100
3 Occultism
1 Philosophy
11 Sri Aurobindo
5 The Mother
3 Jorge Luis Borges
2 Sri Ramana Maharshi
2 Sri Ramakrishna
16 Savitri
6 The Secret Doctrine
5 Essays On The Gita
4 The Mothers Agenda
4 The 7 Habits of Highly Effective People
3 Talks
3 Liber ABA
3 Hymns to the Mystic Fire
2 Words Of Long Ago
2 Walden
2 The Lotus Sutra
2 The Life Divine
2 Sex Ecology Spirituality
2 Gospel of Sri Ramakrishna
2 Collected Poems
2 Aion
01.02_-_The_Issue, #Savitri, #The Mother, #Integral Yoga
Her life's broad highways and its sweet bypaths
Lay mapped to her sun-clear recording view,
From the bright country of her childhood's days
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01.04_-_The_Secret_Knowledge, #Savitri, #The Mother, #Integral Yoga
Immobile, seeing the millenniums pass,
Untouched while the long map of Fate unrolls,
They look on our struggle with impartial eyes,
--
Beyond earth's longitudes and latitudes,
His goal is fixed outside all present maps.
But none learns whither through the unknown he sails
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01.05_-_The_Yoga_of_the_King_The_Yoga_of_the_Spirits_Freedom_and_Greatness, #Savitri, #The Mother, #Integral Yoga
And driven by a pointing hand of Light
Across his soul's unmapped immensitudes.
A pilgrim of the everlasting Truth,
--
Wrote clear the letters of its glowing code:
A map of subtle signs surpassing thought
Was hung upon a wall of inmost mind.
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02.02_-_The_Kingdom_of_Subtle_Matter, #Savitri, #The Mother, #Integral Yoga
Attempted vainly now or won in vain,
Already were mapped and scheduled there the time
And figure of her future sovereignties
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02.05_-_The_Godheads_of_the_Little_Life, #Savitri, #The Mother, #Integral Yoga
A touch of friendship mid indifferent crowds
Draw his heart-plan on life's diminutive map.
If something great awakes, too frail his pitch
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02.06_-_The_Integral_Yoga_and_Other_Yogas, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
(3) Because a method has been preconised for achieving this purpose which is as total and integral as the aim set before it, viz. the total and integral change of the consciousness and nature, taking up old methods but only as a part action and passing on to others that are distinctive. I have not found this method (as a whole) or anything like it in its totality proposed or realised in the old Yogas. If I had I should not have wasted my time in hewing out a road and in thirty years of search and inner creation when I could have hastened home safely to my goal in an easy canter over paths already blazed out, laid down, perfectly mapped, macadamised, made secure and public. Our
Yoga is not a retreading of old walks, but a spiritual adventure.
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02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind, #Savitri, #The Mother, #Integral Yoga
At will she spaces in thin air of mind
Like maps in the school-house of intellect hung,
Forcing wide Truth into a narrow scheme,
--
Its brute unconscious accurate device
Unrolls an unerring march, maps a sure road;
It plans without thinking, acts without a will,
--
Apt to conceive, unable to attain,
It drew its concept-maps and vision-plans
Too large for the architecture of mortal Space.
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02.14_-_The_World-Soul, #Savitri, #The Mother, #Integral Yoga
Prophetic of new personality
Arranged the map of their coming destiny's course:
Heirs of their past, their future's discoverers,
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03.03_-_The_House_of_the_Spirit_and_the_New_Creation, #Savitri, #The Mother, #Integral Yoga
In her ingenious ardour of caprice,
In her transfiguring mirth she mapped on Time
A fascinating puzzle of events,
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03.04_-_The_Vision_and_the_Boon, #Savitri, #The Mother, #Integral Yoga
A plan in the occult eternal Mind
mapped out to backward and prophetic sight,
The aeons ever repeat their changeless round,
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04.02_-_The_Growth_of_the_Flame, #Savitri, #The Mother, #Integral Yoga
And organised the motions of the stars,
mapped out the visible fashioning of the world,
Questioned the process of his thoughts or made
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05.03_-_Satyavan_and_Savitri, #Savitri, #The Mother, #Integral Yoga
A half-visible ground and travelling yard by yard
It mapped a system of the Self and God.
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06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain, #Savitri, #The Mother, #Integral Yoga
Unfinished which his aeoned flight unrolls
Were mapped already in that world-wide look.
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07.04_-_The_Triple_Soul-Forces, #Savitri, #The Mother, #Integral Yoga
I know the goal, I know the secret route;
I have studied the map of the invisible worlds;
I am the battle's head, the journey's star.
--
I am silence mid the noisy tramp of life;
I am Knowledge poring on her cosmic map.
--
I have mapped the heavens and analysed the stars,
Described their orbits through the grooves of Space,
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10.03_-_The_Debate_of_Love_and_Death, #Savitri, #The Mother, #Integral Yoga
Lost is the pilgrim's wallet and the scrip,
She fails to read the map and watch the star.
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10.04_-_The_Dream_Twilight_of_the_Earthly_Real, #Savitri, #The Mother, #Integral Yoga
Where leads the march, whither the pilgrimage?
Who keeps the map of the route or planned each stage?
Or else self-moved the world walks its own way,
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1.01_-_Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
To know this I should not need to look farther than to the shanties which every where border our railroads, that last improvement in civilization; where I see in my daily walks human beings living in sties, and all winter with an open door, for the sake of light, without any visible, often imaginable, wood pile, and the forms of both old and young are permanently contracted by the long habit of shrinking from cold and misery, and the development of all their limbs and faculties is checked. It certainly is fair to look at that class by whose labor the works which distinguish this generation are accomplished. Such too, to a greater or less extent, is the condition of the operatives of every denomination in England, which is the great workhouse of the world. Or I could refer you to Ireland, which is marked as one of the white or enlightened spots on the map. Contrast the physical condition of the Irish with that of the North American Indian, or the South Sea
Islander, or any other savage race before it was degraded by contact with the civilized man. Yet I have no doubt that that peoples rulers are as wise as the average of civilized rulers. Their condition only proves what squalidness may consist with civilization. I hardly need refer now to the laborers in our Southern States who produce the staple exports of this country, and are themselves a staple production of the
--
Every New Englander might easily raise all his own breadstuffs in this land of rye and Indian corn, and not depend on distant and fluctuating markets for them. Yet so far are we from simplicity and independence that, in Concord, fresh and sweet meal is rarely sold in the shops, and hominy and corn in a still coarser form are hardly used by any. For the most part the farmer gives to his cattle and hogs the grain of his own producing, and buys flour, which is at least no more wholesome, at a greater cost, at the store. I saw that I could easily raise my bushel or two of rye and Indian corn, for the former will grow on the poorest land, and the latter does not require the best, and grind them in a hand-mill, and so do without rice and pork; and if I must have some concentrated sweet, I found by experiment that I could make a very good molasses either of pumpkins or beets, and I knew that I needed only to set out a few maples to obtain it more easily still, and while these were growing I could use various substitutes beside those which I have named. For, as the Forefathers sang,
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1.01_-_Introduction, #The Lotus Sutra, #Anonymous, #Various
There were in addition two thousand others, both those who had more to learn and those who did not. The nun Mahprajpat was there, together with her six thousand attendants; and also the nun Yaodhar, Rhulas mother, together with her attendants.
There were also eighty thousand bodhisattva mahsattvas, all of whom were irreversible from highest, complete enlightenment (anuttar samyaksabodhi). They had obtained the dhras, were established in eloquence, and had turned the irreversible wheel of the Dharma. Each had paid homage to countless hundreds of thousands of buddhas, planted roots of merit in their presence, and had always been praised by those buddhas. They had also cultivated compassion within themselves, skillfully caused others to enter the wisdom of a buddha, obtained great wisdom, and reached the other shore. All of them were famous throughout countless worlds and had saved innumerable hundreds of thousands of sentient beings. They were Majur, Avalokitevara, Mahsthmaprpta, Nityodyukta, Anikiptadhura, Ratnapni,
Bhaiajyarja, Pradnara, Ratnacandra, Candraprabha, Pracandra,
--
O Maitreya! You should know that at that time there were twenty kois of bodhisattvas in the assembly who wanted to hear the Dharma. All of these bodhisattvas, having seen all the buddha worlds completely illuminated by this ray of light, were struck with wonder and wanted to know why it was emitted.
A bodhisattva named Varaprabha was there with his eight hundred disciples. At that time the Buddha Candrasryapradpa, having emerged from samdhi, remained sitting for sixty intermediate kalpas and revealed to Bodhisattva Varaprabha the Mahayana sutra called Saddharmapuarka, the White
Lotus of the Marvelous Law (hereafter Lotus Sutra), which was the instruction for bodhisattvas and the treasured lore of the buddhas. The assembly also sat there undisturbed in body and mind listening to the Buddhas exposition for sixty intermediate kalpas as if only a single mealtime had passed; during that time not a single person among them experienced fatigue of body or mind.
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1.01_-_Our_Demand_and_Need_from_the_Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
9
comprehensiveness. Its aim is precisely the opposite to that of the polemist commentators who found this Scripture established as one of the three highest Vedantic authorities and attempted to turn it into a weapon of offence and defence against other schools and systems. The Gita is not a weapon for dialectical warfare; it is a gate opening on the whole world of spiritual truth and experience and the view it gives us embraces all the provinces of that supreme region. It maps out, but it does not cut up or build walls or hedges to confine our vision.
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1.02_-_The_7_Habits_An_Overview, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
Effectiveness Defined
The Seven Habits are habits of effectiveness. Because they are based on principles, they bring the maximum long-term beneficial results possible. They become the basis of a person's character, creating an empowering center of correct maps from which an individual can effectively solve problems, maximize opportunities, and continually learn and integrate other principles in an upward spiral of growth.
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1.02_-_Where_I_Lived,_and_What_I_Lived_For, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
The real attractions of the Hollowell farm, to me, were; its complete retirement, being, about two miles from the village, half a mile from the nearest neighbor, and separated from the highway by a broad field; its bounding on the river, which the owner said protected it by its fogs from frosts in the spring, though that was nothing to me; the gray color and ruinous state of the house and barn, and the dilapidated fences, which put such an interval between me and the last occupant; the hollow and lichen-covered apple trees, gnawed by rabbits, showing what kind of neighbors I should have; but above all, the recollection I had of it from my earliest voyages up the river, when the house was concealed behind a dense grove of red maples, through which I heard the house-dog bark. I was in haste to buy it, before the proprietor finished getting out some rocks, cutting down the hollow apple trees, and grubbing up some young birches which had sprung up in the pasture, or, in short, had made any more of his improvements. To enjoy these advantages I was ready to carry it on; like Atlas, to take the world on my shoulders,I never heard what compensation he received for that,and do all those things which had no other motive or excuse but that I might pay for it and be unmolested in my possession of it; for I knew all the while that it would yield the most abundant crop of the kind I wanted if I could only afford to let it alone. But it turned out as I have said.
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1.03_-_A_Parable, #The Lotus Sutra, #Anonymous, #Various
O riputra! In the past I inspired you to seek the buddha path. Yet just now you had completely forgotten this and considered yourself to have attained nirvana. Now, because I want you to remember the path that you practiced according to your original vow in the past, I will teach the rvakas the Mahayana sutra called the Lotus Sutra, the instruction for the bodhisattvas and treasured lore of the buddhas.
O riputra! In the future after immeasurable, limitless, and inconceivable kalpas, you will have paid homage to thousands of myriads of kois of buddhas, preserved the True Dharma, and mastered the path practiced by the bodhisattvas. You will become a buddha called Padmaprabha, a Tathgata, Arhat, Completely Enlightened, Perfect in Knowledge and Conduct,
Well-Departed, Knower of the World, Unsurpassed, Tamer of Humans,
--
Your land will be called Viraja. Its earth will be level and pure, ornamented, peaceful, and rich. The devas and humans will prosper. The earth will be made of lapis lazuli with a well-planned network of roads like a chessboard bordered with golden cords. Rows of seven-jeweled trees, which are always full of owers and fruits, will line the borders of these roads. The
Tathgata Padmaprabha will also lead and inspire sentient beings by means of the three vehicles.
O riputra! When that buddha appears, even though his will not be a troubled world, he will teach the three vehicles because of his original vow.
--
lled with bodhisattvas like these.
O riputra! The lifespan of this buddha Padmaprabha will be twelve intermediate kalpas, not including the period after he becomes a prince and before he becomes a buddha; and the lifespan of the people in that world will be eight intermediate kalpas.
After these twelve intermediate kalpas have passed, the Tathgata
Padmaprabha will predict Bodhisattva Dhtiparipras attainment of highest, complete enlightenment and will address the monks, saying:
This Bodhisattva Dhtiparipra will become the next buddha after me. His name will be Padmavabhavikrama, a Tathgata, Arhat, Completely Enlightened. His buddha world will also be like this one.
O riputra! After the parinirva of the Buddha Padmaprabha the
True Dharma will remain in the world for thirty-two intermediate kalpas and the Semblance Dharma will also remain in the world for thirty-two intermediate kalpas.
--
You will become a buddha of universal wisdom
Named Padmaprabha,
Who will save innumerable sentient beings.
--
Such mahasattvas as these
Will be led and inspired by the Buddha Padmaprabha.
When this buddha becomes a prince
--
And attain the path of the Buddha.
This Buddha Padmaprabha will live in the world
For twelve intermediate kalpas.
--
And devas and humans will pay them homage.
All that the Buddha Padmaprabha does
Will be exactly like this.
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1.04_-_Descent_into_Future_Hell, #The Red Book Liber Novus, #C. G. Jung, #Psychology
102. On June 9, 1917, there was a discussion on the psychology of the world war in the Association for Analytical Psychology following a presentation by Jules Vodoz on the Song of Roland. Jung argued that "Hypothetically, the World War can be raised to the subjective level. In detail, the authoritarian principle (tiling action on the basis of principles) clashes with the emotional principle. The collective unconscious enters into allegiance with the emotional." Concerning the hero, he said: The hero-the beloved figure of the people, should fall. All heroes bring themselves down by carrying the heroic attitude beyond a certain limit, and hence lose their footing (map,vol. 2, p. 10). The psychological interpretation of the First World War on the subjective level describes what is developed in this chapter. The connection between individual and collective psychology which he articulates here forms one of the leitmotifs of his later work
(Of Present and Future [1957], CW 10).
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1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
When we, who did not know Bismarck, make a judgement about him, the description in our minds will probably be some more or less vague mass of historical knowledge--far more, in most cases, than is required to identify him. But, for the sake of illustration, let us assume that we think of him as 'the first Chancellor of the German Empire'. Here all the words are abstract except 'German'. The word 'German' will, again, have different meanings for different people. To some it will recall travels in Germany, to some the look of Germany on the map, and so on.
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1.06_-_Hymns_of_Parashara, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
dvA an; v}tA g;B;vt^ pErEOn B$m .
vDtFmap, pvA s;EfE
vmt-y yonA gB
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1.07_-_The_Farther_Reaches_of_Human_Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
As usual, this new centauric stage possesses not just a new cognitive capacity (vision-logic)-it also involves a new sense of identity (centauric), with new desires, new drives, new needs, new perceptions, new terrors, and new pathologies: it is a new and higher self in a new and wider world of others. And Broughton has very carefully mapped out the developmental stages of self and knowing that lead up to this new centauric mode of being-in-the-world.7
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1.10_-_The_Yoga_of_the_Intelligent_Will, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
- not at the mercy of the objects and their contacts and reactions, - and that self again obedient to the highest self, the
Purusha. Then, free from reactions, the senses will be delivered from the affections of liking and disliking, escape the duality of positive and negative desire, and calm, peace, clearness, happy tranquillity, atmaprasada, will settle upon the man. That clear tranquillity is the source of the soul's felicity; all grief begins to lose its power of touching the tranquil soul; the intelligence is rapidly established in the peace of the self; suffering is destroyed.
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1.11_-_Works_and_Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
Yoga and worship and sacrifice and austerity, and if it is true that sacrifice offered to the Devas leads only to material results and to Paradise, it is also true that sacrifice offered to the Ishwara leads beyond them to the great liberation. For the Lord and the immutable Brahman are not two different beings, but one and the same Being, and whoever strives towards either, is striving towards that one divine Existence. All works in their totality find their culmination and completeness in the knowledge of the
Divine, sarvam karmakhilam partha jnane parisamapyate. They are not an obstacle, but the way to the supreme knowledge.
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1.18_-_The_Divine_Worker, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
Essays on the Gita
of the evolving Dharma, and every turn of the conflict has been designed and mapped by the foreseeing eye of the Master of the battle, the Lord of works and Guide of the dharma. Honour and dishonour from men cannot move him, nor their praise nor their blame; for he has a greater clear-seeing judge and another standard for his action, and his motive admits no dependence upon worldly rewards. Arjuna the Kshatriya prizes naturally honour and reputation and is right in shunning disgrace and the name of coward as worse than death; for to maintain the point of honour and the standard of courage in the world is part of his dharma: but Arjuna the liberated soul need care for none of these things, he has only to know the kartavyam karma, the work which the supreme Self demands from him, and to do that and leave the result to the Lord of his actions. He has passed even beyond that distinction of sin and virtue which is so allimportant to the human soul while it is struggling to minimise the hold of its egoism and lighten the heavy and violent yoke of its passions, - the liberated has risen above these struggles and is seated firmly in the purity of the witnessing and enlightened soul. Sin has fallen away from him, and not a virtue acquired and increased by good action and impaired or lost by evil action, but the inalienable and unalterable purity of a divine and selfless nature is the peak to which he has climbed and the seat upon which he is founded. There the sense of sin and the sense of virtue have no starting-point or applicability.
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12.01_-_The_Return_to_Earth, #Savitri, #The Mother, #Integral Yoga
By thee I have greatened my mortal arc of life,
But now far heavens, unmapped infinitudes
Thou hast brought me, thy illimitable gift!
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1.20_-_Equality_and_Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
It is in this sense that the Gita is speaking when it says that all the totality of work finds its completion, culmination, end in knowledge, sarvam karmakhilam jnane parisamapyate. "As
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1.240_-_Talks_2, #unset, #Jordan Peterson, #Psychology
M.: How does the world appear? How are we? Knowing this, you know God. You will know if He is Siva, or Vishnu or any other or all put together.
D.: Is Vaikuntha in Paramapada, i.e., in the transcendent Self?
M.: Where is Paramapada or Vaikuntha unless in you?
D.: Vaikuntha, etc., appear involuntarily.
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1.300_-_1.400_Talks, #Talks, #Sri Aurobindo, #Integral Yoga
D.: Is Vaikuntha in Paramapada, i.e., in the transcendent Self?
M.: Where is Paramapada or Vaikuntha unless in you?
D.: Vaikuntha, etc., appear involuntarily.
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1.439, #Talks, #Sri Aurobindo, #Integral Yoga
A Nayanar went to Kalahasti for the darsan of God. He saw all the people there as Siva and Sakti because he himself was so. Again,
Dharmaputra considered that the whole world was composed of people having some merit or other and that each of them was even better than he himself for some reason or other. Whereas
Duryodhana could not find even a single good person in the world.
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2.01_-_Habit_1_Be_Proactive, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
Self-awareness enables us to stand apart and examine even the way we "see" ourselves -- our paradigm, the most fundamental paradigm of effectiveness. It affects not only our attitudes and behaviors, but also how we see other people. It becomes our map of the basic nature of mankind.
--
The reflection of the current social paradigm tells us we are largely determined by conditioning and conditions. While we have acknowledged the tremendous power of conditioning in our lives, to say that we are determined by it, that we have no control over that influence, creates quite a different map.
There are actually three social maps -- three theories of determinism widely accepted, independently or in combination, to explain the nature of man. Genetic determinism basically says your grandparents did it to you. That's why you have such a temper. Your grandparents had short tempers and it's in your DNA. It just goes through the generations and you inherited it. In addition, you're Irish, and that's the nature of Irish people.
--
Each of these maps is based on the stimulus/response theory we most often think of in connection with Pavlov's experiments with dogs. The basic idea is that we are conditioned to respond in a particular way to a particular stimulus.
How accurately and functionally do these deterministic maps describe the territory? How clearly do these mirrors reflect the true nature of man? Do they become self-fulfilling prophecies? Are they based on principles we can validate within ourselves?
--
The deterministic paradigm comes primarily from the study of animals -- rats, monkeys, pigeons, dogs -- and neurotic and psychotic people. While this may meet certain criteria of some researchers because it seems measurable and predictable, the history of mankind and our own self-awareness tell us that this map doesn't describe the territory at all!
Our unique human endowments lift us above the animal world. The extent to which we exercise and develop these endowments empowers us to fulfill our uniquely human potential. Between stimulus and response is our greatest power -- the freedom to choose.
--
--- "Proactivity" Defined
In discovering the basic principle of the nature of man, Frankl described an accurate self-map from which he began to develop the first and most basic habit of a highly effective person in any environment, the habit of Proactivity.
--
--- Listening to our Language
Because our attitudes and behaviors flow out of our paradigms, if we use our self-awareness to examine them, we can often see in them the nature of our underlying maps. Our language, for example, is a very real indicator of the degree to which we see ourselves as proactive people.
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2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti, #The Life Divine, #Sri Aurobindo, #Integral Yoga
The Being can have three different states of its consciousness with regard to its own eternity. The first is that in which there is the immobile status of the Self in its essential existence, self-absorbed or self-conscious, but in either case without development of consciousness in movement or happening; this is what we distinguish as its timeless eternity. The second is its whole-consciousness of the successive relations of all things belonging to a destined or an actually proceeding manifestation, in which what we call past, present and future stand together as if in a map or settled design or very much as an artist or painter or architect might hold all the detail of his work viewed as a whole, intended or reviewed in his mind or arranged in a plan for execution; this is the stable status or simultaneous integrality of Time. This seeing of Time is not at all part of our normal awareness of events as they happen, though our view of the past, because it is already known and can be regarded in the whole, may put on something of this character; but we know that this consciousness exists because it is possible in an exceptional state to enter into it and see things from the view-point of this simultaneity of Time-vision. The third status is that of a processive movement of Consciousness-Force and its successive working out of what has been seen by it in the static vision of the Eternal; this is the Time movement. But it is in one and the same Eternity that this triple status exists and the movement takes place; there are not really two eternities, one an eternity of status, another an eternity of movement, but there are different statuses or positions taken by Consciousness with regard to the one Eternity. For it can see the whole Time development from outside or from above the movement; it can take a stable position within the movement and see the before and the after in a fixed, determined or destined succession; or it can take instead a mobile position in the movement, itself move with it from moment to moment and see all that has happened receding back into the past and all that has to happen coming towards it from the future; or else it may concentrate on the moment it occupies and see nothing but what is in that moment and immediately around or behind it. All these positions can be taken by the being of the Infinite in a simultaneous vision or experience. It can see Time from above and inside Time, exceeding it and not within it; it can see the Timeless develop the Time-movement without ceasing to be timeless, it can embrace the whole movement in a static and a dynamic vision and put out at the same time something of itself into the moment-vision. This simultaneity may seem to the finite consciousness tied to the moment-vision a magic of the Infinite, a magic of Maya; to its own way of perception which needs to limit, to envisage one status only at a time in order to harmonise, it would give a sense of confused and inconsistent unreality. But to an infinite consciousness such an integral simultaneity of vision and experience would be perfectly logical and consistent; all could be elements of a whole-vision capable of being closely related together in a harmonious arrangement, a multiplicity of view bringing out the unity of the thing seen, a diverse presentation of concomitant aspects of the One Reality.
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2.02_-_Habit_2_Begin_with_the_End_in_Mind, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
We are more in need of a vision or designation and a compass (a set of principles or directions) and less in need of a road map. We often don't know what the terrain ahead will be like or what we will need to go through it; much will depend on our judgment at the time. But an inner compass will always give us direction.
--
It is here that we deal with our vision and our values. It is here that we use our endowment of self-awareness to examine our maps and, if we value correct principles, to make certain that our maps accurately describe the territory, that our paradigms are based on principles and reality. It is here that we use our endowment of conscience as a compass to help us detect our own unique talents and areas of contribution. It is here that we use our endowment of imagination to mentally create the end we desire, giving direction and purpose to our beginnings and providing the substance of a written personal constitution.
--
Guidance means your source of direction in life. Encompassed by your map, your internal frame of reference that interprets for you what is happening out there, are standards or principles or implicit criteria that govern moment-by-moment decision-making and doing.
--
Your security lies somewhere on the continuum between extreme insecurity on one end, wherein your life is buffeted by all the fickle forces that play upon it, and a deep sense of high intrinsic worth and personal security on the other end. Your guidance ranges on the continuum from dependence on the social mirror or other unstable, fluctuating sources to strong inner direction. Your wisdom falls somewhere between a totally inaccurate map where everything is distorted and nothing seems to fit, and a complete and accurate map of life wherein all the parts and principles are properly related to each other. Your power lies somewhere between immobilization or being a puppet pulled by someone else's strings to high proactivity, the power to act according to your own values instead of being acted upon by other people and circumstances.
--
He was shocked by the question. He denied it. But I pointed out to him that he was allowing one individual and his weaknesses to distort his entire map of life, to undermine his faith and the quality of his relationships with his loved ones.
--
The wisdom and guidance that accompany Principle-Centered Living come from correct maps, from the way things really are, have been, and will be. Correct maps enable us to clearly see where we want to go and how to get there. We can make our decisions using the correct data that will make their implementation possible and meaningful.
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2.03_-_Karmayogin_A_Commentary_on_the_Isha_Upanishad, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
does He act in phenomena. He has arranged the motions of
Prakriti beforehand, from years sempiternal; He has mapped
out the law of those motions before ever they began to stir; and
|
2.05_-_Apotheosis, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
fore the female aspect, Eve, was removed into another form. And
among the Greeks, not only Hermaphrodite (the child of Hermes
and Aphrodite), but Eros too, the divinity of love (the first of
--
grams, 4, 174; Loeb Library, Vol. II, p. 501).
Ovid's account of Hermaphroditos appears in the Metamorphoses, IV, 288 ff.
Many classical images of Hermaphroditos have come down to us. See Hugh
Hampton Young, Genital Abnormalities, Hermaphroditism, and Related Adrenal
Diseases (Baltimore: Williams and Wilkins, 1937), Chapter I, "Hermaphro
ditism in Literature and Art."
--
Sophocles, Oedipus Tyrannus. See also, Ovid, Metamorphoses, III, 324 ff.,
511, and 516. For other examples of the hermaphrodite as priest, god, or seer,
see Herodotus, 4, 67 (Rawlinson edition, Vol. Ill, pp. 46-47); Theophrastus,
--
The subincision produces artificially a hypospadias resembling that of a certain
class of hermaphrodites. (See the portrait of the hermaphrodite Marie Ange, in
Young, op. cit., p. 20.)
--
106 F hatred does not cease by hatred at any time: hatred ceases by love,
this is an old rule" (from the Buddhist Dhammapada, 1:5; "Sacred Books of
the East," Vol. X, Part I, p. 5; translation by Max Miiller).
--
absconditus, the divine essence in and by itself, beyond event and change,
inactive, dormant, void, beyond even the wonder of the hermaphroditic
mystery. (See Zimmer, Myths and Symbols in Indian Art and Civilization,
|
2.05_-_Habit_3_Put_First_Things_First, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
It helps you rise above the limitations of daily planning and organize and schedule in the context of the week. And when a higher value conflicts with what you have planned, it empowers you to use your self-awareness and your conscience to maintain integrity to the principles and purposes you have determined are most important. Instead of using a road map, you're using a compass.
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2.06_-_Two_Tales_of_Seeking_and_Losing, #unset, #Jordan Peterson, #Psychology
"Do you believe you can counterfeit my art?" So the true alchemist must have addressed the impostor. "What messes are you stirring in your pots?"
"The broth that was at the origin of The World," the stranger may have replied, "whence crystals and plants took their form, and the species of animals and the race of Homo Sapiens!" And what he names then appears in the transparent material boiling in an incandescent crucible, just as we now observe it in Arcanum XXI. In this card, which has the highest number of all the tarots and is the one that counts most in players' scoring, a naked goddess framed in myrtle is flying, Venus perhaps; the four figures around her can be recognized as more modern devout emblems, but perhaps they are only a prudent disguise of other apparitions less incompatible with the triumph of the goddess in the middle, perhaps centaurs, sirens, harpies, gorgons, who supported the world before the authority of Olympus had subdued it, or perhaps dinosaurs, mastodons, pterodactyls, mammoths, the attempts nature made before resigning herself-we do not know for how much longer-to human dominion. And there are also those who, in the central figure, see not Venus but the Hermaphrodite, symbol of the souls that reach the center of the world, the culminating point of the itinerary the alchemist must follow.
|
2.08_-_The_Sword, #Liber ABA, #Aleister Crowley, #Philosophy
Dhammapada:
Me he abused, and me he beat, he robbed me, he insulted me:
--
As the Dhammapada says:
An ill-thatched house is open to the mercy of the rain and wind;
|
2.09_-_The_Pantacle, #Liber ABA, #Aleister Crowley, #Philosophy
39:This great task of separating the self from the impressions or "vrittis" is one of the many meanings of the aphorism "solv," corresponding to the "coagula" implied in Samadhi, and this Pantacle therefore represents all that we are, the resultant of all that we had a tendency to be.
40:In the Dhammapada we read:
40.1:\tAll that we are from mind results; on mind is founded, built of mind;
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2.14_-_The_Unpacking_of_God, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
Preconventional/egocentric and conventional/ethnocentric could care less about the global commons; only postconventional/worldcentric can fully see, and effectively respond to, the universal dimensions of the problem (only formop and vision-logic can grasp universal perspectives). Thus, the more we emphasize teaching a merely
Right-Hand map of systems theory or a Gaia Web of Life, instead of equally emphasizing the importance of interior development from egocentric to sociocentric to worldcentric, then the more we are contributing to Gaia's demise.
Global problems demand global awareness, and only interior and Left-Hand stages of development-precisely the domain ignored by flatland Eco approaches-can even begin to handle the problem.
|
2.2.01_-_The_Problem_of_Consciousness, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
Science questing with its measuring rod of empirical experiment begins to have a dark glimpse of the Inconscient; it knows the universe as an organised freak that has emerged from the material Inconscience and will go back to its source. Religion and Philosophy rise on the wings of spiritual experience or in a balloon of metaphysical logic into some stratosphere of superconscient Reality, they seem to discover a God or Self or Spirit or Absolute and try to map it with the intellect or to turn it into a dynamic spiritual formula. But they are unable to reconcile these three terms of being; their physical experiments or their spiritual experiences are valid, but each has hold of only one end of the enigma.
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2.22_-_Vijnana_or_Gnosis, #unset, #Jordan Peterson, #Psychology
For while the reason proceeds from moment to moment of time and loses and acquires and again loses and again acquires, the gnosis dominates time in a one view and perpetual power and links past, present and future in their indivisible connections, in a single continuous map of knowledge, side by side. The gnosis starts from the totality which it immediately possesses; it sees parts, groups and details only in relation to the totality and in one vision with it: the mental reason cannot really see the totality at all and does not know fully any whole except by starting from an analysis and synthesis of its parts, masses and details; otherwise its whole-view is always a vague apprehension or an imperfect comprehension or a confused summary of indistinct features. The reason deals with constituents and processes and properties; it tries in vain to form by them an idea of the thing in itself, its reality, its essence. But the gnosis sees the thing in itself first, penetrates to its original and eternal nature, adjoins its processes and properties only as a self-expression of its nature. The reason dwells in the diversity and is its prisoner: it deals with things separately and treats each as a separate existence, as it deals with sections of Time and divisions of Space; it sees unity only in a sum or by elimination of diversity or as a general conception and a vacant figure. But the gnosis dwells in the unity and knows by it all the nature of the diversities; it starts from the unity and sees diversities only of a unity, not diversities constituting the one, but a unity constituting its own multitudes. The gnostic knowledge, the gnostic sense does not recognise any real division; it does not treat things separately as if they were independent of their true and original oneness. The reason deals with the finite and is helpless before the infinite: it can conceive of it as an indefinite extension in which the finite acts but the infinite in itself it can with difficulty conceive and cannot at all grasp or penetrate. But the gnosis is, sees and lives in the infinite; it starts always from the infinite and knows finite things only in their relation to the infinite and in the sense of the infinite.
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2.26_-_The_Ascent_towards_Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
THE PSYCHIC transformation and the first stages of the spiritual transformation are well within our conception; their perfection would be the perfection, wholeness, consummated unity of a knowledge and experience which is already part of things realised, though only by a small number of human beings. But the supramental change in its process carries us into less explored regions; it initiates a vision of heights of consciousness which have indeed been glimpsed and visited, but have yet to be discovered and mapped in their completeness. The highest of these peaks or elevated plateaus of consciousness, the supramental, lies far beyond the possibility of any satisfying mental scheme or map of it or any grasp of mental seeing and description. It would be difficult for the normal unillumined or untransformed mental conception to express or enter into something that is based on so different a consciousness with a radically different awareness of things; even if they were seen or conceived by some enlightenment or opening of vision, another language than the poor abstract counters used by our mind would be needed to translate them into terms by which their reality could become at all seizable by us. As the summits of human mind are beyond animal perception, so the movements of supermind are beyond the ordinary human mental conception: it is only when we have already had experience of a higher intermediate consciousness that any terms attempting to describe supramental being could convey a true meaning to our intelligence; for then, having experienced something akin to what is described, we could translate an inadequate language into a figure of what we knew. If the mind cannot enter into the nature of supermind, it can look towards it through these high and luminous approaches and catch some reflected impression of the Truth, the Right, the Vast which is the native kingdom of the free Spirit.
But even what can be said about the intermediate consciousness must perforce be inadequate; only certain abstract generalisations can be hazarded which may serve for an initial light of guidance. The one enabling circumstance here is that, however different in constitution and principle, the higher consciousness is still, in its evolutionary form, in what we can first achieve of it here, a supreme development of elements which are already present in ours in however rudimentary and diminished a figure and power of themselves. It is also a helpful fact that the logic of the process of evolutionary Nature continues, greatly modified in some of the rules of its working but essentially the same, in the ascension of the highest heights as in the lower beginnings; thus we can discover and follow to a certain extent the lines of her supreme procedure. For we have seen something of the nature and law of the transition from intellectual to spiritual mind; from that achieved starting-point we can begin to trace the passage to a higher dynamic degree of the new consciousness and the farther transition from spiritual mind towards supermind. The indications must necessarily be very imperfect, for it is only some initial representations of an abstract and general character that can be arrived at by the method of metaphysical inquiry: the true knowledge and description must be left to the language of the mystic and the figures, at once more vivid and more recondite, of a direct and concrete experience.
--
The soul would pass beyond the borders of the Ignorance and cross its original line of departure from the supreme Knowledge: it would enter into the integrality of the supramental gnosis; the descent of the gnostic Light would effectuate a complete transformation of the Ignorance.
This or something more largely planned on these lines might be regarded as the schematic, logical or ideal account of the spiritual transformation, a structural map of the ascent to the supramental summit, looked at as a succession of separate steps, each accomplished before the passage to the next commences. It would be as if the soul, putting forth an organised natural individuality, were a traveller mounting the degrees of consciousness cut out in universal Nature, each ascent carrying it totally as a definite integer, as a separate body of conscious being, from one state of its existence to the next in order. This is so far correct that a sufficient integration of one status has to be complete before an ascent to the next higher station can be entirely secure: this clear succession might also be the course followed by a few even in the early stages of this evolution, and it might become too a normal process after the whole stair-flight of the evolution had been built and made safe. But evolutionary Nature is not a logical series of separate segments; it is a totality of ascending powers of being which interpenetrate and dovetail and exercise in their action on each other a power of mutual modification.
When the higher descends into the lower consciousness, it alters the lower but is also modified and diminished by it; when the lower ascends, it is sublimated but at the same time qualifies the sublimating substance and power. This interaction creates an abundant number of different intermediate and interlocked degrees of the force and consciousness of being, but it also makes it difficult to bring about a complete integration of all the powers under the full control of any one power. For this reason there is not actually a series of simple clear-cut and successive stages in the individual's evolution; there is instead a complexity and a partly determinate, partly confused comprehensiveness of the movement. The soul may still be described as a traveller and climber who presses towards his high goal by step on step, each of which he has to build up as an integer but must frequently redescend in order to rebuild and make sure of the supporting stair so that it may not crumble beneath him: but the evolution of the whole consciousness has rather the movement of an ascending ocean of Nature; it can be compared to a tide or a mounting flux, the leading fringe of which touches the higher degrees of a cliff or hill while the rest is still below. At each stage the higher parts of the nature may be provisionally but incompletely organised in the new consciousness while the lower are in a state of flux or formation, partly moving in the old way though influenced and beginning to change, partly belonging to the new kind but still imperfectly achieved and not yet firm in the change. Another image might be that of an army advancing in columns which annexes new ground, while the main body is still behind in a territory overrun but too large to be effectively occupied, so that there has to be a frequent halt and partial return to the traversed areas for consolidation and assurance of the hold on the occupied country and assimilation of its people. A rapid conquest might be possible, but it would be of the nature of an encampment or a domination established in a foreign country; it would not be the assumption, total assimilation, integration needed for the entire supramental change.
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2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH, #Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Pundit Shyamapada of Antpur arrived. It was dusk. The pundit went to the bank of the Ganges to perform his evening worship; he had some amazing visions during the worship. He returned to the Master's room and sat on the floor. Sri Ramakrishna had just finished meditation and the chanting of the holy names. He was sitting on the small couch and M. on the foot-rug. Rkhl, Ltu, and the others were in and out of the room.
--
Sri Ramakrishna and the devotees returned to the Master's room. The conversation turned to Shyamapada Bhattacharya.
BALARM: "Shyamapada said, 'When he, the Master, placed his foot on Narendra's chest, Narendra went into bhava; but I didn't have that experience' ".
--
"But Shyamapada is a grand person."
|
2_-_Other_Hymns_to_Agni, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
q; p$&y v-v ek ir>yEs .
(vAmap, pEr*;t, pEr yEt -vs
tvo nBtAmyk
--
n
mapo a
vdAtr, fEvSAdE-t m(y, 15
--
AvA ymE`n\ pETvF jEnAmap-(vA Bgvo y\ shoEB, .
I0
|
3.02_-_The_Great_Secret, #unset, #Jordan Peterson, #Psychology
There is another postulate that we also accepted implicitly: that it is possible for us to know the Universe as it really is, to grasp its laws objectively. This seemed so obvious that it was never questioned. The Universe and I - we both exist, the function of the one being to understand the other. Undoubtedly, I am part of the Universe, but in the process of knowing it, I stand apart from it and view it objectively. I admit that what I call the laws of Nature exist independently of me, of my mind; they exist in themselves and they will be the same for any other mind capable of perceiving them.
I started my work inspired by this ideal of pure knowledge. I chose the science of Physics and more particularly the study of the atom, of radioactivity, the field in which Becquerel and the Curies had mapped out a royal road. It was the period when natural radioactivity was being superseded by artificial radioactivity, when the dreams of the alchemists were coming true. I worked with the great physicists who discovered uranium fission and I saw the birth of the atom bomb: years of hard, dogged and one-pointed labour. It was at this time that I conceived the idea which was to lead me to my first discovery, the one which enables us today to obtain electric power directly from intra-atomic or nuclear energy. As you all know, this discovery resulted in a radical change in the economic condition of the whole world, because it brought energy at a low cost within the reach of all. If this discovery was so sensational, it was because it freed man from the curse of toil, from the need to earn his bread by the sweat of his brow.
So I realised the dream of my youth - a great discovery and at the same time I saw its importance for humanity - to which, without especially intending to do so, I had brought this great boon.
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3.04_-_On_Thought_-_III, #Words Of Long Ago, #The Mother, #Integral Yoga
On this matter, I shall quote to you a passage from the
Dhammapada which will give you an idea of the enormous importance attributed to thought by the wisdom of the past.
|
3.2.03_-_To_the_Ganges, #Collected Poems, #Sri Aurobindo, #Integral Yoga
By the shores of Brahmaputra or where Ganges nears the sea,
Even now a flame is born
|
3-5_Full_Circle, #unset, #Jordan Peterson, #Psychology
This seminar is designed first of all to provide an orientation to a newly developed, simplified approach to establishing functional communications bridgeheads between the social, biological and physical sciences, and the humanities and fine arts.
To this end, the techniques of traditional specialization are extended to the task of assembling the basic data of the traditional sciences into a master or meta-scientific model. Analogous concepts and processes in different fields--e.g., a generalized form of the cybernetic process--are used as common denominators of all. The model serves as an intellectual road map to help the specialist in any field identify, reach, and interpret facts, principles, and processes which are especially relevant in other fields.
The other principal purpose of the seminar is to apply this unified conception of science to the task of attacking systematically the major educational, social, political, and technical problems of our day.
--
1. CULTURAL PERIODS, STRATA AND SUB-STRATA
The accumulated data of the bio-psycho-social sciences have the same two major aspects as those of the physical sciences. Namely, the quantitative, scalar aspect and the qualitative, directional aspect. In the second chapter's last part, we discussed the qualitative aspect, and mapped it into the framework of the Periodic coordinate system in Figure II-15. In this chapter we proceed to organize the quantitative, scalar aspect of the accumulated data-social, mental, and genetic--and to do so in terms of levels of organization as we did for abiotic and biotic systems in Chapters I and II.
Our paradigmatic example, Mendeleev's Periodic Table, seems superficially to be constructed in terms of increasing atomic weights or atomic numbers. What this means on the higher level of background theory, however, is increasing control-capability in the nucleus with corresponding increases in the organized complexity of the electron cloud, and of the atom, the system they jointly constitute. So also with the Periodic Table of Human Cultures.
--
It follows that when mobility is blocked long and effectively, it results in anomalous relations between controller and work component, and thus in breakdown or disintegration of the system. It also follows that when mobility is artificially generated, forcing large numbers of unmutated, actually low-potential minds into control positions, the society transmutes down to the corresponding Period.
Stated more simply, each person is a complex key and every social habitat a compound lock. For thousands of years mankind has matched its human locks and keys by the expensive, painful, inconclusive method of theory-less trial and error. The first part of this chapter departs from this method by putting in train the classification of locks and keys. Its second part, by Arthur Jensen, describes the ever more accurate and reliable diagnoses of peoples' inborn genotypic capabilities. To this must then be added the diagnosis of habitat capabilities for transforming the individuals' genetic potentials into phenotypic actualities. Together, these operations will become a technology second to none in importance. (In the section on mapping the web-of-mind, a method is developed for cheap and painless computer simulation of the mutual consequences of placing each of the various kinds of students in any of the various kinds of schools, extant and theoretical. No means and effort should be spared to develop this technology as fast as possible.)
Human Stratification and Periodicity, Figure IV-1, and their development, Figure IV-2, are here, I believe, accounted for in a manner consistent with the data and operations of all the sciences involved: with genetics, psychology, linguistics, history, anthropology, and sociology.9 Geometrized political science, briefly presented in the second Chapter which is strongly concerned with the qualitative, directional component of human cultures--accords with all these data and theories.1 Its detailed presentation, however, like that of the present quantitative (not numerically, but geometrically quantitative) studies, display the same background structure as do the six lower Major Strata (natural kingdoms) and Major Periods (natural empires), conforming to what Heisenberg calls the central order.
The characteristic numbers in Figure IV-2 represent the cultural equivalents of biotic characteristic numbers, Figures II-14 and II-15: In the center position is humankind's kingdom or Major Stratum 7. Above it is the individual's or group's social class or Stratum number; that of its potential abstraction ceiling. At the bottom is their society's Period number, and at the left, the number of the individual's or group's actual, phenotypic abstraction level at the time in question; the number of its Sub-stratum or onto-genetic level.
Implicit in this abstraction hierarchy is the following exceedingly important fact: human beings are by definition unable to grasp abstraction levels higher than their own abstraction ceilings; unable to understand, often even to become aware of, and never to operate on levels of abstraction higher than their own abstraction ceilings. (Hence the loneliness, frustration, impotence, and sometimes martyrdom of great and good men and women throughout human history.) These characteristic numbers and some of their consequences appear below in the Periodic Table of Human Cultures and in our mappings of the web-of-mind.8
By postulating three more cumulative "repetitions" of this process, we obtain human Periods 4, 5, and 6 with the correct number of Strata and Sub-strata in each Period; the correct kinds of tools, foods, social positions, and vocabulary levels in each Stratum; the correct kinds and amounts of control; and the correct kinds and amounts of socio-genetic mobility among the Strata Skipping Periods 4 and 5 for lack of space, we come to our own Period 6, Lower Industrialists.
--
It follows that when mobility is blocked long and effectively, it results in anomalous relations between controller and work component, and thus in breakdown or disintegration of the system. It also follows that when mobility is artificially generated, forcing large numbers of unmutated, actually low-potential minds into control positions, the society transmutes down to the corresponding Period.
Stated more simply, each person is a complex key and every social habitat a compound lock. For thousands of years mankind has matched its human locks and keys by the expensive, painful, inconclusive method of theory-less trial and error. The first part of this chapter departs from this method by putting in train the classification of locks and keys. Its second part, by Arthur Jensen, describes the ever more accurate and reliable diagnoses of peoples' inborn genotypic capabilities. To this must then be added the diagnosis of habitat capabilities for transforming the individuals' genetic potentials into phenotypic actualities. Together, these operations will become a technology second to none in importance. (In the section on mapping the web-of-mind, a method is developed for cheap and painless computer simulation of the mutual consequences of placing each of the various kinds of students in any of the various kinds of schools, extant and theoretical. No means and effort should be spared to develop this technology as fast as possible.)
Human Stratification and Periodicity, Figure IV-1, and their development, Figure IV-2, are here, I believe, accounted for in a manner consistent with the data and operations of all the sciences involved: with genetics, psychology, linguistics, history, anthropology, and sociology.9 Geometrized political science, briefly presented in the second Chapter which is strongly concerned with the qualitative, directional component of human cultures--accords with all these data and theories.1 Its detailed presentation, however, like that of the present quantitative (not numerically, but geometrically quantitative) studies, display the same background structure as do the six lower Major Strata (natural kingdoms) and Major Periods (natural empires), conforming to what Heisenberg calls the central order.
The characteristic numbers in Figure IV-2 represent the cultural equivalents of biotic characteristic numbers, Figures II-14 and II-15: In the center position is humankind's kingdom or Major Stratum 7. Above it is the individual's or group's social class or Stratum number; that of its potential abstraction ceiling. At the bottom is their society's Period number, and at the left, the number of the individual's or group's actual, phenotypic abstraction level at the time in question; the number of its Sub-stratum or onto-genetic level.
Implicit in this abstraction hierarchy is the following exceedingly important fact: human beings are by definition unable to grasp abstraction levels higher than their own abstraction ceilings; unable to understand, often even to become aware of, and never to operate on levels of abstraction higher than their own abstraction ceilings. (Hence the loneliness, frustration, impotence, and sometimes martyrdom of great and good men and women throughout human history.) These characteristic numbers and some of their consequences appear below in the Periodic Table of Human Cultures and in our mappings of the web-of-mind.8
By postulating three more cumulative "repetitions" of this process, we obtain human Periods 4, 5, and 6 with the correct number of Strata and Sub-strata in each Period; the correct kinds of tools, foods, social positions, and vocabulary levels in each Stratum; the correct kinds and amounts of control; and the correct kinds and amounts of socio-genetic mobility among the Strata Skipping Periods 4 and 5 for lack of space, we come to our own Period 6, Lower Industrialists.
--
Since this Periodic table essentially restates what has been shown in Figures IV-1 through IV-3, further discussion of it does not seem necessary here. (See Appendix II at rear.) We turn therefore to a demonstration of its appicatlion in practical affairs.
Leibniz predicted (as already mentioned in Chapter II) that when his Universal Characteristic would be discovered then "If anyone were to disagree with me, I should say to him, `Sir, let us calculate.' And, by taking to pen and ink, we would settle the question".12 This table--which is little more than a traditional arrangement of these data, mapped into the Periodic coordinate system--is clearly a model of his General Characteristic: my students have used the coordinate system in what were once unresolvable political polemics. And we have found that, by taking to the blackboard, we could settle them as predicted. We therefore envisage an ever widening movement from the barricades to the blackboards; from the multi-versity to the new and higher university, and from break-down of our Period 6 culture to its transmutation into Period 7, Higher Industrialist. To see whether we now know how to go about it, consider the following mapping of a web-of-mind.
2. WEBS-OF-MIND: THEIR mapPING AND SIMULATION13
A small web-of-life was mapped in Figure II-14. We progress now to map part of the similar, but higher and more subtile web-of-mind.
The first step is to map famous and familiar territory: the cybernetic structure of a stable and growing human ecosystem, translating its traditional terms into Unified Science's general and orderable terms, and setting our course by what Heisenberg calls our compass: our relationship with the central order.
This order, abstracted from the whole System-hierarchy, is System-theoretic in nature. It is thus, as Northrop advocates, deductively formulated and operationally verifiable. The second step will then be to map a previously bewildering detail within the bigger map. Namely, the exploratory "voyages" being made by some American colleges and universities whose destinations, this map and compass predict, will prove disastrous. By such prediction--and by computer simulation which this mapping permits and which, if opportunity to do so were provided, would be faster and cheaper--we might prevent irreversible destruction.
The big map represents the territory described by three explorers whose discoveries supplement each other and coincide with the central order described in Chapter II. Arnold Toynbee's Study of History,7 Digby Baltzell's "Protestant Establishment--Aristocracy and Caste in America",15 and Lloyd Warner and associates Yankee City Series.9 Using the characteristic numbers set forth in the Periodic Table of Human Cultures, the following map outlines the cybernetic structure of human cultures.
Its principles are precisely the same as those displayed by the preceding members of the Systems-hierarchy. (That is why we say that the universe is deeply simple.) Yet their human manifestation has important new characteristics. (That's why we say that the universe is richly strange.)
--
Nobody, as a rule, disputes this statement. But when I point out the implication--to survive, its controlling Minority must see the world as a Systems-hierarchy and think in terms of Unified Science--someone usually retorts that no Minority in the world sees and thinks in these terms. This springs the trap: someone else then points out that this is true, and that consequently every industrial culture in the world is breaking down and disintegrating! If anyone objects, a few well known statistics clinch the point.
Would-be controllers and navigators are then ready to pay real attention to the new map. I admit that it is imperfect, but point out that with computer help it is perfectible. And what is the alternative? To go on muddling to the bitter end.l6
This map represents the two main components of all lower Industrial nations, Period 6. It does so regardless of whether they are capitalist, socialist, communist, or fascist; and regardless whether they are Caucasoid, Mongoloid, or Negroid.
FIGURE IV-5 Work component and controller of human Cultures: Period 6, Lower Industrialists.
The center of this map represents this system's Minority or controller; its two outer parts represent the system's Majority or work component. According to the best data currently available (those in the Yankee City Series) the Minority is estimated to consist of the two highest Strata: Lower Upper and Upper Upper-about 3% of the population. The Internal Majority (on the left) is estimated to consist of the four lower Strata: Lower Lower (about 22%), Upper Lower (about 31%), Lower Middle (about 33%), and Upper Middle (about 10%). (This last is problematical: some of its members belong to the Minority.) The Majority (on the right) consists of human Periods 1 through 5; the highest of these, however, may contain six genotypic or potential Strata. For when their lites are educated in Lower Industrial countries, some of them sometimes display what appear to be Stratum 6 phenotypes. They belong, however (as yet) to the controllers of countries with fewer than six Strata--intellectual, social, and material--as these are defined in Figure IV-l.
This situation might appear anomalous to one-field specialists. Unified Science seems, however, to make it comprehensible. The following semantic glossary should make it more so:
--
Baltzell fully recognizes the Minority, which he calls the Establishment. He calls it Aristocracy when it is coacting positively, and Caste when coacting negatively with the Majority. He distinguishes both of the necessary kinds of cybernetic relations: the authoritative, which maintains the Minority's control; and the liberal-democratic which keeps open its communication with the Majority. Baltzell also recognizes the Majority. He constantly shows important distinctions between the Inner Majority (those belonging to the same race and nationality as the Minority) and the External Majority (those belonging to nationalities and races difl'erent from Minority's). Though he does not name the latter as a set, I am persuaded that he would probably agree to the validity of this recognition.l8
Continuing, now, to discuss our map, Lloyd Warner recognized the leadership and control function of the two highest Strata of Yankee City; also, several work and followership functions of the first four Strata. He showed that the control and leadership function had been unequivocal one and two generations before the study was made, as Baltzell shows it to have been throughout the United States-not as clear as it had been under America's Founding Fathers, but still indisputable. Warner showed two different changes going on simultaneously: decline of control itself, and negativization of coaction between controller and work component.
Control itself had deteriorated at the time Yankee City was studied: the public philosophy, as Walter Lippmann defined it, had widely broken down.l9 The Industrial Period was developing its own form of the old misery which Toynbee diagnosed in each of the disintegrating Literate civilizations and called schizm of the soul. (This condition can, as you will see, be corrected by the application of anthropology and Unified Science to Higher Industrial civilization, Period 7.20
--
Formulation of Effective University Social Structure.
When a complex mechanism has complexly deteriorated and broken down, the first thing the repair engineer needs to see is the blueprint of the system when it was new, and working correctly. For, as Abraham Lincoln said of the damaged social system whose controller he was trying to restore, "If we could first know where we are, and whither we are tending, we could better judge what to do, and how to do it." A breakdown can be made only relative to the condition of "normality." Figure IV-5 gives us this "base line" for Lower Industrial civilization, formulated deductively. Relative to this "blue print" of the normal Lower Industrial system, we can now map the structure of the "normal," "correctly" (cybernetically) working university.
The structure of the university's widespread current breakdown, actively engineered by social technologists who have misconstrued human kind's genetico-psycho-social structure, can then be understood much better. It is, of course, widely sensed without the benefit of maps. Sensing, however, is what the patient does. Curing is quite another thing: it begins with understanding of "where we are, and whither we are tending;" from there it sets its course.
The following map represents an ideal which administrations and trustees of top colleges in Britain, the United States and the U.S.S.R. have striven to approximate. When a complex mechanism has complexly deteriorated and broken down, the first thing the repair engineer needs to see is the blueprint of the system when it was new, and working correctly. For, as Abraham Lincoln said of the damaged social system whose controller he was trying to restore, "If we could first know where we are, and whither we are tending, we could better judge what to do, and how to do it." A breakdown can be made only relative to the condition of "normality." Figure IV-5 gives us this "base line" for Lower Industrial civilization, formulated deductively. Relative to this "blue print" of the normal Lower Industrial system, we can now map the structure of the "normal," "correctly" (cybernetically) working university.
The structure of the university's widespread current breakdown, actively engineered by social technologists who have misconstrued human kind's genetico-psycho-social structure, can then be understood much better. It is, of course, widely sensed without the benefit of maps. Sensing, however, is what the patient does. Curing is quite another thing: it begins with understanding of "where we are, and whither we are tending;" from there it sets its course.
The following map represents an ideal which administrations and trustees of top colleges in Britain, the United States and the U.S.S.R. have striven to approximate.
FIGURE IV-6 A web-of-mind: Academic institution for the transformation of top genotypic potentials into phenotypic actualities.
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Discussion.
This map represents just the nucleus of education, and only during a civilization's genesis; its ectropic phase. What it omits is the control relations which develop outside academe. The following are examples of such developments: American, English, and Soviet Russian.
The first two relations are illustrated by a dinner conversation I once had in Geneva, Switzerland, in the Thirties with two English officials of the International Labor Office. We had been telling each other how students in our countries spend their summer vacations. Their vacations, it appeared, consisted of trips on the European Continent, largely among Upper Middle and Upper class people and in their surroundings. Ours consisted, by contrast, in any kind of work we could get, bar none. (I, for example, had worked as mess boy on two freighters, counselor in a childrens' camp, farm hand, tray washer in an employees' cafeteria, mountain guide in a resort, spool winder in a textile plant, and as attendant in a U.S. Veterans' hospital, predominantly for mental patients.)
The Englishmen were very pleased. They declared these summer jobs the most important part of my and my friends' education. This, they said, is the best way students can come to understand working people; their lives, their problems. They condemned their own kind of vacations as sheer waste, and held that in the long run it endangers the State.
Why these American students' summer jobs are important appears in the following little map of our school of hard knocks, the so-called "real" world. (Actually, of course, the academic world is just as real.)
The students learn the Majority's languages, idioms, and ways of thinking; enormously important things that even top-notch college professors rarely know, and which they could not teach, even if they did. The students learn the meaning of grinding physical work, of physical working conditions, of occupational hazards, brutality, hopelessness as no books, films, or courses can teach them. The foremen and workers among, and under, whom these students labor spot them and educate their characters in ways that can't be read; that have to be experienced. How to talk, to respond, to be respectful to people who expertly control plants, animals, things.--The university must be academic in order to think clearly and disinterestedly, as George Pake points out in "Whither United States Universities?"14
FIGURE IV-7 A web-of-mind: Non-academic institution for the transformation of top genotypic potentials into phenotypic actualities. The "real" world: a school of hard knocks.
Its education must therefore be constantly brought "down from the gallery of spectators and analysts into the arena with the contenders." This education is essential training for the exacting, hard-nosed task of governing a country. Many of America's Founders combined the two kinds of education mapped in Figures IV-6 and IV-7. As a result, they ran the country in a cybernetically feasible way.23 Few modern American students, on the other hand, now get either kind of education. As a result "there has developed in this country," as Walter Lipmann pointed out long ago, "a functional derangement of the relationship between the mass of the people and the government".19 This derangement will presently be specified and mapped.
But first, a report on the combination of these two complementary aspects of a Minority's education by the Soviet Government. This report was made in 1967 to the New York Chapter of the Society for General Research by a well known personage who had just returned from an extremely friendly visit to the U.S.S.R. The meeting was held at the New York Academy of Sciences under my chairmanship, and I paraphrase my notes.
There are in the U.S.S.R. certain unpublicized schools whose object it is to train the country's most responsible future leaders and controllers. The most outstanding children are sought out by means of the best available tests and observations. (The youngest ones enter the school when about eighteen months old.) Absolutely no expense or effort is spared.
At first the ratio of children to teachers is 1:1; later it becomes 2:1 and higher. Every effort is made to assemble the kind of faculty and students mapped in the center of Figure IV-6. As these students grow older, individuals are sent periodically to work in carefully chosen factories, collective farms, research centers, army units, and so forth. This gives them the training mapped in Figure IV-7. (Soviet administrators refer to these superlative institutions--half jokingly, of course--as their schools for "philosopher kings.") From time to time individual students take courses in various gymnasia and universities open to all who pass public examinations. This serves to give the future leaders connections in, and understanding of such institutions.
This is as far as I paraphrase my notes. It should, however, be pointed out parenthetically that these students' sporadic attendance at public institutions also serves the important function of veiling their strategic schools' existence. This veiling is not arbitrary: the Majority people--as Figures IV-2, IV-3, and IV-4 indicate--having lower abstraction ceilings, are more or less aphasic and agnosic to the Minority's highest and most important levels of abstraction. They do not clearly understand the culture's need for such exclusive schools. So, if they knew of these schools' existence, they would demand open admission to them, breaking them down to the Majority's lower ceilings, as diagrammed below. This would, in time, bring to the Soviet Union what Lippmann calls the "functional derangement between the mass of the people [Majority] and the government [Minority] ."
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The Opposite Derangements of Government.
Our model of Leibniz's Universal Characteristic can now be applied to rational settlement of the major reciprocal political questions of our century: the breakdown of working democracies, on one hand by egalitarian democracy, and on the other hand by dictatorial autocracy. Walter Lippmann has analysed what has been happening quite effectively; that is to say, cybernetically. A few short excerpts from his famous book, with the appropriate interpolations, will complete the large and dynamic map of Industrial civilization outlined above. The consequences of open (blind) university admission policy on one hand and of the development of well matched key-lock colleges, universities, trade-schools etc. on the other hand will then become much clearer than before, making prediction possible. We will conclude by verifying our prediction in terms of a concrete case: New York's City College.
"The more I have brooded upon the events which I have lived through myself," Lippmann wrote in 1955, "the more astounding and significant does it seem that the decline of power and influence and self confidence of Western democracies has been so steep and so sudden. [It has been steeper yet in the years since he wrote this presage.] We have fallen far in a short space of time... What we have seen is not only decay--though much of the old structure was dissolving--but something which can be called an historic catastrophe."19,30 p.15.
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"One [great stream]," Lippmann continues, "is the enormous expansion of public expenditure, chiefly for war and reconstruction; this has augmented the power of the assemblies [representing the work component] which vote the appropriations on which the executive depends. The other development which has acted to enfeeble the executive power [controller] is the growing incapacity of the large majority of the democratic peoples to believe in intangible realities. This has stripped the government of that imponderable authority which is derived from traditional, immemorial usage, consecration, veneration, prescription, prestige, heredity, hierarchy."19 pp. 54-56.
The plight of the governments of what was once the Creative Center (Figure II-16b) is herewith affirmed to consist significantly in the disorganization of the controller (the executive branch), and the unorganized, chaotic over-growth of the work component (the electorate and its representatives). Exactly the converse, Lippmann affirms, is the defect of the totalitarian ideologists: the governments of Extreme Left and Extreme Right, mapped in the same Figure.
"In the reaction against the practical failure of the democratic states," he goes on, "we find always that the electoral process is shut down . . . and that the executive function is taken over--more often than not with popular assent--by men with a special training and a special personal commitment to the business of ruling the state. In the enfeebled democracies the politicians have with rare exceptions been men without sure tenure of office. Many of the most important are novices, improvisers, and amateurs. After a counter-revolution has brought them down, their successors are almost certain to be the elite of the new revolutionary party, or an elite drawn from predemocratic institutions like the army, the church, and the bureaucracy. . . The post-democratic rulers are men set apart from the masses of the people. They are not set apart only because they have [and use] the power to arrest others and to shoot them. They would not long hold on to that kind of power [by itselfJ. They have also an aura of majesty, which causes them to be obeyed. That aura emanates from the popular belief [and often the fact] that they have subjected themselves to a code and are under a discipline by which they are dedicated to [and seem able to achieve] ends that transcend their personal desires and their own private lives" pp.59-60.19
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The parts of Unified Science are mutually illuminating, reciprocally correcting, and Circle expanding. Among these parts is the microcosm: the mentalities of all the human Periods and Strata, from naked Hunters and Gatherers in dry Australian deserts to space-suited, computer-guided astronauts on the airless moon. Unified Science conveys to each of these microcosms, and internalizes within it, the macrocosm's verifiable and compelling natural and moral law.34
In the light of this Full Circle, the above-mapped 19th century American and 20th century Soviet webs-of-mind gain meaning and permit prediction. For in both of these cultures the distinction between controller and work component, Minority and Majority, is clear, and their ordination is cybernetically correct. Each of these systems had, or has, a public philosophy at the time in question which accords with the central order in regard to the superordination of controller over work component. Unified Science permits us to formulate the problem of open and selective admissions and to predict the outcomes of these alternative solutions as follows:
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In Figure IV-2, Period 6 (Lower Industrialists) displays six Strata, each characterized by the corresponding number of Substrata. The highest Sub-stratum in each case (including the first one) is reached by, and only by, utilizing opportunities for continuous, persistent development of inborn capabilities.
Exceptions occur for reasons well known to geneticists, and are often important. Child prodigies appear from time to time, for whom equality of opportunity requires skipping one age-graded school class after another; for instance, Norbert Wiener.37 Stratum prodigies occur, for whom equality of opportunity requires the by-passing of one school-type after another; John Stewart Mill.38 Period prodigies occur, for whom equality of opportunity requires travelling to an Industrial country and studying in its higher schools; for instance, Yomo Kenyatta.39 (These latter two kinds of exception comprise the two Majority groups mapped in Figure IV-6.)
Downward exceptions also occur, especially in the highest and most recently entered Strata. (Geneticists recognize them as "regressions toward the mean."40) But downward exceptions occur in all Strata. (Of late those who display them have been euphemistically called "retarded.") For them, equality of opportunity requires repetition of school classes, top Stratum children's apprenticeship in trade or craft schools, and emigration to less developed regions or countries.
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How have we found out that they are misleading our education and our culture a In the same way that physical and biological scientists find out when they are misled: by making theoretical models and subjecting them to experimental verification. "The verification of a model such as occurred with Rutherford's nuclear atom can greatly extend the range and scope of the physicist's understanding," say physicists Kendall and Panofsky. "It is through the interplay of observation, prediction, and comparison that the laws of nature are slowly clarified."45
Our maps of alternative webs-of-mind are models of -psycho-social systems. Figures IV-6 and IV-8 predict the coactions to be expected in universities containing certain proportions of Minority students and Majority students, Internal and External. These predictions can now be compared with observations of the two corresponding kinds of institutions.
Figure IV-8 is a theoretical model of an open-admissions college, as this term is defined and applied at New York City College, 1970-1971. It will be compared with the earliest available report of the empirical event: "Up the Down Campus--Notes from a Teacher on Open Admissions" by M. Ann Petrie,46 a member of the College's English Department who strongly supports this so-called "open" structure.
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That these changes are hated is natural. And they are hated not just by professors, but by the qualified students of both Minority and Majority, whom they prevent from receiving the high-level training for which they have the inborn capacity, and which they must get if they are to fill the leadership vacuum, correct the system's cybernetic derangement, and halt our society's catastrophic decline.47
These "changes in curriculum and classroom style"--this decline in the level of thought and education--will rapidly change this institution's reputation in the same direction. Its academic degrees will decline in competitive value, and the coactions between the majority of open admissions students (mapped at the outer ends of this web-of-mind), and the rest of the students, the faculty, and the community will consequently become objectively negative. They will become so, regardless of what they appear to be subjectively to those who gladly sacrifice time, effort, money and reputation in the hope of benefiting the slightly above average Majority, but who in reality damage far more of them than they help.48
Petrie reports a change in objective coactions between those who pass the tests, and most of those who are admitted without it. Since the latter remain, regardless of whether they do the work successfully or not, the former are leaving City College in considerable numbers. If the students with lower potential benefitted, this coaction would be: benefit to the weak, damage to the strong ( + , - ), which is bad enough. But if both kinds of students are damaged, as our model predicts that they are being damaged, their coaction is mutual harm, synnecrosis ( - , - ); social disaster. Among each group's members, however, the coaction will probably be some degree of symbiosis ( + , + ). That will polarize the community and prepare civil war.
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`A new philosophy,' says S. Kristol, `is needed for capitalism to regain its legitimacy. And that philosophy should be based on the world-view of consistency with the humanist and metaphysical truth of the scientific revolution itself.'
That is the nature of the new Public Philosophy. The result, however, is transformation of both capitalism and socialism into a new system, Social Capitalism, coherently developed in Switzerland from 1925 to the present.23 (See pages 192-195.) This is the system called for by the Public Philosophy of Higher Industrialism. The old capitalism's legitimacy was lost because--this has been mapped geometrically--its dominant value premise changed from positive to neutral, and later to negative, as described in Ch. V. Social Capital's dominant value-premise however is clearly and unequivocally positive. That is what gives it legitimacy. The new philosophy which Kristol and Madden call for is, of course, essential. It is, however, the Public Philosophy of Higher Industrial Civilization which results from the transformation of capitalism and of socialism into Social Capitalism.
"We need a discipline rather than a vision," Madden continues. Unified Science is actually both: it began as a vision-Descartes' dreams, Bacon's Novum Organum, Leibniz' Universal Characteristicl2; perhaps even the sudden picture of the Periodic coordinate system as I walked on Riverside Drive in New York City. Then it developed into the discipline expounded in this book.
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We have, it seems, designed and produced an early model of the key which Madden calls policy science. The next step is to develop it further, and to mass produce it. And Madden points out what is needed: "Corporation resources may be needed to develop policy science."
If these resources are granted, not only the solutions above, but those to scores of other problems called for in Clash of Culture will emerge cumulatively, and will transform this culture clash into constructive orientation: in terms of Figure IV-11 it will change the multiversity's ad hoc improvisation into rational assembly of "Compatible background theories, coherently mapped into the Periodic coordinate system," resulting in "A single, dynamic, holistic, evolving discipline: the Public Philosophy. This is, and will become more clearly, the Public Philosophy of the Space Age."34
Figure IV-11 is a detail-less plan at whose center is a merely synoptic indication of the New University's controller, the New University Council. The point however is, as Stafford Beer emphasizes with heavy type, that PLANNING IS HOMOLOGOUS WITH ORGANIZATION.53 It takes a cybernetic system like the New University, conducted by generalists and organized specialists (Figure VI-12 below), to grasp and deal with whole cybernetic systems. To understand cybernetic systems requires systems-theoretically structured minds and institutions of higher learning. (Hence the invisibility of Unified Science to otherwise excellent scientists.)
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The generalist's input comes from his field too; but that consists of all the sciences--physical, biological, and psycho-socio-political, Systems-hierarchically organized; and all the humanities--the arts, philosophy, and religion--similarly organized; together with the tactics and strategy of decision-making and execution, of practical leadership, currently called management. The latter has been treated in Plain Truth--And Redirection of the Cold War.23 The humanities will be dealt with to a considerable extent in Chapter V. Let us therefore confine ourselves here to the generalist's cognitive aspect, Unified Science.
The generalist's cognitive controller, which Thomas Kuhn calls his system of paradigms, organizes his many diverse-appearing kinds of data by means of a single background theory. It maps them coherently into his central paradigm, the Periodic coordinate system. The result is Unified Science.--His output goes to all the sciences and is, ex hypothesi, acceptable to them all. We have tested this model for several years in two colleges, two pilot plants, and found it to work as intended. (See Jere Clark's Chapter III.)
FIGURE IV-12 The Generalist and organized specialist: assemblable products of the New University.
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47. Intensified by Max Ways and his friends under the slogan "More Power to Everybody." (See Ways, Max, "More Power to Everybody," Fortune, May, 1970.)
48. Subjective coactions, traditionally distinguished from objective coactions by semi-quotes, are here omitted. Their mapping would not only complicate this figure, but subsume personality concepts which, while touched upon in Chapter II's mapping of political biases, have not been sufficiently elaborated. That occurs elsewhere.
49. Conant, James B. "The Role of Science In Our Unique Society," Science, Jan. 23, 1948, p. 78.
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"It is in the realm of concrete judgements and choice that the practical use of theory comes about," Jonas pointed out in 1959. "But this knowledge of use is different not only from the knowledge of the [special science's] theory used in the case, but from that of any [non cosmic] theory whatsoever, and it is acquired or learned in ways different from those of [special science] theory . . . thus there is theory and use of theory, but no theory of the use of theory." p. 199.2
FIGURE V-2 The Coaction Compass defines the relations of the data mapped into it, both to each other and to the Central Order.3
This statement, sharpened by inserted qualifications, was true for Hans Jonas in 1959. He then, however, describes Unified Science as it is set forth in Figure V-2: "At the opposite end of the scale is the knowledge concerning ends repeatedly alluded to--of which today [1959] we do not know whether it admits of theory, as once it was held eminently to do. This knowledge alone would permit the valid discrimination of worthy and unworthy, desirable and undesirable uses of science, whereas [fragmented] science itself only permits discrimination of its correct or incorrect, adequate or inadequate, effectual or ineffectual use." pp. 199-200.2
Assembling the A, B, C coordinate systems in the central column of the Unified Science Chart (at the rear), and sharpening their coaction cardioids to their logical and geometric points, we obtain the following compass-like representation of Unified Science's frame of reference, the Periodic coordinate system.
The Periodic coordinate system orients any empirical system mapped into it, including the special-sciences' theories, as clearly and precisely as a physical map and compass orient an aeroplane or ship. Unified Science is not immersed in temporal local practices, but immerses them: it shows their directions sub specie aeternitatis: it orients their structures by their relations to and , the ultimate limits of existence envisaged by modern science and philosophy. Cosmic direction is built into Unified Science as firmly as geographic direction is built into physical compasses. To the extent that the Periodic coordinate system shows what Werner Heisenberg calls "our relationship with the central order", it can in the final analysis be our compass.
Do not Figures V-1 and V-2 show that this knowledge, intuited long ago by Plato and now by Jonas in Literate metaphors, has come full circle, and reappears here in the geometric language and idiom of the Higher Industrial culture?
"Obviously," Jonas points out, "it is a different kind of knowledge that has to do with the desirability of ends, and a different kind that has to do with feasibility, means, and execution." p. 198.2 Figure V-2 elucidates this difference : the data of the special sciences and technologies (data mapped into the Periodic coordinate system by means of their characteristic numbers, as for instance in Figures II-14a and b) have to do with feasibility, means, and execution. The process of mapping these data into the Periodic coordinate system shows their desirability or undesirability in terms of their vector-direction : if they transmute the system over-all and in the long run (diachronically) toward they are evil and undesirable; if toward , they are desirable and good. And every human being who loves life and seeks its preservation and advancement will concur. The acquisition of the data, which occurs by means of special sciences, results in knowledge of feasibility, means and execution; the orientation of this knowledge by means of the Periodic coordinate system results in knowledge of the desirability of ends. The two together constitute our map and compass.
1. UNIFIED SCIENCE IS SCIENCE
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This is the unsatisfactorily incomplete kind of answer to which one-field specialization in formal science leads. Immediately, therefore, Quine relates it to other parts of the System-hierarchy.
"In practice of course we end the regress of coordinate systems by something like pointing." And that something is mapping: equating origin and axes to empirical phenomena which are, of course, hierarchically organized. "And in practice," Quine goes on, "we end the regress of background languages, in discussions of reference, by acquiescing in our mother tongue and taking its words at face value." Once, that is, the concepts of these words' denotata have been organized System-hierarchically, as they are in Unified Science.
"Very well," he goes on, addressing himself to formal specialists. "In the case of position and velocity, in practice pointing breaks the regress. But what of position and velocity apart from practice? What of the regress then? The answer, of course, is the relational doctrine of space; there is no absolute position or velocity; there are just the relations of coordinate systems to one another, and ultimately of things to one another. And I think that the parallel question regarding denotation calls for a parallel answer, a relational theory of what the objects of theories are. What makes sense is to say not what the objects of a theory are, absolutely speaking, but how one theory of objects is interpretable or reinterpretable in another." PP 49-50.46
The point of the Unified Science enterprize is to organize the one-field disciplines so that the objects and theory of each discipline are interpretable or reinterpretable in terms of those of the others, Figures IV-11, 12.
Quine describes the method here employed as follows: "The reduction of one ontology to another with help of proxy function: a function mapping the one universe into part or all of the other." p. 55.46 This kind of mapping has been the principal activity throughout this book as shown, for example, in Figure II-1 and the Unified Science Chart.
The language and theory developed in this process, what Quine calls the background language and background theory of the one-field disciplines, are ipso facto the language and theory of Unified Science. "Our dependence upon a background theory," he says, "becomes especially evident when we reduce our universe U [the universe of one scientific discipline] to another V by appeal to a proxy function. For it is only in a theory with an inclusive universe, embracing U and V [plus all the other scientific disciplines], that we can make sense of the proxy function. The function maps U into V and hence needs all the old objects of U as well as their new proxies in V." p. 57.46
Partial syntheses--syntheses of groups of sciences such as physics, chemistry and biology, or psychology and sociology--do not resolve the ontological problem. Quine implies this as follows:
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"If," Leibniz had written, "we could find characters or signs appropriate for expressing all our thoughts as definitely and as exactly as arithmetic expresses numbers or geometric analysis expresses lines, we could in all subjects insofar as they are amenable to reasoning accomplish what is done in Arithmetic and Geometry . . . . That would be an admirable help, even in political science and medicine, to steady and perfect reasoning . . . .For even while there will not be enough given circumstances to form an infallible judgement, we shall always be able to determine what is most probable on the data given. And that is all that reason can do." pp. 15-16.21
FIGURE V-3 Geometric mapping of the Marxist theory of human coactions. Transmutation of society from exploitation (quadrant 2) is afhrmed to occur by "liquidation of the system's controller" (quadrant 3 or 4), and this to result in "classless" society.--The possibility of class cooperation (quadrant 1) is denied.
Neither of these is possible in theory or in practice.
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"But that's class-cooperation!" the Marxist would exclaim. "Marx and Lenin have said many times that there is no such thing as class cooperation. Anyone who advocates it must be an agent of the Bourgeoisie!"
One of our people would then ask the Marxist where he would map the twenty-odd thousand profit-sharing companies that, we had learned in class, already then existed in the United State. (Today there are many more.)30
There would be, of course, division of opinion. Nonetheless the powerful performance of profit-sharing and multiple-management would begin to sink in.31
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Another of my students would then describe Switzerland's Social Capital--the vertical front I had discovered in Switzerland.32 A part of the Swiss public, the Majority, working cooperatively with the most brilliant and moral part of the Minority (management), were regulating an important part of the economy. Wherever a monopolistic company or association had forced prices so high as to be exploitive ( - , + ), Der Regulator (the Federation of Migros Cooperatives) built a factory, set up a chain of newspapers, organized a mass action, and so on, which forced the predators' prices down, so that they and the Swiss public became cooperative ( + , + ). This brilliant strategy--invented by Migros' founder, Gottlieb Duttweiler--has clearly redirected the Cold War in Switzerland: the monopolistic brand industries have been forced to lower prices, to improve quality, and to pay better wages and farm prices. In spite of bitter resistance they have been obliged to decrease their predation or even, in some cases, actually to transform it into cooperation with the Swiss public. Throughout large sections of the Swiss economy class struggle--predation and parasitism--is thus being changed by Migros into class cooperation.
FIGURE V-4 Geometric mapping of the transmutation of an important part of Switzerland's economy from massive exploitation to massive class cooperation; from monopoly capitalism to an early form of Social Capitalism.
As the student spoke, this social transmutation was mapped into a sequence of coordinate systems on the blackboard. According to a recent poll, Americans now consider Switzerland to be the world's best governed country. But practically no one understands the reason why. The reason is, that this country has undergone, and is still undergoing, an economic-political revolution. This almost invisible revolution has transformed large parts of Switzerland's economy from Capitalism into what they call Social-Capitalism. And this has made Switzerland much richer and pleasanter than it was before. For instead of being conducted by military, and thus destructive operations, it has been conducted by constructive economic-political-educational operations. This change occurred as follows:
Coordinate system 1 represents the traditional Capitalist System, as it existed in Switzerland in 1925 and still exists in varying degrees in nearly all countries of the partially Free World. Side by side, there are symbiotic ( + , + ) industries and businesses, and monopolistic, predatory ones ( - , + ); there are symbiotic labor organizations, and some who, by monopolistic union practices, systematically exploit and sometimes ruin management ( + , - ).
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Presently we heard through the grapevine that there was an uproar in the Marxist Club. Its Communist organizer was furious. "I send you there to take them over," he had yelled, "and you come back and argue with me!"--So he reversed his tactics and hung up an Iron Curtain. His club members were forbidden ever to come to our meetings; even to talk to us privately.
This did not satisfy his best cadres.--Not being allowed to discuss means, they saw clearly, that many Communist arguments can't survive geometric mapping.--Many of them dropped out of the Marxist Club, and soon our Plus, Plus Club was organizing joint meetings with the Philosophy Club, Psychology Club, and Sociology Club, to hear constructive speakers such as, for instance, Erich Fromm.
When, later, I read Leibniz' prediction of the moral force of his Universal Characteristic, I realized that he had known what he was talking about, and that his prediction had been fulfilled at Brooklyn College. Even our first, Cartesian model of his General Characteristic had redirected the Cold War on the Brooklyn campus: it had damped the conflict, fostered by the Marxist Club's negative value-bias, changing most of that conflict into the cooperation furthered by the Plus, Plus Club's positive value-bias. In due course, this experience, and others like it, led Harold Cassidy and me to write, and privately distribute, Plain Truth--And Redirection of the Cold War.35
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The great religious and artistic leaders of mankind have relied on, but stopped with, inspirations, revelations, and flashes of insight. They have stopped where creative scientists begin. What gives our scientists their immense authority, which has outstripped the authority of traditional priests and preachers, is their conscientious, detailed empirical verification of their revelations. This has, within each separate field, consistently winnowed out false revelations, corrected half-false inspirations, completed incomplete insights. The consequent structural correspondence of their thought with reality has conferred dominion upon modern technologists; the power to solve individual problems of health, transport, communication and so forth, at which men of traditional religion boggle. For unification of the corrected and verified separate scientific revelations now results in the moral orientation of the powerful scientific effort as a whole.
With moral orientation, science has come full circle: When unified, as here, science's revelations no longer conflict with, but reinforce and expand the most important revelations of the great religions. For the value-bias of both cultures, humanistic and scientific, has now become clearly positive. A host of ancient sayings, revelations, and myths have been, and can now be mapped geometrically, and their values assessed in the unequivocal idiom of science. Conversely, large and increasing bodies of scientific findings, and of the practices they generate, can be translated into effective religious and political idioms.
Unlike the detectors of the one-field scientific specialists, Figure IV-10, which screen out and reject most of religion's doctrines, and all its values, the detector of Unified Science, Figure VI-12, accepts the great majority of them. And more than that, it extends some, corrects some, completes some, and profoundly illuminates the whole, as the traditional religious attitude in turn illuminates, for many, Unified Science as a whole. The semi-conscious process which Toynbee groups under the general term mimesis herewith becomes the most important of technologies.
--
"Mankind," wrote Dr. Fosdick, "desperately needs what Christianity at its best has to offer--that idea has become ever more urgent and commanding. I emphasize at its best because Christianity can be and often is perverted, corrupted, degraded, until far from serving good ends it becomes a deplorable evil. I grow weary at times with preachers who, without clarifying definitions, set over against each other words like `Christianity' and `secularism,' as though secularism were cursing the world and Christianity alone could save it. The fact is that so-called `Christianity' at its worst has produced some of the most hideous persecutions, wars and fanaticisms in history, and that today it is sometimes bigoted, superstitious, intolerant, socially disruptive, while so-called `secularism' is sometimes humane, ethically-minded and socially constructive." pp. 267-8.45
Dr. Fosdick's sermons and books display hundreds of concrete examples of Christianity and secularism at their best and also at their worst: These examples can now be mapped into the Periodic coordinate system, as in Figures V-3 and 4, and thus be given more clarifying definitions than humanists have here-to-fore commanded.
"I do not wish to use the word `Christianity' as though it were an unambiguous term," he wrote a little further on. "One needs to define what one means by it." He then uses what scientists call a type specimen or a paradigmatic case:46 "For me the essence of Christianity is incarnate in the personality of the Master . . . and in the fundamental principles of life's conduct which Jesus of Nazareth exhibited. I am sure that the world today desperately needs his faith and his way of life, and that without them there is no hope."45,47 Each concrete aspect of this paradigmatic case can be mapped unambiguously into the Periodic coordinate system, and the word `Christianity' thus rendered quite unambiguous.--A number of its parts will, I predict, be found to belong to the Literate Culture (Period 5), and to require transposition in order to regain their original meaning for Industrial culture. And others of its parts will have to be completed.
"This conviction [that we must emulate this paradigm] has been forced home on our generation by our disillusionment with some of the reliances in which we trusted for the salvation of the world--science and education, for example . . . They are only instruments and the crucial question on which everything in the end depends is what kind of people--with what undergirding conviction about God and man, with what quality of character and with what ethical standards--are going to use them." (Ibid.)
--
Alpha, The point of minimum organization or maximum disorganization. The symbol situated at the center or origin of the Periodic coordinate system (q.v.); its lower limit. C.f. Omega
Alpha coordinate system (coined term) The coordinate system which forms the transition between the Periodic and the Inverted Periodic coordinate systems (q.v. and Figure II-10). The Cartesian coordinate system with coordinate axes reversed, into which the Periodic table of stable particles (q.v.) can be mapped.
Amensalism (n.) (coined term,) The coaction (q.v.) in which the activity of the work component (q.v.) is decreased while that of the controller is not affected. Amensalism, written ( - , 0 ), is the characteristic of Group VII in all Periodic Tables. (It was first discovered theoretically, then empirically.)
--
Characteristic number (See Number, characteristic).
Circle of atropy (coined term) Any one of the hierarchy of concentric circles centered at Alpha, the origin of the Periodic coordinate System (q.v.). Geometrically, a circle relative to which entropy and ectropy (q.v.) can be defined and represented. The region in which the ( 0 , 0 ) Group (q.v.) of every Period is mapped. Hence, it is also called the zero-zero circle or the scalar zero circle.
Class conflict (n.) Synnecrosis, predation or parasitism (q.v.) between a civilization's Majority or work component (q.v.) and its Minority or controller (q.v.). A set of coactions typical of a culture's breakdown and disintegration (q.v. ); of its Alpha-ward devolution (q.v.). The condition typical of Dionysian cultures; e.g. the Kwakiutl Indians or current Northern Ireland. In Marxist theory, "All of recorded history is the history of class conflict". This misinterpretation of history results from this theory's negative value-bias (q.v.). C.f. Front, horizontal.
--
Geoid (adj.) (Term coined by W. V. Quine, 1969) The class of systems (the Major Stratum q.v.) occupying the position in the System hierarchy (q.v.) between molecules and plant ecosystems. Among its members are inter-stellar gas clouds, stars, meteors and solar systems. A Periodic table of geoid systems is predicted.
Group (with capital G) (n.) Originally, any one of the columns of the Periodic table of chemical elements, (q.v.), all of whose entries have chemical properties in common. Here extended to, all Periodic tables, abiotic, biotic, and cultural (q.v.), and the Periodic coordinate system into which they map sequentially. (See fold-out chart).
Habitat (n.) (Definition by Haskell, 1940) In Unified Science, all things which affect or are affected by an entity (q.v.) comprise its habitat. Habitat and entity together comprise the ecosystem (q.v.). C.f. Environment.
--
Noise (n.) As used in information theory: impurities in a signal (q.v.), including fouling (q.v.), which diminish or eliminate its information (q.v.).
Number, characteristic Originally proposed by Leibniz (1677). The elementary unit of the taxonomic system of Unified Science. Any entity may be classified, and its data retrieved, by means of its Characteristic number. This consists of the five parameters which map it into the Periodic coordinate system (q.v.). These parameters are: K (the entity's natural kingdom or Major Stratum, and thus its Periodic table), P (its Period in its own Periodic table), S (its top Stratum or ontogenetic ceiling), S-S (its sub-Stratum or ontogenetic stage at the time in question), and G (its Group or characteristic coaction at that time). (See these glossary entries).
Number system, Natural The number system of the Periodic coordinate system (q.v.). The oldest number system, which originally began with 1, and extended to, positive infinity. Today it begins with zero. C.f. Number system, Real.
--
Period, major (coined term) An entire Periodic Table, which constitutes a Major Period of the Major Periodic Table (q.v.). See Empire, natural; compare with Kingdom, natural and Stratum, Major.
Periodic coordinate system The coordinate system of Unified Science. (See Chapters I and II). Obtained by generalization of the Periodic Table of chemical elements. The coordinate system into which all Periodic Tables (q.v.) can be mapped hierarchically.
Periodic geometry The geometry related to the coordinate systems of unified science and represented by the Periodic, the Alpha and the Inverted Periodic coordinate systems (q.v.). Generated by combining cybernetic with geometric principles.
--
Periodic Law, General R = f ( ), where R = length of the radius vector and = radius angle. Stated in words: the properties of systems are functions of their coactions (q.v.). Synonym: The Moral Law of Unified Science. See Periodic Law, chemical.
Periodic Table, empirical A Table or framework (q.v.), into which has been mapped a natural kind (q.v.) of type specimens (q.v.). E.g. The Periodic Table of chemical elements, of animal ecosystems, or of human cultures. C.f. Periodic Table, General.
Periodic Table, General (capitalized) A table whose columns are Groups (q.v.) and whose rows are Periods (q.v.), and which may include Strata and Sub-Strata (q.v.). Sometimes called the framework of the Periodic Table (q.v.). C.f. Numbers, Characteristic; also, Periodic Table, empirical, Major
--
Schizmogenesis (n.) (Term coined by Gregory Bateson. ) Creation of a split in a system. Horizontal schizmogenesis splits the work component from the controller and results in mutilated components. Vertical schizmogenesis splits both controller and work component, resulting in two healthy daughter systems. (Gregory Bateson, Naven). C.f. Front, vertical, horizontal.
Science, Unified A new discipline, popularly known as Unisci. Obtained by mapping the data of the physical, biological and psychosocio-political sciences into the Periodic coordinate system (q.v.). Proposed by Leibniz under the term Scientia Generalis 1677.
Selectee (n.) The entity selected. An organism selected for survival by its habitat (q.v.). Equally, a habitat selected by an organism. See Selector.
--
Work Component The large and powerful component of a cybernetic system whose operation is influenced by the governor or controller. The less strategic entity in an ordinated relationship (q.v.).
Work Component The large and powerful component of a cybernetic system whose operation is influenced by the governor or controller. The less strategic entity in an ordinated relationship (q.v.). In the Periodic coordinate system (q.v.), the work component is mapped on the X axis. C.f. Controller, ordination, strategicity.
Zero, scalar (coined term) Synonym of reference zero, q.v.
--
There is, however, a strategic difference between the chemical classification and most others: The chemical classification includes both quantitative and qualitative, both Stratum-Period and Group characteristics, while the traditional biological and geoid classifications omit the latter. This happened because the atomic Groups are classes of coaction potentialities between the atom in question and its chemical habitat (classes of so-called chemical properties), whereas traditional taxonomic classifications are confined to entities and omit their habitats. They stop short of the next necessary step, classifying the coactions between them. Since coactions are traditionally called moral relations, it is their omission that deprives these traditional disciplines of moral force; and, of course, it is their inclusion which confers upon Unified Science and its organised disciplines their moral force (see Glossary). This will become very clear when we discuss human cultures, where moral relations have long been recognised.
The decisive advance displayed by ecology lies in its empirical study of, and emphasis upon, the coactions between the traditionally classified entities and their habitats. Unified Science contributes theoretical definition and classification of these coactions; their mapping into the framework called Periodic Table and the Periodic Coordinate System.
The first step, then, in defining type specimens in this domain, is to select ecosystems with clearly discernible controllers such as, say, beaver valleys, and to compile the most reliable written, pictorial, and film records of them in existence. The next step is to draw up the ecosystem's web-of life, on the general pattern displayed in Figure II-14b. This involves clear assessment of each participant's Characteristic Number, relating each organismic and abiotic factor to the Periodic Table in each major respect. This will disclose role-duplications, triplications, and higher multiplications; reveal many unsuspected forms of indirect coaction; display gaps in our image of the web and lead us to fill them in. This procedure will yield us far more complete and detailed understanding of each participant's own ecosystem--its own organism habitat system--than we now have, and prepare the third step. This is to assess the quantities of the processes comprising the strategic organismic or abiotic factors' webs. This will, in turn, permit us to simulate strategic webs with a computer, modifying, introducing, or eliminating factors at will and predicting the consequences. This will permit empirical verification, with subsequent changes and improvements of our image (theory) until its accuracy is as great as necessary for feasible and effective control.
--
R = f ( ).
How can this law be tested in the psycho-social domain? In the same way as it has been tested in the physical domain. There, mixtures were carefully separated into their constituent elements. Mendeleev mapped these elements into the loci in the incipient Periodic table where they seemed to fit best in regard both to atomic weight and properties. In some cases, however, discrepancies appeared. So Mendeleev tested the accepted atomic weights (the analogue of coaction or dominant value bias as shown in the first two chapters) or the accepted properties; and, in a number of cases, he found one or both to be incorrect. These corrections almost always confirmed the Periodic Law, thereby invalidating traditional misconceptions.--Unified Science predicts that similar fitting and verifying of accepted properties and value-biases in the biological and psycho-social sciences will similarly confirm the Moral Law, and advance these sciences with similarly growing speed and power.
CULTURAL TYPE SPECIMENS
Let us illustrate this research program by means of two or three cultural type specimens or paradigm cases.
The Pueblo Indians' cultures-those of the Zuni, Hopi, Acoma--belonged clearly, at the time they were described by Ruth Benedict, to Period 4: Higher Agriculturalists. And their dominant value-premise was clearly cooperation; that is to say, Group IV ( + , + ). So this culture is to be mapped into the space provided for that particular kind of system.
At the opposite side of the Periodic coordinate system (though not of the Periodic Table) lies Group VIII ( - , - ). (We cannot here consider specimens of its three Sub-Groups.) A type specimen of this Group was the culture called Dobu at the time in question. It belonged fairly clearly to Period 4, Higher Agriculturalists, and is also to be mapped into the space provided. Another type specimen of this Group appears to be the Kwakiutl culture of the Northwest coast of America at the time in question. You, the reader, can verify these statements by reading Benedict's description of the Kwakiutl and those of other antropologists. When last I inquired about the Kwakiutl, the Canadian ofhcial in charge wrote that the tribe had much less than a hundred members left. That sort of thing is very much what the ( - , - ) dominant value bias would lead one to expect.
The next step would be to map a few score type specimens into the Periodic Table. But in doing so, it is important to take into account the so-called sighting errors to which one is most likely to be prone.
Anthropological Sighting
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3_-_Commentaries_and_Annotated_Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
vh^ to bear as from vf^ to desire. There is no connection of
sense between the application of the stone to its work of Somapressing and the resultant calmness of the sacrificer. "Praise"
, Sayana's alternative rendering, makes a better sense.
|
5.2.01_-_The_Descent_of_Ahana, #Collected Poems, #Sri Aurobindo, #Integral Yoga
We are the gods who have mapped out Time and measured its spaces,
Raised there our mansions of pride and planted our amorous places.
--
Earth was our ring of bliss and the map of our mighty conceptions.
|
7.10_-_Order, #Words Of Long Ago, #The Mother, #Integral Yoga
More land, and after that a sea of sugar. Still more land, and at last, the seventh and final ring of pure water: the sweet, the sweetest of all seas!
If you look at a map of the world like the ones we now use in schools, you will not find the sea of sugar, or the sea of milk, or the others. Nor did the Indians think that these seas really existed, but for them it was an original way of expressing a profound idea.
--
The astronomer looks up towards the stars and makes a map of the heavens; he studies the regular paths of the heavenly bodies and names them, he calculates the motions of the planets around the sun and forecasts the moment when the moon, passing between the earth and the sun, will cause what we call an eclipse. The whole science of astronomy depends on a knowledge of order.
|
Aeneid, #unset, #Jordan Peterson, #Psychology
when this high horse you see was ready, built
of maple beams, storm clouds droned through the heavens.
Bewildered, we send out Eurypylus
--
and as a sign of honor for Aeneas,
invites him to a throne of maple and
a couch of shaggy lion skin. Then chosen
--
their offerings to me; here, shadowed, stood
a grove of black pitch trees and trunks of maples.
I gave these gladly to the Dardan chief
|
Agenda_Vol_10, #The Mothers Agenda, #The Mother, #Integral Yoga
place at nightfall, we slept there, and then we went on - it was real adventure. We didn't even know the
route, we had some kinds of maps. Well then, once, far from any town or any village, on a mountain
road, we arrived at lunch time at a sort of inn - something that looked like an inn, which stood by itself,
|
Agenda_Vol_12, #The Mothers Agenda, #The Mother, #Integral Yoga
130Savitri, III.IV.343.
131On the Dhammapada.
132The Hour of God, XVII.1.
--
Yes, Sri Aurobindo said that in the supramental consciousness, past, present and future exist side
by side on a single map of knowledge.143
Yes, thats it. Thats right. But for me it is an experience. Not something I think (I dont think), but
--
the gnosis dominates time in a one view and perpetual power and links past, present and future in their indivisible
connections, in a single continuous map of knowledge, side by side. The gnosis starts from the totality which it immediately
possesses; it sees parts, groups and details only in relation to the totality and in one vision with it. (The Synthesis of Yoga,
|
Agenda_Vol_3, #The Mothers Agenda, #The Mother, #Integral Yoga
Strange, they're on that side! (Mother gestures to the right.) Why are they on the right?... Ah, that's
where it is on the map! It's on the other side of the ocean, isn't it? (Mother looks in the direction of the
Pondicherry coast.) That's it. No, but it does have something to do with the right.... Action: the right
--
But for what reason? Why are they doing this?
It seems they're circulating maps in China showing Nepal, Bhutan, Assam and the rest as all part of
China.
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Agenda_Vol_8, #The Mothers Agenda, #The Mother, #Integral Yoga
nation had no right to exist and had to disappear.
Three days ago, Nasser declared that he wanted "the destruction of Israel: wiped off the map."
Yes, that's it. But three years ago, they declared that Israel shouldn't exist. So that clearly puts them in
--
You really say to yourself, "This MUST NOT be."
60Mother is referring to Shyamaprasad Mukherji.
--
books, his books on geography were well-known. He was a fine man. So then, we were doing
geography; I enjoyed maps more completely because it all had to be drawn. One day, the teacher
looked at me (he was an intelligent man), he looked at me and asked, "Why are towns, the big cities,
--
takes up the post which in the hierarchy he truly and spontaneously occupies, without any decision.
What can be done to make the organization easier is a sort of plan or general map, so that everyone
need not build his position but will find it ready for him - that's all.
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Aion_-_Part_13+, #Aion, #Carl Jung, #Psychology
("God in four") and Kolorbas ("all four"); the duality (tao,
hermaphrodite, father-mother); and finally, the human form
(child, son, anthropos) and the individual personality (Ghrist
--
his androgyny in a drastic way. 69 The Original Man is usually
hermaphroditic; in Vedic tradition too he produces his own
feminine half and unites with her. In Christian allegory the
--
mountain is a well-known motif, 78 just as, in the old alchemical
pictures, the hermaphrodite has a fondness for elevated places.
The alchemists likewise speak of an Adam who always carries
--
already mentioned, is the begetter of gods. "This, they say, is the
human hermaphrodite in all creatures, whom the ignorant call
'Geryon of the threefold body' [that is, d>s h yijs frkovra, 'flowing
--
which is identical with Zeesar, the upwards-flowing Jordan, the
hermaphrodite, Geryon of the threefold body, and the horn
of the moon, as the cosmogonic Logos (John 1 : iff.), and the
--
iar, Mercurius. Like the dragon, Mercurius is the slippery,
evasive, poisonous, dangerous forerunner of the hermaphrodite,
and for that reason he has to be overcome.
--
soul, like the Indian hiranyagarbha, 'golden seed.' The stone is
the "father-mother" of the metals, an hermaphrodite. Though
it is an ultimate unity, it is not an elementary but a composite
--
the opposites are so to speak united, but with a visible seam or
suture as in the symbol of the hermaphrodite. This mars the
idea of the lapis just as much as the all-too-human element mars
--
hermaphrodite, 159, 211, 234, 248;
and elevated places, 206; Original
--
Hermaphroditus, 127
|
Aion_-_Part_1+, #Aion, #Carl Jung, #Psychology
accompanying feeling-tones. Hence at least the two "rational"
functions B are needed in order to map out anything like a com-
plete diagram of a given psychic content.
--
C. my "Psychology of the Child Archetype"; also Psychology and Alchemy,
index, s.v. "Alius Philosophorum," "child," "hermaphrodite."
|
Appendix_4_-_Priest_Spells, #Complete ADND formatted, #unset, #Philosophy
The subject's attitudes and priorities are changed with respect to the caster, but basic personality and alignment are not. A request that a victim make itself defenseless, give up a valued item, or even use a charge from a valued item (especially against former associates or allies) might allow an immediate saving throw to see if the charm is thrown off. Likewise, a charmed creature does not necessarily reveal everything it knows or draw maps of entire areas. Any request may be refused, if such refusal is in character and does not directly harm the caster. The victim's regard for the caster does not necessarily extend to the caster's friends or allies. The victim does not react well to the charmer's allies making suggestions such as, "Ask him this question. . .," nor does the charmed creature put up with verbal or physical abuse from the charmer's associates, if this is out of character.
--
The caster can call three times, for a different type each time. Once a call is successful, no other type can be called without another casting of the spell. (The DM will consult his outdoor map or base the probability of any such creature being within spell range upon the nature of the area the caster is in at the time of spellcasting.)
The creature(s) called by the spell are entitled to a saving throw vs. spell (with a -4 penalty) to avoid the summons. Any woodland beings answering the call are favorably disposed to the spellcaster and give whatever aid they are capable of. However, if the caller or members of the caller's party are of evil alignment, the creatures are entitled to another saving throw vs. spell (this time with a +4 bonus) when they come within 10 yards of the caster or another evil character with him. These beings immediately seek to escape if their saving throws are successful. In any event, if the caster requests that the summoned creatures engage in combat on his behalf, they are required to roll a loyalty reaction check based on the caster's Charisma and whatever dealings he has had with them.
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APPENDIX_I_-_Curriculum_of_A._A., #Liber ABA, #Aleister Crowley, #Philosophy
Pages 117-15.:Example of a dramatic ritual in modern style.
Pages 229-24.:An elaborate magical map of the universe on particular principles.
Pages 372-37.:Example of a seasonal ritual.
--
The Star of the West. (Captain Fuller.) ::: An introduction to the study of the Works of Aleister Crowley.
The Dhammapada. (S.B.E. Series, Oxford University Press.) ::: The best of the Buddhist classics.
The Questions of King Milinda. (S.B.E. Series.) ::: Technical points of Buddhist dogma, illustrated by dialogues.
--
Liber CDLXXIV. (474) [C] - Os Abysmi vel Da'ath ::: An instruction in a purely intellectual method of entering the Abyss. Equinox VII, p. 77.
Liber D. (500) [] - Sepher Sephiroth ::: A dictionary of Hebrew words arranged according to their numerical value. This is an Encyclopaedia of the Holy Qabalah, which is a map of the Universe, and enables man to attain Perfect Understanding. Equinox VIII, Special Supplement.
Liber DXXXVI.
|
Blazing_P1_-_Preconventional_consciousness, #unset, #Jordan Peterson, #Psychology
Begin with the diagram on the previous page; it is the framework upon which the paper is
built. This framework comes from Wilbers spectrum of consciousness maps and diagrams in
--
Three of the lines described herecognition, self-identity, and orders of consciousness
attempt to map the structure of consciousness, the structure of thinking; in other words, the
research reveals how a person thinks. The other three linesvalues, morals, and faithreveal
--
To create the ensuing developmental maps, these researchers tracked how the answers to
these questions would change for an individual over time. Robert Kegan, Harvard
--
We compose our stages, and we experience this composing.15 Wilber, also, is fond of saying
that the map is not the territory. While the terrain ahead is fascinating and offers deep
insight into everything from the human condition to current events, it is ultimately just a few
|
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness, #unset, #Jordan Peterson, #Psychology
object:Blazing P2 - map the Stages of Conventional Consciousness
class:Blazing the Trail from Infancy to Enlightenment
--
Part II: The Great Developmentalists
map the Stages of Conventional Consciousness
Compiled by Barrett Chapman Brown
|
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness, #unset, #Jordan Peterson, #Psychology
faith tradition.
In the little book Life-maps I described Stage 6 in the following way: In order to characterize
Stage 6 we need to focus more sharply on the dialectical or paradoxical features of Stage 5
--
complex thought structures and integrations such as can be imagined with a fifth or nth
person perspective. They start to realize the automatic nature of human map making in the
representational domain and understand the logical loops and recursions that one can get
--
serves the unconscious function of creating a stable self-identity. They see through the
mental habits of analyzing, comparing, measuring, and labeling as a means to reify and map
experience. They understand the need for a different approach to knowing, one that responds
--
Range of awareness: Aware of the limits of symbolic codification and rational thought: aware
of ego and conventional reality as constructs. Keenly aware of difference between map and
territory76
--
From Jenny Wade on Koplowitz research
The only Western developmentalist to map [Ultraviolet] consciousness cognitively (as an
ordinary state, as opposed to Wilbers treating it as a religious experience) is Koplowitz
--
Quest for Meaning. San Francisco: HarperCollins.
Fowler, J. & Keen, S. (1978). Life-maps: Conversations on the journey of faith. Waco, TX:
Word Books.
|
BOOK_II._--_PART_I._ANTHROPOGENESIS., #The Secret Doctrine, #H P Blavatsky, #Theosophy
even in the most sacred places" (Zohar, Part I., col. 177.)
The "Sons of God" have existed and do exist. From the Hindu Brahmaputras and Manasaputras (Sons
of Brahma and Mind-born sons) down to the B'ne-aleim of the Jewish Bible, the faith of the centuries
|
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
procreation of each species, at first by simple easy separation from one into two or even several
individuals. Then follows a fresh development -- the first step to a species of separate distinct sexes -the hermaphrodite condition; then again, a kind of Parthenogenesis, "virginal reproduction," when the
egg-cells are formed within the body, issuing from it in atomic emanations and becoming matured
--
some lower families of animals . . . the male and female organs are developed within the same being .
. . . . a hermaphrodite. Moreover, in the "virginal reproduction -- germ-cells apparently similar in all
respects to egg-cells, develop themselves into new individuals without any fructifying element," etc.,
--
process in the various modes of procreation as other animals have: he must have divided himself; then,
hermaphrodite, have given birth parthenogenetically (on the immaculate principle) to his young ones;
the next stage would be the oviparous -- at first "without any fructifying element," then "with the help
--
hermaphrodites. Only, if it is proved that Easter Island is an actual relic of Lemuria, we must believe
that according to Haeckel the "dumb ape-men," just removed from a brutal mammalian monster, built
--
believing that "his traces will be found further back still, . . . ." he adds ("The Human Species," p. 152.)
Egypt is far older than Europe as now traced on the map. Atlanto-Aryan tribes began to settle on it,
when the British Islands** and France were not even in existence. It is well known that "the tongue of
--
us in the "Popular Science Review" (Vol. V., p. 18), article "Australia and Europe formerly one
Continent,"* that: -"The facts which botanists have accumulated for reconstructing these lost maps of the globe are rather
comprehensive; and they have not been backward in demonstrating the former existence of large tracts
|
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
virile and Houak was Eve." So . . . "the perfect one, as originator of measures, takes also the form of
birth origin, as hermaphrodite one; hence the phallic use of form." ("Source of Measures," 159).
Besides the same author shows and demonstrates numerically and geometrically that (a) Arets, earth,
--
"he, of whom seven forefathers have drunk the juice of the moon-plant, is trisuparna," as Bopaveda is
credited with saying; and why the Somapa Pitris should be worshipped by the Brahmin trisuparna -very few could answer the question; or, if they knew, they would still less satisfy one's curiosity. Let
us, then, hold to what the old Esoteric doctrine teaches.
--
connection with the Brahminical Logos than with the Buddhist Logos," since both are identical,
whether the one "Logos" is called Eswara or Avalokiteswara, Brahma or Padmapani. These are,
however, very small differences, more fanciful than real, in fact. Brahmanism and Buddhism, both
|
BOOK_I._--_PART_I._COSMIC_EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
Essence, but even the man strong in the Yoga (mystic meditation) "is able to merge his soul with it"
(Aryasanga, the Bumapa school). This is not Nirvana, but a condition next to it. Hence the
disagreement. Thus, while the Yogacharyas (of the Mahayana school) say that Alaya is the
--
interchangeable with Isis, and Horus is of both sexes. Finally St. John's vision in Revelation, that of the
Logos, who is now connected with Jesus -- is hermaphrodite, for he is described as having female
breasts. So is the Tetragrammaton = Jehovah. But there are two Avalokiteshwaras in Esotericism; the
--
Eden,"* the "double hermaphrodite rod" of the fourth race. Whereas with the Hindus and Aryans
generally, the significance was manifold, and related almost entirely to purely metaphysical
--
read of the released soul that: -After reaching Moksha (a state of bliss meaning "release from Bandha" or bondage), bliss is enjoyed
by it in a place called PARAmapADHA, which place is not material, but made of Suddasatwa (the
essence, of which the body of Iswara -- "the Lord" -- is formed). There, Muktas or Jivatmas (Monads)
--
they choose, for the sake of doing good to the world, they may incarnate on Earth."* The way to
Paramapadha, or the immaterial worlds, from this world, is called Devayana. When a person has
attained Moksha and the body dies: -"The Jiva (Soul) goes with Sukshma Sarira** from the heart of the body, to the Brahmarandra in the
--
breaks through the Brahmarandra and goes to the region of the Sun (Suryamandala) through the solar
Rays. Then it goes, through a dark spot in the Sun, to Paramapadha. The Jiva is directed on its way by
the Supreme Wisdom acquired by Yoga.*** The Jiva thus proceeds to Paramapadha by the aid of
Athivahikas (bearers in transit), known by the names of Archi-Ahas . . . Aditya, Prajapati, etc. The
--
To state at least one detail concerning these mysterious "Sons of God" in plain words. It is from them,
these Brahmaputras, that the high Dwijas, the initiated Brahmins of old justly claimed descent, while
the modern Brahmin would have the lowest castes believe literally that they issued direct from the
|
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
the Heavenly man (Elohim, or Dhyanis), brought forth a wonder . . . . Seven men, all males and
females (Hermaphrodite) . . . according to the nature of the seven Governors" -- Book II. v. 29) -- or
the seven Hosts of the Pitris or Elohim, who projected or created him. This is very clear, but yet, see
--
the formation of the Straits of Gibraltar, and a further upheaval of the continent, changed entirely the
face of the map of Europe. The last serious change occurred some 12,000 years ago,**
[[Footnote(s)]] -------------------------------------------------
|
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy
descent. She is standing on a lotus-leaf flowing on the water. But the signification is, that it is
androgyne or hermaphrodite, that is phallus and yoni combined, the number 10, the Hebrew letter Jod
, the containment of Jehovah. She, or rather she-he, gives the minutes of the same circle of 360
--
sexless Potency to be well studied, because it was to be dreaded. With the initiated Aryans, Khaldii,
Greeks and Romans, Soma, Sin, Artemis Soteira (the hermaphrodite Apollo, whose attribute is the
lyre, and the bearded Diana of the bow and arrow), Deus Lunus, and especially Osiris-lunus and Thotlunus,** were the occult potencies of the moon. But whether male or female, whether Thot or
--
turn this triumph into a defeat.
It was the most ancient worship of all, that of the third Race of our Round, the Hermaphrodites, to
whom the male-moon became sacred, when after the "Fall" so-called, the sexes had become separated.
--
circle in the upper and lower heaven.* The number seven naturally suggested a measure
by seven, that led to what may be termed Sevening, and to the marking and mapping out
--
greatest Rishis and Yogis -- Narada, surnamed the "Strife-maker."
And he is a Brahmaputra, a son of Brahma, the male. But of him later on. Who the great "Deceiver"
really is, one can ascertain by searching for him with open eyes and an unprejudiced mind, in every
--
that Vasudeva, the lord of all, who is without soil, the seed of all things, exempt from dissolution,
unborn, eternal; being in essence Paramapadatmavat (beyond the condition of spirit) and in essence
and substance (rupa), the whole of this (Universe)." (Book III., ch. xvii., Vish. Purana.)
--
So the author and his colleagues will scoff no doubt at the Stanzas given in our text, for they represent
precisely the same idea. The old archaic map of Cosmogony is full of lines in the Confucian style, of
concentric circles and dots. Yet all these represent the most abstract and philosophical conceptions of
|
Book_of_Imaginary_Beings_(text), #unset, #Jordan Peterson, #Psychology
for the purpose of plotting against one another or of destroying each other. God has forbidden men and angels to
draw a map of Hell, but we know that its general outline
follows that of a Devil, just as the outline of Heaven follows
--
govern the four corners of space. The Red Tiger rules over
the South (which is located at the top of maps); summer and
fire belong to him. The Black Tiger rules over the North;
--
middle of the World. (Thats why it is called the Middle
Kingdom; thats why it occupies the middle of the map that
Father Ricci, of the Society of Jesus, drew at the end of the
|
BS_1_-_Introduction_to_the_Idea_of_God, #unset, #Jordan Peterson, #Psychology
Yes, you can interpret things forever. I want to briefly show you something. Well get back to it later. Look at this. This is one of the coolest things that Ive ever seen. At the bottom here, every single one of those lines is a Biblical verse. The length of the line is proportional to how many times that verse is referred to in some way by some other verse. So this is the first hyperlinked book. Im dead serious about that. You cant click and get the hyperlinks, obviously, but its a thoroughly hyperlinked book. Its because the people who worked on these stories that are hypothetically at the endwhich is the end; the end cant affect the beginning. Thats the rule of time: what happens now cant affect what happened to you 10 years agoeven though it actually canyou reinterpret things, then theyre not the same. But whatever. We wont get into that. Technically speaking, the present cannot effect the past. But thats not right, if youre looking at a piece of literature; because when you write the end you know what was at the beginning, and when you write the beginningor edit ityou know whats at the end, and so you can weave the whole thing together. Theres 65,000 cross-references, and thats what this map shows. Thats a great visual representation of the book. Why is the book deep? Well, just imagine how many pathways you could take through that. Youd just journey through that forever. Youd never, ever get to the end of it. Theres permutations and combinations, and every phrase is dependent on every other phrase, and every verse is dependent on every other versewell, not entirely, but 65,000 is not a bad start.
|
class, #unset, #Jordan Peterson, #Psychology
23 time
23 map
22 thing
--
class:knowledge
class:map
word class:noun
|
DS2, #unset, #Jordan Peterson, #Psychology
Subhutis questions were prompted by seeing the Buddha going about his daily round, standing and walking in the city, returning and sitting down and meditating on what was before him. And they reflect his desire to learn how he and others might conduct themselves in the same manner. But they also betray the concerns of a follower of the Lesser Path. Subhuti seeks the way to restrict karmaproducing actions and thoughts rather than the way to transform them. Sometime later in his career, after he has realized the teaching of this sutra, he tells his fellow disciple Shariputra, Thus should bodhisattvas stand and walk: they should resolve that as the Tathagata does not stand anywhere and does not not stand anywhere and does not stand apart and does not not stand apart, so will I stand.
And as the Tathagata stands, so will I stand and walk, my feet well placed without a place to stand.
|
Evening_Talks_With_Sri_Aurobindo, #Talks With Sri Aurobindo, #Sri Aurobindo, #Integral Yoga
Sri Aurobindo: It was merely due to their hatred of the British. When the Germans were marching upon Paris I felt something saying, They must not take Paris. And as I was consulting a map I almost felt the place where they would be stopped.
--
Sri Aurobindo: O yes, they know everything. Children are taught most wonderful details about the cities and even villages in England and France. They have got a school where they train future Governors of England. So far as organization is concerned there are only two people who cannot be surpassed: The Germans and the Japanese. In the last war they found maps in Germany of English villages in which the position of trees and houses were also indicated.
|
For_a_Breath_I_Tarry, #unset, #Jordan Peterson, #Psychology
Mordel did not reply, but in the days that followed many of Divcom's servants were seen patrolling the hills about the Man-factory.
Frost mapped the matrix of his awareness and prepared the transmitter which would place it within a human nervous system. Five minutes, he decided should be sufficient for the first trial. At the end of that time, it would restore him to his own sealed, molecular circuits, to evaluate the experience.
He chose the body carefully from among the hundreds he had in stock. He tested it for defects and found none.
|
Gospel_of_Sri_Ramakrishna_preface, #Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
He was an educationist all his life both in a spiritual and in a secular sense. After he passed out of College, he took up work as headmaster in a number of schools in succession Narail High School, City School, Ripon College School, Metropolitan School, Aryan School, Oriental School, Oriental Seminary and Model School. The causes of his migration from school to school were that he could not get on with some of the managements on grounds of principles and that often his spiritual mood drew him away to places of pilgrimage for long periods. He worked with some of the most noted public men of the time like Iswar Chandra Vidysgar and Surendranath Banerjee. The latter appointed him as a professor in the City and Ripon Colleges where he taught subjects like English, philosophy, history and economics. In his later days he took over the Morton School, and he spent his time in the staircase room of the third floor of it, administering the school and preaching the message of the Master. He was much respected in educational circles where he was usually referred to as Rector Mahashay. A teacher who had worked under him writes thus in warm appreciation of his teaching methods: "Only when I worked with him in school could I appreciate what a great educationist he was. He would come down to the level of his students when teaching, though he himself was so learned, so talented. Ordinarily teachers confine their instruction to what is given in books without much thought as to whether the student can accept it or not. But M., would first of all gauge how much the student could take in and by what means. He would employ aids to teaching like maps, pictures and diagrams, so that his students could learn by seeing. Thirty years ago (from 1953) when the question of imparting education through the medium of the mother tongue was being discussed, M. had already employed Bengali as the medium of instruction in the Morton School." (M The Apostle and the Evangelist by Swami Nityatmananda Part I. P. 15.)
|
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI, #unset, #Jordan Peterson, #Psychology
chemical. So then first, that thou mayst understand clearly the Nature
of thine whole Work, map out thy Mind, and extend its Powers from the
essential outwards, from the near to the far, always with Firmness and
--
And if so be that thou in thy sounding findest new Channels, rejoice
and map them for the Profit of thy Fellows; But remember always that to
find a new Way up a Precipice removeth not the Precipice. For where
--
well fortified by certain tempered Rigour of Life. And He most
thoroughly explored and mapped out the Fastnesses of the Mind, and gave
the Keys of its Fortresses into the Hand of Man. But of all this the
--
all these. Oh my son, thou knowest well the Perils and the Profit of
our Path; continue thou therein. Olun! mapIE! BABALON! Adsum.
DE NOMINE OLUN. (On the Name Olun)
--
even as that of our Lady BABALON; and then, being inspired, I wrote
down Her Earth-name in Greek, mapIE, which is also that this Name (as I
have learned) is in the Phoenician Tongue, wh6lon; which by
--
Horus, the Lord of the Lion, and by Him enheartened against Fear.
Moreover, in Minutum Mundum, the map of the Universe, it is the Path of
the Lion that bindeth he two Highest Faculties of thy Mind. Again, it
|
Liber_46_-_The_Key_of_the_Mysteries, #unset, #Jordan Peterson, #Psychology
ANSWER. Idea identical with being. {101}<
confusion of map with territory.>>
Q. What is reality?
|
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals, #unset, #Jordan Peterson, #Psychology
niyama, before serious practice is started, and this in actual life
means, map out your career as well as you can. Decide to do so many
hours' work a day in such conditions as may be possible. It does not
|
Liber, #unset, #Jordan Peterson, #Psychology
Liber CDLXXIV. (474) [C] - Os Abysmi vel Da'ath ::: An instruction in a purely intellectual method of entering the Abyss. Equinox VII, p. 77.
Liber D. (500) [B] - Sepher Sephiroth ::: A dictionary of Hebrew words arranged according to their numerical value. This is an Encyclopaedia of the Holy Qabalah, which is a map of the Universe, and enables man to attain Perfect Understanding. Equinox VIII, Special Supplement.
Liber DXXXVI.
|
LUX.03_-_INVOCATION, #Liber Null, #Peter J Carroll, #Occultism
The magical process of shuffling beliefs and desires attendant upon the process of invocation also demonstrates that one's dominant obsessions or personality are quite arbitrary, and hence more easily banished.
There are many maps of the mind (psychocosms), most of which are inconsistent, contradictory, and based on highly fanciful theories. Many use the symbology of god forms, for all mythology embodies a psychology. A complete mythic pantheon resumes all of man's mental characteristics. Magicians will often use a pagan pantheon of gods as the basis for invoking some particular insight or ability, as these myths provide the most explicit and developed formulation of the particular idea's extant. However it is possible to use almost anything from the archetypes of the collective unconscious to the elemental qualities of alchemy.
If the magician taps a deep enough level of power, these forms may manifest with sufficient force to convince the mind of the objective existence of the god. Yet the aim of invocation is temporary possession by the god, communication from the god, and manifestation of the god's magical powers, rather than the formation of religious cults.
|
Magick_Without_Tears_(text), #Magick Without Tears, #Aleister Crowley, #Philosophy
"This plan has been put into action; the idea has been to cover the subjects from every possible angle. The style has been colloquial and fluent; technical terms have either been carefully avoided or most carefully explained; and the letter has not been admitted to the series until the querent has expressed satisfaction. Some seventy letters, up to the present have been written, but still there seem to be certain gaps in the demonstration, like those white patches on the map of the World, which looked so tempting fifty years ago.
--
D. We also tend to think of the Universe as containing things of which we are not aware; but this is altogether unjustifiable, although it is difficult to think at all without making some such assumption. For instance, one may come upon a new branch of knowledge say, histology or Hammurabi or the language of the Iroquois or the poems of the Hermaphrodite of Panormita. It seems to be there all ready waiting for us; we simply cannot believe that we are making it all up as we go along. For all that, it is sheer sophistry; we may merely be unfolding the contents of our own minds. Then again, does a thing cease to exist if we forget it? The answer is that one cannot be sure.
--
Note how admirably they have preserved the idea of balance. M.1. and F.1. are perfection. M.2. and F.2. still keep balance in their lines. The four "elements" show imperfection; yet they are all balanced as against each other. Note, too, how apt are the ideograms. M.3. shows the flames flickering on the hearth, F.3., the wave on the solid bottom of the sea; M.4., the mutable air, with impenetrable space above, and finally F.4., the thin crust of the earth masking the interior energies of the planet. They go in to double these Kw, thus reaching the sixty-four Hexagrams of the Y King, which is not only a map, but a History of the Order of Nature.
--
[AC11] Possibly almost identical with the Buddhist Neroda-Samapatti.
--
The documents of the Black School of Magick have already been indicated. They are, for the most part, tedious to the last degree and repulsive to every wholesome-minded man; yet it can hardly be denied that such books as The Dhammapada and Ecclesiastes are masterpieces of literature. They represent the agony of human despair at its utmost degree of intensity, and the melancholy contemplation which is induced by their perusal is not favourable to the inception of that mood which should lead every truly courageous intelligence to the determination to escape from the ferule of the Black Schoolmaster to the outstretched arms of the White Mistress of Life.
--
The Pantacle is often confused with both the others; accurately, it is a "Minutum Mundum", "the Universe in Little"; it is a map of all that exists, arranged in the Order of Nature. There is a chapter in Book 4, Part II, devoted to it (pp. 117 - 129); I cannot make up my mind whether I like it. At the best it is very far from being practical instruction. (The chapter on the Lamen, pp. 159 - 161, is even worse.)
--
Something of this sort is really an obvious truth. Flood in China, famine in India, pestilence anywhere, evidently depend on maps of a scale far more enormous than the personal.
--
Applied to the "self," it becomes a sort of trade name; nobody tells me if he means Khu, or Ba, or Khabs, or Ut of the Upanishads or Augoeides of the Neo-Platonists, or Adonai of Bulwer-Lytton, or here we are with all those thrice-accurs't alternatives. There is not, cannot be, any specific meaning unless we start with a sound skeleton of ontogenic theory, a well-mapped hierarchy of the Cosmos, and define the term anew.
--
I also studied all varieties of Asiatic philosophy, especially with regard to the practical question of spiritual development, the Sufi doctrines, the Upanishads, the Sankhra, Veda and Vedanta, the Bhagavad-Gita and Purana, the Dammapada, and many other classics, together with numerous writings on the Tantra and Yoga of such men as Patanjali, Vivekananda, etc., etc. Not a few of these teachings are as yet wholly unknown to scholars. I made the scope of my studies as comprehensive as possible, omitting no school of thought however unimportant or repugnant.
--
As for ,[64] which superficially might seem the best translation of Tao as described in the text, it is the most misleading of the three. For To On possesses an extensive connotation implying a whole system of Platonic concepts, than which nothing can be more alien to the essential quality of the Tao. Tao is neither "being" nor "not being" in any sense which Europe could understand. It is neither existence, nor a condition or form of existence. Equally, TO MH ON gives no idea of Tao. Tao is altogether alien to all that class of thought. From its connection with "that principle which necessarily underlies the fact that events occur" one might suppose that the "Becoming" of Heraclitus might assist us to describe the Tao. But the Tao is not a principle at all of that kind. To understand it requires an altogether different state of mind to any with which European thinkers in general are familiar. It is necessary to pursue unflinchingly the path of spiritual development on the lines indicated by the Sufis, the Hindus and the Buddhists; and, having reached the trance called Nerodha-Sammapati, in which are destroyed all forms soever of consciousness, there appears in that abyss of annihilation the germ of an entirely new type of idea, whose principal characteristic is this: that the entire concatenation of One's previous experiences and conceptions could not have happened at all, save by virtue of this indescribable necessity.
--
In the Brahmin caste, the aspirant to Yoga makes it a rule to fulfill his duties to the family and the State; once those jobs are definitely done, he cuts the painter, and becomes Sannyasi. Many a Maharajah, many a Wazir, to say nothing of less responsible people, plan their lives from their earliest days of wearing the sacred Cord as Brahmacharyi, with these ambitions carefully mapped out; and when the right moment comes for him to disappear into the jungle the rest is Silence.
--
The system is consequently based upon 16 figures and no more. Of course all systems of divinations which have any claim to be reasonable are based upon a map of the universe, or at least the Solar system, and 16 is really rather a limited number of units to manipulate.
--
You say permit me to condense your more than somewhat tautological, pleonastic, prolix, diffuse and incoherent elucubrations! that the whole idea of the Great Order is based on faith in Progress. The doctrine of successive aeons is nothing else. The system of training is nothing else. Nothing, in fact, is anything else. Maugr this and in despite thereof (you continue, with a knavish gleam in your hither eye) I am everlastingly throwing down the whole jerry-built castle by my cynical reflections. (Some one Anthony Hope in a lucid moment, I think says that cynicism is always a confession of failure "sour grapes.") Maybe, some of the time. But the explanation is very simple, and you ought to have been able to think it out for yourself. It is a question of the "Universe of Discourse," of Perspective. An engineer may swear himself ultra-marine in the map all the time at the daily mistakes and mishaps that go on all the time under his nose, yet at dinner tell his friends complacently that the bridge is going up better than he ever expected.
|
Maps_of_Meaning_text, #Maps of Meaning, #Jordan Peterson, #Psychology
object:maps of Meaning text
class:chapter
mapS OF MEANING:
THE ARCHITECTURE OF
--
PREFACE: DESCENSUS AD INFEROS ___________________________________________________________ 7
CHAPTER 1: mapS OF EXPERIENCE: OBJECT AND MEANING ___________________________________ 15
CHAPTER 2: mapS OF MEANING: THREE LEVELS OF ANALSIS__________________________________ 28
2.1. Normal and Revolutionary Life: Two Prosaic Stories__________________________________________ 29
--
2.3.6. The Great Father: Images of the Known, or Explored Territory ________________________________ 153
CHAPTER 3: APPRENTICESHIP AND ENCULTURATION: ADOPTION OF A SHARED map __________ 175
CHAPTER 4: THE APPEARANCE OF ANOMALY: CHALLENGE TO THE SHARED map _____________ 188
4.1. Introduction: The Paradigmatic Structure of the Known______________________________________ 189
--
5.2. The Adversary: Emergence, Development and Representation _________________________________ 247
5.2.1. The Adversary in Action: Voluntary Degradation of the map of Meaning________________________ 256
5.2.2. The Adversary In Action: A Twentieth Century Allegory ____________________________________ 269
5.3. Heroic Adaptation: Voluntary Reconstruction of the map of Meaning __________________________
5.3.1. The Creative Illness and the Hero _______________________________________________________
--
CHAPTER 1: mapS OF EXPERIENCE: OBJECT AND MEANING
The world can be validly construed as forum for action, or as place of things.
--
precedes development of the latter. Something must have emotional impact before it will attract enough
attention to be explored and mapped in accordance with its sensory properties. Those sensory properties
of prime import to the experimentalist or empiricist are meaningful only insofar as they serve as cues for
--
CHAPTER 2: mapS OF MEANING: THREE LEVELS OF ANALSIS
Human beings are prepared, biologically, to respond to anomalous information to novelty. This
--
lead have adopted this central assumption, at least implicitly. This position requires some modification. We
do model facts, but we concern ourselves with valence, or value. It is therefore the case that our maps of
the world contain what might be regarded as two distinct types of information sensory, and affective. It is
--
about that. But we model facts to keep track of meaning. We may model facts, and it is no doubt useful to
do so. We must model meanings, however, in order to survive. Our most fundamental maps of experience
maps which have a narrative structure portray the motivational value of our current state, conceived of in
contrast to a hypothetical ideal, accompanied by plans of action, which are our pragmatic notions about
--
highly than point a that it is a place more desirable, when considered against the necessary contrast of
the current position. It is the perceived improvement of point b that makes the whole map meaningful
that is, affect-laden; it is the capacity to construct hypothetical or abstract end points, such as b and to
--
explication (as the extremes of a continuum might be regarded as opposites, for the sake of argument).
The domain mapped by a functional narrative (one that, when enacted, produces the results desired)
might reasonably be regarded as explored territory, as events that occur there are predictable. Any
--
to what we desire to be not merely to what we cold-bloodedly expect.)
The maps that configure our motivated behavior have a certain comprehensible structure. They contain
two fundamental and mutually interdependent poles, one present, the other, future. The present is sensory
--
We solve the problem of contradictory meanings by interpreting the value of things from within the
confines of our stories which are adjustable maps of experience and potential, whose specific contents are
influenced by the demands of our physical being. Our central nervous systems are made up of many hardwired or automatized subsystems, responsible for biological regulation for maintaining homeostasis of
--
all theoretically aspire, is a complex (and oft-implicit) fantasy a vision or map of the promised land. This
map, this story this framework of reference, or context of interpretation is the (ideal) future, contrasted
necessarily with the (unbearable) present, and includes concrete plans, designed to turn the latter into the
--
designed to obtain the same end. This means that I do not reconfigure the temporally and spatially bounded
map that I am using to evaluate my circumstances that I am using to regulate my emotions. All I have
to do is change strategy.
--
strategies or frameworks of reference must be generated, in their presence.
Anyway: the elevators are broken; the stairs are blocked. The map I was using to evaluate my
environment has been invalidated: my ends are no longer tenable. In consequence, necessarily, the means
--
of exploration of the unpredictable or unexpected that all knowledge and wisdom is generated, all
boundaries of adaptive competence extended, all foreign territory explored, mapped and mastered. The
eternally extant domain of the unknown therefore constitutes the matrix from which all conditional
--
can be eaten, and what might eat us.
When we explore a new domain, we are mapping the motivational or affective significance of the things
or situations that are characteristic of our goal-directed interactions within that domain, and we use the
--
defines the experimental situation (nothing punishing, satisfying, threatening or promising), and ceases to
react. He has not merely habituated to the stimuli. He has mapped its context-dependent significance,
which is zero. This process appears trivial because the experimental situation makes it so. In real life, it is
--
territory. His fear, in unexplored territory, is just as normal as his complacency in environments he has
mapped, and which hold no danger. We regard the calm rat as the real rat because we project our
misinterpretations of our own habitual nature, onto our experimental animals. It is as D.O. Hebb states:
--
cage, with increasing confidence. It is mapping the new environment for affective valence. It wants to
find out is there anything here that will kill me? Anything here I can eat? Anyone else here someone
--
the kinds of surprising circumstances they might encounter, in real life. The appearance of a predator, in
previously safe space (space previously explored, that is, and mapped as useful or irrelevant) constitutes
one type of realistic surprise. Blanchard and colleagues describe the naturalistic behavior of rats, under
--
course of actual action, which is to say that they construct their worlds by shifting their positions and
changing their actions in the face of the unknown, and by mapping the consequences of those shifts and
changes in terms of their affective or motivational valence. When an animal encounters an unexpected
--
distance, monitoring the thing for its reactions to these cautious exploratory activities. Perhaps the animal
sniffs at the thing, or scratches at it trying to determine what it might be good (or bad) for. It maps the
utility and valence of the object, conceived in relationship to its ongoing activity (and, perhaps, to possible
--
The body is specifically represented in the neocortex. This representation is often given schematic form
as the homunculus, or little man. The homunculus was discovered by Wilder Penfield,140 who mapped
the surface of the cortices of his neurosurgical patients, by stimulating them electrically, painstakingly,
--
produce visions, sometimes elicit memories other times, produce movement or sensations. Penfield
determined, in this manner, how the body was mapped onto the central nervous system how it was
incarnated, so to speak, in intrapsychic representation. He established, for example, that homunculi come in
--
most of our interactions are social in nature. We spend most of our time around others and, when we are
alone, we still wish to understand, predict and control our personal behaviors. Our maps of the understood
part of the world are therefore in large part maps of patterns of actions of behaviors established as a
consequence of creative exploration, and modified in the course of endless social interactions. We watch
--
derive from repeated observations of behavior images of action patterns that the verbal left can arrange,
with increasingly logic and detail, into stories. A story is a map of meaning, a strategy for emotional
regulation and behavioral output a description of how to act in a circumstance, to ensure that the
--
of phenomena. However, we can also shift levels of abstraction which means, can voluntarily focus our
attention, when necessary, on stories that map out larger or smaller areas of space-time (excuse the
Einsteinian reference, but it is in fact accurate in this case, as our stories have a duration, as well as an
--
comprehend context of the present, will produce the results desired in the future. The affective
significance of the phenomena that comprise explored territory have been mapped. This map takes the
form of the story, which describes the valence of present occurrences, the form of the desired future, and
--
necessarily means, therefore, where human activity has been rendered predictable, as well as where the
course of natural events can be accurately determined. The maps that make territory familiar
consequently consist in large part of representations of behavior personal behavior, which we manifest,
and the behavior of others, which we constantly encounter, and to which we have adjusted our personal
actions. Likewise, we map our own behaviors, and those of others because such behaviors comprise a
large part of the world. We do not always understand what we do, however our actions cannot be said to
--
We imitate and map adaptive behaviors behaviors that efficiently reach a desired end so that we can
transform the mysterious unknown into the desirable and predictable; so that the social and non-social
--
organized into a coherent unit, shared with others, constitute our cultures; constitute the manner in which
we bring order to our existence. Our maps of adaptive behavior contain descriptions of the world in which
that behavior is manifested contains descriptions of explored and unexplored territory as well as
--
motivational significance. If we can tell (or act out) a story about something, we can be said to have
mapped that thing, at least in part. We tell stories about the unknown, and the knower, and the known, and
can therefore be said, somewhat paradoxically, to have adapted to the unpredictable, to the fact that we can
--
two related events. The universe was symbolically born into being, for example, as a result of the action of
a primeval hermaphroditic deity. Alternatively, it arose from the interaction of somewhat more
differentiated masculine and feminine spirits or principles (often the offspring of the most primordial god)
--
story begins in the fourth stanza of the second chapter of Genesis, and describes the masculine God
breathing life (spirit) into the adamah, mother earth, thereby creating the original (hermaphroditic) man,
Adam.219 In alternative, more actively dramatic accounts such as that of the Enuma elish, the Babylonian
--
and by detailing the separation of those parents by their own son. This is the division of the
hermaphroditic, all-encompassing, self-devouring-and-nourishing serpent of chaos into earth/matter and
sky/spirit, and the subsequent discrimination of those primordial opposing forces into identifiable aspects
--
for war.
Every unmapped territory that is, every place where what to do has not been specified also
constitutes the battleground for ancestral kings. The learned patterns of action and interpretation that vie for
--
CHAPTER 3: APPRENTICESHIP AND ENCULTURATION: ADOPTION OF A SHARED map
Ideologies may be regarded as incomplete myths as partial stories, whose compelling nature is a
--
such action, integration of action and imitated action constitutes adaptive action and representation of
integrated pattern of action. Procedures may be mapped in episodic memory, and abstracted in essence by
the semantic system. This process results in construction of a story, or narrative. Any narrative contains,
--
CHAPTER 4: THE APPEARANCE OF ANOMALY: CHALLENGE TO THE SHARED map
Moral theories necessarily share common features with other theories. One of the most fundamental shared
--
exploration the attempt to adapt to the new environment (to behave appropriately to fulfill motivational
demands under new conditions and to map new conditions). This consequence requires the paralysis of
the old model, reversion of otherwise stably maintained affects to competition and chaos, and explorationguided reconstruction of order.
--
capacity that makes him revolutionary, and necessary and feared and despised. It may be more generally
said that processes of discovery which upset large-scale space-time maps produces disruption of affect
on an equivalent scale (and that it is such large-scale disruption that we entitle revolution).
--
childhood family constellation and personality to map the world to provide acceptable patterns of
action and representation, for existence as a true individual. The future Buddhas encounter with his
--
weight of our true responsibility.
5.2.1. The Adversary in Action: Voluntary Degradation of the map of Meaning
Who alone has reason to lie himself out of actuality?
--
5.3. Heroic Adaptation: Voluntary Reconstruction of the map of Meaning
The group provides the protective structure conditional meaning and behavioral pattern that enables
--
with the constraints noted previously (appeal to imagination, self-sustenance, etc.). The episodic memory
systems map procedure, and outcome thereof, and thereby come to contain similar paradigmatic structure
imagistically, and then more purely semantically. Over time, the unknown, nature, thereby comes to be
--
constrain the mysterious phenomenon. The object transformed itself into a pipe in reference to the
famous painting (by Magritte) of a pipe, entitled (in translation) This is not a pipe the map is not
the territory, the representation not the phenomenon. The capacity of the object to escape, at will
--
consequence of his voluntary action.
The act of exploration produces/elicits discriminable phenomena. These phenomena are mapped by the
episodic and semantic memory systems. The exploratory process, however, is guided by the maps
produced by the episodic system particularly by its maps of the future. A desired end is posited, in
fantasy. The motoric/abstract exploration system endeavors to bring about a match between emergent
--
phenomena (produced in the course of activity) and that map of the desired future. Mismatches between
production and goal elicit (re)appearance of the base matter of the world the unknown, manifest in
--
28
These maps are so important to us, so vital, that their mere abstract description (acted, orally transmitted, or
written) is intrinsically interesting, capable of engaging us in a simulated world [see Oatley, K. (1994)].
--
463
see chapter 3: Apprenticeship and enculturation: Adoption of a shared map.
464
--
Frye states, with regards to the role of criticism in illuminating narrative meanings:
The poetic imagination constructs a cosmos of its own, a cosmos to be studied not simply as a map but as a world
of powerful conflicting forces. This imaginative cosmos is neither the objective environment studied by natural
--
Fabulous monster containing the mass confusa, from which rises the pelican (symbol of Christ and the lapis). in
Hermaphroditisches Sonn- und Mondskind (1752) [plate 256 in Jung, C.G. (1968b)].
635
|
MoM_References, #unset, #Jordan Peterson, #Psychology
object:MoM References
class:maps of Meaning
class:chapter
|
Sayings_of_Sri_Ramakrishna_(text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
145. To explain God after merely reading the scriptures is like explaining to a person the city of Banaras
after seeing it only in a map.
146. The intoxication of hemp is not to be had by repeating the word 'hemp' even a thousand times. Get
--
parents is paid off. There is a debt even to the wife. Harish is staying here, having renounced his wife. If
his wife had not been provided for, I would have called him a wicked fellow. Ramaprasanna is always
wandering about for milk and opium for the Hatha Yogi. He says that Manu has enjoined service to
--
Lord, singing songs of devotion and begging Him to show where hell was and how one could go there.
Vishnu then drew the map of the universe on the ground with a piece of chalk, pointing out the exact
positions of heaven and hell. "Is it like this? This is hell then!" So saying, he rolled himself on the spot
and exclaimed he had undergone all the sufferings of hell. Vishnu smilingly asked,"How is that?" and
Narada replied, "Why, Lord, are not heaven and hell Thy creation? When Thou didst draw the map of
the universe Thyself and point out to me hell in the plan, then that place became a real hell; and as I
|
Talks_076-099, #unset, #Jordan Peterson, #Psychology
--- Talk 99.
A sannyasi asked: It is said that the Self is beyond the mind and yet the realisation is with the mind. Mano na manute, Manasa na matam, and Manasaivedamaptavyam (The mind cannot think it. It cannot be thought of by the mind and the mind alone can realise it). How are these contradictions to be reconciled?
M.: Atman is realised with mruta manas (dead mind), i.e., mind devoid of thoughts and turned inward. Then the mind sees its own source and becomes That. It is not as the subject perceiving an object.
|
Talks_125-150, #Talks, #Sri Aurobindo, #Integral Yoga
M.: Yes. Surely. Not only can one be reborn, one may be twenty or forty or even seventy years old in the new body though only two years after death. Sri Bhagavan cited Lilas story from Yoga Vasishta.
Sreyo hi jnanam abhyasat jnanat dhyanam, dhyanat karmaphala tyagah.
Here jnana stands for knowledge without practice; abhyasa stands for practice without knowledge; dhyana stands for practice with knowledge.
Knowledge without practice accompanying it is superior to practice without knowledge. Practice with knowledge is superior to knowledge without practice accompanying it. Karmaphala tyagah Nishkama karma as of a Jnani - action without desire - is superior to knowledge with practice.
|
Talks_500-550, #unset, #Jordan Peterson, #Psychology
A Nayanar went to Kalahasti for the darsan of God. He saw all the people there as Siva and Sakti because he himself was so. Again,
Dharmaputra considered that the whole world was composed of people having some merit or other and that each of them was even better than he himself for some reason or other. Whereas
Duryodhana could not find even a single good person in the world.
|
Talks_With_Sri_Aurobindo_1, #unset, #Jordan Peterson, #Psychology
NIRODBARAN: Anilbaran's letter. This time it is about politics. He writes: "A
Zamindar of Mymensingh named Umapada came to see me and said that oppression by the Muslim League has terribly increased."
508
|
The_Act_of_Creation_text, #The Act of Creation, #Arthur Koestler, #Psychology
doing this. One person will imagine a geographical map, and then scan
this imaginary map for towns with *L\ proceeding in a given direction
say west to east. Another person will repeat sub-vocally the syllables
--
is based on the same method as the cartoonist's: selective emphasis on
the relevant factors and omission of the rest. A map bears the same
relation to a landscape as a character-sketch to a face; every chart,
--
in contrast cover infinitely few points which he open to conscious-
ness; so that in fact on the great map of our spirit only a few points
are iUuminated. 8
--
processes, and their freedom is whittled down to strategic choices.
These may be based on exploring an imagined geographical map, or
on the 'tuning-fork' method. The mental map is a blurred, ha2y, and
distorted replica of what I learned in school and on travels; but as I
--
Incidentally, the forming of a sentence in ordinary conversation
follows a similar pattern. Instead of scanning a map for towns with 'M',
you must scan your vocabulary for words which will fit a given
--
sociation of previously unconnected matrices. The parallel process on
the collective plane on the map of history is the confluence of two
branches of science which had developed independently, and did not
--
triggered by a single 'link'; or gradually, by an accumulation of
linkages. On the map of history the 'links' are the discoveries of
individuals; and here again the process of integration may be sudden,
--
mienx-sauter phenomenon. Lastly, the process of verification and
elaboration of individual discoveries is reflected on the map of history
as the consolidation of the new frontier followed by the develop-
--
The aesthetic satisfaction derived from an elegant mathematical
demonstration, a cosmological theory, a map of the human brain,
or an ingenious chess problem, may equal that of any artistic ex-
--
tiated flux. The islands are followed by continents, the dry territories
of reality are mapped out; but side by side with them the liquid world
co-exists, surrounding it, interpenetrating it by canals and inland
--
terms almost comparable to a history of sea-farers, where each of the
great captains puts a new continent on the map. Leonardo thought in
all seriousness that it was a wretched pupil who did not surpass his
--
many tributaries are gradually drawn together'; 8 and his diagram of the
outstanding artists and trends from 1300 to 1940 is a map of branches
and confluences representing 'the cycle of realism that had begun with
--
to its bare essentials, to the scientist's technique of representing a
process by a diagram, schema, map, or model. In the third panel of our
tryptich, the artist applies similar techniques. He too is engaged in
--
the colour, shape, and movement of the stimulus-pattern into a single
'constancy'. The rat learns to make a 'mental map' of the maze in its
head (Chapter XII); and it has always been a mystery to me how my
--
board is hidden from the student by a screen, and he is required to form
a 'map' of its layout in his head. This map, one supposes, is structured
by a simple co-ordinate-system: the fixed resting position of the ten
--
a mechanical skill like typing, bit-by-bit learning plays in fact a lesser
part than seems to be the case. The typist's mental map of the key-
board is not simply a rote-learned aggregation of twenty-six letters
(plus numbers and signs) distributed at random; it is a 'coded' map,
structured by a system of co-ordinates the resting position of the
fingers and by the frequency-rating of letters, syllables, etc. These
patterns, superimposed on the keyboard map, could be compared to
the mnemonic aids used in the learning of nonsense syllables. Whole-
--
field. The motorist, driving to his office, chooses the least congested
road among several alternatives by consulting the mental map in his
head. The typist, who deliberately lags a phrase or two behind dic-
--
While behaviourists denied the rat the capability to acquire a mental
map of a maze, the ethologists have shown that this is precisely what
insects do. Their work merits consideration in some detail which is
--
ficance; then discriminate between finer features within those features.
The rat must piece together, bit by bit, his cognitive map of the maze;
--
standing. 22 In fact, of course, it is neither. Rats learn to know a maze,
and to form a mental map of it which amounts to as complete an
understanding of the situation as one could wish for without having
--
maze by the 'feel' of it, that is by motor-kinesthetic imagery; or by
making a 'visual map'; or by a verbal formula e.g. 'first left, third
right, first right', etc.
--
a more favourable position: it likes exploring highways and byways;
and the cognitive map which it abstracts from a number of concrete
tries provides it with a matrix of remarkable plasticity see Lashley's
--
and auditory-vocal images of the word, plus the location of the town
on a mental map, and you get about half a dozen matrices which will
be activated by, and which will activate, the concept 'Madrid' without
--
physician to Queen Elizabeth, the first great English experimentalist.
Gilbert put both magnetism and electricity on the map or rather, on
two separate maps; his influence on his younger contemporaries,
Kepler and Galileo, was enormous. Gilbert's fundamental discovery
|
The_Aleph, #unset, #Jordan Peterson, #Psychology
Postscript of March first, 1943 -- Some six months after the pulling down of a certain building on Garay Street, Procrustes & Co., the publishers, not put off by the considerable length of Daneri's poem, brought out a selection of its "Argentine sections". It is redundant now to repeat what happened. Carlos Argentino Daneri won the Second National Prize for Literature. ["I received your pained congratulations," he wrote me. "You rage, my poor friend, with envy, but you must confess -- even if it chokes you! -- that this time I have crowned my cap with the reddest of feathers; my turban with the most caliph of rubies."] First Prize went to Dr. Aita; Third Prize, to Dr. Mario Bonfanti. Unbelievably, my own book The Sharper's Cards did not get a single vote. Once again dullness and envy had their triumph! It's been some time now that I've been trying to see Daneri; the gossip is that a second selection of the poem is about to be published. His felicitous pen (no longer cluttered by the Aleph) has now set itself the task of writing an epic on our national hero, General San Martn.
I want to add two final observations: one, on the nature of the Aleph; the other, on its name. As is well known, the Aleph is the first letter of the Hebrew alphabet. Its use for the strange sphere in my story may not be accidental. For the Kabbala, the letter stands for the En Soph, the pure and boundless godhead; it is also said that it takes the shape of a man pointing to both heaven and earth, in order to show that the lower world is the map and mirror of the higher; for Cantor's Mengenlehre, it is the symbol of transfinite numbers, of which any part is as great as the whole. I would like to know whether Carlos Argentino chose that name or whether he read it -- applied to another point where all points converge - - in one of the numberless texts that the Aleph in his cellar revealed to him. Incredible as it may seem, I believe that the Aleph of Garay Street was a false Aleph.
Here are my reasons. Around 1867, Captain Burton held the post of British Consul in Brazil. In July, 1942, Pedro Henrquez Urea came across a manuscript of Burton's, in a library at Santos, dealing with the mirror which the Oriental world attributes to Iskander Zu al-Karnayn, or Alexander Bicornis of Macedonia. In its crystal the whole world was reflected. Burton mentions other similar devices -- the sevenfold cup of Kai Kosru; the mirror that Tariq ibn-Ziyad found in a tower (Thousand and One Nights, 272); the mirror that Lucian of Samosata examined on the moon (True History, I, 26); the mirrorlike spear that the first book of Capella's Satyricon attributes; Merlin's universal mirror, which was "round and hollow... and seem'd a world of glas" (The Faerie Queene, III, 2, 19) -- and adds this curious statement: "But the aforesaid objects (besides the disadvantage of not existing) are mere optical instruments. The Faithful who gather at the mosque of Amr, in Cairo, are acquainted with the fact that the entire universe lies inside one of the stone pillars that ring its central court... No one, of course, can actually see it, but those who lay an ear against the surface tell that after some short while they perceive its busy hum... The mosque dates from the seventh century; the pillars come from other temples of pre-Islamic religions, since, as ibn-Khaldun has written: 'In nations founded by nomads, the aid of foreigners is essential in all concerning masonry.'"
|
The_Anapanasati_Sutta_A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation, #unset, #Jordan Peterson, #Psychology
and went to another teacher by the name of Uddaka
Ramaputta. He learned the Dhamma and discipline, then
practiced it and attained the "realm of neither-perception nor
--
followed by the experience of the cessation of perception
and feeling (nirodha samapatti in Pali) and finally the
experience of Dependent Origination (Paticcasamuppada).
--
fine and mind does not move at all. Eventually one
experiences the state called 'Nirodha Samapatti' or the
cessation of both perception and feeling.
--
not have time to do more right then. Remember that the first
and second verses in the Dhammapada, "Mind is the
forerunner of all (good and bad) states. Mind is chief; mindmade are they." Everything follows mind, be it happiness or
--
eventually they will experience the cessation of perception
and feeling (Nirodha-Samapatti). During this occurrence,
one will not know this turning off of consciousness because
|
The_Book_of_Sand, #unset, #Jordan Peterson, #Psychology
who looked upon the volume with my eyes, who held it in my hands, was any less monstrous? I felt that the book was a nightmarish object, an obscene thing that affronted and tainted reality itself.
I thought of fire, but I feared that the burning of an infinite book might likewise prove infinite and suffocate the planet with smoke. Somewhere I recalled reading that the best place to hide a leaf is in a forest. Before retirement, I worked on Mexico Street, at the Argentine National Library, which contains nine hundred thousand volumes. I knew that to the right of the entrance a curved staircase leads down into the basement, where books and maps and periodicals are kept. One day I went there and,
slipping past a member of the staff and trying not to notice at what height or distance from the door, I lost the Book of Sand on one of the basement's musty shelves.
|
the_Eternal_Wisdom, #unset, #Jordan Peterson, #Psychology
3) Trying to give an idea of the Ineffable by the help of philosophical learning is like trying to give an idea of Benares by the aid of a map or pictures. ~ Ramakrisha
--
1) When darkness envelops you, do you not seek for a lamp? ~ Dammapada 146
--
6) The supreme gift is the gift of Truth, the supreme savour is the savour of Truth, the supreme delight is the delight of Truth. ~ Dammapada 354
--
19) Retire into thyself as into an island and set thyself to the work. ~ Dhammapada. 236
--
1) There is a stain worse than all stains, the stain of ignorance. Purify yourselves of that stain, O disciples, and be free from soil. ~ Dhammapada 243
--
25) Seek for a guide to lead you to the gates of knowledge where shines the brilliant light that is pure of all darkness. ~ Dhammapada
--
33) Avoid the society of evil friends and men of vulgar minds; have pleasure in that of the giants of wisdom and take as thy friends those who practice justice. ~ Dhammapada
--
35) If thou meetest on the roads of life an intelligent friend who is following thy path, one full of justice, firmness and wisdom, then overcome all obstacles and walk at his side happy and attentive. ~ Dhammapada
36) Follow wise and intelligent men possessed of experience, patient and full of spirituality and elevation...Follow just and perfect men faithfully as the moon follows the path of the constellations. ~ Dhammapada
--
10) It is you who must make the effort; the sages can only teach. ~ Dhammapada
11) If you do not meet a sage following the same road as yourself, then walk alone. ~ Dhammapada
--
16) Stimulate thyself, direct thyself; thus protected by thyself and full of clear-seeing thou shalt live always happy. ~ Dhammapada
--
18) Attentive in the midst of the heedless, awake amidst sleepers, the intelligent man walks on leaving the others as far behind him as a courser distances beasts of burden. ~ Dhammapada
By Thy Own Torch View Similar The Supreme Vaishnava Saint and Poet
--
12) Only one who has surmounted by wisdom that which the world calls good and evil and who lives in a clear light, can be truly called an ascetic ~ Dhammapada
--
12)All aggregations are transient, all aggregations are subject to sorrow, all aggregations are without any substantial reality; when one is entirely penetrated with this fact, one is delivered from sorrow. This is the way of purification. ~ Dhammapada
--
3) That man whose mind is solely attached to the objects of sense, him death drags with it as an impetuous torrent sweeps away a slumbering village. ~ Dhammapada
--
8) He whose senses are not attached to name and form who is no longer troubled by transient things; can be really called a disciple. ~ Dhammapada
9) He who discerns the truth as truth and the illusion as an illusion, attains to the truth and is walking in the right road. ~ Dhammapada
--
6) The self is master of itself, what other master can it have? A self well controlled is a master difficult to procure. ~ Dhammapada. 160
--
8) The mind is difficult to restrain, light, running whither it pleases; to control it is a helpful thing; controlled, it secures happiness. ~ Dhammapada. 35
--
12) On his mind vacillating, mobile, difficult to hold in, difficult to master the intelligent man should impose the same straightness as an arrow-maker gives to an arrow. ~ Dhammapada-33
--
6) As in a house with a sound roof the lain cannot penetrate, so in a mind where meditation dwells passion cannot enter. ~ Dhammapada
--
22) Fine language not followed by acts in harmony with it is like a splendid flower brilliant in colour but without perfume. ~ Dhammapada
--
4) Speak the truth, do not abandon yourself to wrath, give of the little you have to those who seek your aid. By these three steps you shall approach the Gods. ~ Dhammapada
--
7) A hundred years of life passed without the vision of the supreme law are not worth a single day of a life consecrated to that vision. ~ Dham-mapada
--
12) Even as the hard K us ha-grass tears the hand which knows not how to size it, so a misplaced asceticism leads to the lower life. ~ Dhammapada
The Psychology of Social Development - II View Similar The Guardians of the Light
--
2) Speak ye the truth. ~ Dhammapada
--
7) There is no happiness so great as peace of mind. ~ Dhammapada
--
13) Wherever they may be, upright men remain what they are in themselves. The desire of enjoyment can draw no word from the virtuous. In possession of happiness or in prey to misfortune the wise show neither pride nor dejection. ~ Dhammapada
--
15) Like a piece of water that is deep, calm and limpid, having ears only for the precepts of the law the wise live in a complete serenity. ~ Dhammapada
--
1) Even as the high mountain-chains remain immobile in the midst of the tempest, so the true sage remains unshaken amidst praise and blame. ~ Dhammapada
--
5) In the man who keeps no watch over his conduct, desire extends itself like a creeper. It wanders hither and thither like the monkey running in the forest after a fruit. ~ Dhammapada
6) He whose thought spills not itself to this side or' that, whose mind is not tormented, who is not anxious any more about good than about evil, for him there is no fear, for he watches. ~ Dhammapada
7) By zeal, by vigilance, by peace of soul the sage can make himself as an island which the waves cannot over flow. ~ Dhammapada
--
20) Thyself stimulate and direct thyself; thus self-protected and clairvoyant thou shalt live happy.- ~ Dhammapada
21) Arise and be not slothful ! Follow the straight path ! He who so walks, lives happy in this world and in those beyond. ~ Dhammapada
--
7) When you have seen your aim, hold to it, firm and unshakeable. ~ Dhammapada
--
11) He who shows not zeal where zeal should be shown, who young and strong gives himself up to indolence, who lets his will and intelligence sleep, that do-nothing, that coward shall not find the way of the perfect knowledge. ~ Dhammapada 280
--
1) There is no fire that can equal desire. ~ Dhammapada
--
4) From coveting is horn grief, from coveting is born fear. To be free utterly from desire is to know neither fear nor sorrow. ~ Dhammapada
5) When a man shakes from him the clinging yoke of desire, affliction drops away from him little by little as drops of water glide from a lotus-leaf. ~ Dhammapada
--
7) Let him repulse lust and coveting, the disciple who would lead a holy life. ~ Dhammapada
--
9) Ah! let us live happy without desires among those who are given up to covetousness. In the midst of men full of desires, let us dwell empty of them. ~ Dhammapada
--
21) When thou art enfranchised from all hate and desire, then shalt thou win thy liberation. ~ Dhammapada
--
14) What joy is there in this world which is everywhere a prey to flames? ~ Dhammapada
--
18) Cut away in thee the love of thyself, even as in autumn thy hand plucks the lotus. ~ Dhammapada
--
14) He whose senses have become calm like horses perfectly tamed by a driver, who has rid himself of pride and concupiscence, the gods themselves envy his lot. ~ Dhammapada
--
1) It is not by shaving the head that one becomes a man of religion; truth and rectitude alone make the true religious man. ~ Dhammapada
--
3) Hard is the mind to restrain, light, running where it pleases; to subjugate it is a salutary achievement; subjugated it brings happiness. ~ Dhammapada
--
6) On the vacillating, the mobile mind so difficult to hold in, so difficult to master the man of intelligence imposes a rectitude like the direct straightness which the arrow-maker gives to an arrow. ~ Dhammapada
--
1) The self is the master of the self, what other master wouldst thou have? A self well-controlled is a master one can get with difficulty. ~ Dhammapada
--
5) Good is the mastery of the body, good the mastery of the speech, good too the mastery of the mind, good the perfect self-mastery. The disciple who is the master of himself, shall deliver his soul from every sorrow. ~ Dhammapada
--
14) One should guard oneself like a frontier citadel well defended-without and within. ~ Dhammapada
--
18) By virile activity, by vigilant effort, by empire over himself, by moderation, the sage can make himself an island which the floods shall not inundate. ~ Dhammapada
--
6) Self-conquest is the most glorious of victories; it shall better serve a man to conquer himself than to be master of the whole world. ~ Dhammapada
7) When a man has subdued himself and lives in perfect continence, not god, not Gandharva, not Mara, not Brahma himself can turn into defeat his victory. ~ Dhammapada
--
3) Sorrow is the daughter of evil. ~ Dhammapada
--
4) Follow not a law of perdition, shut not yourselves up in negligence, follow not a law of falsehood; do nothing for the sake of the world. ~ Dhammapada
--
6) A man shall shake off every tie; for when he has no more attachment for form and name, when he is utterly without possessions, sorrow does not run after him. ~ Dhammapada
--
18) Let a man make haste towards good, let him turn away his thought from evil. ~ Dhammapada
--
7) Step by step, piece by piece, hour by hour, the wise man should purify his soul of all impurity as a silver worker purifies silver. ~ Dhammapada
--
32) Behold, there is the goal of beatitude and there the long road of suffering. Thou canst choose the one or the other across the cycles to come. ~ Dhammapada
--
39) You shall wander in the darkness and see not till you have found the eternal Light. ~ Dhammapada
--
11) To be heedful of one's soul is the way to immortality, but heedlessness is the highway of death. They who persevere and are heedful shall not perish, but the careless are even now as if souls that are dead. ~ Dhammapada
--
13) That man whose mind attaches itself only to sensible objects, death carries away like a torrent dragging with it a sleeping village. ~ Dhammapada
--
39) When thy soils shall have vanished and thou art free of defect, thou shalt no more be subject to decay and death. ~ Dhammapada
--
41) Strive forcefully, cross the current. ~ Dhammapada
42) Cross force-fully the torrent flood of the world. ~ Dhammapada
--
44) Few among men come to that other shore of deliverance; the common run of mortals only wander parallel to its bank. But those who are consecrated to Truth and live according to its Law and strive for one only end, they shall come by that other shore and they shall swim across death's impetuous torrent. ~ Dhammapada
--
3) He who regards the body as a milage or as a flake of foam on the waves, shall no longer see death ~ Dhammapada
--
18) A man is not a master because he despotically subjects being living at his mercy. He can be called a master who has compassion for all that lives. ~ Dhammapada
--
8) He who abstains from all violence towards beings, to the weak as to the strong, who kills not and makes not to kill, he, I say, is a Brahmin. ~ Dhammapada
--
2) There is nowhere in this world, nor in the air, nor in the midst of the ocean any place where we can disembarrass ourselves of the evil we have done. ~ Dhainmapada
--
10) He is not a man of religion who does ill to another. He is not a disciple who causes suffering to another. ~ Dhammapada
--
10) For never in this world can hate be appeased by hate: hatred is vanquished only by love,-that is the eternal law. ~ Dhammapada
11) Ah, let us live happy without hating those who hate us. In the midst of men who hate us, let us live without hatred. ~ Dhammapada
To Do no Hurt View Similar Nor Anger
--
4) It is by gentleness that one must conquer wrath, it is by good that one must conquer evil. ~ Dhammapada
--
11) He who makes to be heard words without harshness, true and instructive, by which he injures none, he, I say, is a Brahmin. ~ Dhammapada
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7) Let us act towards others as we would that they should act towards us: let us not cause any suffering. ~ Dhammapada
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The_Golden_Bough, #unset, #Jordan Peterson, #Psychology
number, envelop her in a mass of foliage taken from the birch-trees
and maples, and carry her about through the village.
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deep rugged labyrinthine glens which wind into the mountains from
the rich valley of Brahmapootra, it used to be a common custom to
chop off the heads, hands, and feet of people they met with, and
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