, Liber ABA, The Cup,
119:Earth-Memory
The earth is safer, warmer its sunbeams;
Death and limits are known; so he clings to them hating the summons.
So might one dwell who has come to take joy in a fair-lighted prison;
Amorous grown of its marble walls and its noble adornments,
Lost to ~ Sri Aurobindo, Collected Poems, Ilion,
120:I walk by the chill wave through the dull slime
And still that weary journeying knows no end;
Lost is the lustrous godhead beyond Time,
There comes no voice of the celestial Friend.
And yet I know my footprints' track shall be
A pathway towards I ~ Sri Aurobindo, Collected Poems, The Pilgrim of the Night,
121:I was a terrible believer in things,but I was also a terrible nonbeliever in things. I was as searching as I was skeptical. I didn't know where to put my faith,or if there was such a place,or even what the word faith meant, in all of it's complexity. Everything seemed to be possibly potent and possibly fake. ~ Cheryl Strayed, Wild: From Lost to Found on the Pacific Crest Trail,
122:All that exists in the world, without exception, is the seat of a movement of augmentation or of diminution. All that moves is alive, and the universal life is a necessary transformation: nothing is destroyed and nothing lost. If that is so, ail is immortal, matter, life, intelligence, the breath, the soul, all that constitutes the living being. ~ Hermes, the Eternal Wisdom
123:We cannot counteract the harm done by mental faith in the need for drugs by any external measures. Only by escaping from the mental prison and emerging consciously into the light of the spirit, by a conscious union with the Divine, can we enable Him to give back to us the balance and health we have lost.The supramental transformation is the only true remedy.
   ~ The Mother, On Thoughts And Aphorisms,
124:Every soul is engaged in a great work-the labor of personal liberation from the state of ignorance. The world is a great prison; its bars are the Unknown. And each is a prisoner until, at last, he earns the right to tear these bars from their moldering sockets, and pass, illuminated and inspired into the darkness, which becomes lighted by that presence ~ Manly P Hall, The Lost Keys of Freemasonry: Or the Secret of Hiram Abiff,
125:I would be glad to know your Lordship's opinion whether when my brain has lost its original structure, and when some hundred years after the same materials are fabricated so curiously as to become an intelligent being, whether, I say that being will be me; or, if, two or three such beings should be formed out of my brain; whether they will all be me, and consequently one and the same intelligent being. ~ Thomas Reid letter to Lord Kames, 1775[1],
126:Those who might be tempted to give way to despair should realize that nothing accomplished in this order can ever be lost, that confusion, error and darkness can win the day only apparently and in a purely ephemeral way, that all partial and transitory disequilibrium must perforce contribute towards the greater equilibrium of the whole, and that nothing can ultimately prevail against the power of truth. ~ Rene Guenon, The Crisis Of The Modern World,
127:People use drugs, legal and illegal, because their lives are intolerably painful or dull. They hate their work and find no rest in their leisure. They are estranged from their families and their neighbors. It should tell us something that in healthy societies drug use is celebrative, convivial, and occasional, whereas among us it is lonely, shameful, and addictive. We need drugs, apparently, because we have lost each other. ~ Wendell Berry, @JoshuaOakley,
128:The new D&D is too rule intensive. It's relegated the Dungeon Master to being an entertainer rather than master of the game. It's done away with the archetypes, focused on nothing but combat and character power, lost the group cooperative aspect, bastardized the class-based system, and resembles a comic-book superheroes game more than a fantasy RPG where a player can play any alignment desired, not just lawful good. ~ Gary Gygax, GameSpy interview, Pt. 2 (16 August 2004),
129:I have strayed like a lost sheep seeking outside me that which was within. I have run about the streets and places of the world, this great city, seeking Thee and I have not found Thee because I sought Thee ill and came not to the place where Thou wert. Thou wert within me and I sought thee without; Thou wert near and I sought thee at a distance, and if I had gone where Thou wert, I should immediately have met Thee. ~ id, the Eternal Wisdom
130:There, where millions of Krishnas stand with hands folded, Where millions of Vishnus bow their heads, Where millions of Brahmâs are reading the Vedas, Where millions of Shivas are lost in contemplation, Where millions of Indras dwell in the sky, Where the demi-gods and the munis are unnumbered, Where millions of Saraswatis, Goddess of Music, play on the vina— There is my Lord self-revealed: and the scent of sandal and flowers dwells in those deeps. ~ Kabir,
131:But in the Rajayogic Samadhi there are different grades of status, - that in which the mind, though lost to outward objects, still muses, thinks, perceives in the world of thought, that in which the mind is still capable of primary thought-formations and that in which, all out-darting of the mind even within itself having ceased, the soul rises beyond thought into the silence of the Incommunicable and Ineffable.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
132:If the lost word is lost, if the spent word is spent
If the unheard, unspoken
Word is unspoken, unheard;
Still is the spoken word, the Word unheard,
The Word without a word, the Word within
The world and for the world;
And the light shone in the darkness and
Against the Word the unstilled world still whirled
About the center of the silent Word.

Oh my people, what have I done unto thee.

Where shall the word be found, where shall the word
Resound? Not here, there is not enough silence ~ T S Eliot,
133:
   When the heart is hard and parched up, come upon me with a shower of mercy.
   When grace is lost from life, come with a burst of song.
   When tumultuous work raises its din on all sides shutting me out from beyond, come to me, my lord of silence, with thy peace and rest.
   When my beggarly heart sits crouched, shut up in a corner, break open the door, my king, and come with the ceremony of a king.
   When desire blinds the mind with delusion and dust, O thou holy one, thou wakeful, come with thy light and thy thunder.
   ~ Rabindranath Tagore,
134:I think it's much more interesting to live not knowing than to have answers which might be wrong. I have approximate answers and possible beliefs and different degrees of uncertainty about different things, but I am not absolutely sure of anything, and there are many things I don't know anything about, such as whether it means anything to ask why we're here. I don't have to know an answer. I don't feel frightened not knowing things, by being lost in a mysterious universe without any purpose, which is the way it really is as far as I can tell. ~ Richard Feynman, @JoshuaOakley,
135:Narrow minds devoid of imagination. Intolerance, theories cut off from reality, empty terminology, usurped ideals, inflexible systems. Those are the things that really frighten me. What I absolutely fear and loathe. Of course it's important to know what's right and what's wrong. Individual errors in judgment can usually be corrected. As long as you have the courage to admit mistakes, things can be turned around. But intolerant, narrow minds with no imagination are like parasites that transform the host, change form and continue to thrive. They're a lost cause. ~ Haruki Murakami,
136:That all-pervading Beauty is not an exercise in creative imagination. It is the actual structure of the universe. That all-pervading Beauty is in truth the very nature of the Kosmos right now. It is not something you have to imagine, because it is the actual structure of perception in all domains. If you remain in the eye of Spirit, every object is an object of radiant Beauty. If the doors of perception are cleansed, the entire Kosmos is your lost and found Beloved, the Original Face of primordial Beauty, forever,and forever, and endlessly forever. ~ Ken Wilber, The Eye Of Spirit, p. 138,
137:The miraculous or extraordinary powers acquired by Yogis on the vital plane are not all true in the physical. There are many pit-falls in the vital. These vital powers take up even a man like Hitler and make him do things by suggesting to him - "It shall happen". There are quite a number of cases of Sadhaks who have lost their Sadhana by listening to these voices from the vital-world. And the humour of it all is that they all say that they come either from the Mother or from me! ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO, RECORDED BY A B PURANI (page no-614),
138:Working of Magick Art the changed aspect of the world whose culmination is the keeping of the oath "I will interpret every phenomenon as a particular dealing of God with my soul" was present with me. This aspect is difficult to describe; one is indifferent to everything and yet interested in it. The meaning of things is lost, pending the inception of their Spiritual Meaning; just as, on putting one's eye to the microscope, the drop of water on the slide is gone, and a world of life discovered, though the real import of that world is not apprehended, until one's knowledge becomes far greater than a single glance can make it. ~ Aleister Crowley,
139:I've always been keenly aware of the passing of time. I've always thought that I was old. Even when I was twelve, I thought it was awful to be thirty. I felt that something was lost. At the same time, I was aware of what I could gain, and certain periods of my life have taught me a great deal. But, in spite of everything, I've always been haunted by the passing of time and by the fact that death keeps closing in on us. For me, the problem of time is linked up with that of death, with the thought that we inevitably draw closer and closer to it, with the horror of decay. It's that, rather than the fact that things disintegrate, that love peters out. ~ Simone de Beauvoir, @JoshuaOakley,
140:Light came and went and came again, the great plume of the fountain pulsed and winds of April sheeted it across the Square in a rainbow gossamer of spray. The fire department horses drummed on the floors with wooden stomp, most casually, and with dry whiskings of their clean, coarse tails. The street cars ground into the Square from every portion of the compass and halted briefly like wound toys in their familiar quarter-hourly formula. A dray, hauled by a boneyard nag, rattled across the cobbles on the other side before his father's shop. The courthouse bell boomed out its solemn warning of immediate three, and everything was just the same as it had always been. ~ Thomas Wolfe, The Lost Boy,
141:
   Sweet Mother, You have written: So long as you have to renounce anything, you are not on this path. But doesn't all renunciation begin when one is on the path?


What I call being on the path is being in a state of consciousness in which only union with the Divine has any value - this union is the only thing worth living, the sole object of aspiration. Everything else has lost all value and is not worth seeking, so there is no longer any question of renouncing it because it is no longer an object of desire. As long as union with the Divine is not the thing for which one lives, one is not yet on the path. 21 April 1965
   ~ The Mother, Some Answers From The Mother,
142:It is from the Overmind that all these different arrangements of the creative Truth of things originate. Out of the Overmind they come down to the Intuition and are transmitted from it to the Illumined and higher Mind to be arranged there for our intelligence. But they lose more and more of their power and certitude in the transmission as they come down to the lower levels. What energy of directly perceived Truth they have is lost in the human mind; for to the human intellect they present themselves only as speculative ideas, not as realised Truth, not as direct sight, a dynamic vision coupled with a concrete undeniable experience.
   ~ Sri Aurobindo, Letters On Yoga - I, 155,
143:Where spring, the lord of seasons reigneth, there the unstruck music sounds of itself,
There the streams of light flow in all directions, few are the men who can cross to that shore!
There, where millions of Krishnas stand with hands folded,
Where millions of Vishnus bow their heads, where millions of Brahmas are reading the Vedas,
Where millions of Shivas are lost in contemplation, where millions of Indras dwell in the sky,
Where the demi-gods and the munis are unnumbered, where millions of Saraswatis, goddess of music play the vina,
There is my Lord self-revealed, and the scent of sandal and flowers dwells in those deeps. ~ Kabir, II.57, Translated by Rabindranath Tagore[26],
144:Have you ever lost yourself in a kiss? I mean pure psychedelic inebriation. Not just lustful petting but transcendental metamorphosis when you became aware that the greatness of this being was breathing into you. Licking the sides and corners of your mouth, like sealing a thousand fleshy envelopes filled with the essence of your passionate being and then opened by the same mouth and delivered back to you, over and over again - the first kiss of the rest of your life. A kiss that confirms that the universe is aligned, that the worlds greatest resource is love, and maybe even that God is a woman. With or without a belief in God, all kisses are metaphors decipherable by allocations of time, circumstance, and understanding
   ~ Saul Williams,
145:The size and age of the Cosmos are beyond ordinary human understanding. Lost somewhere between immensity and eternity is our tiny planetary home. In a cosmic perspective, most human concerns seem insignificant, even petty. And yet our species is young and curious and brave and shows much promise. In the last few millennia we have made the most astonishing and unexpected discoveries about the Cosmos and our place within it, explorations that are exhilarating to consider. They remind us that humans have evolved to wonder, that understanding is a joy, that knowledge is prerequisite to survival. I believe our future depends powerfully on how well we understand this Cosmos in which we float like a mote of dust in the morning sky. ~ Carl Sagan, @JoshuaOakley,
146:Above her little finite steps she feels,
Careless of knot or pause, worlds which weave out
A strange perfection beyond law and rule,
A universe of self-found felicity,
An inexpressible rhythm of timeless beats,
The many-movemented heart-beats of the One,
Magic of the boundless harmonies of self,
Order of the freedom of the infinite,
The wonder-plastics of the Absolute.
There is the All-Truth and there the timeless bliss.
But hers are fragments of a star-lost gleam,
Hers are but careless visits of the gods.
They are a Light that fails, a Word soon hushed
And nothing they mean can stay for long on earth.
There are high glimpses, not the lasting sight.
A few can climb to an unperishing sun,
Or live on the edges of the mystic moon
And channel to earth-mind the wizard ray. ~ Sri Aurobindo, Savitri, The Eternal Day,
147:Gradually a separation took place among the schools of the Mysteries. The zeal of the priests to spread their doctrines in many cases apparently exceeded their intelligence. As a result, many were allowed to enter the temples before they had really prepared themselves for the wisdom they were to receive. The result was that these untutored minds, slowly gaining positions of authority, became at last incapable of maintaining the institution because they were unable to contact the spiritual powers behind the material enterprise. So the Mystery Schools vanished. The spiritual hierarchy, served through all generations by a limited number of true and devoted followers, withdrew from the world; while the colossal material organizations, having no longer any contact with the divine source, wandered in circles, daily becoming more involved in the rituals and symbols which they had lost the power of interpreting. ~ Manly P Hall, What the Ancient Wisdom Expects of Its Disciples,
148: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,
149:Elric: We are dreamers, shapers, singers, and makers. We study the mysteries of laser and circuit, crystal and scanner, holographic demons and invocation of equations. These are the tools we employ, and we know many things.

John Sheridan: Such as?

Elric: The true secrets, the important things. Fourteen words to make someone fall in love with you forever. Seven words to make them go without pain. How to say good-bye to a friend who is dying. How to be poor. How to be rich. How to rediscover dreams when the world has stolen them. That is why we are going away-to preserve that knowledge.

Sheridan: From what?

Elric: There is a storm coming, a black and terrible storm. We would not have our knowledge lost or used to ill purpose. From this place we will launch ourselves into the stars. With luck, you will never see our kind again in your lifetime. I know you have your orders, Captain. Detain us if you wish. But I cannot tell you where we are going. I can only ask you to trust us. ~ J Michael Straczynski,
150:Always that same LSD story, you've all seen it. 'Young man on acid, thought he could fly, jumped out of a building. What a tragedy.' What a dick! Fuck him, he's an idiot. If he thought he could fly, why didn't he take off on the ground first? Check it out. You don't see ducks lined up to catch elevators to fly south-they fly from the ground, ya moron, quit ruining it for everybody. He's a moron, he's dead-good, we lost a moron, fuckin' celebrate. Wow, I just felt the world get lighter. We lost a moron! I don't mean to sound cold, or cruel, or vicious, but I am, so that's the way it comes out. Professional help is being sought. How about a positive LSD story? Wouldn't that be news-worthy, just the once? To base your decision on information rather than scare tactics and superstition and lies? I think it would be news-worthy. 'Today, a young man on acid realized that all matter is merely energy condensed to a slow vibration. That we are all one consciousness experiencing itself subjectively. There is no such thing as death, life is only a dream and we're the imagination of ourselves' . . . 'Here's Tom with the weather. ~ Bill Hicks,
151:3. Meeting the Mentor:For those who have not refused the call, the first encounter of the hero journey is with a protective figure (often a little old crone or old man) who provides the adventurer with amulets against the dragon forces he is about to pass. What such a figure represents is the benign, protecting power of destiny. The fantasy is a reassurance-promise that the peace of Paradise, which was known first within the mother womb, is not to be lost; that it supports the present and stands in the future as well as in the past (is omega as well as alpha); that though omnipotence may seem to be endangered by the threshold passages and life awakenings, protective power is always and ever present within or just behind the unfamiliar features of the world. One has only to know and trust, and the ageless guardians will appear. Having responded to his own call, and continuing to follow courageously as the consequences unfold, the hero finds all the forces of the unconscious at his side. Mother Nature herself supports the mighty task. And in so far as the hero's act coincides with that for which his society is ready, he seems to ride on the great rhythm of the historical process. ~ Joseph Campbell,
152:... although there is almost nothing I can say that will help you, and I can harly find one useful word. You have had many sadnesses, large ones, which passed. And you say that even this passing was difficult and upsetting for you. But please, ask yourself whether these large sadnesses haven't rather gone right through you. Perhaps many things inside you have been transformed; perhaps somewhere, deep inside your being, you have undergone important changes while you were sad. The only sadnesses that are dangerous and unhealthy are the ones that we carry around in public in order to drown them out with the noise; like diseases that are treated superficially and foolishly, they just withdraw and after a short interval break out again all the more terribly; and gather inside us and are life, are life that is unlived, rejected, lost, life that we can die of. If only it were possible for us to see farther than our knowledge reaches, and even a little beyond the outworks of our presentiment, perhaps we would bear our sadnesses with greater trust than we have in our joys. For they are the moments when something new has entered us, something unknown; our feelings grow mute in shy embarrassment, everything in us withdraws, a silence arises, and the new experience, which no one knows, stands in the midst of it all and says nothing. ~ Rainer Maria Rilke, Letters to a Young Poet, August 12, 1904,
153:The necessary and needful reaction from the collective unconscious expresses itself in archetypally formed ideas. The meeting with oneself is, at first, the meeting with one's own shadow. The shadow is a tight passage, a narrow door, whose painful constriction no one is spared who goes down to the deep well. But one must learn to know oneself in order to know who one is. For what comes after the door is, surprisingly enough, a boundless expanse full of unprecedented uncertainty, with apparently no one inside and no one outside, no above and no below, no here and no there, no mine and no thine, no good and no bad. It is a world of water, where all life floats in suspension; where the realm of the sympathetic system, the soul of everything living, begins; where I am indivisibly this and that; where I experience the other in myself and the other-than-myself experiences me.No, the collective unconscious is anything but an encapsulated personal system; it is sheer objectivity, as wide as the world and open to all the world. There I am the object of every subject, in complete reversal of my ordinary consciousness, where I am always the subject that has an object. There I am utterly one with the world, so much a part of it that I forget all too easily who I really am. ""Lost in oneself"" is a good way of describing this state. But this self is the world, if only a consciousness could see it. That is why we must know who we are. ~ Carl Jung, Archetypes of the Collective Unconscious,
154:Life clung to its seat with cords of gasping breath;
   Lapped was his body by a tenebrous tongue.
   Existence smothered travailed to survive;
   Hope strangled perished in his empty soul,
   Belief and memory abolished died
   And all that helps the spirit in its course.
   There crawled through every tense and aching nerve
   Leaving behind its poignant quaking trail
   A nameless and unutterable fear.
   As a sea nears a victim bound and still,
   The approach alarmed his mind for ever dumb
   Of an implacable eternity
   Of pain inhuman and intolerable.
   This he must bear, his hope of heaven estranged;
   He must ever exist without extinction's peace
   In a slow suffering Time and tortured Space,
   An anguished nothingness his endless state.
   A lifeless vacancy was now his breast,
   And in the place where once was luminous thought,
   Only remained like a pale motionless ghost
   An incapacity for faith and hope
   And the dread conviction of a vanquished soul
   Immortal still but with its godhead lost,
   Self lost and God and touch of happier worlds.
   But he endured, stilled the vain terror, bore
   The smothering coils of agony and affright;
   Then peace returned and the soul's sovereign gaze.
   To the blank horror a calm Light replied:
   Immutable, undying and unborn,
   Mighty and mute the Godhead in him woke
   And faced the pain and danger of the world.
   He mastered the tides of Nature with a look:
   He met with his bare spirit naked Hell.
   ~ Sri Aurobindo, Savitri, The Descent into Night,
155:At first, needing the companionship of the human voice, he had listened to classical plays especially the works of Shaw, Ibsen, and Shakespeare - or poetry readings from Discovery's enormous library of recorded sounds. The problems they dealt with, however, seemed so remote, or so easily resolved with a little common sense, that after a while he lost patience with them.

So he switched to opera - usually in Italian or German, so that he was not distracted even by the minimal intellectual content that most operas contained. This phase lasted for two weeks before he realized that the sound of all these superbly trained voices was only exacerbating his loneliness. But what finally ended this cycle was Verdi's Requiem Mass, which he had never heard performed on Earth. The "Dies Irae," roaring with ominous appropriateness through the empty ship, left him completely shattered; and when the trumpets of Doomsday echoed from the heavens, he could endure no more.

Thereafter, he played only instrumental music. He started with the romantic composers, but shed them one by one as their emotional outpourings became too oppressive. Sibelius, Tchaikovsky, Berlioz, lasted a few weeks, Beethoven rather longer. He finally found peace, as so many others had done, in the abstract architecture of Bach, occasionally ornamented with Mozart. And so Discovery drove on toward Saturn, as often as not pulsating with the cool music of the harpsichord, the frozen thoughts of a brain that had been dust for twice a hundred years. ~ Arthur C Clarke, 2001: A Space Odyssey,
156:need for the soul's spiritualization :::
   And yet even the leading of the inmost psychic being is not found sufficient until it has succeeded in raising itself out of this mass of inferior Nature to the highest spiritual levels and the divine spark and flame descended here have rejoined themselves to their original fiery Ether. For there is there no longer a spiritual consciousness still imperfect and half lost to itself in the thick sheaths of human mind, life and body, but the full spiritual consciousness in its purity, freedom and intense wideness. There, as it is the eternal Knower that becomes the Knower in us and mover and user of all knowledge, so it is the eternal All-Blissful who is the Adored attracting to himself the eternal divine portion of his being and joy that has gone out into the play of the universe, the infinite Lover pouring himself out in the multiplicity of his own manifested selves in a happy Oneness. All Beauty in the world is there the beauty of the Beloved, and all forms of beauty have to stand under the light of that eternal Beauty and submit themselves to the sublimating and transfiguring power of the unveiled Divine Perfection. All Bliss and Joy are there of the All-Blissful, and all inferior forms of enjoyment, happiness or pleasure are subjected to the shock of the intensity of its floods or currents and either they are broken to pieces as inadequate things under its convicting stress or compelled to transmute themselves into the forms of the Divine Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 168,
157:Thought's long far-circling journey touched its close
And ineffective paused the actor Will.
The symbol modes of being helped no more,
The structures Nescience builds collapsing failed,
All glory of outline, sweetness of harmony,
Rejected like a grace of trivial notes,
Expunged from Being's silence nude, austere,
Died into a fine and blissful Nothingness.
The Demiurges lost their names and forms,
The great schemed worlds that they had planned and wrought
Passed, taken and abolished one by one.
The universe removed its coloured veil,
And at the unimaginable end
Of the huge riddle of created things
Appeared the far-seen Godhead of the whole,
His feet firm-based on Life's stupendous wings,
Omnipotent, a lonely seer of Time,
Inward, inscrutable, with diamond gaze.
Attracted by the unfathomable regard
The unsolved slow cycles to their fount returned
To rise again from that invisible sea.
All from his puissance born was now undone;
Nothing remained the cosmic Mind conceives.
Eternity prepared to fade and seemed
A hue and imposition on the Void,
Space was the fluttering of a dream that sank
Before its ending into Nothing's deeps.
The spirit that dies not and the Godhead's self
Seemed myths projected from the Unknowable;
From It all sprang, in It is called to cease.
But what That was, no thought nor sight could tell.
Only a formless Form of self was left,
A tenuous ghost of something that had been,
The last experience of a lapsing wave ~ Sri Aurobindo, Savitri, 3:1,
158: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,
159:The obsession clouds all reason, impairs the ability to act, makes anything secondary to it seem unimportant. It's a double-bind tug o'war. The desire to maintain the fantasy may be stronger than the desire to make it real.
   In classical occult terms I am describing a thought-form, a monster bred from the darker reccesses of mind, fed by psychic energy, clothed in imagination and nurtured by umbilical cords which twist through years of growth. we all have our personal Tunnels of Set; set in our ways through habit and patterns piling on top of each other. The thought-form rides us like a monkey; it's tail wrapped firmly about the spine of a self lost to us years ago; an earlier version threshing blindly in a moment of fear, pain, or desire.
   Thus we are formed; and in a moment of loss we feel the monster's hot breath against our backs, it's claws digging into muscle and flesh. we dance to the pull of strings that were woven years ago, and in a lightning flash of insight, or better yet, the gentle admonitions of a friend, we may see the lie; the program. it is first necessary to see that there is a program. To say perhaps, this creature is mine, but not wholly me. What follows then is that the prey becomes the hunter, pulling apart the obsession, naming its parts, searching for fragments of understanding in its entrails. Shrinking it, devouring it, peeling the layers of onion-skin.
   This is in itself a magick as powerful as any sorcery. Unbinding the knots that we have tied and tangled; sorting out the threads of experience and colour-coding the chains of chance. It may leave us freer, more able to act effectively and less likely to repeat old mistakes. The thing has a chinese puzzle-like nature. We can perceive only the present, and it requires intense sifting through memory to see the scaffolding beneath.
   ~ Phil Hine, Oven Ready Chaos,
160:19 - When I had the dividing reason, I shrank from many things; after I had lost it in sight, I hunted through the world for the ugly and the repellent, but I could no longer find them. - Sri Aurobindo

Is there really nothing ugly and repellent in the world? Is it our reason alone that sees things in that way?

To understand truly what Sri Aurobindo means here, you must yourself have had the experience of transcending reason and establishing your consciousness in a world higher than the mental intelligence. For from up there you can see, firstly, that everything that exists in the universe is an expression of Sachchidananda (Being-Consciousness-Bliss) and therefore behind any appearance whatever, if you go deeply enough, you can perceive Sachchidananda, which is the principle of Supreme Beauty.

Secondly, you see that everything in the manifested universe is relative, so much so that there is no beauty which may not appear ugly in comparison with a greater beauty, no ugliness which may not appear beautiful in comparison with a yet uglier ugliness.

When you can see and feel in this way, you immediately become aware of the extreme relativity of these impressions and their unreality from the absolute point of view. However, so long as we dwell in the rational consciousness, it is, in a way, natural that everything that offends our aspiration for perfection, our will for progress, everything we seek to transcend and surmount, should seem ugly and repellent to us, since we are in search of a greater ideal and we want to rise higher.

And yet it is still only a half-wisdom which is very far from the true wisdom, a wisdom that appears wise only in the midst of ignorance and unconsciousness.

In the Truth everything is different, and the Divine shines in all things. 17 February 1960 ~ The Mother, On Thoughts And Aphorisms,
161:Man's refusal of the Divine Grace has been depicted very beautifully and graphically in a perfect dramatic form by Sri Aurobindo in Savitri. The refusal comes one by one from the three constituent parts of the human being. First of all man is a material being, a bodily creature, as such he is a being of ignorance and misery, of brutish blindness . He does not know that there is something other than his present state of misfortune and dark fate. He is not even aware that there may be anything higher or nobler than the ugliness he is steeped in. He lives on earth-life with an earth-consciousness, moves mechanically and helplessly through vicissitudes over which he has no control. Even so the material life is not a mere despicable thing; behind its darkness, behind its sadness, behind all its infirmities, the Divine Mother is there upholding it and infusing into it her grace and beauty. Indeed, she is one with this world of sorrows, she has in effect become it in her infinite pity and love so that this material body of hers may become conscious of its divine substance and manifest her true form. But the human being individualised and separated in egoistic consciousness has lost the sense of its inner reality and is vocal only in regard to its outward formulation. It is natural for physical man therefore to reject and deny the physical Godhead in him, he even curses it and wants to continue as he is.
He yells therefore in ignorance and anguish:
I am the Man of Sorrows, I am he
Who is nailed on the wide cross of the Universe . . .
I toil like the animal, like the animal die.
I am man the rebel, man the helpless serf...
I know my fate will ever be the same.
It is my Nature' s work that cannot change . . .
I was made for evil, evil is my lot;
Evil I must be and by evil live;
Nought other can I do but be myself;
What Nature made, that I must remain.2' ~ Nolini Kanta Gupta, On Savitri, 13,
162:See how, like lightest waves at play, the airy dancers fleet;
   And scarcely feels the floor the wings of those harmonious feet.
   Ob, are they flying shadows from their native forms set free?
   Or phantoms in the fairy ring that summer moonbeams see?
   As, by the gentle zephyr blown, some light mist flees in air,
   As skiffs that skim adown the tide, when silver waves are fair,
   So sports the docile footstep to the heave of that sweet measure,
   As music wafts the form aloft at its melodious pleasure,
   Now breaking through the woven chain of the entangled dance,
   From where the ranks the thickest press, a bolder pair advance,
   The path they leave behind them lost--wide open the path beyond,
   The way unfolds or closes up as by a magic wand.
   See now, they vanish from the gaze in wild confusion blended;
   All, in sweet chaos whirled again, that gentle world is ended!
   No!--disentangled glides the knot, the gay disorder ranges--
   The only system ruling here, a grace that ever changes.
   For ay destroyed--for ay renewed, whirls on that fair creation;
   And yet one peaceful law can still pervade in each mutation.
   And what can to the reeling maze breathe harmony and vigor,
   And give an order and repose to every gliding figure?
   That each a ruler to himself doth but himself obey,
   Yet through the hurrying course still keeps his own appointed way.
   What, would'st thou know? It is in truth the mighty power of tune,
   A power that every step obeys, as tides obey the moon;
   That threadeth with a golden clue the intricate employment,
   Curbs bounding strength to tranquil grace, and tames the wild enjoyment.
   And comes the world's wide harmony in vain upon thine ears?
   The stream of music borne aloft from yonder choral spheres?
   And feel'st thou not the measure which eternal Nature keeps?
   The whirling dance forever held in yonder azure deeps?
   The suns that wheel in varying maze?--That music thou discernest?
   No! Thou canst honor that in sport which thou forgettest in earnest.
   ~ Friedrich Schiller,
163:How often there is a kind of emptiness in the course of life, an unoccupied moment, a few minutes, sometimes more. And what do you do? Immediately you try to distract yourself, and you invent some foolishness or other to pass your time. That is a common fact. All men, from the youngest to the oldest, spend most of their time in trying not to be bored. Their pet aversion is boredom and the way to escape from boredom is to act foolishly.
   Well, there is a better way than that - to remember.
   When you have a little time, whether it is one hour or a few minutes, tell yourself, "At last, I have some time to concentrate, to collect myself, to relive the purpose of my life, to offer myself to the True and the Eternal." If you took care to do this each time you are not harassed by outer circumstances, you would find out that you were advancing very quickly on the path. Instead of wasting your time in chattering, in doing useless things, reading things that lower the consciousness - to choose only the best cases, I am not speaking of other imbecilities which are much more serious - instead of trying to make yourself giddy, to make time, that is already so short, still shorter only to realise at the end of your life that you have lost three-quarters of your chance - then you want to put in double time, but that does not work - it is better to be moderate, balanced, patient, quiet, but never to lose an opportunity that is given to you, that is to say, to utilise for the true purpose the unoccupied moment before you.
   When you have nothing to do, you become restless, you run about, you meet friends, you take a walk, to speak only of the best; I am not referring to things that are obviously not to be done. Instead of that, sit down quietly before the sky, before the sea or under trees, whatever is possible (here you have all of them) and try to realise one of these things - to understand why you live, to learn how you must live, to ponder over what you want to do and what should be done, what is the best way of escaping from the ignorance and falsehood and pain in which you live. 16 May 1958
   ~ The Mother, Questions And Answers 1929-1931,
164:As Korzybski and the general semanticists have pointed out, our words, symbols, signs, thoughts and ideas are merely maps of reality, not reality itself, because "the map is not the territory." The word "water" won't satisfy your thirst.

   But we live in the world of maps and words as if it were the real world. Following in the footsteps of Adam, we have become totally lost in a world of purely fantasy maps and boundaries. And these illusory boundaries, with the opposites they create, have become our impassioned battles.
   Most of our "problems of living," then, are based on the illusion that the opposites can and should be separated and isolated from one anotheR But since all opposites are actually aspects of one underlying reality, this is like trying to totally separate the two ends of a single rubber band. All you can do is pull harder and harder-until something violently snaps. Thus we might be able to understand that, in all the mystical traditions the world over, one who sees through the illusion of the opposites is called "liberated." Because he is "freed from the pairs" of opposites, he is freed in this life from the fundamentally nonsensical problems and conflicts involved in the war of opposites. He no longer manipulates the opposites one against the other in his search for peace, but instead transcends them both. Not good vs. evil but beyond good and evil. Not life against death but a center of awareness that transcends both. The point is not to separate the opposites and make "positive progress," but rather to unify and harmonize the opposites, both positive and negative, by discovering a ground which transcends and encompasses them both. And that ground, as we will soon see, is unity consciousness itself. In the meantime, let us note, as does the Hindu scripture Bhagavad Gita, that liberation is not freedom from the negative, but freedom from the pairs altogether:
   Content with getting what arrives of itself
   Passed beyond the pairs, free from envy,
   Not attached to success nor failure,
   Even acting, he is not bound.
   He is to be recognized as eternally free
   Who neither loathes nor craves;
   For he that is freed from the pairs,
   Is easily freed from conflict.

   ~ Ken Wilber, No Boundary,
165:I have seen the truth; I have seen and I know that people can be beautiful and happy without losing the power of living on earth. I will not and cannot believe that evil is the normal condition of mankind. And it is just this faith of mine that they laugh at. But how can I help believing it? I have seen the truth ~ it is not as though I had invented it with my mind, I have seen it, seen it, and the living image of it has filled my soul for ever. I have seen it in such full perfection that I cannot believe that it is impossible for people to have it. And so how can I go wrong? I shall make some slips no doubt, and shall perhaps talk in second-hand language, but not for long: the living image of what I saw will always be with me and will always correct and guide me. Oh, I am full of courage and freshness, and I will go on and on if it were for a thousand years! Do you know, at first I meant to conceal the fact that I corrupted them, but that was a mistake ~ that was my first mistake! But truth whispered to me that I was lying, and preserved me and corrected me. But how establish paradise ~ I don't know, because I do not know how to put it into words. After my dream I lost command of words. All the chief words, anyway, the most necessary ones. But never mind, I shall go and I shall keep talking, I won't leave off, for anyway I have seen it with my own eyes, though I cannot describe what I saw. But the scoffers do not understand that. It was a dream, they say, delirium, hallucination. Oh! As though that meant so much! And they are so proud! A dream! What is a dream? And is not our life a dream? I will say more. Suppose that this paradise will never come to pass (that I understand), yet I shall go on preaching it. And yet how simple it is: in one day, in one hour everything could be arranged at once! The chief thing is to love others like yourself, that's the chief thing, and that's everything; nothing else is wanted ~ you will find out at once how to arrange it all. And yet it's an old truth which has been told and retold a billion times ~ but it has not formed part of our lives! The consciousness of life is higher than life, the knowledge of the laws of happiness is higher than happiness ~ that is what one must contend against. And I shall. If only everyone wants it, it can be arranged at once. ~ Fyodor Dostoevsky in The Dream of a Ridiculous Man, @JoshuaOakley,
166:Who could have thought that this tanned young man with gentle, dreamy eyes, long wavy hair parted in the middle and falling to the neck, clad in a common coarse Ahmedabad dhoti, a close-fitting Indian jacket, and old-fashioned slippers with upturned toes, and whose face was slightly marked with smallpox, was no other than Mister Aurobindo Ghose, living treasure of French, Latin and Greek?" Actually, Sri Aurobindo was not yet through with books; the Western momentum was still there; he devoured books ordered from Bombay and Calcutta by the case. "Aurobindo would sit at his desk," his Bengali teacher continues, "and read by the light of an oil lamp till one in the morning, oblivious of the intolerable mosquito bites. I would see him seated there in the same posture for hours on end, his eyes fixed on his book, like a yogi lost in the contemplation of the Divine, unaware of all that went on around him. Even if the house had caught fire, it would not have broken this concentration." He read English, Russian, German, and French novels, but also, in ever larger numbers, the sacred books of India, the Upanishads, the Bhagavad Gita, the Ramayana, although he had never been in a temple except as an observer. "Once, having returned from the College," one of his friends recalls, "Sri Aurobindo sat down, picked up a book at random and started to read, while Z and some friends began a noisy game of chess. After half an hour, he put the book down and took a cup of tea. We had already seen him do this many times and were waiting eagerly for a chance to verify whether he read the books from cover to cover or only scanned a few pages here and there. Soon the test began. Z opened the book, read a line aloud and asked Sri Aurobindo to recite what followed. Sri Aurobindo concentrated for a moment, and then repeated the entire page without a single mistake. If he could read a hundred pages in half an hour, no wonder he could go through a case of books in such an incredibly short time." But Sri Aurobindo did not stop at the translations of the sacred texts; he began to study Sanskrit, which, typically, he learned by himself. When a subject was known to be difficult or impossible, he would refuse to take anyone's word for it, whether he were a grammarian, pandit, or clergyman, and would insist upon trying it himself. The method seemed to have some merit, for not only did he learn Sanskrit, but a few years later he discovered the lost meaning of the Veda. ~ Satprem, Sri Aurobindo Or The Adventure of Consciousness,
167:Disciple: What are the conditions of success in this yoga?

Sri Aurobindo: I have often told of them. Those go through who have the central sincerity. It does not mean that the sincerity is there in all the parts of the being. In that sense no one is entirely ready. But if the central sincerity is there it is possible to establish it in all the parts of the being.
The second thing necessary is a certain receptivity in the being, what we call, the "opening" up of all the planes to the Higher Power.
The third thing required is the power of holding the higher Force, a certain ghanatwa - mass - that can hold the Power when it comes down.
And about the thing that pushes there are two things that generally push: One is the Central Being. The other is destiny. If the Central Being wants to do something it pushes the man. Even when the man goes off the line he is pushed back again to the path. Of course, the Central Being may push through the mind or any other part of the being. Also, if the man is destined he is pushed to the path either to go through or to get broken,

Disciple: There are some people who think they are destined or chosen and we see that they are not "chosen".

Sri Aurobindo: Of course, plenty of people think that they are specially "chosen" and that they are the first and the "elect" and so on. All that is nothing.

Disciple: Then, can you. say who is fit out of all those that have come?

Sri Aurobindo: It is very difficult to say. But this can be said that everyone of those who have come in has some chance to go through if he can hold on to it.

Disciple: There is also a chance of failure.

Sri Aurobindo: Of course, and besides, the whole universe is a play of forces and one can't always wait till all the conditions of success have been fulfilled. One has to take risks and take his chance.

Disciple: What is meant by "chance"? Does it mean that it is only one possibility out of many others, or does it mean that one would be able to succeed in yoga?

Sri Aurobindo: It means only that he can succeed if he takes his chance properly. For instance, X had his chance.

Disciple: Those who fall on the path or slip, do they go down in their evolution?

Sri Aurobindo: That depends. Ultimately, the Yoga may be lost to him.

Disciple: The Gita says: Na hi kalyānkṛt - nothing that is beneficial - comes to a bad end.

Sri Aurobindo: That is from another standpoint. You must note the word is kalyān kṛt - it is an important addition.
~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO, RECORDED BY A B PURANI (20-09-1926),
168:What do we understand by the term "chance"? Chance can only be the opposite of order and harmony. There is only one true harmony and that is the supramental - the reign of Truth, the expression of the Divine Law. In the Supermind, therefore, chance has no place. But in the lower Nature the supreme Truth is obscured: hence there is an absence of that divine unity of purpose and action which alone can constitute order. Lacking this unity, the domain of lower Nature is governed by what we may call chance - that is to say, it is a field in which various conflicting forces intermix, having no single definite aim. Whatever arises out of such a rushing together of forces is a result of confusion, dissonance and falsehood - a product of chance. Chance is not merely a conception to cover our ignorance of the causes at work; it is a description of the uncertain mele ́e of the lower Nature which lacks the calm one-pointedness of the divine Truth. The world has forgotten its divine origin and become an arena of egoistic energies; but it is still possible for it to open to the Truth, call it down by its aspiration and bring about a change in the whirl of chance. What men regard as a mechanical sequence of events, owing to their own mental associations, experiences and generalisations, is really manipulated by subtle agencies each of which tries to get its own will done. The world has got so subjected to these undivine agencies that the victory of the Truth cannot be won except by fighting for it. It has no right to it: it has to gain it by disowning the falsehood and the perversion, an important part of which is the facile notion that, since all things owe their final origin to the Divine, all their immediate activities also proceed directly from it. The fact is that here in the lower Nature the Divine is veiled by a cosmic Ignorance and what takes place does not proceed directly from the divine knowledge. That everything is equally the will of God is a very convenient suggestion of the hostile influences which would have the creation stick as tightly as possible to the disorder and ugliness to which it has been reduced. So what is to be done, you ask? Well, call down the Light, open yourselves to the power of Transformation. Innumerable times the divine peace has been given to you and as often you have lost it - because something in you refuses to surrender its petty egoistic routine. If you are not always vigilant, your nature will return to its old unregenerate habits even after it has been filled with the descending Truth. It is the struggle between the old and the new that forms the crux of the Yoga; but if you are bent on being faithful to the supreme Law and Order revealed to you, the parts of your being belonging to the domain of chance will, however slowly, be converted and divinised. ~ The Mother, Questions And Answers 1929-1931,
169:How can one awaken his Yoga-shakti?

It depends on this: when one thinks that it is the most important thing in his life. That's all.

Some people sit in meditation, concentrate on the base of the vertebral column and want it very much to awake, but that's not enough. It is when truly it becomes the most important thing in one's life, when all the rest seems to have lost all taste, all interest, all importance, when one feels within that one is born for this, that one is here upon earth for this, and that it is the only thing that truly counts, then that's enough.

One can concentrate on the different centres; but sometimes one concentrates for so long, with so much effort, and has no result. And then one day something shakes you, you feel that you are going to lose your footing, you have to cling on to something; then you cling within yourself to the idea of union with the Divine, the idea of the divine Presence, the idea of the transformation of the consciousness, and you aspire, you want, you try to organise your feelings, movements, impulses around this. And it comes.

Some people have recommended all kinds of methods; probably these were methods which had succeeded in their case; but to tell the truth, one must find one's own method, it is only after having done the thing that one knows how it should be done, not before.

If one knows it beforehand, one makes a mental construction and risks greatly living in his mental construction, which is an illusion; because when the mind builds certain conditions and then they are realised, there are many chances of there being mostly pure mental construction which is not the experience itself but its image. So for all these truly spiritual experiences I think it is wiser to have them before knowing them. If one knows them, one imitates them, one doesn't have them, one imagines oneself having them; whereas if one knows nothing - how things are and how they ought to happen, what should happen and how it will come about - if one knows nothing about all this, then by keeping very still and making a kind of inner sorting out within one's being, one can suddenly have the experience, and then later knows what one has had. It is over, and one knows how it has to be done when one has done it - afterwards. Like that it is sure.

One may obviously make use of his imagination, imagine the Kundalini and try to pull it upwards. But one can also tell himself tales like this. I have had so many instances of people who described their experiences to me exactly as they are described in books, knowing all the words and putting down all the details, and then I asked them just a little question like that, casually: that if they had had the experience they should have known or felt a certain thing, and as this was not in the books, they could not answer.~ The Mother, Questions And Answers 1955, 211-212,
170:The madman.-
   Have you not heard of that madman who lit a lantern in the bright morning hours, ran to the market place. and cried incessantly: "I seek God! I seek God!" -As many of those who did not believe in God were standing around just then, he provoked much laughter. Has he got lost? asked one. Did he lose his way like a child? asked another. Or is he hiding? Is he afraid of us? Has he gone on a voyage? emigrated? -Thus they yelled and laughed.
   The madman jumped into their midst and pierced them with his eyes. "Whither is God?" he cried; "I will tell you. We have killed him-you and I. All of us are his murderers. But how did we do this? How could we drink up the sea? Who gave us the sponge to wipe away the entire horizon? What were we doing when we unchained this earth from its sun? Whither is it moving now? Whither are we moving? Away from all suns? Are we not plunging continually? Backward, sideward. forward. in all directions? be there still any up or down? Are we not straying as through an infinite nothing? Do we not feel the breath of empty space? Has it not become colder? Is not night continually closing in on us? Do we not need to light lanterns in the morning? Do we hear nothing as yet of the noise of the gravediggers who are burying God? Do we smell nothing as yet of the divine decomposition? Gods, too. decompose. God is dead. God remains dead. And we have killed him.
   "How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it? There has never been a greater deed; and whoever is born after us-for the sake of this deed he will belong to a higher history than all history hitherto."
   Here the madman fell silent and looked again at his listeners; and they, too, were silent and stared at him in astonishment. At last he threw his lantern on the ground, and it broke into pieces and went out. "I have come too early," he said then: "my time is not yet. This tremendous event is still on its way, still wandering; it has not yet reached the ears of men. Lightning and thunder require time; the light of the stars requires time; deeds, though done, still require time to be seen and heard. This deed is still more distant from them than the most distant stars-and yet they have done it themselves... It has been related further that on the same day the madman forced his way into several churches and there struck up his reqttiem aeternam deo. Led out and called to account, he is said always to have replied nothing but: "What after all are these churches now if they are not the tombs and sepulchers of God? ~ Friedrich Nietzsche, The Gay Science, trans. Kaufmann,
171:Eternal, unconfined, unextended, without cause and without effect, the Holy Lamp mysteriously burns. Without quantity or quality, unconditioned and sempiternal, is this Light.
It is not possible for anyone to advise or approve; for this Lamp is not made with hands; it exists alone for ever; it has no parts, no person; it is before "I am." Few can behold it, yet it is always there. For it there is no "here" nor "there," no "then" nor "now;" all parts of speech are abolished, save the noun; and this noun is not found either in {106} human speech or in Divine. It is the Lost Word, the dying music of whose sevenfold echo is I A O and A U M.
Without this Light the Magician could not work at all; yet few indeed are the Magicians that have know of it, and far fewer They that have beheld its brilliance!

The Temple and all that is in it must be destroyed again and again before it is worthy to receive that Light. Hence it so often seems that the only advice that any master can give to any pupil is to destroy the Temple.

"Whatever you have" and "whatever you are" are veils before that Light. Yet in so great a matter all advice is vain. There is no master so great that he can see clearly the whole character of any pupil. What helped him in the past may hinder another in the future.

Yet since the Master is pledged to serve, he may take up that service on these simple lines. Since all thoughts are veils of this Light, he may advise the destruction of all thoughts, and to that end teach those practices which are clearly conductive to such destruction.

These practices have now fortunately been set down in clear language by order of the A.'.A.'..

In these instructions the relativity and limitation of each practice is clearly taught, and all dogmatic interpretations are carefully avoided. Each practice is in itself a demon which must be destroyed; but to be destroyed it must first be evoked.

Shame upon that Master who shirks any one of these practices, however distasteful or useless it may be to him! For in the detailed knowledge of it, which experience alone can give him, may lie his opportunity for crucial assistance to a pupil. However dull the drudgery, it should be undergone. If it were possible to regret anything in life, which is fortunately not the case, it would be the hours wasted in fruitful practices which might have been more profitably employed on sterile ones: for NEMO<> in tending his garden seeketh not to single out the flower that shall be NEMO after him. And we are not told that NEMO might have used other things than those which he actually does use; it seems possible that if he had not the acid or the knife, or the fire, or the oil, he might miss tending just that one flower which was to be NEMO after him! ~ Aleister Crowley, Liber ABA, The Lamp,
172: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,
173: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,
174:The recurring beat that moments God in Time.
Only was missing the sole timeless Word
That carries eternity in its lonely sound,
The Idea self-luminous key to all ideas,
The integer of the Spirit's perfect sum
That equates the unequal All to the equal One,
The single sign interpreting every sign,
The absolute index to the Absolute.

There walled apart by its own innerness
In a mystical barrage of dynamic light
He saw a lone immense high-curved world-pile
Erect like a mountain-chariot of the Gods
Motionless under an inscrutable sky.
As if from Matter's plinth and viewless base
To a top as viewless, a carved sea of worlds
Climbing with foam-maned waves to the Supreme
Ascended towards breadths immeasurable;
It hoped to soar into the Ineffable's reign:
A hundred levels raised it to the Unknown.
So it towered up to heights intangible
And disappeared in the hushed conscious Vast
As climbs a storeyed temple-tower to heaven
Built by the aspiring soul of man to live
Near to his dream of the Invisible.
Infinity calls to it as it dreams and climbs;
Its spire touches the apex of the world;
Mounting into great voiceless stillnesses
It marries the earth to screened eternities.
Amid the many systems of the One
Made by an interpreting creative joy
Alone it points us to our journey back
Out of our long self-loss in Nature's deeps;
Planted on earth it holds in it all realms:
It is a brief compendium of the Vast.
This was the single stair to being's goal.
A summary of the stages of the spirit,
Its copy of the cosmic hierarchies
Refashioned in our secret air of self
A subtle pattern of the universe.
It is within, below, without, above.
Acting upon this visible Nature's scheme
It wakens our earth-matter's heavy doze
To think and feel and to react to joy;
It models in us our diviner parts,
Lifts mortal mind into a greater air,
Makes yearn this life of flesh to intangible aims,
Links the body's death with immortality's call:
Out of the swoon of the Inconscience
It labours towards a superconscient Light.
If earth were all and this were not in her,
Thought could not be nor life-delight's response:
Only material forms could then be her guests
Driven by an inanimate world-force.
Earth by this golden superfluity
Bore thinking man and more than man shall bear;
This higher scheme of being is our cause
And holds the key to our ascending fate;

It calls out of our dense mortality
The conscious spirit nursed in Matter's house.
The living symbol of these conscious planes,
Its influences and godheads of the unseen,
Its unthought logic of Reality's acts
Arisen from the unspoken truth in things,
Have fixed our inner life's slow-scaled degrees.
Its steps are paces of the soul's return
From the deep adventure of material birth,
A ladder of delivering ascent
And rungs that Nature climbs to deity.
Once in the vigil of a deathless gaze
These grades had marked her giant downward plunge,
The wide and prone leap of a godhead's fall.
Our life is a holocaust of the Supreme.
The great World-Mother by her sacrifice
Has made her soul the body of our state;
Accepting sorrow and unconsciousness
Divinity's lapse from its own splendours wove
The many-patterned ground of all we are.
An idol of self is our mortality.
Our earth is a fragment and a residue;
Her power is packed with the stuff of greater worlds
And steeped in their colour-lustres dimmed by her drowse;
An atavism of higher births is hers,
Her sleep is stirred by their buried memories
Recalling the lost spheres from which they fell.
Unsatisfied forces in her bosom move;
They are partners of her greater growing fate
And her return to immortality;
They consent to share her doom of birth and death;
They kindle partial gleams of the All and drive
Her blind laborious spirit to compose
A meagre image of the mighty Whole.
The calm and luminous Intimacy within
~ Sri Aurobindo, Savitri, The World-Stair,
175:It is natural from the point of view of the Yoga to divide into two categories the activities of the human mind in its pursuit of knowledge. There is the supreme supra-intellectual knowledge which concentrates itself on the discovery of the One and Infinite in its transcendence or tries to penetrate by intuition, contemplation, direct inner contact into the ultimate truths behind the appearances of Nature; there is the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in or through the more exterior forms of the world-manifestation around us. These two, an upper and a lower hemisphere, in the form of them constructed or conceived by men within the mind's ignorant limits, have even there separated themselves, as they developed, with some sharpness.... Philosophy, sometimes spiritual or at least intuitive, sometimes abstract and intellectual, sometimes intellectualising spiritual experience or supporting with a logical apparatus the discoveries of the spirit, has claimed always to take the fixation of ultimate Truth as its province. But even when it did not separate itself on rarefied metaphysical heights from the knowledge that belongs to the practical world and the pursuit of ephemeral objects, intellectual Philosophy by its habit of abstraction has seldom been a power for life. It has been sometimes powerful for high speculation, pursuing mental Truth for its own sake without any ulterior utility or object, sometimes for a subtle gymnastic of the mind in a mistily bright cloud-land of words and ideas, but it has walked or acrobatised far from the more tangible realities of existence. Ancient Philosophy in Europe was more dynamic, but only for the few; in India in its more spiritualised forms, it strongly influenced but without transforming the life of the race.... Religion did not attempt, like Philosophy, to live alone on the heights; its aim was rather to take hold of man's parts of life even more than his parts of mind and draw them Godwards; it professed to build a bridge between spiritual Truth and the vital and material human existence; it strove to subordinate and reconcile the lower to the higher, make life serviceable to God, Earth obedient to Heaven. It has to be admitted that too often this necessary effort had the opposite result of making Heaven a sanction for Earth's desires; for, continually, the religious idea has been turned into an excuse for the worship and service of the human ego. Religion, leaving constantly its little shining core of spiritual experience, has lost itself in the obscure mass of its ever extending ambiguous compromises with life: in attempting to satisfy the thinking mind, it more often succeeded in oppressing or fettering it with a mass of theological dogmas; while seeking to net the human heart, it fell itself into pits of pietistic emotionalism and sensationalism; in the act of annexing the vital nature of man to dominate it, it grew itself vitiated and fell a prey to all the fanaticism, homicidal fury, savage or harsh turn for oppression, pullulating falsehood, obstinate attachment to ignorance to which that vital nature is prone; its desire to draw the physical in man towards God betrayed it into chaining itself to ecclesiastic mechanism, hollow ceremony and lifeless ritual. The corruption of the best produced the worst by that strange chemistry of the power of life which generates evil out of good even as it can also generate good out of evil. At the same time in a vain effort at self-defence against this downward gravitation, Religion was driven to cut existence into two by a division of knowledge, works, art, life itself into two opposite categories, the spiritual and the worldly, religious and mundane, sacred and profane; but this defensive distinction itself became conventional and artificial and aggravated rather than healed the disease.... On their side Science and Art and the knowledge of Life, although at first they served or lived in the shadow of Religion, ended by emancipating themselves, became estranged or hostile, or have even recoiled with indifference, contempt or scepticism from what seem to them the cold, barren and distant or unsubstantial and illusory heights of unreality to which metaphysical Philosophy and Religion aspire. For a time the divorce has been as complete as the one-sided intolerance of the human mind could make it and threatened even to end in a complete extinction of all attempt at a higher or a more spiritual knowledge. Yet even in the earthward life a higher knowledge is indeed the one thing that is throughout needful, and without it the lower sciences and pursuits, however fruitful, however rich, free, miraculous in the abundance of their results, become easily a sacrifice offered without due order and to false gods; corrupting, hardening in the end the heart of man, limiting his mind's horizons, they confine in a stony material imprisonment or lead to a final baffling incertitude and disillusionment. A sterile agnosticism awaits us above the brilliant phosphorescence of a half-knowledge that is still the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
176:For instance, a popular game with California occultists-I do not know its inventor-involves a Magic Room, much like the Pleasure Dome discussed earlier except that this Magic Room contains an Omniscient Computer.
   To play this game, you simply "astrally project" into the Magic Room. Do not ask what "astral projection" means, and do not assume it is metaphysical (and therefore either impossible, if you are a materialist, or very difficult, if you are a mystic). Just assume this is a gedankenexperiment, a "mind game." Project yourself, in imagination, into this Magic Room and visualize vividly the Omniscient Computer, using the details you need to make such a super-information-processor real to your fantasy. You do not need any knowledge of programming to handle this astral computer. It exists early in the next century; you are getting to use it by a species of time-travel, if that metaphor is amusing and helpful to you. It is so built that it responds immediately to human brain-waves, "reading" them and decoding their meaning. (Crude prototypes of such computers already exist.) So, when you are in this magic room, you can ask this Computer anything, just by thinking of what you want to know. It will read your thought, and project into your brain, by a laser ray, the correct answer.
   There is one slight problem. The computer is very sensitive to all brain-waves. If you have any doubts, it registers them as negative commands, meaning "Do not answer my question." So, the way to use it is to start simply, with "easy" questions. Ask it to dig out of the archives the name of your second-grade teacher. (Almost everybody remembers the name of their first grade teacher-imprint vulnerability again-but that of the second grade teacher tends to get lost.)
   When the computer has dug out the name of your second grade teacher, try it on a harder question, but not one that is too hard. It is very easy to sabotage this machine, but you don't want to sabotage it during these experiments. You want to see how well it can be made to perform.
   It is wise to ask only one question at a time, since it requires concentration to keep this magic computer real on the field of your perception. Do not exhaust your capacities for imagination and visualization on your first trial runs.
   After a few trivial experiments of the second-grade-teacher variety, you can try more interesting programs. Take a person toward whom you have negative feelings, such as anger, disappointment, feeling-of-betrayal, jealousy or whatever interferes with the smooth, tranquil operation of your own bio-computer. Ask the Magic Computer to explain that other person to you; to translate you into their reality-tunnel long enough for you to understand how events seem to them. Especially, ask how you seem to them.
   This computer will do that job for you; but be prepared for some shocks which might be disagreeable at first. This super-brain can also perform exegesis on ideas that seem obscure, paradoxical or enigmatic to us. For instance, early experiments with this computer can very profitably turn on asking it to explain some of the propositions in this book which may seem inexplicable or perversely wrong-headed to you, such as "We are all greater artists than we realize" or "What the Thinker thinks, the Prover proves" or "mind and its contents are functionally identical."
   This computer is much more powerful and scientifically advanced than the rapture-machine in the neurosomatic circuit. It has total access to all the earlier, primitive circuits, and overrules any of them. That is, if you put a meta-programming instruction into this computer; it will relay it downward to the old circuits and cancel contradictory programs left over from the past. For instance, try feeding it on such meta-programming instructions as: 1. I am at cause over my body. 2. I am at cause over my imagination. 3.1 am at cause over my future. 4. My mind abounds with beauty and power. 5.1 like people, and people like me.
   Remember that this computer is only a few decades ahead of present technology, so it cannot "understand" your commands if you harbor any doubts about them. Doubts tell it not to perform. Work always from what you can believe in, extending the area of belief only as results encourage you to try for more dramatic transformations of your past reality-tunnels.
   This represents cybernetic consciousness; the programmer becoming self-programmer, self-metaprogrammer, meta-metaprogrammer, etc. Just as the emotional compulsions of the second circuit seem primitive, mechanical and, ultimately, silly to the neurosomatic consciousness, so, too, the reality maps of the third circuit become comic, relativistic, game-like to the metaprogrammer. "Whatever you say it is, it isn't, " Korzybski, the semanticist, repeated endlessly in his seminars, trying to make clear that third-circuit semantic maps are not the territories they represent; that we can always make maps of our maps, revisions of our revisions, meta-selves of our selves. "Neti, neti" (not that, not that), Hindu teachers traditionally say when asked what "God" is or what "Reality" is. Yogis, mathematicians and musicians seem more inclined to develop meta-programming consciousness than most of humanity. Korzybski even claimed that the use of mathematical scripts is an aid to developing this circuit, for as soon as you think of your mind as mind 1 , and the mind which contemplates that mind as mind2 and the mind which contemplates mind2 contemplating mind 1 as mind3, you are well on your way to meta-programming awareness. Alice in Wonderland is a masterful guide to the metaprogramming circuit (written by one of the founders of mathematical logic) and Aleister Crowley soberly urged its study upon all students of yoga. ~ Robert Anton Wilson, Prometheus Rising,
177:To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?

Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.

Indra, the Puissant next, who is the power of pure Existence self-manifested as the Divine Mind. As Agni is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, finds in the trace of the hound, Intuition, the lost or hidden illuminations, makes the Sun of Truth mount high in the heaven of our mentality.

Surya, the Sun, is the master of that supreme Truth, - truth of being, truth of knowledge, truth of process and act and movement and functioning. He is therefore the creator or rather the manifester of all things - for creation is out-bringing, expression by the Truth and Will - and the father, fosterer, enlightener of our souls. The illuminations we seek are the herds of this Sun who comes to us in the track of the divine Dawn and releases and reveals in us night-hidden world after world up to the highest Beatitude.

Of that beatitude Soma is the representative deity. The wine of his ecstasy is concealed in the growths of earth, in the waters of existence; even here in our physical being are his immortalising juices and they have to be pressed out and offered to all the gods; for in that strength these shall increase and conquer.

Each of these primary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya. For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necessary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.

Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape by the mind Indra's horses, the chariot of the Ashwins, the weapons of the Gods, all the means of the journey and the battle. But as giver of the Light of Truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech as its impellers and they battle towards the Light, Truth and Bliss of the supreme Consciousness.

There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy.

All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, master of life, links them together by the mid-air, the region of vital force. And there are other deities, - Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.

The development of all these godheads is necessary to our perfection. And that perfection must be attained on all our levels, - in the wideness of earth, our physical being and consciousness; in the full force of vital speed and action and enjoyment and nervous vibration, typified as the Horse which must be brought forward to upbear our endeavour; in the perfect gladness of the heart of emotion and a brilliant heat and clarity of the mind throughout our intellectual and psychical being; in the coming of the supramental Light, the Dawn and the Sun and the shining Mother of the herds, to transform all our existence; for so comes to us the possession of the Truth, by the Truth the admirable surge of the Bliss, in the Bliss infinite Consciousness of absolute being. ~ Sri Aurobindo, Hymns to the Mystic Fire, The Doctrine of the Mystics,
178: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,
179:There is only one sin and it is: weakness. When I was a boy, I read Milton's Paradise Lost. The only good man I had any respect for was Satan. The only saint is that person who never weakens, faces everything, and determines die game. ~ Swami Vivekananda,
180:[...] Thus the sedentary peoples create the plastic arts (architecture, sculpture, painting), the arts consisting of forms developed in space; the nomads create the phonetic arts (music, poetry), the arts consisting of forms unfolded in time; for, let us say it again, all art is in its origin essentially symbolical and ritual, and only through a late degeneration, indeed a very recent degeneration, has it lost its sacred character so as to become at last the purely profane 'recreation' to which it has been reduced among our contemporaries. ~ Rene Guenon, The Reign of Quantity and the Signs of the Times
1:Am I lost or just less found? ~ c-s-lewis, @wisdomtrove
2:I just lost a buttonhole. ~ steven-wright, @wisdomtrove
3:A battle avoided cannot be lost. ~ sun-tzu, @wisdomtrove
4:Everything changes, nothing is lost. ~ ovid, @wisdomtrove
5:I've lost my faith in science. ~ bette-davis, @wisdomtrove
6:Religions get lost as people do. ~ franz-kafka, @wisdomtrove
7:Land of lost gods and godlike men. ~ lord-byron, @wisdomtrove
8:You are all a lost generation. ~ gertrude-stein, @wisdomtrove
9:Where is the Life we lost in living? ~ t-s-eliot, @wisdomtrove
10:Not everyone who wanders is lost. ~ j-r-r-tolkien, @wisdomtrove
11:I am free and that is why I am lost. ~ franz-kafka, @wisdomtrove
12:Walking with her man, Lost in a dream. ~ a-a-milne, @wisdomtrove
13:A man without a home can't be lost. ~ kurt-vonnegut, @wisdomtrove
14:While I am speaking the opportunity is lost. ~ ovid, @wisdomtrove
15:All that is not given is lost. ~ rabindranath-tagore, @wisdomtrove
16:Honesty: The best of all the lost arts. ~ mark-twain, @wisdomtrove
17:Learning without thought is labour lost. ~ confucius, @wisdomtrove
18:A child miseducated is a child lost. ~ john-f-kennedy, @wisdomtrove
19:Even in the grave, all is not lost. ~ edgar-allan-poe, @wisdomtrove
20:Everything that is not given is lost. ~ mother-teresa, @wisdomtrove
21:Where is the Life we have lost in living? ~ t-s-eliot, @wisdomtrove
22:No one you love is ever truly lost. ~ ernest-hemingway, @wisdomtrove
23:There's no love lost between us. ~ miguel-de-cervantes, @wisdomtrove
24:Poetry is what gets lost in translation. ~ robert-frost, @wisdomtrove
25:Some things were better lost than found. ~ stephen-king, @wisdomtrove
26:There is no love lost between us. ~ miguel-de-cervantes, @wisdomtrove
27:For tyme y-lost may not recovered be. ~ geoffrey-chaucer, @wisdomtrove
28:I lost my one true love. I started drinking. ~ bob-dylan, @wisdomtrove
29:My good opinion once lost is lost forever. ~ jane-austen, @wisdomtrove
30:The offender, who repents, is not yet lost. ~ democritus, @wisdomtrove
31:We lost because we told ourselves we lost. ~ leo-tolstoy, @wisdomtrove
32:The quiet sense of something lost. ~ alfred-lord-tennyson, @wisdomtrove
33:Battles are lost or won in 15 minutes ~ napoleon-bonaparte, @wisdomtrove
34:For tyme ylost may nought recovered be. ~ geoffrey-chaucer, @wisdomtrove
35:I had lost my mind and fallen into my heart. ~ dan-millman, @wisdomtrove
36:Curse us and crush us, my precious is lost! ~ j-r-r-tolkien, @wisdomtrove
37:Learning, undigested by thought, is labor lost. ~ confucius, @wisdomtrove
38:Liberty of any kind is never lost all at once. ~ david-hume, @wisdomtrove
39:He who have two grounds of trust is lost! ~ charles-spurgeon, @wisdomtrove
40:I lost you once, I think I can do it again. ~ nicholas-sparks, @wisdomtrove
41:Not everything was lost in the flow of time ~ haruki-murakami, @wisdomtrove
42:Nothing of what is nobly done is ever lost. ~ charles-dickens, @wisdomtrove
43:All wars are won or lost before they are ever fought. ~ sun-tzu, @wisdomtrove
44:He who has lost his money-belt will go where you wish. ~ horace, @wisdomtrove
45:If you learn from defeat, you haven't really lost. ~ zig-ziglar, @wisdomtrove
46:Nothing is lost as long as courage remains ~ napoleon-bonaparte, @wisdomtrove
47:Whatever's lost, it first was won. ~ elizabeth-barrett-browning, @wisdomtrove
48:Where is the knowledge we have lost in information? ~ t-s-eliot, @wisdomtrove
49:I may have lost my heart, but not my self-control. ~ jane-austen, @wisdomtrove
50:Purity of soul cannot be lost without consent. ~ saint-augustine, @wisdomtrove
51:Where is all the knowledge we lost with information? ~ t-s-eliot, @wisdomtrove
52:War is never fatal but always lost. Always lost. ~ gertrude-stein, @wisdomtrove
53:Chastity, once lost, cannot be recalled; it goes only once. ~ ovid, @wisdomtrove
54:Of all the things I've lost, I miss my mind the most. ~ mark-twain, @wisdomtrove
55:The man who has lost his purse will go wherever you wish. ~ horace, @wisdomtrove
56:It is not easy to recover an art when once lost. ~ oliver-goldsmith, @wisdomtrove
57:A lost battle is a battle one thinks one has lost. ~ jean-paul-sartre, @wisdomtrove
58:I was born lost and take no pleasure in being found. ~ john-steinbeck, @wisdomtrove
59:The United States never lost a war or won a conference. ~ will-rogers, @wisdomtrove
60:Well, we lost it, and that’s all there is to that. ~ charles-bukowski, @wisdomtrove
61:Government, like dress, is the badge of lost innocence. ~ thomas-paine, @wisdomtrove
62:If quick, I survive. If not quick, I am lost. This is death. ~ sun-tzu, @wisdomtrove
63:When you feel really lost and upset, laugh at yourself. ~ paulo-coelho, @wisdomtrove
64:All our words from loose using have lost their edge. ~ ernest-hemingway, @wisdomtrove
65:Any love is a home-sickness, a longing for a lost paradise. ~ jean-klein, @wisdomtrove
66:I just got lost in thought. It was unfamiliar territory. ~ steven-wright, @wisdomtrove
67:In the long run all battles are lost, and so are all wars. ~ h-l-mencken, @wisdomtrove
68:No hour of life is lost that is spent in the saddle. ~ winston-churchill, @wisdomtrove
69:Battles are lost in the same spirit in which they are won. ~ walt-whitman, @wisdomtrove
70:Endurance is lost rapidly if one ceases to work at its maximum. ~ bruce-lee, @wisdomtrove
71:I have not lost my mind - it's backed up on disk somewhere. ~ steven-wright, @wisdomtrove
72:The lost enjoy forever the horrible freedom they have demanded. ~ c-s-lewis, @wisdomtrove
73:Time lost, as men may see, For nothing may recovered be. ~ geoffrey-chaucer, @wisdomtrove
74:Vice itself lost half its evil, by losing all its grossness. ~ edmund-burke, @wisdomtrove
75:I have lost my mental faculties but am perfectly well. ~ ralph-waldo-emerson, @wisdomtrove
76:The way to love anything is to realize that it may be lost. ~ g-k-chesterton, @wisdomtrove
77:Venerable are letters, infinitely brave, forlorn, and lost. ~ virginia-woolf, @wisdomtrove
78:The moment good taste knows itself, some of its goodness is lost. ~ c-s-lewis, @wisdomtrove
79:Every hour of lost time is a chance of future misfortune. ~ napoleon-bonaparte, @wisdomtrove
80:If justice perishes, human life on Earth has lost its meaning. ~ immanuel-kant, @wisdomtrove
81:I think we are in rats’ alley Where the dead men lost their bones. ~ t-s-eliot, @wisdomtrove
82:Good friends we have had, oh good friends we've lost along the way ~ bob-marley, @wisdomtrove
83:and Lost? What did I know about truly and care for the most?" ~ ernest-hemingway, @wisdomtrove
84:Every moment spent in unhappiness is a moment of happiness lost. ~ leo-buscaglia, @wisdomtrove
85:every question possessed a power that was lost in the answer . . . ~ elie-wiesel, @wisdomtrove
86:In bad times and in good I've never lost my sense of zest for life. ~ walt-disney, @wisdomtrove
87:It is certain that an atom of goodness on the path of faith is never lost. ~ rumi, @wisdomtrove
88:Men mourn for what they have lost; women for what they ain't got. ~ josh-billings, @wisdomtrove
89:The madman is the man who has lost everything except his reason. ~ g-k-chesterton, @wisdomtrove
90:You are all a lost generation. [with credit to Gertrude Stein] ~ ernest-hemingway, @wisdomtrove
91:You used to be much more... "muchier." You've lost your muchness. ~ lewis-carroll, @wisdomtrove
92:Before the tongue can speak, it must have lost the power to wound. ~ peace-pilgrim, @wisdomtrove
93:Quaff, oh quaff this kind nepenthe, and forget this lost Lenore! ~ edgar-allan-poe, @wisdomtrove
94:Be secret and discreet; the fairy favors are lost when not concealed. ~ john-dryden, @wisdomtrove
95:Do not grieve so much for a husband lost that it wastes away your life. ~ euripedes, @wisdomtrove
96:Having mourned your sin, for outward Eden lost, find paradise within. ~ john-dryden, @wisdomtrove
97:It's better to get lost in the passion than to lose the passion ~ soren-kierkegaard, @wisdomtrove
98:To be lost in spiritlessness is the most terrible thing of all. ~ soren-kierkegaard, @wisdomtrove
99:What I spent, I had; What I kept, I lost; What I gave, I have. ~ henry-ward-beecher, @wisdomtrove
100:By hating that person, you have lost something very sweet in yourself. ~ sri-chinmoy, @wisdomtrove
101:I'm not lost for I know where I am. But however, where I am may be lost. ~ a-a-milne, @wisdomtrove
102:The angels are lost in perpetual contemplation of an infinite glory. ~ viktor-frankl, @wisdomtrove
103:Travel is seeking the lost paradise. It is the supreme illusion of love. ~ anais-nin, @wisdomtrove
104:When we are lost in the woods, the sight of a signpost is a great matter. ~ c-s-lewis, @wisdomtrove
105:A little smoke lost in the air, that was the life of a man. ~ william-somerset-maugham, @wisdomtrove
106:I have a quantum car. Every time I look at the speedometer I get lost. ~ steven-wright, @wisdomtrove
107:It's only after we've lost everything that we're free to do anything. ~ chuck-palahniuk, @wisdomtrove
108:Knowledge of divine things for the most part is lost to us by incredulity. ~ heraclitus, @wisdomtrove
109:Always look at what you have left. Never look at what you have lost. ~ robert-h-schuller, @wisdomtrove
110:There is nothing to seek and find, for there is nothing lost. ~ sri-nisargadatta-maharaj, @wisdomtrove
111:Those who have known freedom and then lost it, have never known it again ~ ronald-reagan, @wisdomtrove
112:Few of us have lost our minds, but most of us have long ago lost our bodies. ~ ken-wilber, @wisdomtrove
113:Learning without thought is labor lost; thought without learning is perilous. ~ confucius, @wisdomtrove
114:And you dropt, lost, When something broke&
115:If I have lost confidence in myself, I have the universe against me. ~ ralph-waldo-emerson, @wisdomtrove
116:The eagle never lost so much time as when he submitted to learn of the crow ~ william-blake, @wisdomtrove
117:The honest work of yesterday has lost its social status, its social esteem. ~ peter-drucker, @wisdomtrove
118:The sum of wisdom is that time is never lost that is devoted to work. ~ ralph-waldo-emerson, @wisdomtrove
119:Where free unions and collective bargaining are forbidden, freedom is lost. ~ ronald-reagan, @wisdomtrove
120:I am the world's oldest teenager. I've never lost my youthful attitude. ~ rodney-dangerfield, @wisdomtrove
121:I never lost or fail, not yet conquered. If I fall seven times, I get up eight ~ bodhidharma, @wisdomtrove
122:Measure your wealth by what you'd have left if you lost all your money. ~ h-jackson-brown-jr, @wisdomtrove
123:Paradise Lost is a book that, once put down, is very hard to pick up again. ~ samuel-johnson, @wisdomtrove
124:Remember, no effort that we make to attain something beautiful is ever lost. ~ hellen-keller, @wisdomtrove
125:When it is moving on luxurious wings, The soul is lost in pleasant smotherings. ~ john-keats, @wisdomtrove
126:A sweet thing, for whatever time, to revisit in dreams the dear dad we have lost. ~ euripedes, @wisdomtrove
127:Even our smallest attempts are not in vain. We know that nothing is lost. ~ swami-vivekananda, @wisdomtrove
128:I am suffocated and lost when I have not the bright feeling of progression. ~ margaret-fuller, @wisdomtrove
129:I look upon every day to be lost, in which I do not make a new acquaintance. ~ samuel-johnson, @wisdomtrove
130:Is it better to have had a good thing and lost it, or never to have had it? ~ charles-dickens, @wisdomtrove
131:The Green Bay Packers never lost a football game. They just ran out of time. ~ vince-lombardi, @wisdomtrove
132:there was ever the pain of memory; the regret for his lost youth-yet the ~ f-scott-fitzgerald, @wisdomtrove
133:Well, I was lost but now I live here! I have severely improved my predicament! ~ mitch-hedberg, @wisdomtrove
134:You are not controlling the storm, and you are not lost in it. You are the storm. ~ sam-harris, @wisdomtrove
135:Your preciousness lies in your essence; it cannot be lost by anything that happens. ~ zhuangzi, @wisdomtrove
136:All the fish needs is to get lost in the water. All man needs is to get lost in Tao. ~ zhuangzi, @wisdomtrove
137:It is after you have lost your teeth that you can afford to buy steaks. ~ pierre-auguste-renoir, @wisdomtrove
138:I took up an offer for me to lose 30 pounds in 30 days. It worked. I lost 30 days! ~ zig-ziglar, @wisdomtrove
139:The Ego is an exquisite instrument. Enjoy it, use it&
140:Winning and losing are feelings; something in us knows if we have won or lost. ~ frederick-lenz, @wisdomtrove
141:&
142:Cattlemen have lost more in the last few years than anybody and say less about it. ~ will-rogers, @wisdomtrove
143:In Europe public men do resign. But here it's a lost art. You have to impeach 'em. ~ will-rogers, @wisdomtrove
144:Liberty, like chastity, once lost, can never be regained in its original purity. ~ josh-billings, @wisdomtrove
145:My wife she's fat. Why, if she lost a few pounds, she'd be perfectly round. ~ rodney-dangerfield, @wisdomtrove
146:Poetry is what is lost in translation. It is also what is lost in interpretation. ~ robert-frost, @wisdomtrove
147:Take a chance and you may lose. Take not a chance and you have lost already. ~ soren-kierkegaard, @wisdomtrove
148:As a church we must love Jesus, or else we have lost our reason for existence. ~ charles-spurgeon, @wisdomtrove
149:Getting lost along your path is a part of finding the path you are meant to be on. ~ robin-sharma, @wisdomtrove
150:It's good sportsmanship to not pick up lost golf balls while they are still rolling. ~ mark-twain, @wisdomtrove
151:Reason lost the battle, and all I could do was surrender and accept I was in love. ~ paulo-coelho, @wisdomtrove
152:Several hours or several years make no difference once you have lost eternity. ~ jean-paul-sartre, @wisdomtrove
153:The gospel is not for you who can save yourselves, but for those who are lost. ~ charles-spurgeon, @wisdomtrove
154:Her eyes always had a frantic, lost look. He could never cure her eyes of that. ~ charles-bukowski, @wisdomtrove
155:My roommate got a pet elephant. Then it got lost. It's in the apartment somewhere. ~ steven-wright, @wisdomtrove
156:Once you've lost your privacy, you realize you've lost an extremely valuable thing. ~ billy-graham, @wisdomtrove
157:Poetry is what gets lost in translation. It is also what is lost in interpretation. ~ robert-frost, @wisdomtrove
158:Vulnerability pushed, I pushed back. I lost the fight, but probably won my life back. ~ brene-brown, @wisdomtrove
159:When you think that you lost everything you find out you can always lose a little more. ~ bob-dylan, @wisdomtrove
160:You know, if Nancy Davis hadn't come along when she did, I would have lost my soul. ~ ronald-reagan, @wisdomtrove
161:By gaining the people, the kingdom is gained; by losing the people, the kingdom is lost. ~ confucius, @wisdomtrove
162:Luxurious kings are to their people lost, They live like drones, upon the public cost. ~ john-dryden, @wisdomtrove
163:There is no such thing as a lost cause, because there is no such thing as a gained cause ~ t-s-eliot, @wisdomtrove
164:An intelligent person fights for lost causes, realizing that others are merely effects ~ e-e-cummings, @wisdomtrove
165:I have lost friends, some by death... others by sheer inability to cross the street. ~ virginia-woolf, @wisdomtrove
166:I think a lot of psychopaths are just geniuses who drove so fast that they lost control. ~ criss-jami, @wisdomtrove
167:Mankind is ever the same, and nothing lost out of nature, though everything is altered. ~ john-dryden, @wisdomtrove
168:Men of ill judgment ignore the good that lies within their hands, till they have lost it. ~ sophocles, @wisdomtrove
169:The Englishman who has lost his fortune is said to have died of a broken heart. ~ ralph-waldo-emerson, @wisdomtrove
170:We have all lost touch with life, we all limp, each to a greater or lesser degree. ~ fyodor-dostoevsky, @wisdomtrove
171:Ya know it was a toss-up whether I go in for diamonds or sing in the choir. The choir lost. ~ mae-west, @wisdomtrove
172:I wrote the story myself. It's all about a girl who lost her reputation but never missed it. ~ mae-west, @wisdomtrove
173:Realize that the body appears in you, in awareness, and that you are not lost in the body. ~ jean-klein, @wisdomtrove
174:She smiled, a moving childish smile that was like all the lost youth in the world. ~ f-scott-fitzgerald, @wisdomtrove
175:We have killed more people celebrating our independence day than we lost fighting for it. ~ will-rogers, @wisdomtrove
176:When he has lost all hope, all object in life, man becomes a monster in his misery. ~ fyodor-dostoevsky, @wisdomtrove
177:Be aware that who you are and what you have to offer can be a beacon to some lost soul. ~ lyania-vanzant, @wisdomtrove
178:It is an illusion that youth is happy, an illusion of those who have lost it. ~ william-somerset-maugham, @wisdomtrove
179:Why is it so difficult to find God? Because you're looking for something you've never lost. ~ meher-baba, @wisdomtrove
180:And that one hunting, which the Devil design'd For one fair female, lost him half the kind. ~ john-dryden, @wisdomtrove
181:An old friend never can be found, and nature has provided that he cannot easily be lost. ~ samuel-johnson, @wisdomtrove
182:A sign of a culture that has lost its faith - Moral collapse follows upon spiritual collapse. ~ c-s-lewis, @wisdomtrove
183:Everything that occurs teaches and prepares you for the next stage of life. Nothing is lost. ~ zig-ziglar, @wisdomtrove
184:If something good has lost its way into you, it will make its escape overnight. I know you. ~ franz-kafka, @wisdomtrove
185:In two decades I've lost a total of 789 pounds. I should be hanging from a charm bracelet. ~ erma-bombeck, @wisdomtrove
186:Regarding the fitness craze: America has lost its soul; now it's trying to save its body. ~ george-carlin, @wisdomtrove
187:Suppose you could gain everything in the whole world, and lost your soul. Was it worth it? ~ billy-graham, @wisdomtrove
188:The majority of my patients consisted not of believers but of those who had lost their faith. ~ carl-jung, @wisdomtrove
189:A man full of faith is simply one who has lost the capacity for clear and realistic thought. ~ h-l-mencken, @wisdomtrove
190:Knowledge of divine things for the most part, as Heraclitus says, is lost to us by incredulity. ~ plutarch, @wisdomtrove
191:Where is wisdom we have lost in knowledge? Where is the knowledge we have lost in information? ~ t-s-eliot, @wisdomtrove
192:A lot of energy is lost to false teachers. Wherever dependency is created, energy is lost. ~ frederick-lenz, @wisdomtrove
193:He who learns but does not think, is lost. He who thinks but does not learn is in great danger. ~ confucius, @wisdomtrove
194:If you can't answer a man's arguments, all is not lost; you can still call him vile names. ~ elbert-hubbard, @wisdomtrove
195:My idea of walking into the jaws of death is marrying some woman who has lost three husbands. ~ kin-hubbard, @wisdomtrove
196:Realism is simply Romanticism that has lost its reason... that is its reason for existing. ~ g-k-chesterton, @wisdomtrove
197:Things you lost. Things you’re gonna lose. Everything. Here’s where it all ties together. ~ haruki-murakami, @wisdomtrove
198:Those who in fact risk all for God will find that they have both lost all and gained all. ~ teresa-of-avila, @wisdomtrove
199:And after reading Thoreau I felt how much I have lost by leaving nature out of my life. ~ f-scott-fitzgerald, @wisdomtrove
200:If you can not answer a man's argument, all is not lost; you can still call him vile names. ~ elbert-hubbard, @wisdomtrove
201:Is not the whole world a vast house of assignation of which the filing system has been lost? ~ quentin-crisp, @wisdomtrove
202:Ours is a lost generation, it may be, but it is more blameless than those earlier generations. ~ franz-kafka, @wisdomtrove
203:You think, you become that thought. And consciousness, or the state of pure awareness, is lost. ~ barry-long, @wisdomtrove
204:Between a battle lost and a battle won, the distance is immense and there stand empires. ~ napoleon-bonaparte, @wisdomtrove
205:The truths of religion are never so well understood as by those who have lost the power of reason. ~ voltaire, @wisdomtrove
206:Tolerated people are never conciliated. They live on, but the aroma of their life is lost. ~ george-santayana, @wisdomtrove
207:Whenever you think that something really matters in this world of form, you've lost presence. ~ eckhart-tolle, @wisdomtrove
208:If we open a quarrel between past and present, we shall find that we have lost the future. ~ winston-churchill, @wisdomtrove
209:Lost time is never found again, and what we call time enough, always proves little enough. ~ benjamin-franklin, @wisdomtrove
210:Sing then the core of dark and absolute oblivion where the soul at last is lost in utter peace. ~ d-h-lawrence, @wisdomtrove
211:The faintest gleam of their lost memories glimmered for the briefest moment in their hearts. ~ haruki-murakami, @wisdomtrove
212:The soul which has no fixed purpose in life is lost; to be everywhere, is to be nowhere. ~ michel-de-montaigne, @wisdomtrove
213:The truth comes as conqueror only because we have lost the art of receiving it as guest. ~ rabindranath-tagore, @wisdomtrove
214:Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information. ~ t-s-eliot, @wisdomtrove
215:If you find yourself lost in the woods, build a house. "Well, I was lost, but now I live here!" ~ mitch-hedberg, @wisdomtrove
216:Love is never lost. If not reciprocated, it will flow back and soften and purify the heart. ~ washington-irving, @wisdomtrove
217:Man has lost the capacity to foresee and to forestall. He will end by destroying the earth. ~ albert-schweitzer, @wisdomtrove
218:Once in Africa I lost the corkscrew and we were forced to live off food and water for weeks. ~ ernest-hemingway, @wisdomtrove
219:Without Unceasing Practice nothing can be done. Practice is Art. If you leave off you are lost. ~ william-blake, @wisdomtrove
220:I do not know if there is a more dreadful word in the English language than that word "lost." ~ charles-spurgeon, @wisdomtrove
221:I thought that all generations were lost by something and always had been and always would be ~ ernest-hemingway, @wisdomtrove
222:Nor is it wiser to weep a true occasion lost, but trim our sails, and let old bygones be. ~ alfred-lord-tennyson, @wisdomtrove
223:Time has been lost and opportunity thrown away, but I am yet a young man, and may retrieve it. ~ charles-dickens, @wisdomtrove
224:Well, when one's lost, I suppose it's good advice to stay where you are until someone finds you. ~ lewis-carroll, @wisdomtrove
225:Here were decent godless people; Their only monument the asphalt road And a thousand lost golf balls. ~ t-s-eliot, @wisdomtrove
226:Oh, the strawberries don't taste as they used to and the thighs of women have lost their clutch! ~ john-steinbeck, @wisdomtrove
227:Navigate by the same star, unwilling to change, and you find yourself not only off-course but lost. ~ richard-bach, @wisdomtrove
228:When everything is lost, and all seems darkness, then comes the new life and all that is needed. ~ joseph-campbell, @wisdomtrove
229:A madman is not someone who has lost his reason but someone who has lost everything but his reason ~ g-k-chesterton, @wisdomtrove
230:I could define poetry this way: it is that which is lost out of both prose and verse in translation. ~ robert-frost, @wisdomtrove
231:Our view of reality is like a chart of the sea - the truer it is, the less likely we will become lost. ~ alan-watts, @wisdomtrove
232:We've gotten lost in our Ego and have forgotten that our Soul's only motive is to merge with the Beloved. ~ ram-das, @wisdomtrove
233:A lost coin is found by means of a candle; the deepest truth is found by means of a simple story. ~ anthony-de-mello, @wisdomtrove
234:A soul is a troublesome possession, and when man developed it he lost the Garden of Eden. ~ william-somerset-maugham, @wisdomtrove
235:It's hard to dance if you just lost your wallet. Whoa Where's my wallet But, hey this song is funky. ~ mitch-hedberg, @wisdomtrove
236:It was like a church in there as only the truly lost sit in bars on Tuesday mornings at 8:00 a.m. ~ charles-bukowski, @wisdomtrove
237:Remember that everyone you meet is afraid of something, loves something and has lost something. ~ h-jackson-brown-jr, @wisdomtrove
238:The awareness that we are all human beings together has become lost in war and through politics. ~ albert-schweitzer, @wisdomtrove
239:What love we've given, we'll have forever. What love we fail to give, will be lost for all eternity. ~ leo-buscaglia, @wisdomtrove
240:Feeling lost, crazy and desperate belongs to a good life as much as optimism, certainty and reason. ~ alain-de-botton, @wisdomtrove
241:I decided to stop drinking with creeps. I decided to drink only with friends. I've lost 30 pounds. ~ ernest-hemingway, @wisdomtrove
242:I feel I am a child that's lost its mother. I feel like a calf whose mother has gone off to slaughter. ~ alice-walker, @wisdomtrove
243:I know enough of the world now to have almost lost the capacity of being much surprised by anything ~ charles-dickens, @wisdomtrove
244:Nothing is so abject and pathetic as a politician who has lost his job, save only a retired stud-horse. ~ h-l-mencken, @wisdomtrove
245:Too much reasoning has spoiled the contemporary mind. People have lost their hearts and faith. ~ mata-amritanandamayi, @wisdomtrove
246:Character is always lost when a high ideal is sacrificed on the altar of conformity and popularity. ~ charles-spurgeon, @wisdomtrove
247:He loved me well: so well he could but die - To show he loved me better than his life; he lost it for me ~ john-dryden, @wisdomtrove
248:If you believe the noises of the world, rather than the silences of your soul, you will be lost. ~ neale-donald-walsch, @wisdomtrove
249:Kierkegaard, Marx, and Nietzsche are for us like guideposts to a past which has lost its significance. ~ hannah-arendt, @wisdomtrove
250:The cold, the changed, perchance the dead, anew, The mourn'd, the loved, the lost,-too many, yet how few! ~ lord-byron, @wisdomtrove
251:To regain her lost power the Church must see heaven opened and have a transforming vision of God. ~ aiden-wilson-tozer, @wisdomtrove
252:A Church that has lost its voice for justice is a Church that has lost its relevance in the world. ~ martin-luther-king, @wisdomtrove
253:If you don't know where you're going, you'll wind up somewhere else. Not all those who wander are lost. ~ j-r-r-tolkien, @wisdomtrove
254:Men regard it as their right to return evil for evil and, if they cannot, feel they have lost their liberty. ~ aristotle, @wisdomtrove
255:From reading too much, and sleeping too little, his brain dried up on him and he lost his judgment. ~ miguel-de-cervantes, @wisdomtrove
256:I let go. Lost in oblivion. Dark and silent and complete. I found freedom. Losing all hope was freedom. ~ chuck-palahniuk, @wisdomtrove
257:One must, of course, have one's entire experience behind one and not have lost the freshness of instinct. ~ henri-matisse, @wisdomtrove
258:Reputation is an idle and most false imposition; oft got without merit, and lost without deserving. ~ william-shakespeare, @wisdomtrove
259:As a boy, I used to marvel that the letters in a closed book did not get scrambled and lost overnight. ~ jorge-luis-borges, @wisdomtrove
260:But the simple truth is that we've lost control of our own borders, and no nation can do that and survive. ~ ronald-reagan, @wisdomtrove
261:I got kicked out of my church and lost all of my friends, but I realized that I had to obey God and not man. ~ joyce-meyer, @wisdomtrove
262:I like that you can open up any one of my books anywhere and immediately be lost. I just love them so much. ~ richard-bach, @wisdomtrove
263:There’s a time and purpose for being lost. If you don’t judge the being lost you get through it sooner. ~ danielle-laporte, @wisdomtrove
264:Time means a lot to me because you see I am also a learner and am often lost in the joy of forever developing. ~ bruce-lee, @wisdomtrove
265:In the deepest slumber-no! In delirium-no! In a swoon-no! In death-no! even in the grave all is not lost. ~ edgar-allan-poe, @wisdomtrove
266:We live in a world where many of us have a lot of friends on Facebook but yet we have lost human connection. ~ robin-sharma, @wisdomtrove
267:When I hear modern people complain of being lonely then I know what has happened. They have lost the cosmos. ~ d-h-lawrence, @wisdomtrove
268:With what hope can we endeavor to persuade the ladies that the time spent at the toilet is lost in vanity. ~ samuel-johnson, @wisdomtrove
269:Alas, why are my nights all thus lost? Ah, why do I ever miss his sight whose breath touches my sleep? ~ rabindranath-tagore, @wisdomtrove
270:[On her father:] ... in losing him I lost my greatest blessing and comfort, for he was always that to me. ~ teresa-of-avila, @wisdomtrove
271:The rain will stop, the night will end, the hurt will fade. Hope is never so lost that it can't be found. ~ ernest-hemingway, @wisdomtrove
272:You do not fail in obedience through lack of love, but you have lost love because you never attempted obedience. ~ c-s-lewis, @wisdomtrove
273:As for murmurs, mother, we grumble a little now and then, to be sure; but there's no love lost between us. ~ oliver-goldsmith, @wisdomtrove
274:There is nothing to save, now all is lost, but a tiny core of stillness in the heart like the eye of a violet. ~ d-h-lawrence, @wisdomtrove
275:Titles are valuable; they make us acquainted with many persons who otherwise would be lost among the rubbish. ~ josh-billings, @wisdomtrove
276:Towns are after all excrescences, grey fluxions, where men, hurrying to find one another, have lost themselves. ~ e-m-forster, @wisdomtrove
277:Wandering and confused, lost to myself, ill-assorted, contradictory, Pausing, gazing, bending, and stopping ~ nicholas-sparks, @wisdomtrove
278:Advances in medicine and agriculture have saved vastly more lives than have been lost in all the wars in history. ~ carl-sagan, @wisdomtrove
279:Lord save us all from old age and broken health and a hope tree that has lost the faculty of putting out blossoms. ~ mark-twain, @wisdomtrove
280:Whatever can be lost is not really one's own; and what is not your own of what use can it be to you? ~ sri-nisargadatta-maharaj, @wisdomtrove
281:Don't matter how much money you got, there's only two kinds of people: there's saved people and there's lost people. ~ bob-dylan, @wisdomtrove
282:Humility must always be doing its work like a bee making honey in the hive: without humility all will be lost. ~ teresa-of-avila, @wisdomtrove
283:Nothing is more dangerous than discontinued labor; it is habit lost. A habit easy to abandon, difficult to resume. ~ victor-hugo, @wisdomtrove
284:The law is for the self-righteous, to humble their pride: the gospel is for the lost, to remove their despair ~ charles-spurgeon, @wisdomtrove
285:There is no lostness like that which comes to a man when a perfect and certain pattern has dissolved about him. ~ john-steinbeck, @wisdomtrove
286:What was never lost can never be found. Your very search for safety and joy keeps you away from them. ~ sri-nisargadatta-maharaj, @wisdomtrove
287:To attain true inner freedom, you must be able to objectively watch your problems instead of being lost in them. ~ michael-singer, @wisdomtrove
288:When wealth is lost, nothing is lost; when health is lost, something is lost; when character is lost, all is lost. ~ billy-graham, @wisdomtrove
289:‚ÄéYou're not the same as you were before," he said. You were much more... muchier... you've lost your muchness. ~ lewis-carroll, @wisdomtrove
290:Once we're thrown off our habitual paths, we think all is lost, but it's only here that the new and the good begins. ~ leo-tolstoy, @wisdomtrove
291:I have not lost faith in God. I have moments of anger and protest. Sometimes I've been closer to him for that reason. ~ elie-wiesel, @wisdomtrove
292:It is the conditioned mind that says, &
293:The moment we think we're masters of our crafts is the moment we've lost the hunger to become masters of our crafts. ~ robin-sharma, @wisdomtrove
294:Some of the magic will be lost now that the girls are only four. It's sad to see people so close split in this way. ~ richard-branson, @wisdomtrove
295:A man running for office puts me in mind of a dog that's lost-he smells everybody he meets, and wags himself all over. ~ josh-billings, @wisdomtrove
296:Not knowing how he lost himself, or how he recovered himself, he may never feel certain of not losing himself again. ~ charles-dickens, @wisdomtrove
297:As long as we focus on the outside, there will always be that empty, hungry, lost place inside that needs to be filled. ~ shakti-gawain, @wisdomtrove
298:Even with the utterly lost, to whom life and death are equally jests, there are matters of which no jest can be made. ~ edgar-allan-poe, @wisdomtrove
299:Man's true nature being lost, everything becomes his nature; as, his true good being lost, everything becomes his good. ~ blaise-pascal, @wisdomtrove
300:What I think is this: You should give up looking for lost cats and start searching for the other half of your shadow. ~ haruki-murakami, @wisdomtrove
301:When the whole world is running towards a cliff, he who is running in the opposite direction appears to have lost his mind. ~ c-s-lewis, @wisdomtrove
302:A man that has lost moral sense is like a man in battle with both of his legs shot off: he has nothing to stand on. ~ henry-ward-beecher, @wisdomtrove
303:Well money is not easy to describe. It is easy to lose but it cannot be lost, and no one can get really get used to it. ~ gertrude-stein, @wisdomtrove
304:Before we met, I was as lost as a person could be and yet you saw something in me that somehow gave me direction again. ~ nicholas-sparks, @wisdomtrove
305:For the moment I can only cry out that I have lost my splendid mirage. Come back, come back, O glittering and white! ~ f-scott-fitzgerald, @wisdomtrove
306:God works by contraries so that a man feels himself to be lost in the very moment when he is on the point of being saved. ~ martin-luther, @wisdomtrove
307:The freedom to think out loud on certain topics, without fear of being hounded into hiding or killed, has already been lost. ~ sam-harris, @wisdomtrove
308:The greatest single distinguishing feature of the omnipotence of God is that our imagination gets lost thinking about it. ~ blaise-pascal, @wisdomtrove
309:This is the test of your manhood: How much is there left in you after you have lost everything outside of yourself? ~ orison-swett-marden, @wisdomtrove
310:Anyone who has lost something they thought was theirs forever finally comes to realise that nothing really belongs to them. ~ paulo-coelho, @wisdomtrove
311:What was lost was lost. There was no retrieving it, however you schemed, no returning to how things were, no going back. ~ haruki-murakami, @wisdomtrove
312:That is what you are. That's what you all are... All of you young people who served in the war. You are a lost generation. ~ gertrude-stein, @wisdomtrove
313:A good idea is never lost. Even though its originator or possessor may die, it will someday be reborn in the mind of another. ~ thomas-edison, @wisdomtrove
314:Government, like dress, is the badge of lost innocence; the palaces of kings are built on the ruins of the bowers of paradise. ~ thomas-paine, @wisdomtrove
315:Man, n. An animal so lost in rapturous contemplation of what he thinks he is as to overlook what he indubitably ought to be. ~ ambrose-bierce, @wisdomtrove
316:The little cares that fretted me, I lost them yesterday Among the fields above the sea, Among the winds at play. ~ elizabeth-barrett-browning, @wisdomtrove
317:An organization which just perpetuates today's level of vision, excellence, and accomplishment has lost the capacity to adapt. ~ peter-drucker, @wisdomtrove
318:I have lost all sense of home, having moved about so much. It means to me now&
319:The proper task of the Savior is that he is a savior; indeed, for this he came into the world: to seek and save what was lost. ~ denis-diderot, @wisdomtrove
320:I have held many things in my hands, and I have lost them all; but whatever I have placed in God's hands, that I still possess. ~ martin-luther, @wisdomtrove
321:The proper task of the Savior is that he is a savior; indeed, for this he came into the world: to seek and save what was lost. ~ thomas-aquinas, @wisdomtrove
322:God wants worshipers before workers; indeed the only acceptable workers are those who have learned the lost art of worship. ~ aiden-wilson-tozer, @wisdomtrove
323:If we lose our sanity ... We can but howl the lugubrious howl of idiots, the howl of the utterly lost howling their nowhereness. ~ d-h-lawrence, @wisdomtrove
324:Posterity will talk of Washington as the founder of a great empire, when my name shall be lost in the vortex of revolution. ~ napoleon-bonaparte, @wisdomtrove
325:The ideas of the wise have been tested by centuries. Everything medium is lost and only original, deep and useful things are left. ~ leo-tolstoy, @wisdomtrove
326:A person who is insane has no sense of their place; they've lost that ability, which our friend don Juan describes as the tonal. ~ frederick-lenz, @wisdomtrove
327:Forgiveness is the remission of sins. For it is by this that what has been lost, and was found, is saved from being lost again. ~ saint-augustine, @wisdomtrove
328:Farewell! if ever fondest prayer For other's weal avail'd on high, Mine will not all be lost in air, But waft thy name beyond the sky. ~ lord-byron, @wisdomtrove
329:Father! father! where are you going? / O do not walk so fast. / Speak, father, speak to your little boy, / Or else I shall be lost. ~ william-blake, @wisdomtrove
330:Gold, for the instant, lost its luster in his eyes, for there were countless treasures of the heart which it could never purchase ~ charles-dickens, @wisdomtrove
331:I construct my memories with my present. I am lost, abandoned in the present. I try in vain to rejoin the past: I cannot escape. ~ jean-paul-sartre, @wisdomtrove
332:Sometimes I become so lost in my dramas that I don't notice the underlying mystery of existence. And then life starts to go dead on me. ~ tim-freke, @wisdomtrove
333:You know, the streets are filled with vipers Who've lost all ray of hope You know, it ain't even safe no more In the palace of the Pope ~ bob-dylan, @wisdomtrove
334:Let eloquence be flung to the dogs rather than souls be lost. What we want is to win souls. They are not won by flowery speeches. ~ charles-spurgeon, @wisdomtrove
335:Of this I am quite sure, that if we open a quarrel between the past and the present, we shall find that we have lost the future. ~ winston-churchill, @wisdomtrove
336:People take different roads seeking fulfilment and happiness. Just because they’re not on your road doesn’t mean they’ve gotten lost.   ~ dalai-lama, @wisdomtrove
337:There is anguish in the recollection that we have not adequately appreciated the affection of those whom we have loved and lost. ~ benjamin-disraeli, @wisdomtrove
338:Your body is like a dew-drop on the morning grass, your life is as brief as a flash of lightning. Momentary and vain, it is lost in a moment. ~ dogen, @wisdomtrove
339:Advice to first year medical students: In anatomy, it is better to have learned and lost than never to have learned at all. ~ william-somerset-maugham, @wisdomtrove
340:Til that the brighte sonne loste his hewe; For th'orisonte hath reft the sonne his lyght; This is as muche to seye as it was nyght! ~ geoffrey-chaucer, @wisdomtrove
341:Who would wish to be among the commonplace crowd of the little famous - who are each individually lost in a throng made up of themselves? ~ john-keats, @wisdomtrove
342:Your body is like a dew-drop on the morning grass, your life is as brief as a flash of lightning. Momentary and vain, it is lost in a moment.  ~ dogen, @wisdomtrove
343:Holiness grows so fast where there is kindness. The world is lost for want of sweetness and kindness. Do not forget we need each other. ~ mother-teresa, @wisdomtrove
344:If that was true he must have felt that he had lost the old warm world, paid a high price for living too long with a single dream. ~ f-scott-fitzgerald, @wisdomtrove
345:LIFE, n. A spiritual pickle preserving the body from decay. We live in daily apprehension of its loss; yet when lost it is not missed. ~ ambrose-bierce, @wisdomtrove
346:And how do I know that the hate of death is not like a man who has lost his home when young and does not know where his home is to return to? ~ zhuangzi, @wisdomtrove
347:Where is the Life we have lost in living? Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information? ~ t-s-eliot, @wisdomtrove
348:A scar is not always a flaw. Sometimes a scar may be redemption inscribed in the flesh, a memorial to something endured, to something lost. ~ dean-koontz, @wisdomtrove
349:if you tell yourself the great lie of bad art-that you are in charge-your chance at the truth will be lost. The truth isn't always pretty. ~ stephen-king, @wisdomtrove
350:Seas are the fields of combat for the winds; but when they sweep along some flowery coast, their wings move mildly, and their rage is lost. ~ john-dryden, @wisdomtrove
351:There is a rank due to the United States among nations which will be withheld, if not absolutely lost, by the reputation of weakness. ~ george-washington, @wisdomtrove
352:People take different roads seeking fulfillment and happiness. Just because they're not on your road doesn't mean they've gotten lost ~ h-jackson-brown-jr, @wisdomtrove
353:People take different roads seeking fulfilment and happiness. Just because they're not on your road doesn't mean they've gotten lost. ~ h-jackson-brown-jr, @wisdomtrove
354:What man of us has never felt, walking through the twilight or writing down a date from his past, that he has lost something infinite? ~ jorge-luis-borges, @wisdomtrove
355:When I say, &
356:Hunting after happiness is like hunting after a lost sheep in the wilderness&
357:If you have given up your heart ... you have already lost. A heartless creature is a loveless creature, and a loveless creature is a beast. ~ stephen-king, @wisdomtrove
358:People take different roads seeking fulfillment and happiness. Just because they're not on your road doesn't mean they've gotten lost. ~ h-jackson-brown-jr, @wisdomtrove
359:Probably the battle of Waterloo was won on the playing-fields of Eton, but the opening battles of all subsequent wars have been lost there. ~ george-orwell, @wisdomtrove
360:To recognize causes is to think, and through thought alone feelings become knowledge and are not lost, but become real and begin to mature. ~ hermann-hesse, @wisdomtrove
361:We are never so defenseless against suffering as when we love, never so forlornly unhappy as when we have lost our love object or its love. ~ sigmund-freud, @wisdomtrove
362:How many a year has passed and gone and many gamble has been lost and won, and many a road taken by a friend and each one I've never seen again. ~ bob-dylan, @wisdomtrove
363:I do not believe that any human being is fundamentally happier for being finally lost in a crowd, even if it is called a crowd of comrades. ~ g-k-chesterton, @wisdomtrove
364:If it should ever happen to you to be turned to externals in order to please some person, you must know that you have lost your purpose in life. ~ epictetus, @wisdomtrove
365:If you ever find happiness by hunting for it, you will find it, as the old woman did her lost spectacles, safe on her own nose all the time. ~ josh-billings, @wisdomtrove
366:We have a very precise image - an image at times shameless - of what we have lost, but we are ignorant of what may follow or replace it. ~ jorge-luis-borges, @wisdomtrove
367:We have lost the invaluable faculty of being shocked a faculty which has hitherto almost distinguished the Man or Woman from the beast or child. ~ c-s-lewis, @wisdomtrove
368:We must understand love; we must be able to teach it, to create it, to predict it, or else the world is lost to hostility and to suspicion. ~ abraham-maslow, @wisdomtrove
369:A great deal of time and intellectual force are lost in the world, because the false seems great and the truth so small and insignificant. ~ maria-montessori, @wisdomtrove
370:Sometimes when I'm with you, I remember things I lost when I was your age. Like I remember the sound of the rain and the smell of the wind. ~ haruki-murakami, @wisdomtrove
371:Humanity has the stars in its future, and that future is too important to be lost under the burden of juvenile folly and ignorant superstition. ~ isaac-asimov, @wisdomtrove
372:It is not that the meaning cannot be explained. But there are certain meanings that are lost forever the moment they are explained in words. ~ haruki-murakami, @wisdomtrove
373:The size and age of the Cosmos are beyond ordinary human understanding. Lost somewhere between immensity and eternity is our tiny planetary home. ~ carl-sagan, @wisdomtrove
374:Are not our greatest men as good as lost? The men that walk daily among us, warming us, feeding us, walk shrouded in darkness, mere mythic men. ~ thomas-carlyle, @wisdomtrove
375:Big messages come in small packages. All it may take to restore someone's trust in life may be returning a lost earring or a dropped glove. ~ rachel-naomi-remen, @wisdomtrove
376:The Monte Carlo casino refused to admit me until I was properly dressed so I went and found my stockings, and then came back and lost my shirt. ~ dorothy-parker, @wisdomtrove
377:Suddenly she realized that what she was regretting was not the lost past but the lost future, not what had not been but what would never be. ~ f-scott-fitzgerald, @wisdomtrove
378:There can be no failure to a man who has not lost his courage, his character, his self respect, or his self-confidence. He is still a King. ~ orison-swett-marden, @wisdomtrove
379:Zen has lost its zip, if you will, or its nothingness and has become ritualistic Its established in monastaries with strict codes of koan study. ~ frederick-lenz, @wisdomtrove
380:If you ever find you need help again, you know, if you're in trouble, need a hand out of a corner... " "Yeah?" "Please don't hesitate to get lost. ~ douglas-adams, @wisdomtrove
381:Those who seek to satisfy the mind of man by hampering it with ceremonies and music and affecting charity and devotion have lost their original nature. ~ zhuangzi, @wisdomtrove
382:For poems are not words, after all, but fires for the cold, ropes let down to the lost, something as necessary as bread in the pockets of the hungry. ~ mary-oliver, @wisdomtrove
383:For until ye become as a savior, as a help to some soul that has lost hope, lost its way, ye do not fully comprehend the god within, the god without. ~ edgar-cayce, @wisdomtrove
384:He who is always in a hurry to be wealthy and immersed in the study of augmenting his fortune has lost the arms of reason and deserted the post of virtue. ~ horace, @wisdomtrove
385:Lost! Lost! Lost! Better a whole world on fire than a soul lost! Better every star quenched and the skies a wreck than a single soul to be lost! ~ charles-spurgeon, @wisdomtrove
386:Maybe it’s that I find it hard to forgive the follies and vices of others, or their offenses against me. My good opinion, once lost, is lost forever. ~ jane-austen, @wisdomtrove
387:Now when I speak about Zen, I have a problem, in the sense that the Zen of today has lost the essence, in my estimation, of what I call "old Zen." ~ frederick-lenz, @wisdomtrove
388:Moral principles have lost their distinctiveness. For modern man, absolute right and absolute wrong are a matter of what the majority is doing. ~ martin-luther-king, @wisdomtrove
389:People disappeared, reappeared, made plans to go somewhere, and then lost each other, searched for each other, found each other a few feet away. ~ f-scott-fitzgerald, @wisdomtrove
390:Strategy is the art of making use of time and space. I am less concerned about the later than the former. Space we can recover, lost time never. ~ napoleon-bonaparte, @wisdomtrove
391:I have only one desire, and that is the desire for solitude-to disappear into God, to be submerged in His peace, to be lost in the secret of His Face. ~ thomas-merton, @wisdomtrove
392:There never can be a man so lost as one who is lost in the vast and intricate corridors of his own lonely mind, where none may reach and none may save. ~ isaac-asimov, @wisdomtrove
393:Where was the human potential lost? How was it crippled? A good question might be not why do people create? But why do people not create or innovate? ~ abraham-maslow, @wisdomtrove
394:This is the pathless path. Where the journey leads is to the deepest truth in you. It is really just returning to where you were initially before you got lost. ~ ram-das, @wisdomtrove
395:Without a bullshit detector we’re truly lost. We can end up following channelled wisdom on how to live from disembodied spirits and aliens from the Pleiades. ~ tim-freke, @wisdomtrove
396:It's like many other things in life, Ellie. You keep on the path and all's well. You get off it and the next thing you know you're lost if you're not lucky. ~ stephen-king, @wisdomtrove
397:Love is not a thing, it is not lost when given. You can offer your love completely to hundreds of people and still retain the same love you had originally. ~ leo-buscaglia, @wisdomtrove
398:Men are grown mechanical in head and in the heart, as well as in the hand. They have lost faith in individual endeavour, and in natural force of any kind. ~ thomas-carlyle, @wisdomtrove
399:My mind turned by anxiety, or other cause, from its scrutiny of blank paper, is like a lost child, wandering the house, sitting on the bottom step to cry. ~ virginia-woolf, @wisdomtrove
400:The world has changed. I see it in the water. I feel it in the Earth. I smell it in the air. Much that once was is lost, For none now live who remember it. ~ j-r-r-tolkien, @wisdomtrove
401:Many brave men lived before Agamemnon; but, all unwept and unknown, are lost in the distant night, since they are without a divine poet (to chronicle their deeds). ~ horace, @wisdomtrove
402:The close games are usually lost, rather than won. What I mean by that is games are mostly won because of the opponent making mistakes during crucial moments. ~ john-wooden, @wisdomtrove
403:Bad seed is a robbery of the worst kind: for your pocket-book not only suffers by it, but your preparations are lost and a season passes away unimproved. ~ george-washington, @wisdomtrove
404:Where we have reasons for what we believe, we have no need of faith; where we have no reasons, we have lost both our connection to the world and to one another. ~ sam-harris, @wisdomtrove
405:... feeling well that breathed words Would all be lost, unheard, and vain as swords Against the enchased crocodile, or leaps Of grasshoppers against the sun... ~ john-keats, @wisdomtrove
406:He that buildeth his nest upon a Divine promise shall find it abide and remain until he shall fly away to the land where promises are lost in fulfillments. ~ charles-spurgeon, @wisdomtrove
407:I became acquainted with those martyrs whose behavior in camp, whose suffering and death, bore witness to the fact that the last inner freedom cannot be lost. ~ viktor-frankl, @wisdomtrove
408:In our natural state, we are glorious beings. In the world of illusion, we are lost and imprisoned, slaves to our appetites and our will to false power. ~ marianne-williamson, @wisdomtrove
409:Our culture made a virtue of living only as extroverts. We discouraged the inner journey, the quest for a center. So we lost our center and have to find it again. ~ anais-nin, @wisdomtrove
410:But now his dry and silent grieving for his lost wife must end, for there she stood, the fierce, recalcitrant, and fragile stranger, forever to be won again. ~ ursula-k-le-guin, @wisdomtrove
411:I had a Velcro wallet in a casino. That sound annoyed the hell out of me. Whenever I lost money, and I opened the wallet, it was like the sound of my addiction. ~ mitch-hedberg, @wisdomtrove
412:I will act now. Success will not wait. If I delay, success will become wed to another and lost to me forever. This is the time. This is the place. I am the person. ~ og-mandino, @wisdomtrove
413:The aim is not to deny the character. It’s to stop getting lost in it. This allows you to embrace the experience of the movie more. To have fun being the character. ~ tim-freke, @wisdomtrove
414:If my aim is to prove I am &
415:If you are pleased with what you are, you have stopped already. If you say, "It is enough," you are lost. Keep on walking, moving forward, trying for the goal. ~ saint-augustine, @wisdomtrove
416:When old words die out on the tongue, new melodies break forth from the heart; and where the old tracks are lost, new country is revealed with its wonders. ~ rabindranath-tagore, @wisdomtrove
417:Empires do not suffer emptiness of purpose at the time of their creation. It is when they have become established that aims are lost and replaced by vague ritual. ~ frank-herbert, @wisdomtrove
418:Life and death are of supreme importance. Time swiftly passes by and opportunity is lost. Each of us should strive to awaken. Awaken. Take heed, do not squander your life. ~ dogen, @wisdomtrove
419:Life and death are of supreme importance. Time swiftly passes by and opportunity is lost. Each of us should strive to awaken. Awaken! Take heed, do not squander your life.” ~ dogen, @wisdomtrove
420:Gertrude Stein did us the most harm when she said, &
421:I was an ugly child. I got lost on the beach. I asked a cop if he could find my parents. He said, &
422:Man has little needs and deeper needs. We have fallen into the mistake of living from our little needs till we have almost lost our deeper needs in a sort of madness. ~ d-h-lawrence, @wisdomtrove
423:Yet &
424:If a man has lost a leg or an eye, he knows he has lost a leg or an eye; but if he has lost a self—himself—he cannot know it, because he is no longer there to know it. ~ oliver-sacks, @wisdomtrove
425:Sometimes, a lie is told in kindness. I don't believe it ever works kindly. The quick pain of truth can pass away, but the slow, eating agony of a lie is never lost. ~ john-steinbeck, @wisdomtrove
426:Those who think that they have arrived, have lost their way. Those who think they have reached their goal, have missed it. Those who think they are saints, are demons. ~ henri-nouwen, @wisdomtrove
427:And this I know; whether the one True Light Kindle to Love, or Wrath consume me quite, One flash of it within the Tavern caught Better than in the temple lost outright. ~ omar-khayyam, @wisdomtrove
428:Everywhere we go and move on and change, something's lost&
429:Oh no; but promise me you'll remember.' Her tears were falling. &
430:The habit of spending nearly every waking moment lost in thought leaves us at the mercy of whatever our thoughts happen to be. Meditation is a way of breaking this spell. ~ sam-harris, @wisdomtrove
431:I fell in love with her for her sense of humour. If she ever lost her sense of humour, I would have to dump her. Then I'd kill myself because I couldn't live without her. ~ dean-koontz, @wisdomtrove
432:I have a problem with that silver medal. It's like, &
433:The people that I liked and had not met went to the big cafes because they were lost in them and no one noticed them and they could be alone in them and be together. ~ ernest-hemingway, @wisdomtrove
434:In this world there is room for everyone, and the good earth is rich and can provide for everyone. The way of life can be free and beautiful, but we have lost the way. ~ charlie-chaplan, @wisdomtrove
435:The highest form of worship is the worship of unselfish Christian service. The greatest form of praise is the sound of consecrated feet seeking out the lost and helpless. ~ billy-graham, @wisdomtrove
436:We can afford to follow Him to failure. Faith dares to fail. The resurrection and the judgment will demonstrate before all worlds who won and who lost. We can wait. ~ aiden-wilson-tozer, @wisdomtrove
437:When you lose your capacity to care what other people think, you've lost your ability to connect. But when you're defined by it, you've lost your ability to be vulnerable. ~ brene-brown, @wisdomtrove
438:I have not yet lost a feeling of wonder, and of delight, that the delicate motion should reside in all the things around us, revealing itself only to him who looks for it. ~ edmund-burke, @wisdomtrove
439:When I'm lost in separateness, I connect with someone only through my idea of who that person is in my story. And this means that there's always a subtle sense of alienation. ~ tim-freke, @wisdomtrove
440:You are the Universe playing a cosmic game of hide and seek. It has intentionally lost itself to find itself through you. When you understand this, you have found freedom. ~ aimee-davies, @wisdomtrove
441:Zen was a reaction. Just as Buddha came into the world and spoke against the fall of Vedanta, so Buddhism lost its essence and became ritual. Zen was a reaction to that. ~ frederick-lenz, @wisdomtrove
442:All explorers are seeking something they have lost. It is seldom that they find it, and more seldom still that the attainment brings them greater happiness than the quest. ~ arthur-c-carke, @wisdomtrove
443:Every one of us is losing something precious to us. Lost opportunities, lost possibilities, feelings we can never get back again. That’s part of what it means to be alive. ~ haruki-murakami, @wisdomtrove
444:The grounds of the place were dominated by several large, old willow trees that towered over the surrounding stone wall and swayed soundlessly in the wind like lost souls. ~ haruki-murakami, @wisdomtrove
445:And it never failed that during the dry years the people forgot about the rich years, and during the wet years they lost all memory of the dry years. It was always that way. ~ john-steinbeck, @wisdomtrove
446:When you translate the Bible with excessive literalism, you demythologize it. The possibility of a convincing reference to the individual's own spiritual experience is lost. ~ joseph-campbell, @wisdomtrove
447:Children, even if we lose a million dollars, we can recover it. If we lose one second, we cannot get it back. Every moment that we are not remembering God is lost to us. ~ mata-amritanandamayi, @wisdomtrove
448:Every day is the same thing out the door Feel further away then ever before Some things in life, it gets too late to learn Well, I'm lost somewhere I must have made a few bad turns ~ bob-dylan, @wisdomtrove
449:father, father Gone from us, lost to us, The church lies bereft, Alone, Desecrated, desolated. And the heathen shall build On the ruins Their world without God. I see it. I see it. ~ t-s-eliot, @wisdomtrove
450:I'm lost in the middle of my birthday. I want my friends, their touch, with the earth's last love. I will take life's final offering, I will take the last human blessing. ~ rabindranath-tagore, @wisdomtrove
451:Moderate sorrow Fits vulgar love, and for a vulgar man: But I have lov'd with such transcendent passion, I soar'd, at first, quite out of reason's view, And now am lost above it. ~ john-dryden, @wisdomtrove
452:The fire of hell is called eternal, only because it never ends. Still, there is change in the pains of the lost... Hence in hell true eternity does not exist, but rather time. ~ denis-diderot, @wisdomtrove
453:The immortality of the soul is a matter which is of so great consequence to us and which touches us so profoundly that we must have lost all feeling to be indifferent about it. ~ blaise-pascal, @wisdomtrove
454:The man who lives in division is living in death. He cannot find himself because he is lost; he has ceased to be a reality. The person he believes himself to be is a bad dream. ~ thomas-merton, @wisdomtrove
455:There exists a huge dump of worn-out metaphors which have lost all evocative power and are merely used because they save people the trouble of inventing phrases for themselves. ~ george-orwell, @wisdomtrove
456:Think lightly of hell, and you will think lightly of the cross. Think little of the sufferings of lost souls, and you will soon think little of the Savior who delivers them. ~ charles-spurgeon, @wisdomtrove
457:But no matter what was going on in our lives, I could imagine lying beside her in bed at the end of the day, holding her while we talked and laughed, lost in each other's arms ~ nicholas-sparks, @wisdomtrove
458:I can focus on writing, or I can get lost in wonderfully fun but endless conversations and produce nothing new at all. I count on those people who enjoy my work to understand this. ~ ken-wilber, @wisdomtrove
459:The fire of hell is called eternal, only because it never ends. Still, there is change in the pains of the lost... Hence in hell true eternity does not exist, but rather time. ~ thomas-aquinas, @wisdomtrove
460:Your hair may be brushed, but your mind's untidy. You've had about seven hours of sleep since Friday. No wonder you feel that lost sensation. You're sunk from a riot of relaxation. ~ ogden-nash, @wisdomtrove
461:In most cases, energy is lost in little games of manipulation, in little struggles of will, in the attempts to possess others, to wrap them up, to delude them, to shine them on. ~ frederick-lenz, @wisdomtrove
462:The American people, North and South, went into the [Civil] war as citizens of their respective states, they came out as subjects ... what they thus lost they have never got back. ~ h-l-mencken, @wisdomtrove
463:To admire Satan [in Paradise Lost] is to give one's vote not only for a world of misery, but also for a world of lies and propaganda, of wishful thinking, of incessant autobiography. ~ c-s-lewis, @wisdomtrove
464:I had a stick of CareFree gum, but it didn't work. I felt pretty good while I was blowing that bubble, but as soon as the gum lost its flavor, I was back to pondering my mortality. ~ mitch-hedberg, @wisdomtrove
465:I lost some of my friends because I got so famous, people who just assumed that I would be different now. I felt like everyone hated me. That is the most unhappy time of my life. ~ haruki-murakami, @wisdomtrove
466:It's easy to get lost in endless speculation. So today, release the need to know why things happen as they do. Instead, ask for the insight to recognize what you're meant to learn. ~ caroline-myss, @wisdomtrove
467:Many free countries have lost their liberty, and ours may lose hers; but, if she shall, be it my proudest plume, not that I was the last to desert, but that I never deserted her. ~ abraham-lincoln, @wisdomtrove
468:Time is the worst place, so to speak, to get lost in, as Arthur Dent could testify, having been lost in both time and space a good deal. At least being lost in space kept you busy. ~ douglas-adams, @wisdomtrove
469:Love is an untamed force. When we try to control it, it destroys us. When we try to imprison it, it enslaves us. When we try to understand it, it leaves us feeling lost and confused. ~ paulo-coelho, @wisdomtrove
470:We have lost the art of living, and in the most important science of all, the science of daily life, the science of behavior, we are complete ignoramuses. We have psychology instead. ~ d-h-lawrence, @wisdomtrove
471:He felt he had lost it for good, he knew what it was to have been in communication with her, and to be cast off again. In misery, his heart like a heavy stone, he went about unliving. ~ d-h-lawrence, @wisdomtrove
472:The choice of every lost soul can be expressed in the words "Better to reign in hell than serve in heaven." There is always something they insist on keeping, even at the price of misery. ~ c-s-lewis, @wisdomtrove
473:Under the anger, under the fear, under the despair, under the broken heartedness, there is a radiance that has never been harmed, that has never been lost, that is the truth of who one is. ~ gangaji, @wisdomtrove
474:What is being lost is the magic of the word. I am not an image person. Imagery belongs to another civilization: the caveman. Caveman couldn't express himself so he put images on walls. ~ elie-wiesel, @wisdomtrove
475:But one of the worst results of being a slave and being forced to do things is that when there is no one to force you any more you find you have almost lost the power of forcing yourself. ~ c-s-lewis, @wisdomtrove
476:Godhead here in hiding, whom I adore Masked by these bare shadows, shape and nothing more, See, Lord, at thy service low lies here a heart Lost, all lost in wonder at the God thou art ~ denis-diderot, @wisdomtrove
477:And the lost heart stiffens and rejoices in the lost lilac and the lost sea voices and the weak spirit quickens to rebel for the bent golden-rod and the lost sea smell quickens to recover. ~ t-s-eliot, @wisdomtrove
478:Formerly Milton's Paradise Lost had been my chief favourite, and in my excursions during the voyage of the Beagle, when I could take only a single small volume, I always chose Milton. ~ charles-darwin, @wisdomtrove
479:Godhead here in hiding, whom I adore Masked by these bare shadows, shape and nothing more, See, Lord, at thy service low lies here a heart Lost, all lost in wonder at the God thou art ~ thomas-aquinas, @wisdomtrove
480:I am too tired, I must try to rest and sleep, otherwise I am lost in every respect. What an effort to keep alive! Erecting a monument does not require an expenditure of so much strength. ~ franz-kafka, @wisdomtrove
481:Members of the Rae Chorze-Fwaz order trace their origins back through Tibet, Japan, China, India, and ancient Egypt to the place the order was founded, the lost continent of Atlantis. ~ frederick-lenz, @wisdomtrove
482:Most power is lost in one's own mind by thinking negative thoughts, by worrying about the future, by focusing on the past, as opposed to thinking positive, strong, and happy thoughts. ~ frederick-lenz, @wisdomtrove
483:And some things that should not have been forgotten were lost. History became legend. Legend became myth. And for two and a half thousand years, the ringÔªø passed out of all knowledge. ~ j-r-r-tolkien, @wisdomtrove
484:History can be formed from permanent monuments and records; but lives can only be written from personal knowledge, which is growing every day less, and in a short time is lost forever. ~ samuel-johnson, @wisdomtrove
485:We are unhappy because we no longer have our self esteem. We are unhappy, because we no longer believe we are a special miracle, a special creation of God. We have lost faith in ourselves. ~ og-mandino, @wisdomtrove
486:A society becomes totalitarian when its structure becomes flagrantly artificial: that is, when its ruling class has lost its function but succeeds in clinging to power by force or fraud. ~ george-orwell, @wisdomtrove
487:It's easy to get lost in endless speculation. So today, release the need to know why things happen as they do. Instead, ask for the insight to recognize what you're meant to learn. ~ norman-vincent-peale, @wisdomtrove
488:Only after disaster can we be resurrected. It's only after you've lost everything that you're free to do anything. Nothing is static, everything is evolving, everything is falling apart. ~ chuck-palahniuk, @wisdomtrove
489:Often people display a curious respect for a man drunk, rather like the respect of simple races for the insane... There is something awe-inspiring in one who has lost all inhibitions. ~ f-scott-fitzgerald, @wisdomtrove
490:We must not just be in the world and above the world, but also of the world. To love it for what it is... is the only task. Avoid it and you are lost. Lose yourself in it, and you are free. ~ henry-miller, @wisdomtrove
491:He felt as though he were wandering in the forests of the sea bottom, lost in a monstrous world where he himself was the monster. He was alone. The past was dead, the future was unimaginable ~ george-orwell, @wisdomtrove
492:We are made weak both by idleness and distrust of ourselves. Unfortunate, indeed, is he who suffers from both. If he is a mere individual he becomes nothing; if he is a king he is lost. ~ napoleon-bonaparte, @wisdomtrove
493:No, none of us seem so very real. We're only supporting characters in the lives of each other. Any real truth, any precious fact will always be lost in a mountain of shattered make-believe. ~ chuck-palahniuk, @wisdomtrove
494:Develop an appreciation for the present moment. Seize every second of your life and savor it. Value your present moments.  Using them up in any self-defeating ways means you've lost them forever. ~ wayne-dyer, @wisdomtrove
495:Never awake me when you have good news to announce, because with good news nothing presses; but when you have bad news, arouse me immediately, for then there is not an instant to be lost. ~ napoleon-bonaparte, @wisdomtrove
496:We imagine that when we are thrown out of our usual ruts all is lost, but it is only then that what is new and good begins. While there is life there is happiness. There is much, much before us. ~ leo-tolstoy, @wisdomtrove
497:Who are we? We find that we live on an insignificant planet of a humdrum star lost in a galaxy tucked away in some forgotten corner of a universe in which there are far more galaxies than people. ~ carl-sagan, @wisdomtrove
498:And there I was, 225 pounds, perpetually lost and confused, short legs, ape-like upper body, all chest, no neck, head too large, blurred eyes, hair uncombed, 6 feet of geek, waiting for her. ~ charles-bukowski, @wisdomtrove
499:Develop an appreciation for the present moment. Seize every second of your life and savour it. Value your present moments.  Using them up in any self-defeating ways means you've lost them forever. ~ wayne-dyer, @wisdomtrove
500:Each indecision brings its own delays and days are lost lamenting over lost days... What you can do or think you can do, begin it. For boldness has magic, power, and genius in it. ~ johann-wolfgang-von-goethe, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Lost in Static 18 ~ Mike Oldfield,
2:Those lost voices. ~ Stephen King,
3:The Lost Starship ~ Vaughn Heppner,
4:And I'm lost behind ~ Chris Cornell,
5:hope wasn’t lost. ~ Suzanne Collins,
6:Lost in a haunted wood, ~ W H Auden,
7:We lost the crickets. ~ Eoin Colfer,
8:We lost the skyline ~ Steven Wilson,
9:Moses Verlost
~ Albert Rodenbach,
10:We already lost Dora, ~ Logan Jacobs,
11:If I think, I am lost. ~ Paul Cezanne,
12:I’ve lost everything. ~ Christy Reece,
13:Sarcasm is lost in print. ~ Jon Cryer,
14:And you dropt, lost, ~ Emily Dickinson,
15:Charles, I lost the bet. ~ Karl Malone,
16:I was wounded, not lost. ~ Sally Green,
17:Lost love is still love. ~ Mitch Albom,
18:Maybe it's just lost or… ~ Layla Hagen,
19:Nothing's lost forever. ~ Tony Kushner,
20:No wonder you guys lost. ~ Ann Coulter,
21:Rex lost his specs. ~ Scott Westerfeld,
22:The snobbish lost in laud. ~ Toba Beta,
23:They've lost their minds. ~ Harry Reid,
24:You’re a lost thing. ~ Yrsa Daley Ward,
25:be killed, we are lost. ~ John Steinbeck,
26:Darrin grunted, lost his ~ Kendra Elliot,
27:I’m her lost boy, now found. ~ E L James,
28:I've lost my heart to you. ~ Leo Tolstoy,
29:Just like that, I'm lost ~ Monica Murphy,
30:Not when I lost my dream ~ Katie McGarry,
31:We lost because we didn't win. ~ Ronaldo,
32:Am I lost or just less found? ~ C S Lewis,
33:De Coninck Verlost
~ Albert Rodenbach,
34:He who hesitates is lost ~ Daniel Handler,
35:I just lost a buttonhole. ~ Steven Wright,
36:Love lost can be found again. ~ Jon Jones,
37:No life lived is lost. ~ Samantha Shannon,
38:The irony is lost on you. ~ Courtney Cole,
39:We have lost our humanity. ~ Tahereh Mafi,
40:A battle avoided cannot be lost. ~ Sun Tzu,
41:I am ready to be alone. ~ Chuck Klosterman,
42:I haven't lost my head yet. ~ Andrew Cuomo,
43:I search for a lost sky. ~ Mahmoud Darwish,
44:Jesus was lost in his love for God. ~ Rumi,
45:NOT ALL WHO WANDER ARE LOST. ~ Sonja Yoerg,
46:Not lost, but gone before. ~ Matthew Henry,
47:Silence is not lost time. ~ Gustavo Cerati,
48:The King's lost all his men ~ Nora Sakavic,
49:You say you've lost your faith ~ Bob Dylan,
50:You've lost your muchness. ~ Lewis Carroll,
51:A world made to be lost, - ~ William Morris,
52:Everything changes, nothing is lost. ~ Ovid,
53:gold for those lives lost, ~ Denise Kiernan,
54:He who integrates is lost. ~ Theodor Adorno,
55:I loved and lost and survived. ~ Rae Carson,
56:Not all who wonders are lost. ~ J K Rowling,
57:The lost glove is happy. ~ Vladimir Nabokov,
58:We have lost our humanity. I ~ Tahereh Mafi,
59:Without hope we are lost. ~ Mahmoud Darwish,
60:A good deed is never lost. ~ Alexandre Dumas,
61:A soul loves most what is lost. ~ C E Morgan,
62:day. You lost your man and ~ Tracie Peterson,
63:I'm a lost soul. We do wail. ~ Roger Zelazny,
64:I've lost my faith in science. ~ Bette Davis,
65:John – tell me, are we lost? ~ Arthur Miller,
66:She who hesitates is lost. ~ Elizabeth Letts,
67:That freedom is lost in Hell. ~ Peter Kreeft,
68:We haven’t lost yet, Quinn. ~ Colleen Hoover,
69:Be one on whom nothing is lost. ~ Henry James,
70:But the jewel you lost was blue. ~ Ted Hughes,
71:Don't follow me, I'm lost. ~ U G Krishnamurti,
72:Go and get my lost Makua bride. ~ Heidi Baker,
73:If I look back I am lost. ~ George R R Martin,
74:I lost my temper on stage. ~ Michael Richards,
75:I lost my voice but I had words. ~ Roxane Gay,
76:Life's bloomy flush was lost. ~ George Crabbe,
77:Nothing is lost forever. ~ Takeshi Kaneshiro,
78:Though alone, he was not lost.  ~ Jack London,
79:A soul loves most what is lost... ~ C E Morgan,
80:For want of my father, I was lost. ~ T J Klune,
81:Fought the pull of you. Lost. ~ Kristen Ashley,
82:If I think, everything is lost. ~ Paul Cezanne,
83:If you've lost, you've lost. ~ Agatha Christie,
84:I lost everything i have, found myself. ~ Rumi,
85:I lost my voice, but I had words. ~ Roxane Gay,
86:I'm lost, but I'm hopeful. ~ Alanis Morissette,
87:I've lost the one girl I found. ~ Howard Dietz,
88:Joy, once lost, is pain ~ Percy Bysshe Shelley,
89:Lost' was a phenomenon, like Elvis. ~ John Cho,
90:Religions get lost as people do. ~ Franz Kafka,
91:So you don’t like it… at all?” Lost ~ M Hollis,
92:The lost unicorn is in our presence!! ~ Olivia,
93:We all look for lost time. ~ Christian Lacroix,
94:What is delayed is not lost. ~ Juliette Drouet,
95:When he smiles at me, I am lost ~ Jodi Picoult,
96:When he smiles at me, I’m lost. ~ Jodi Picoult,
97:Early sign of getting lost is fear. ~ Toba Beta,
98:Having no destination, I am never lost. ~ Ikkyu,
99:He who becomes dizzy is lost. ~ Arthur Koestler,
100:I am the wilderness lost in man. ~ Mervyn Peake,
101:If we lose love, all is lost. ~ Mark T Sullivan,
102:I loved Lost, from beginning to end. ~ Jim Rash,
103:Land of lost gods and godlike men. ~ Lord Byron,
104:Now where am I? Lost, that’s where. ~ K Webster,
105:This lost boy got fly without Peter Pan ~ Drake,
106:We lost Klimmt, Schiele and Moll ~ George Pratt,
107:You are all a lost generation. ~ Gertrude Stein,
108:But I'm lost when it comes to you. ~ Carly Simon,
109:Each lost day has its patron saint! ~ Bret Harte,
110:Having no destination, I am never lost.^ ~ Ikkyu,
111:I love getting lost on purpose ~ Lisa Desrochers,
112:In my mind, I've never lost a fight. ~ Jon Jones,
113:I once was lost, but now am found. ~ John Newton,
114:It's okay to be lost in college. ~ Robert Greene,
115:Liberty once lost, is lost forever. ~ John Adams,
116:My share, it should be lost. ~ Ingeborg Bachmann,
117:Once lost, they are rarely found. ~ Joy Fielding,
118:The game is never lost till won. ~ George Crabbe,
119:To the rear, sir—he's lost his leg! ~ Mark Twain,
120:Where is the Life we lost in living? ~ T S Eliot,
121:Who never lost, are unprepared ~ Emily Dickinson,
122:Without a driver this bus is lost. ~ Yann Martel,
123:A friend in power is a friend lost. ~ Henry Adams,
124:A friend married is a friend lost. ~ Henrik Ibsen,
125:"Having no destination, I am never lost." ~ Ikkyu,
126:I am more lost in wonder than ever. ~ John Huston,
127:I count him lost, who is lost to shame. ~ Plautus,
128:I Lost Everything,
I Have Found Myself. ~ Rumi,
129:I’m going to get lost in you. ~ Jodi Ellen Malpas,
130:I’m sorry, son. We lost the baby. ~ Callie Hutton,
131:I never lost as much but twice, ~ Emily Dickinson,
132:It's easier to be lost than found. ~ Sarah Dessen,
133:I was lost but I was not afraid, ~ Cheryl Strayed,
134:Liberty, once lost, is lost forever. ~ John Adams,
135:Money? I lost all taste for it. ~ Taylor Caldwell,
136:No one is ever lost to himself. ~ Cassandra Clare,
137:Not everyone who wanders is lost. ~ J R R Tolkien,
138:someone you’ve loved and lost, you ~ Jodi Picoult,
139:The best of all lost arts is honesty ~ Mark Twain,
140:Then: “Yup. We’re definitely lost. ~ Lisa Plumley,
141:They were losing. No. They had lost. ~ Nisi Shawl,
142:Walking with her man, Lost in a dream ~ A A Milne,
143:who had lost her mother ~ Frances Hodgson Burnett,
144:You are all a lost generation. ~ Ernest Hemingway,
145:you are lost dream of my soul.. ~ Charles Dickens,
146:You can't lost what you never had. ~ Gayle Forman,
147:Change is growth; love is never lost. ~ Wendy Pini,
148:Cold indeed, and labor lost: ~ William Shakespeare,
149:Dance, dance, otherwise we are lost. ~ Pina Bausch,
150:Having no destination,
I am never lost. ~ Ikkyu,
151:I am free and that is why I am lost. ~ Franz Kafka,
152:If not yet lost to all the sense of shame. ~ Homer,
153:I lay on my bed, lost in my thoughts. ~ Kiera Cass,
154:I lost my soul a long fucking time ago ~ V F Mason,
155:In the end, we both lost. So it goes. ~ John Green,
156:Lost my ideals in that tunnel of time. ~ Jim Croce,
157:Misery requires paradises lost ~ Jorge Luis Borges,
158:No man is lost while he yet lives. ~ Louis L Amour,
159:No one you love is ever truly lost. ~ Paula McLain,
160:Not all those who wander are lost. ~ J R R Tolkien,
161:Something significant has been lost. ~ Tom Russell,
162:Truth never lost ground by enquiry. ~ William Penn,
163:Virginity can be lost by a thought. ~ Saint Jerome,
164:We all seek for lost things within us. ~ Toba Beta,
165:What is left when honor is lost? ~ Publ