1. A joke. 2. The object .f laughter, sport, or mockery; laughing-stock.
1. An image; a representation. 2. A sign or representation that stands for its object .y virtue of a resemblance or analogy to it. icons.
1. An image or other material object .epresenting a deity to which religious worship is addressed. 2. A mere image or semblance of something visible but without substance, as a phantom. 3. A false conception or notion; fallacy. Idol, idols.
1. Usual (strict) sense: consciousness of an intended object .s itself (more or less fully) given; experience in the broadest sense. Contrasted with empty intending. Perfect evidence is a regulative idea: In any particular evidence the object .s also emptily intended as the object .f further, confirmative, evidence. Evidence is either original ("perceptual" in the broadest sense) or directly reproductive ("memorial" in the broadest sense); again, it is either impressional or retentional evidence. Empirical evidence, in general, is the category of evidence of real individual objects; within this category, sensuous perceiving is original evidence of sensible real individuals and their sensible real individual determinations. For every other category of objects there is a corresponding category of evidence in general and original evidence in particular.
2. Act involving the awareness of the bare presence of an object .o consciousness, as opposed to any act which involves judgment about such an object. -- A.C.B.
(2) If compared with an object, its correlative will be objectively: e.g. God is said to be the hope of a just man not formally but objectively i.e. God is not the hope of man, but the object .f that hope.
2. Narrower sense: "Actual", belonging to the cogito. As living in a process that is "conscious" in this second sense, the ego is also said to be "conscious", "awake", and "conscious of" (awake to) the intentional object .f the process. As objects of processes that are conscious (in either of the first two senses), objects are occasionally referred to as "conscious". -- D.C.
3. In a still broader sense, evidence of an intended object .ay be indirect, i.e., by way of direct evidence (evidence in the first or second sense) of evidence of the intended object .n some other consciousness, perhaps the consciousness belonging to another ego.
abhimata. ::: desired; favourite; attractive; agreeable, appealing; object .f choice
abhorring ::: p. pr. & vb. n. --> of Abhor ::: n. --> Detestation.
Object of abhorrence.
abomination ::: n. --> The feeling of extreme disgust and hatred; abhorrence; detestation; loathing; as, he holds tobacco in abomination.
That which is abominable; anything hateful, wicked, or shamefully vile; an object .r state that excites disgust and hatred; a hateful or shameful vice; pollution.
A cause of pollution or wickedness.
abstract ::: a. --> Withdraw; separate.
Considered apart from any application to a particular object; separated from matter; existing in the mind only; as, abstract truth, abstract numbers. Hence: ideal; abstruse; difficult.
Expressing a particular property of an object .iewed apart from the other properties which constitute it; -- opposed to concrete; as, honesty is an abstract word.
Resulting from the mental faculty of abstraction; general
abstraction ::: a. --> The act of abstracting, separating, or withdrawing, or the state of being withdrawn; withdrawal.
The act process of leaving out of consideration one or more properties of a complex object .o as to attend to others; analysis. Thus, when the mind considers the form of a tree by itself, or the color of the leaves as separate from their size or figure, the act is called abstraction. So, also, when it considers whiteness, softness, virtue, existence, as separate from any particular objects.
Abstractum (pl. abstracta): (Lat ab + trahere, to draw) An abstractum, in contrast to a concretum or existent is a quality or a relation envisaged by an abstract concept (e.g. redness, equality, truth etc.). The abstractum may be conceived either as an ideal object .r as a real, subsistent universal. -- L.W. Ab
accusative ::: a. --> Producing accusations; accusatory.
Applied to the case (as the fourth case of Latin and Greek nouns) which expresses the immediate object .n which the action or influence of a transitive verb terminates, or the immediate object .f motion or tendency to, expressed by a preposition. It corresponds to the objective case in English. ::: n.
"A cosmos or universe is always a harmony, otherwise it could not exist, it would fly to pieces. But as there are musical harmonies which are built out of discords partly or even predominantly, so this universe (the material) is disharmonious in its separate elements — the individual elements are at discord with each other to a large extent; it is only owing to the sustaining Divine Will behind that the whole is still a harmony to those who look at it with the cosmic vision. But it is a harmony in evolution in progress — that is, all is combined to strive towards a goal which is not yet reached, and the object .f our yoga is to hasten the arrival to this goal. When it is reached, there will be a harmony of harmonies substituted for the present harmony built up on discords. This is the explanation of the present appearance of things.” Letters on Yoga
“A cosmos or universe is always a harmony, otherwise it could not exist, it would fly to pieces. But as there are musical harmonies which are built out of discords partly or even predominantly, so this universe (the material) is disharmonious in its separate elements—the individual elements are at discord with each other to a large extent; it is only owing to the sustaining Divine Will behind that the whole is still a harmony to those who look at it with the cosmic vision. But it is a harmony in evolution in progress—that is, all is combined to strive towards a goal which is not yet reached, and the object .f our yoga is to hasten the arrival to this goal. When it is reached, there will be a harmony of harmonies substituted for the present harmony built up on discords. This is the explanation of the present appearance of things.” Letters on Yoga
A cosmos or universe is always a harmony, otherwise it could not exist, it would fly to pieces. But it is a harmony in evolu- tion in progress — that is, all is combined to strive towards a goal which is not yet reached, and the object .f your yoga is to hasten (he arrival to this goal.
acrophony ::: n. --> The use of a picture symbol of an object .o represent phonetically the initial sound of the name of the object.
Actual: In Husserl: see Actuality. Actual: (Lat. actus, act) 1. real or factual (opposed to unreal and apparent) 2. quality which anything possesses of having realized its potentialities or possibilities (opposed to possible and potential). In Aristotle: see Energeia. Actuality: In Husserl: 1. (Ger. Wirklichkeit) Effective individual existence in space and time, as contrasted with mere possibility. 2. (Ger. Aktualität) The character of a conscious process as lived in by the ego, as contrasted with the "inactuality" of conscious processes more or less far from the ego. To say the ego lives in a particular conscious process is to say the ego is busied with the object .ntended in that process. Attending is a special form of being busied. -- D.C.
adequate ::: (vak) having the qualities of the lowest level of style, which "has the power to make us . . . see the object .r idea in a certain temperate lucidity of vision"; most often combined with a higher level, as in the effective-adequate style or the inevitable form of the adequate.
after ::: a. --> Next; later in time; subsequent; succeeding; as, an after period of life.
Hinder; nearer the rear.
To ward the stern of the ship; -- applied to any object .n the rear part of a vessel; as the after cabin, after hatchway. ::: prep.
aim ::: v. i. --> To point or direct a missile weapon, or a weapon which propels as missile, towards an object .r spot with the intent of hitting it; as, to aim at a fox, or at a target.
To direct the indention or purpose; to attempt the accomplishment of a purpose; to try to gain; to endeavor; -- followed by at, or by an infinitive; as, to aim at distinction; to aim to do well.
To guess or conjecture.
aisvarya (aishwarya; aishwaryam; aiswarya; aisvaryam) ::: mastery; sovereignty; the sense of divine power (same as isvarabhava, a quality common to the four aspects of daivi prakr.ti); one of the three siddhis of power: effectiveness of the will acting on a person or object .ithout the kind of direct control established in vasita; an instance of so exercising the will; sometimes equivalent to aisvaryatraya or tapas.
aisvarya (Aishwarya) ::: [one of the ashtasiddhis]: the control over events, lordship, wealth and all objects of desire; effectiveness of the Will acting on object .r event without the aid of physical means. ::: aisvaryam [nominative]
akara (akar) ::: form; the manner in which an object .ppears to the akara senses.
All your life must be an offering and a sacrifice to the Supreme ; your only object .n action shall be to serve, to receive, to fulfil, to become a manifesting instrument of the Divine Shakti in her wor^. You must grow in the divine consciousness till there is no difference between your will and hers, no motive except her impulsion in you, no action that is not her conscious notion in you and through you.
altiscope ::: n. --> An arrangement of lenses and mirrors which enables a person to see an object .n spite of intervening objects.
altitude ::: n. --> Space extended upward; height; the perpendicular elevation of an object .bove its foundation, above the ground, or above a given level, or of one object .bove another; as, the altitude of a mountain, or of a bird above the top of a tree.
The elevation of a point, or star, or other celestial object, above the horizon, measured by the arc of a vertical circle intercepted between such point and the horizon. It is either true or apparent; true when measured from the rational or real horizon,
amaana ::: object .iven for safekeeping; trust
ambition ::: n. --> The act of going about to solicit or obtain an office, or any other object .f desire; canvassing.
An eager, and sometimes an inordinate, desire for preferment, honor, superiority, power, or the attainment of something. ::: v. t. --> To seek after ambitiously or eagerly; to covet.
amphictyony ::: n. --> A league of states of ancient Greece; esp. the celebrated confederation known as the Amphictyonic Council. Its object .as to maintain the common interests of Greece.
ana ::: intelligence; "the consciousness which holds an image of things before it as an object .ith which it has to enter into relations and to possess by apprehension and a combined analytic and synthetic cognition"; a subordinate operation of vijñana which "by its power of projecting, confronting, apprehending knowledge" is the "parent of that awareness by distinction which is the process of the Mind". praj ñanamaya anamaya vij ñana
analysis ::: n. --> A resolution of anything, whether an object .f the senses or of the intellect, into its constituent or original elements; an examination of the component parts of a subject, each separately, as the words which compose a sentence, the tones of a tune, or the simple propositions which enter into an argument. It is opposed to synthesis.
The separation of a compound substance, by chemical processes, into its constituents, with a view to ascertain either (a) what elements it contains, or (b) how much of each element is present.
ana (sanjnana) ::: sense-knowledge; "the essential sense" (see indriya) which "in itself can operate without bodily organs" and is "the original capacity of consciousness to feel in itself all that consciousness has formed and to feel it in all the essential properties and operations of that which has form, whether represented materially by vibration of sound or images of light or any other physical symbol". Saṁjñana, like prajñana, is one of the "subordinate operations involved in the action of the comprehensive consciousness" (vijñana); "if prajñana can be described as the outgoing of apprehensive consciousness to possess its object .n conscious energy, to know it, saṁjñana can be described as the inbringing movement of apprehensive consciousness which draws the object .laced before it back to itself so as to possess it in conscious substance, to feel it"...
ana (vijnana; vijnanam; vijnan) ::: "the large embracing consciousness . . . which takes into itself all truth and idea and object .f knowledge and sees them at once in their essence, totality and parts or aspects", the "comprehensive consciousness" which is one of the four functions of active consciousness (see ajñanam), a mode of awareness that is "the original, spontaneous, true and complete view" of existence and "of which mind has only a shadow in the highest operations of the comprehensive intellect"; the faculty or plane of consciousness above buddhi or intellect, also called ideality, gnosis or supermind (although these are distinguished in the last period of the Record of Yoga as explained under the individual terms), whose instruments of knowledge and power form the vijñana catus.t.aya; the vijñana catus.t.aya itself; the psychological principle or degree of consciousness that is the basis of maharloka, the "World of the Vastness" that links the worlds of the transcendent existence, consciousness and bliss of saccidananda to the lower triloka of mind, life and matter, being itself usually considered the lowest plane of the parardha or higher hemisphere of existence. Vijñana is "the knowledge of the One and the Many, by which the Many are seen in the terms of the One, in the infinite unifying Truth, Right, Vast [satyam r.taṁ br.hat] of the divine existence". vij ñana ana ananda
anthropology ::: n. --> The science of the structure and functions of the human body.
The science of man; -- sometimes used in a limited sense to mean the study of man as an object .f natural history, or as an animal.
That manner of expression by which the inspired writers attribute human parts and passions to God.
Anticipations of experience: In Kant's Crit. of pure Reason Antizipationen der Wahrnehmung) the second of two synthetic principles of the understanding (the other being "Axioms of Intuition") by which the mind is able to determine something a priori in regard to what is in itself empirical. While the mind cannot anticipate the specific qualities which are to be experienced, we can, nevertheless, Kant holds, predetermine or anticipate any sense experience that "in all appearances the real, which is an object .f sensation, has intensive magnitude or degree." -- O.F.K.
..a path of integral seeking of the Divine by which all that we are is in the end liberated out of the Ignorance and its undivine formations into a truth beyond the Mind, a truth not only of highest spiritual status but of a dynamic spiritual self-manifestation in the universe. ::: he object .f this Yoga is not to liberate the soul from Nature, but to liberate both soul and nature by sublimation into the Divine Consciousness from whom they came.
Ref: CWSA Vol. 12, Page: 366-67
aperture ::: n. --> The act of opening.
An opening; an open space; a gap, cleft, or chasm; a passage perforated; a hole; as, an aperture in a wall.
The diameter of the exposed part of the object .lass of a telescope or other optical instrument; as, a telescope of four-inch aperture.
Apparent: (Lat, ad + parere, to come forth) 1. Property of seeming to be real or factual. 2. Obvious or clearly given to the mind or senses. Appearance: Neutrally, a presentation to an observer. Epistemology: A sensuously observable state of affairs. The mental or subjective correlate of a thing-in-itself. A sensuous object .xistent or possible, in space and time, related by the categories (Kant). It differs from illusion by its objectivity or logical validity. Metaphysics: A degree of truth or reality; a fragmentary and self-contradictory judgment about reality.
appearance ::: 1. The act or fact of coming forward into view ; becoming visible. 2. The state, condition, manner, or style in which a person or object .ppears; outward look or aspect. 3. Outward show or seeming; semblance. appearances.
appetible ::: a. --> Desirable; capable or worthy of being the object .f desire.
Apprehension: (ad + prehendere: to seize) 1. Act involving the bare awareness of the presence of an object .o consciousness; the general relation of subject to object .s inclusive of the more special forms, such as perceiving or remembering, which the relation may take.
Arianism: A view named after Arius (256-336), energetic presbyter of Alexandria, condemned as a heretic by the ancient Catholic Church. Arius held that Jesus and God were not of the same substance (the orthodox position). He maintained that although the Son was subordinate to the Father he was of a similar nature. The controversy on the relation of Jesus to God involved the question of the divine status of Jesus. If he were not divine how could the church justify him as an object .f worship, of trust, and adoration? If he is divine, how could such a belief square with the doctrine of one God (monotheism)? Arianism tended toward the doctrine of the subordination of Jesus to God, involving the extreme Arians who held Jesus to be unlike God and the moderate Arians who held that Jesus was of similar essence with God although not of the same substance. Some eighteen councils were convened to consider this burning question, parties in power condemning and placing each other under the ban. The Council of Nicea in 325 repudiated Arian tendencies but the issue was fought with uncertain outcome until the Council of Constantinople in 381 reaffirmed the orthodox view. -- V.F.
Aristotle's Experiment: An experiment frequently referred to by Aristotle in which an object .eld between two crossed fingers of the same hand is felt as two objects. De Somniis 460b 20; Metaphysics 1011a 33; Problems 958b 14, 959a, 15, 965a 36. -- G.R.M.
arrive ::: v. i. --> To come to the shore or bank. In present usage: To come in progress by water, or by traveling on land; to reach by water or by land; -- followed by at (formerly sometimes by to), also by in and from.
To reach a point by progressive motion; to gain or compass an object .y effort, practice, study, inquiry, reasoning, or experiment.
To come; said of time; as, the time arrived.
As against the faulty ethical procedures of the past and of his own day, therefore, Kant very early conceived and developed the more critical concept of "form," -- not in the sense of a "mould" into which content is to be poured (a notion which has falselv been taken over by Kant-students from his theoretical philosophy into his ethics), but -- as a method of rational (not ratiocinative, but inductive) reflection; a method undetermined by, although not irrespective of, empirical data or considerations. This methodologically formal conception constitutes Kant's major distinctive contribution to ethical theory. It is a process of rational reflection, creative construction, and transition, and as such is held by him to be the only method capable if coping with the exigencies of the facts of hunnn experience and with the needs of moral obligation. By this method of creative construction the reflective (inductive) reason is able to create, as each new need for a next reflectively chosen step arises, a new object .f "pure" -- that is to say, empirically undetermined -- "practical reason." This makes possible the transition from a present no longer adequate ethical conception or attitude to an untried and as yet "indemonstrable" object. No other method can guarantee the individual and social conditions of progress without which the notion of morality loses all assignable meaning. The newly constructed object .f "pure practical reason" is assumed, in the event, to provide a type of life and conduct which, just because it is of my own construction, will be likely to be accompanied by the feeling of self-sufficiency which is the basic pre-requisite of any worthy human happiness. It is this theory which constitutes Kant's ethical formalism. See also Autonomy, Categorical Imperative, Duty, End(s), Freedom, Happiness, Law, Moral, Practical Imperative, Will. -- P. A.S.
Asana is used by the Rajayoga only in its easiest and most natural position, that naturally taken by the body when seated and gathered together, but wth the back and head strictly erect and in a straight line, so that there may be no deflection of the spinal chord. The object .f the fatter rule I's obviously con- nected with the theory of the six Chakras and the circulation of the vital energy between the mul&dhara and^he brahmarandhra.
aspirant ::: a. --> Aspiring. ::: n. --> One who aspires; one who eagerly seeks some high position or object .f attainment.
astonishment ::: n. --> The condition of one who is stunned. Hence: Numbness; loss of sensation; stupor; loss of sense.
Dismay; consternation.
The overpowering emotion excited when something unaccountable, wonderful, or dreadful is presented to the mind; an intense degree of surprise; amazement.
The object .ausing such an emotion.
* attachment must draw away altogether from the object .f its love. The vital can be as absolute in its unquestioning self-giving as any other part or the nature ; nothing can be more generous than its movement when it forgets self for the Beloved. The vital and physical should both give themselves in the true way — the way of true love, not of ego-desire.
attack ::: v. t. --> To fall upon with force; to assail, as with force and arms; to assault.
To assail with unfriendly speech or writing; to begin a controversy with; to attempt to overthrow or bring into disrepute, by criticism or satire; to censure; as, to attack a man, or his opinions, in a pamphlet.
To set to work upon, as upon a task or problem, or some object .f labor or investigation.
attempt ::: n. 1. An effort made to accomplish something. 2. The thing attempted, object .imed at, aim. attempts, half-attempts. v. 3. To make an effort at; try; undertake; seek. attempted, attempting.
attention ::: n. --> The act or state of attending or heeding; the application of the mind to any object .f sense, representation, or thought; notice; exclusive or special consideration; earnest consideration, thought, or regard; obedient or affectionate heed; the supposed power or faculty of attending.
An act of civility or courtesy; care for the comfort and pleasure of others; as, attentions paid to a stranger.
Attribute: Commonly, what is proper to a thing (Latm, ad-tribuere, to assign, to ascribe, to bestow). Loosely assimilated to a quality, a property, a characteristic, a peculiarity, a circumstance, a state, a category, a mode or an accident, though there are differences among all these terms. For example, a quality is an inherent property (the qualities of matter), while an attribute refers to the actual properties of a thing only indirectly known (the attributes of God). Another difference between attribute and quality is that the former refers to the characteristics of an infinite being, while the latter is used for the characteristics of a finite being. In metaphysics, an attribute is what is indispensable to a spiritual or material substance; or that which expresses the nature of a thing; or that without which a thing is unthinkable. As such, it implies necessarily a relation to some substance of which it is an aspect or conception. But it cannot be a substance, as it does not exist by itself. The transcendental attributes are those which belong to a being because it is a being: there are three of them, the one, the true and the good, each adding something positive to the idea of being. The word attribute has been and still is used more readily, with various implications, by substantialist systems. In the 17th century, for example, it denoted the actual manifestations of substance. [Thus, Descartes regarded extension and thought as the two ultimate, simple and original attributes of reality, all else being modifications of them. With Spinoza, extension and thought became the only known attributes of Deity, each expressing in a definite manner, though not exclusively, the infinite essence of God as the only substance. The change in the meaning of substance after Hume and Kant is best illustrated by this quotation from Whitehead: "We diverge from Descartes by holding that what he has described as primary attributes of physical bodies, are really the forms of internal relationships between actual occasions and within actual occasions" (Process and Reality, p. 471).] The use of the notion of attribute, however, is still favoured by contemporary thinkers. Thus, John Boodin speaks of the five attributes of reality, namely: Energy (source of activity), Space (extension), Time (change), Consciousness (active awareness), and Form (organization, structure). In theodicy, the term attribute is used for the essential characteristics of God. The divine attributes are the various aspects under which God is viewed, each being treated as a separate perfection. As God is free from composition, we know him only in a mediate and synthetic way thrgugh his attributes. In logic, an attribute is that which is predicated or anything, that which Is affirmed or denied of the subject of a proposition. More specifically, an attribute may be either a category or a predicable; but it cannot be an individual materially. Attributes may be essential or accidental, necessary or contingent. In grammar, an attribute is an adjective, or an adjectival clause, or an equivalent adjunct expressing a characteristic referred to a subject through a verb. Because of this reference, an attribute may also be a substantive, as a class-name, but not a proper name as a rule. An attribute is never a verb, thus differing from a predicate which may consist of a verb often having some object .r qualifying words. In natural history, what is permanent and essential in a species, an individual or in its parts. In psychology, it denotes the way (such as intensity, duration or quality) in which sensations, feelings or images can differ from one another. In art, an attribute is a material or a conventional symbol, distinction or decoration.
Aufklärung: In general, this German word and its English equivalent Enlightenment denote the self-emancipation of man from mere authority, prejudice, convention and tradition, with an insistence on freer thinking about problems uncritically referred to these other agencies. According to Kant's famous definition "Enlightenment is the liberation of man from his self-caused state of minority, which is the incapacity of using one's understanding without the direction of another. This state of minority is caused when its source lies not in the lack of understanding, but in the lack of determination and courage to use it without the assistance of another" (Was ist Aufklärung? 1784). In its historical perspective, the Aufklärung refers to the cultural atmosphere and contrlbutions of the 18th century, especially in Germany, France and England [which affected also American thought with B. Franklin, T. Paine and the leaders of the Revolution]. It crystallized tendencies emphasized by the Renaissance, and quickened by modern scepticism and empiricism, and by the great scientific discoveries of the 17th century. This movement, which was represented by men of varying tendencies, gave an impetus to general learning, a more popular philosophy, empirical science, scriptural criticism, social and political thought. More especially, the word Aufklärung is applied to the German contributions to 18th century culture. In philosophy, its principal representatives are G. E. Lessing (1729-81) who believed in free speech and in a methodical criticism of religion, without being a free-thinker; H. S. Reimarus (1694-1768) who expounded a naturalistic philosophy and denied the supernatural origin of Christianity; Moses Mendelssohn (1729-86) who endeavoured to mitigate prejudices and developed a popular common-sense philosophy; Chr. Wolff (1679-1754), J. A. Eberhard (1739-1809) who followed the Leibnizian rationalism and criticized unsuccessfully Kant and Fichte; and J. G. Herder (1744-1803) who was best as an interpreter of others, but whose intuitional suggestions have borne fruit in the organic correlation of the sciences, and in questions of language in relation to human nature and to national character. The works of Kant and Goethe mark the culmination of the German Enlightenment. Cf. J. G. Hibben, Philosophy of the Enlightenment, 1910. --T.G. Augustinianism: The thought of St. Augustine of Hippo, and of his followers. Born in 354 at Tagaste in N. Africa, A. studied rhetoric in Carthage, taught that subject there and in Rome and Milan. Attracted successively to Manicheanism, Scepticism, and Neo-Platontsm, A. eventually found intellectual and moral peace with his conversion to Christianity in his thirty-fourth year. Returning to Africa, he established numerous monasteries, became a priest in 391, Bishop of Hippo in 395. Augustine wrote much: On Free Choice, Confessions, Literal Commentary on Genesis, On the Trinity, and City of God, are his most noted works. He died in 430. St. Augustine's characteristic method, an inward empiricism which has little in common with later variants, starts from things without, proceeds within to the self, and moves upwards to God. These three poles of the Augustinian dialectic are polarized by his doctrine of moderate illuminism. An ontological illumination is required to explain the metaphysical structure of things. The truth of judgment demands a noetic illumination. A moral illumination is necessary in the order of willing; and so, too, an lllumination of art in the aesthetic order. Other illuminations which transcend the natural order do not come within the scope of philosophy; they provide the wisdoms of theology and mysticism. Every being is illuminated ontologically by number, form, unity and its derivatives, and order. A thing is what it is, in so far as it is more or less flooded by the light of these ontological constituents. Sensation is necessary in order to know material substances. There is certainly an action of the external object .n the body and a corresponding passion of the body, but, as the soul is superior to the body and can suffer nothing from its inferior, sensation must be an action, not a passion, of the soul. Sensation takes place only when the observing soul, dynamically on guard throughout the body, is vitally attentive to the changes suffered by the body. However, an adequate basis for the knowledge of intellectual truth is not found in sensation alone. In order to know, for example, that a body is multiple, the idea of unity must be present already, otherwise its multiplicity could not be recognized. If numbers are not drawn in by the bodily senses which perceive only the contingent and passing, is the mind the source of the unchanging and necessary truth of numbers? The mind of man is also contingent and mutable, and cannot give what it does not possess. As ideas are not innate, nor remembered from a previous existence of the soul, they can be accounted for only by an immutable source higher than the soul. In so far as man is endowed with an intellect, he is a being naturally illuminated by God, Who may be compared to an intelligible sun. The human intellect does not create the laws of thought; it finds them and submits to them. The immediate intuition of these normative rules does not carry any content, thus any trace of ontologism is avoided. Things have forms because they have numbers, and they have being in so far as they possess form. The sufficient explanation of all formable, and hence changeable, things is an immutable and eternal form which is unrestricted in time and space. The forms or ideas of all things actually existing in the world are in the things themselves (as rationes seminales) and in the Divine Mind (as rationes aeternae). Nothing could exist without unity, for to be is no other than to be one. There is a unity proper to each level of being, a unity of the material individual and species, of the soul, and of that union of souls in the love of the same good, which union constitutes the city. Order, also, is ontologically imbibed by all beings. To tend to being is to tend to order; order secures being, disorder leads to non-being. Order is the distribution which allots things equal and unequal each to its own place and integrates an ensemble of parts in accordance with an end. Hence, peace is defined as the tranquillity of order. Just as things have their being from their forms, the order of parts, and their numerical relations, so too their beauty is not something superadded, but the shining out of all their intelligible co-ingredients. S. Aurelii Augustini, Opera Omnia, Migne, PL 32-47; (a critical edition of some works will be found in the Corpus Scriptorum Ecclesiasticorum Latinorum, Vienna). Gilson, E., Introd. a l'etude de s. Augustin, (Paris, 1931) contains very good bibliography up to 1927, pp. 309-331. Pope, H., St. Augustine of Hippo, (London, 1937). Chapman, E., St. Augustine's Philos. of Beauty, (N. Y., 1939). Figgis, J. N., The Political Aspects of St. Augustine's "City of God", (London, 1921). --E.C. Authenticity: In a general sense, genuineness, truth according to its title. It involves sometimes a direct and personal characteristic (Whitehead speaks of "authentic feelings"). This word also refers to problems of fundamental criticism involving title, tradition, authorship and evidence. These problems are vital in theology, and basic in scholarship with regard to the interpretation of texts and doctrines. --T.G. Authoritarianism: That theory of knowledge which maintains that the truth of any proposition is determined by the fact of its having been asserted by a certain esteemed individual or group of individuals. Cf. H. Newman, Grammar of Assent; C. S. Peirce, "Fixation of Belief," in Chance, Love and Logic, ed. M. R. Cohen. --A.C.B. Autistic thinking: Absorption in fanciful or wishful thinking without proper control by objective or factual material; day dreaming; undisciplined imagination. --A.C.B. Automaton Theory: Theory that a living organism may be considered a mere machine. See Automatism. Automatism: (Gr. automatos, self-moving) (a) In metaphysics: Theory that animal and human organisms are automata, that is to say, are machines governed by the laws of physics and mechanics. Automatism, as propounded by Descartes, considered the lower animals to be pure automata (Letter to Henry More, 1649) and man a machine controlled by a rational soul (Treatise on Man). Pure automatism for man as well as animals is advocated by La Mettrie (Man, a Machine, 1748). During the Nineteenth century, automatism, combined with epiphenomenalism, was advanced by Hodgson, Huxley and Clifford. (Cf. W. James, The Principles of Psychology, Vol. I, ch. V.) Behaviorism, of the extreme sort, is the most recent version of automatism (See Behaviorism). (b) In psychology: Psychological automatism is the performance of apparently purposeful actions, like automatic writing without the superintendence of the conscious mind. L. C. Rosenfield, From Beast Machine to Man Machine, N. Y., 1941. --L.W. Automatism, Conscious: The automatism of Hodgson, Huxley, and Clifford which considers man a machine to which mind or consciousness is superadded; the mind of man is, however, causally ineffectual. See Automatism; Epiphenomenalism. --L.W. Autonomy: (Gr. autonomia, independence) Freedom consisting in self-determination and independence of all external constraint. See Freedom. Kant defines autonomy of the will as subjection of the will to its own law, the categorical imperative, in contrast to heteronomy, its subjection to a law or end outside the rational will. (Fundamental Principles of the Metaphysics of Morals, § 2.) --L.W. Autonomy of ethics: A doctrine, usually propounded by intuitionists, that ethics is not a part of, and cannot be derived from, either metaphysics or any of the natural or social sciences. See Intuitionism, Metaphysical ethics, Naturalistic ethics. --W.K.F. Autonomy of the will: (in Kant's ethics) The freedom of the rational will to legislate to itself, which constitutes the basis for the autonomy of the moral law. --P.A.S. Autonymy: In the terminology introduced by Carnap, a word (phrase, symbol, expression) is autonymous if it is used as a name for itself --for the geometric shape, sound, etc. which it exemplifies, or for the word as a historical and grammatical unit. Autonymy is thus the same as the Scholastic suppositio matertalis (q. v.), although the viewpoint is different. --A.C. Autotelic: (from Gr. autos, self, and telos, end) Said of any absorbing activity engaged in for its own sake (cf. German Selbstzweck), such as higher mathematics, chess, etc. In aesthetics, applied to creative art and play which lack any conscious reference to the accomplishment of something useful. In the view of some, it may constitute something beneficent in itself of which the person following his art impulse (q.v.) or playing is unaware, thus approaching a heterotelic (q.v.) conception. --K.F.L. Avenarius, Richard: (1843-1896) German philosopher who expressed his thought in an elaborate and novel terminology in the hope of constructing a symbolic language for philosophy, like that of mathematics --the consequence of his Spinoza studies. As the most influential apostle of pure experience, the posltivistic motive reaches in him an extreme position. Insisting on the biologic and economic function of thought, he thought the true method of science is to cure speculative excesses by a return to pure experience devoid of all assumptions. Philosophy is the scientific effort to exclude from knowledge all ideas not included in the given. Its task is to expel all extraneous elements in the given. His uncritical use of the category of the given and the nominalistic view that logical relations are created rather than discovered by thought, leads him to banish not only animism but also all of the categories, substance, causality, etc., as inventions of the mind. Explaining the evolution and devolution of the problematization and deproblematization of numerous ideas, and aiming to give the natural history of problems, Avenarius sought to show physiologically, psychologically and historically under what conditions they emerge, are challenged and are solved. He hypothesized a System C, a bodily and central nervous system upon which consciousness depends. R-values are the stimuli received from the world of objects. E-values are the statements of experience. The brain changes that continually oscillate about an ideal point of balance are termed Vitalerhaltungsmaximum. The E-values are differentiated into elements, to which the sense-perceptions or the content of experience belong, and characters, to which belongs everything which psychology describes as feelings and attitudes. Avenarius describes in symbolic form a series of states from balance to balance, termed vital series, all describing a series of changes in System C. Inequalities in the vital balance give rise to vital differences. According to his theory there are two vital series. It assumes a series of brain changes because parallel series of conscious states can be observed. The independent vital series are physical, and the dependent vital series are psychological. The two together are practically covariants. In the case of a process as a dependent vital series three stages can be noted: first, the appearance of the problem, expressed as strain, restlessness, desire, fear, doubt, pain, repentance, delusion; the second, the continued effort and struggle to solve the problem; and finally, the appearance of the solution, characterized by abating anxiety, a feeling of triumph and enjoyment. Corresponding to these three stages of the dependent series are three stages of the independent series: the appearance of the vital difference and a departure from balance in the System C, the continuance with an approximate vital difference, and lastly, the reduction of the vital difference to zero, the return to stability. By making room for dependent and independent experiences, he showed that physics regards experience as independent of the experiencing indlvidual, and psychology views experience as dependent upon the individual. He greatly influenced Mach and James (q.v.). See Avenarius, Empirio-criticism, Experience, pure. Main works: Kritik der reinen Erfahrung; Der menschliche Weltbegriff. --H.H. Averroes: (Mohammed ibn Roshd) Known to the Scholastics as The Commentator, and mentioned as the author of il gran commento by Dante (Inf. IV. 68) he was born 1126 at Cordova (Spain), studied theology, law, medicine, mathematics, and philosophy, became after having been judge in Sevilla and Cordova, physician to the khalifah Jaqub Jusuf, and charged with writing a commentary on the works of Aristotle. Al-mansur, Jusuf's successor, deprived him of his place because of accusations of unorthodoxy. He died 1198 in Morocco. Averroes is not so much an original philosopher as the author of a minute commentary on the whole works of Aristotle. His procedure was imitated later by Aquinas. In his interpretation of Aristotelian metaphysics Averroes teaches the coeternity of a universe created ex nihilo. This doctrine formed together with the notion of a numerical unity of the active intellect became one of the controversial points in the discussions between the followers of Albert-Thomas and the Latin Averroists. Averroes assumed that man possesses only a disposition for receiving the intellect coming from without; he identifies this disposition with the possible intellect which thus is not truly intellectual by nature. The notion of one intellect common to all men does away with the doctrine of personal immortality. Another doctrine which probably was emphasized more by the Latin Averroists (and by the adversaries among Averroes' contemporaries) is the famous statement about "two-fold truth", viz. that a proposition may be theologically true and philosophically false and vice versa. Averroes taught that religion expresses the (higher) philosophical truth by means of religious imagery; the "two-truth notion" came apparently into the Latin text through a misinterpretation on the part of the translators. The works of Averroes were one of the main sources of medieval Aristotelianlsm, before and even after the original texts had been translated. The interpretation the Latin Averroists found in their texts of the "Commentator" spread in spite of opposition and condemnation. See Averroism, Latin. Averroes, Opera, Venetiis, 1553. M. Horten, Die Metaphysik des Averroes, 1912. P. Mandonnet, Siger de Brabant et l'Averroisme Latin, 2d ed., Louvain, 1911. --R.A. Averroism, Latin: The commentaries on Aristotle written by Averroes (Ibn Roshd) in the 12th century became known to the Western scholars in translations by Michael Scottus, Hermannus Alemannus, and others at the beginning of the 13th century. Many works of Aristotle were also known first by such translations from Arabian texts, though there existed translations from the Greek originals at the same time (Grabmann). The Averroistic interpretation of Aristotle was held to be the true one by many; but already Albert the Great pointed out several notions which he felt to be incompatible with the principles of Christian philosophy, although he relied for the rest on the "Commentator" and apparently hardly used any other text. Aquinas, basing his studies mostly on a translation from the Greek texts, procured for him by William of Moerbecke, criticized the Averroistic interpretation in many points. But the teachings of the Commentator became the foundation for a whole school of philosophers, represented first by the Faculty of Arts at Paris. The most prominent of these scholars was Siger of Brabant. The philosophy of these men was condemned on March 7th, 1277 by Stephen Tempier, Bishop of Paris, after a first condemnation of Aristotelianism in 1210 had gradually come to be neglected. The 219 theses condemned in 1277, however, contain also some of Aquinas which later were generally recognized an orthodox. The Averroistic propositions which aroused the criticism of the ecclesiastic authorities and which had been opposed with great energy by Albert and Thomas refer mostly to the following points: The co-eternity of the created word; the numerical identity of the intellect in all men, the so-called two-fold-truth theory stating that a proposition may be philosophically true although theologically false. Regarding the first point Thomas argued that there is no philosophical proof, either for the co-eternity or against it; creation is an article of faith. The unity of intellect was rejected as incompatible with the true notion of person and with personal immortality. It is doubtful whether Averroes himself held the two-truths theory; it was, however, taught by the Latin Averroists who, notwithstanding the opposition of the Church and the Thomistic philosophers, gained a great influence and soon dominated many universities, especially in Italy. Thomas and his followers were convinced that they interpreted Aristotle correctly and that the Averroists were wrong; one has, however, to admit that certain passages in Aristotle allow for the Averroistic interpretation, especially in regard to the theory of intellect. Lit.: P. Mandonnet, Siger de Brabant et l'Averroisme Latin au XIIIe Siecle, 2d. ed. Louvain, 1911; M. Grabmann, Forschungen über die lateinischen Aristotelesübersetzungen des XIII. Jahrhunderts, Münster 1916 (Beitr. z. Gesch. Phil. d. MA. Vol. 17, H. 5-6). --R.A. Avesta: See Zendavesta. Avicehron: (or Avencebrol, Salomon ibn Gabirol) The first Jewish philosopher in Spain, born in Malaga 1020, died about 1070, poet, philosopher, and moralist. His main work, Fons vitae, became influential and was much quoted by the Scholastics. It has been preserved only in the Latin translation by Gundissalinus. His doctrine of a spiritual substance individualizing also the pure spirits or separate forms was opposed by Aquinas already in his first treatise De ente, but found favor with the medieval Augustinians also later in the 13th century. He also teaches the necessity of a mediator between God and the created world; such a mediator he finds in the Divine Will proceeding from God and creating, conserving, and moving the world. His cosmogony shows a definitely Neo-Platonic shade and assumes a series of emanations. Cl. Baeumker, Avencebrolis Fons vitae. Beitr. z. Gesch. d. Philos. d. MA. 1892-1895, Vol. I. Joh. Wittman, Die Stellung des hl. Thomas von Aquino zu Avencebrol, ibid. 1900. Vol. III. --R.A. Avicenna: (Abu Ali al Hosain ibn Abdallah ibn Sina) Born 980 in the country of Bocchara, began to write in young years, left more than 100 works, taught in Ispahan, was physician to several Persian princes, and died at Hamadan in 1037. His fame as physician survived his influence as philosopher in the Occident. His medical works were printed still in the 17th century. His philosophy is contained in 18 vols. of a comprehensive encyclopedia, following the tradition of Al Kindi and Al Farabi. Logic, Physics, Mathematics and Metaphysics form the parts of this work. His philosophy is Aristotelian with noticeable Neo-Platonic influences. His doctrine of the universal existing ante res in God, in rebus as the universal nature of the particulars, and post res in the human mind by way of abstraction became a fundamental thesis of medieval Aristotelianism. He sharply distinguished between the logical and the ontological universal, denying to the latter the true nature of form in the composite. The principle of individuation is matter, eternally existent. Latin translations attributed to Avicenna the notion that existence is an accident to essence (see e.g. Guilelmus Parisiensis, De Universo). The process adopted by Avicenna was one of paraphrasis of the Aristotelian texts with many original thoughts interspersed. His works were translated into Latin by Dominicus Gundissalinus (Gondisalvi) with the assistance of Avendeath ibn Daud. This translation started, when it became more generally known, the "revival of Aristotle" at the end of the 12th and the beginning of the 13th century. Albert the Great and Aquinas professed, notwithstanding their critical attitude, a great admiration for Avicenna whom the Arabs used to call the "third Aristotle". But in the Orient, Avicenna's influence declined soon, overcome by the opposition of the orthodox theologians. Avicenna, Opera, Venetiis, 1495; l508; 1546. M. Horten, Das Buch der Genesung der Seele, eine philosophische Enzyklopaedie Avicenna's; XIII. Teil: Die Metaphysik. Halle a. S. 1907-1909. R. de Vaux, Notes et textes sur l'Avicennisme Latin, Bibl. Thomiste XX, Paris, 1934. --R.A. Avidya: (Skr.) Nescience; ignorance; the state of mind unaware of true reality; an equivalent of maya (q.v.); also a condition of pure awareness prior to the universal process of evolution through gradual differentiation into the elements and factors of knowledge. --K.F.L. Avyakta: (Skr.) "Unmanifest", descriptive of or standing for brahman (q.v.) in one of its or "his" aspects, symbolizing the superabundance of the creative principle, or designating the condition of the universe not yet become phenomenal (aja, unborn). --K.F.L. Awareness: Consciousness considered in its aspect of act; an act of attentive awareness such as the sensing of a color patch or the feeling of pain is distinguished from the content attended to, the sensed color patch, the felt pain. The psychologlcal theory of intentional act was advanced by F. Brentano (Psychologie vom empirischen Standpunkte) and received its epistemological development by Meinong, Husserl, Moore, Laird and Broad. See Intentionalism. --L.W. Axiological: (Ger. axiologisch) In Husserl: Of or pertaining to value or theory of value (the latter term understood as including disvalue and value-indifference). --D.C. Axiological ethics: Any ethics which makes the theory of obligation entirely dependent on the theory of value, by making the determination of the rightness of an action wholly dependent on a consideration of the value or goodness of something, e.g. the action itself, its motive, or its consequences, actual or probable. Opposed to deontological ethics. See also teleological ethics. --W.K.F. Axiologic Realism: In metaphysics, theory that value as well as logic, qualities as well as relations, have their being and exist external to the mind and independently of it. Applicable to the philosophy of many though not all realists in the history of philosophy, from Plato to G. E. Moore, A. N. Whitehead, and N, Hartmann. --J.K.F. Axiology: (Gr. axios, of like value, worthy, and logos, account, reason, theory). Modern term for theory of value (the desired, preferred, good), investigation of its nature, criteria, and metaphysical status. Had its rise in Plato's theory of Forms or Ideas (Idea of the Good); was developed in Aristotle's Organon, Ethics, Poetics, and Metaphysics (Book Lambda). Stoics and Epicureans investigated the summum bonum. Christian philosophy (St. Thomas) built on Aristotle's identification of highest value with final cause in God as "a living being, eternal, most good." In modern thought, apart from scholasticism and the system of Spinoza (Ethica, 1677), in which values are metaphysically grounded, the various values were investigated in separate sciences, until Kant's Critiques, in which the relations of knowledge to moral, aesthetic, and religious values were examined. In Hegel's idealism, morality, art, religion, and philosophy were made the capstone of his dialectic. R. H. Lotze "sought in that which should be the ground of that which is" (Metaphysik, 1879). Nineteenth century evolutionary theory, anthropology, sociology, psychology, and economics subjected value experience to empirical analysis, and stress was again laid on the diversity and relativity of value phenomena rather than on their unity and metaphysical nature. F. Nietzsche's Also Sprach Zarathustra (1883-1885) and Zur Genealogie der Moral (1887) aroused new interest in the nature of value. F. Brentano, Vom Ursprung sittlicher Erkenntnis (1889), identified value with love. In the twentieth century the term axiology was apparently first applied by Paul Lapie (Logique de la volonte, 1902) and E. von Hartmann (Grundriss der Axiologie, 1908). Stimulated by Ehrenfels (System der Werttheorie, 1897), Meinong (Psychologisch-ethische Untersuchungen zur Werttheorie, 1894-1899), and Simmel (Philosophie des Geldes, 1900). W. M. Urban wrote the first systematic treatment of axiology in English (Valuation, 1909), phenomenological in method under J. M. Baldwin's influence. Meanwhile H. Münsterberg wrote a neo-Fichtean system of values (The Eternal Values, 1909). Among important recent contributions are: B. Bosanquet, The Principle of Individuality and Value (1912), a free reinterpretation of Hegelianism; W. R. Sorley, Moral Values and the Idea of God (1918, 1921), defending a metaphysical theism; S. Alexander, Space, Time, and Deity (1920), realistic and naturalistic; N. Hartmann, Ethik (1926), detailed analysis of types and laws of value; R. B. Perry's magnum opus, General Theory of Value (1926), "its meaning and basic principles construed in terms of interest"; and J. Laird, The Idea of Value (1929), noteworthy for historical exposition. A naturalistic theory has been developed by J. Dewey (Theory of Valuation, 1939), for which "not only is science itself a value . . . but it is the supreme means of the valid determination of all valuations." A. J. Ayer, Language, Truth and Logic (1936) expounds the view of logical positivism that value is "nonsense." J. Hessen, Wertphilosophie (1937), provides an account of recent German axiology from a neo-scholastic standpoint. The problems of axiology fall into four main groups, namely, those concerning (1) the nature of value, (2) the types of value, (3) the criterion of value, and (4) the metaphysical status of value. (1) The nature of value experience. Is valuation fulfillment of desire (voluntarism: Spinoza, Ehrenfels), pleasure (hedonism: Epicurus, Bentham, Meinong), interest (Perry), preference (Martineau), pure rational will (formalism: Stoics, Kant, Royce), apprehension of tertiary qualities (Santayana), synoptic experience of the unity of personality (personalism: T. H. Green, Bowne), any experience that contributes to enhanced life (evolutionism: Nietzsche), or "the relation of things as means to the end or consequence actually reached" (pragmatism, instrumentalism: Dewey). (2) The types of value. Most axiologists distinguish between intrinsic (consummatory) values (ends), prized for their own sake, and instrumental (contributory) values (means), which are causes (whether as economic goods or as natural events) of intrinsic values. Most intrinsic values are also instrumental to further value experience; some instrumental values are neutral or even disvaluable intrinsically. Commonly recognized as intrinsic values are the (morally) good, the true, the beautiful, and the holy. Values of play, of work, of association, and of bodily well-being are also acknowledged. Some (with Montague) question whether the true is properly to be regarded as a value, since some truth is disvaluable, some neutral; but love of truth, regardless of consequences, seems to establish the value of truth. There is disagreement about whether the holy (religious value) is a unique type (Schleiermacher, Otto), or an attitude toward other values (Kant, Höffding), or a combination of the two (Hocking). There is also disagreement about whether the variety of values is irreducible (pluralism) or whether all values are rationally related in a hierarchy or system (Plato, Hegel, Sorley), in which values interpenetrate or coalesce into a total experience. (3) The criterion of value. The standard for testing values is influenced by both psychological and logical theory. Hedonists find the standard in the quantity of pleasure derived by the individual (Aristippus) or society (Bentham). Intuitionists appeal to an ultimate insight into preference (Martineau, Brentano). Some idealists recognize an objective system of rational norms or ideals as criterion (Plato, Windelband), while others lay more stress on rational wholeness and coherence (Hegel, Bosanquet, Paton) or inclusiveness (T. H. Green). Naturalists find biological survival or adjustment (Dewey) to be the standard. Despite differences, there is much in common in the results of the application of these criteria. (4) The metaphysical status of value. What is the relation of values to the facts investigated by natural science (Koehler), of Sein to Sollen (Lotze, Rickert), of human experience of value to reality independent of man (Hegel, Pringle-Pattlson, Spaulding)? There are three main answers: subjectivism (value is entirely dependent on and relative to human experience of it: so most hedonists, naturalists, positivists); logical objectivism (values are logical essences or subsistences, independent of their being known, yet with no existential status or action in reality); metaphysical objectivism (values --or norms or ideals --are integral, objective, and active constituents of the metaphysically real: so theists, absolutists, and certain realists and naturalists like S. Alexander and Wieman). --E.S.B. Axiom: See Mathematics. Axiomatic method: That method of constructing a deductive system consisting of deducing by specified rules all statements of the system save a given few from those given few, which are regarded as axioms or postulates of the system. See Mathematics. --C.A.B. Ayam atma brahma: (Skr.) "This self is brahman", famous quotation from Brhadaranyaka Upanishad 2.5.19, one of many alluding to the central theme of the Upanishads, i.e., the identity of the human and divine or cosmic. --K.F.L.
avatar ::: n. --> The descent of a deity to earth, and his incarnation as a man or an animal; -- chiefly associated with the incarnations of Vishnu.
Incarnation; manifestation as an object .f worship or admiration.
Avatar ::: We have to remark c
refully that the upholding of Dharma in the world is not the only object .f the descent of the Avatar, that great mystery of the Divine manifest in humanity; for the upholding of the Dharma is not an all-sufficient object .n itself, not the supreme possible aim for the manifestation of a Christ, a Krishna, a Buddha, but is only the general condition of a higher aim and a more supreme and divine utility. For there are two aspects of the divine birth; one is a descent, the birth of God in humanity, the Godhead manifesting itself in the human form and nature, the eternal Avatar; the other is an ascent, the birth of man into the Godhead, man rising into the divine nature and consciousness, madbhavam agatah. ; it is the being born anew in a second birth of the soul. It is that new birth which Avatarhood and the upholding of the Dharma are intended to serve.
Ref: CWSA Vol.19 , Page: 147-48
aversion ::: n. --> A turning away.
Opposition or repugnance of mind; fixed dislike; antipathy; disinclination; reluctance.
The object .f dislike or repugnance.
axis ::: 1. The pivot on which any matter turns. 2. A straight line about which a body or geometric object .otates or may be conceived to rotate.
Being: In early Greek philosophy is opposed either to change, or Becoming, or to Non-Being. According to Parmenides and his disciples of the Eleatic School, everything real belongs to the category of Being, as the only possible object .f thought. Essentially the same reasoning applies also to material reality in which there is nothing but Being, one and continuous, all-inclusive and eternal. Consequently, he concluded, the coming into being and passing away constituting change are illusory, for that which is-not cannot be, and that which is cannot cease to be. In rejecting Eleitic monism, the materialists (Leukippus, Democritus) asserted that the very existence of things, their corporeal nature, insofar as it is subject to change and motion, necessarily presupposes the other than Being, that is, Non-Being, or Void. Thus, instead of regarding space as a continuum, they saw in it the very source of discontinuity and the foundation of the atomic structure of substance. Plato accepted the first part of Parmenides' argument. namely, that referring to thought as distinct from matter, and maintained that, though Becoming is indeed an apparent characteristic of everything sensory, the true and ultimate reality, that of Ideas, is changeless and of the nature of Being. Aristotle achieved a compromise among all these notions and contended that, though Being, as the essence of things, is eternal in itself, nevertheless it manifests itself only in change, insofar as "ideas" or "forms" have no existence independent of, or transcendent to, the reality of things and minds. The medieval thinkers never revived the controversy as a whole, though at times they emphasized Being, as in Neo-Platonism, at times Becoming, as in Aristotelianism. With the rise of new interest in nature, beginning with F. Bacon, Hobbes and Locke, the problem grew once more in importance, especially to the rationalists, opponents of empiricism. Spinoza regarded change as a characteristic of modal existence and assumed in this connection a position distantly similar to that of Pinto. Hegel formed a new answer to the problem in declaring that nature, striving to exclude contradictions, has to "negate" them: Being and Non-Being are "moments" of the same cosmic process which, at its foundation, arises out of Being containing Non-Being within itself and leading, factually and logically, to their synthetic union in Becoming. -- R.B.W.
belief ::: n. --> Assent to a proposition or affirmation, or the acceptance of a fact, opinion, or assertion as real or true, without immediate personal knowledge; reliance upon word or testimony; partial or full assurance without positive knowledge or absolute certainty; persuasion; conviction; confidence; as, belief of a witness; the belief of our senses.
A persuasion of the truths of religion; faith.
The thing believed; the object .f belief.
Bhakti: (Skr. division, share) Fervent, loving devotion to the object .f contemplation or the divine being itself, the almost universally recognized feeling approach to the highest reality, in contrast to vidya (s.v.) or jnana (s.v.), sanctioned by Indian philosophy and productive of a voluminous literature in which the names of Ramamanda, Vallabha, Nanak, Caitanya, and Tulsi Das are outstanding. It is distinguished as apara (lower) and para (higher) bhakti, the former theistic piety, the latter philosophic meditation on the unmanifest brahman (cf. avyakta). -- K.F.L.
bhoga ::: enjoyment; a response to experience which "translates itself into joy and suffering" in the lower being, where it "is of a twofold kind, positive and negative", but in the higher being "it is an actively equal enjoyment of the divine delight in self-manifestation";(also called sama bhoga) the second stage of active / positive samata, reached when the rasagrahan.a or mental "seizing of the principle of delight" in all things takes "the form of a strong possessing enjoyment . . . which makes the whole life-being vibrate with it and accept and rejoice in it"; the second stage of bhukti, "enjoyment without desire" in the pran.a or vital being; (when priti is substituted for bhoga as the second stage of positive samata or bhukti) same as (sama) ananda, the third stage of positive samata or bhukti, the "perfect enjoyment of existence" that comes "when it is not things, but the Ananda of the spirit in things that forms the real, essential object .f our enjoying and things only as form and symbol of the spirit, waves of the ocean of Ananda". bhoga h hasyam asyaṁ karmalips karmalipsa a samabh samabhava
bhogya. ::: object .f experience or enjoyment
bias ::: n. --> A weight on the side of the ball used in the game of bowls, or a tendency imparted to the ball, which turns it from a straight line.
A leaning of the mind; propensity or prepossession toward an object .r view, not leaving the mind indifferent; bent; inclination.
A wedge-shaped piece of cloth taken out of a garment (as the waist of a dress) to diminish its circumference.
A slant; a diagonal; as, to cut cloth on the bias.
(b) In epistemology: A variety of ''critical realism." The view which holds that in the knowledge-relation the subject or percipient is at one (monism) with the object .r the thing objectively existent and perceived, and that the subject contributes qualities not inherent in the object .hence, critical) and the object .ontains qualities not perceived. -- V.F.
(b) In epistemology: Epistemological dualism is the theory that in perception, memory and other types of non-inferential cognition, there is a numerical duality of the content or dntum immediately present to the knowing mind and (sense datum, memory image, etc.) and the real object .nown (the thing perceived or remembered) (cf. A. O. Lovejoy, The Revolt Against Dualism, pp. 15-6). Epistemological monism, on the contrary identifies the immediate datum and the cognitive object .ither by assimilating the content to the object .epistemological realism) or the object .o the content (epistemological idealism). -- L.W.
binocle ::: n. --> A dioptric telescope, fitted with two tubes joining, so as to enable a person to view an object .ith both eyes at once; a double-barreled field glass or an opera glass.
(b) In recent epistemology: Contemplation is knowledge of an object .n contrast to enjoyment which is the minds' direct self-awareness. (Cf. S. Alexander, Space, Time and Deity, Vol I, p. 12.) -- L.W.
object .:: n. 1. Anything that is visible or tangible and that is relatively stable in form. 2. A focus of attention, feeling, thought, or action. objects.
object .:: v. t. --> To set before or against; to bring into opposition; to oppose.
To offer in opposition as a criminal charge or by way of accusation or reproach; to adduce as an objection or adverse reason.
That which is put, or which may be regarded as put, in the way of some of the senses; something visible or tangible; as, he observed an object .n the distance; all the objects in sight; he touched a strange object .n the dark.
brahmananda ::: the bliss of brahman, "the self-existent bliss of the spirit which depends on no object .r circumstance"; it "can be described as the eternity of an uninterrupted supreme ecstasy", a bliss of which "peace . . . is the intimate core and essence".
Brentano, Franz: (1838-1917) Who had originally been a Roman Catholic priest may be described as an unorthodox neo-scholastic. According to him the only three forms of psychic activity, representation, judgment and "phenomena of love and hate", are just three modes of "intentionality", i.e., of referring to an object .ntended. Judgments may be self-evident and thereby characterized as true and in an analogous way love and hate may be characterized as "right". It is on these characterizations that a dogmatic theory of truth and value may be based. In any mental experience the content is merely a "physical phenomenon" (real or imaginary) intended to be referred to, what is psychic is merely the "act" of representing, judging (viz. affirming or denying) and valuing (i.e. loving or hating). Since such "acts" are evidently immaterial, the soul by which they are performed may be proved to be a purely spiritual and imperishable substance and from these and other considerations the existence, spirituality, as also the infinite wisdom, goodness and justice of God may also be demonstrated. It is most of all by his classification of psychic phenomena, his psychology of "acts" and "intentions" and by his doctrine concerning self-evident truths and values that Brentano, who considered himself an Aristotelian, exercised a profound influence on subsequent German philosophers: not only on those who accepted his entire system (such as A. Marty and C. Stumpf) but also those who were somewhat more independent and original and whom he influenced either directly (as A. Meinong and E. Husserl) or indirectly (as M. Scheler and Nik. Hartmann). Main works: Psychologie des Aristoteles, 1867; Vom Dasein Gottes, 1868; Psychologie vom empirischen Standpunkt, 1874; Vom Ursprung sittliches Erkenntnis, 1884; Ueber die Zukunft der Philosophie, 1893; Die vier Phasen der Philos., 1895. -- H.Go. Broad, C.D.: (1887) As a realistic critical thinker Broad takes over from the sciences the methods that are fruitful there, classifies the various propositions used in all the sciences, and defines basic scientific concepts. In going beyond science, he seeks to reach a total view of the world by bringing in the facts and principles of aesthetic, religious, ethical and political experience. In trying to work out a much more general method which attacks the problem of the connection between mathematical concepts and sense-data better than the method of analysis in situ, he gives a simple exposition of the method of extensive abstraction, which applies the mutual relations of objects, first recognized in pure mathematics, to physics. Moreover, a great deal can be learned from Broad on the relation of the principle of relativity to measurement.
bride ::: n. --> A woman newly married, or about to be married.
Fig.: An object .rdently loved. ::: v. t. --> To make a bride of.
bridge ::: n. --> A structure, usually of wood, stone, brick, or iron, erected over a river or other water course, or over a chasm, railroad, etc., to make a passageway from one bank to the other.
Anything supported at the ends, which serves to keep some other thing from resting upon the object .panned, as in engraving, watchmaking, etc., or which forms a platform or staging over which something passes or is conveyed.
The small arch or bar at right angles to the strings of a
buoy ::: n. --> A float; esp. a floating object .oored to the bottom, to mark a channel or to point out the position of something beneath the water, as an anchor, shoal, rock, etc. ::: v. t. --> To keep from sinking in a fluid, as in water or air; to keep afloat; -- with up.
butt ::: a person or thing that is the object .f wit, ridicule, sarcasm, contempt.
But this exclusive consummation t$ not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one’s own being but in all beings, and, finally, the realisation of even the pheno- menal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the pTay of its fonns and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the dirine level, to its spiritualisation
bye ::: n. --> A thing not directly aimed at; something which is a secondary object .f regard; an object .y the way, etc.; as in on or upon the bye, i. e., in passing; indirectly; by implication.
A run made upon a missed ball; as, to steal a bye.
A dwelling.
In certain games, a station or place of an individual player.
By Saraadhi, in which the mind acquires the capacity of with- drawing from its limited waking activities into freer and higher states of consdousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consdousness and posses thence to the higher supra- mental planes on which the indiWdual soul enters into its true spiritual existence. But also it acquires the capacity of that free and conrentrated energising of consdousness on its object .hich our phiJos^hy asserts as the priraa/j' cosmic energy and the method of divine action upon the world. By this capacity the
byword ::: n. --> A common saying; a proverb; a saying that has a general currency.
The object .f a contemptuous saying.
camera lucida ::: --> An instrument which by means of a prism of a peculiar form, or an arrangement of mirrors, causes an apparent image of an external object .r objects to appear as if projected upon a plane surface, as of paper or canvas, so that the outlines may conveniently traced. It is generally used with the microscope.
camera obscura ::: --> An apparatus in which the images of external objects, formed by a convex lens or a concave mirror, are thrown on a paper or other white surface placed in the focus of the lens or mirror within a darkened chamber, or box, so that the outlines may be traced.
An apparatus in which the image of an external object .r objects is, by means of lenses, thrown upon a sensitized plate or surface placed at the back of an extensible darkened box or chamber variously modified; -- commonly called simply the camera.
capture ::: n. --> The act of seizing by force, or getting possession of by superior power or by stratagem; as, the capture of an enemy, a vessel, or a criminal.
The securing of an object .f strife or desire, as by the power of some attraction.
The thing taken by force, surprise, or stratagem; a prize; prey.
care ::: n. **1. A burdened state of mind, as that arising from heavy responsibilities; worry. 2. An object .f or cause for concern. 3. Watchful oversight; charge or supervision. 4. An object .r source of worry, attention, or solicitude. care, cares. v. 5. To be concerned or interested, have concern for. cares, cared.**
care ::: n. --> A burdensome sense of responsibility; trouble caused by onerous duties; anxiety; concern; solicitude.
Charge, oversight, or management, implying responsibility for safety and prosperity.
Attention or heed; caution; regard; heedfulness; watchfulness; as, take care; have a care.
The object .f watchful attention or anxiety.
To be anxious or solicitous; to be concerned; to have regard
carrier ::: n. --> One who, or that which, carries or conveys; a messenger.
One who is employed, or makes it his business, to carry goods for others for hire; a porter; a teamster.
That which drives or carries; as: (a) A piece which communicates to an object .n a lathe the motion of the face plate; a lathe dog. (b) A spool holder or bobbin holder in a braiding machine. (c) A movable piece in magazine guns which transfers the cartridge to a position from which it can be thrust into the barrel.
carronade ::: n. --> A kind of short cannon, formerly in use, designed to throw a large projectile with small velocity, used for the purpose of breaking or smashing in, rather than piercing, the object .imed at, as the side of a ship. It has no trunnions, but is supported on its carriage by a bolt passing through a loop on its under side.
Categorical Imperative: (Kant. Ger. kategorischer Imperativ) The supreme, absolute moral law of rational, self-determining beings. Distinguished from hypothetical or conditional imperatives which admit of exceptions. Kant formulated the categorical imperative as follows "Act on maxims which can at the same time have for their object .hemselves as universal laws of nature." See Kantianism. -- O.F.K.
Category of Unity: Kant: The first of three a priori, quantitative (so-called "mathematical") categories (the others being "plurality" and "totality") from which is derived the synthetic principle, "All intuitions (appearances) are extensive magnitudes." By means of this principle Kant seeks to define the object .f experience a priori with reference to its spatial features. See Crit. of pure Reason, B106, B202ff. -- O.F.K Catharsis: (Gr. katharsis) Purification; purgation; specifically the purging of the emotions of pity and fear effected by tragedy (Aristotle). -- G.R.M.
center ::: n. --> A point equally distant from the extremities of a line, figure, or body, or from all parts of the circumference of a circle; the middle point or place.
The middle or central portion of anything.
A principal or important point of concentration; the nucleus around which things are gathered or to which they tend; an object .f attention, action, or force; as, a center of attaction.
The earth.
Centration ::: A young child&
chamois ::: n. --> A small species of antelope (Rupicapra tragus), living on the loftiest mountain ridges of Europe, as the Alps, Pyrenees, etc. It possesses remarkable agility, and is a favorite object .f chase.
A soft leather made from the skin of the chamois, or from sheepskin, etc.; -- called also chamois leather, and chammy or shammy leather. See Shammy.
chape ::: n. --> The piece by which an object .s attached to something, as the frog of a scabbard or the metal loop at the back of a buckle by which it is fastened to a strap.
The transverse guard of a sword or dagger.
The metal plate or tip which protects the end of a scabbard, belt, etc.
Ch'in: Personal experience, or knowledge obtained through the contact of one's knowing faculty and the object .o be known. (Neo-Mohists.) Parents. Kinship, as distinguished from the more remote relatives and strangers, such distinction being upheld by Confucians as essential to the social structure but severely attacked by the Mohists and Legalists as untenable in the face of the equality of men. Affection, love, which it is important for a ruler to have toward his people and for children toward parents. (Confucianism.)
chosen ::: p. p. --> of Choose
Selected from a number; picked out; choice. ::: n. --> One who, or that which is the object .f choice or special favor.
christocentric ::: a. --> Making Christ the center, about whom all things are grouped, as in religion or history; tending toward Christ, as the central object .f thought or emotion.
circumference ::: the boundary line of a circle; perimeter; figure, area, or object .r the area within the boundary.
cittakasa. These may be transcriptions there or impresses of physical things, persons, scenes, happenings, whatever is, was or will be or may be in the ph^ical universe. These images are very variously seen and under all kinds of conditions ; in samadhi or in the waking stale, and in the latter with the bodily eyes closed or open, projected on or into a physical object .r medium or seen as if materialised in the physical atmosphere or only in a psychical ether revealing itself through this grosser physical atmosphere ; seen through the physical eyes themselves as a secondary instrument and as if under the conditions of the physical vision or by the psychical vision alone and indepen- dently of the relations of our ordinary sight to space. The real agent is always the psychical sight and the power indicates that the consciousness is more or less awake, intermittently or nor- mally and more or less perfectly, in the psj’chical body. It is possible to see In this way the transcriptions or impressions of things at any distance beyond the range of the physical vision or the images of the past or the future.
Claims: See prima facie duties. Clarification: (Ger. Klärung, Aufklärung) In Husserl: Synthesis of identification, in which the noematic sense is given less clearly in an earlier than in a later intending. The course of potential clarification is predelineated horizonally for every element of sense that is either intended emptily or experienced with less than optimal clarity. The horizonal experiencings in which "the same" would be given more clearly are explicable in phantasy. Thus, the essential dimensions and the range of indeterminacy of the object .and its essential possibility or impossibility) as intended can be grasped in evidence. This is clarification in the usual sense. On the other hand, potential experiencings of "the same" may be made actual rather than fictively actual (phantasied) -- in which case, the synthesis of clarification is a synthesis of fulfilment. See Fulfilment. -- D.C.
clearance ::: n. --> The act of clearing; as, to make a thorough clearance.
A certificate that a ship or vessel has been cleared at the customhouse; permission to sail.
Clear or net profit.
The distance by which one object .lears another, as the distance between the piston and cylinder head at the end of a stroke in a steam engine, or the least distance between the point of a cogwheel tooth and the bottom of a space between teeth of a wheel with which it
cockshy ::: n. --> A game in which trinkets are set upon sticks, to be thrown at by the players; -- so called from an ancient popular sport which consisted in "shying" or throwing cudgels at live cocks.
An object .t which stones are flung.
Cognitive Meaning, Cognitive Sentence: See Meaning, Kinds of, 1. Cognoscendum: (pl. cognoscenda) (Lat. cognoscere, to know) The object .f a cognition. Cognoscenda may be real and existent e.g. in veridical perception and memory; abstract and ideal e.g. in conception and valuation; fictitious, e.g. in imagination and hallucination. See Object, Objective. -- L.W.
Cohen, Hermann: (1842-1918) and Paul Natorp (1854-1924) were the chief leaders of the "Marburg School" which formed a definite branch of the Neo-Kantian movement. Whereas the original founders of this movement, O. Liebmann and Fr. A. Lange, had reacted to scientific empiricism by again calling attention to the a priori elements of cognition, the Marburg school contended that all cognition was exclusively a priori. They definitely rejected not only the notion of "things-in-themselves" but even that of anything immediately "given" in experience. There is no other reality than one posited by thought and this holds good equally for the object, the subject and God. Nor is thought in its effort to "determine the object . x" limited by any empirical data but solely by the laws of thought. Since in Ethics Kant himself had already endeavored to eliminate all empirical elements, the Marburg school was perhaps closer to him in this field than in epistemology. The sole goal of conduct is fulfillment of duty, i.e., the achievement of a society organized according to moral principles and satisfying the postulates of personal dignity. The Marburg school was probably the most influential philosophic trend in Germany in the last 25 years before the First World War. The most outstanding present-day champion of their tradition is Ernst Cassirer (born 1874). Cohen and Natorp tried to re-interpret Plato as well as Kant. Following up a suggestion first made by Lotze they contended that the Ideas ought to be understood as laws or methods of thought and that the current view ascribing any kind of existence to them was based on a misunderstanding of Aristotle's. -- H.G.
collusion ::: n. --> A secret agreement and cooperation for a fraudulent or deceitful purpose; a playing into each other&
Common Sensibles: (Lat. sensibilia communia) In the psychology of Aristotle the qualities of a sense object .hat may be apprehended by several senses; e.g. motion (or rest), number, shape, size; in distinction from the proper sensibles, or qualities that can be apprehended by only one sense, such as color, taste, smell. -- G.R.M.
competition ::: n. --> The act of seeking, or endeavoring to gain, what another is endeavoring to gain at the same time; common strife for the same objects; strife for superiority; emulous contest; rivalry, as for approbation, for a prize, or as where two or more persons are engaged in the same business and each seeking patronage; -- followed by for before the object .ought, and with before the person or thing competed with.
competitors ::: those who strive to outdo others, engage in a contest, or seek an object .n rivalry with others also seeking it.
Comprehensive: Strictly speaking, that which is adequate to or fully commensurate with the object, -- a knowledge in which the whole object .s known completely and in every way in which it can be known -- even to all the effects and consequences with which it has an intrinsic connection. This knowledge must be clear, certain, evident, and quidditative, because it is the most perfect type of knowledge corresponding to the object. E.g., God's complete knowledge of Himself.
compressor ::: n. --> Anything which serves to compress
A muscle that compresses certain parts.
An instrument for compressing an artery (esp., the femoral artery) or other part.
An apparatus for confining or flattening between glass plates an object .o be examined with the microscope; -- called also compressorium.
A machine for compressing gases; especially, an air
concentration ::: "concentration means gathering of the consciousness into one centre and fixing it in one object .r in one idea or in one condition." [S25:391]
CONCENTRATION ::: Fixing the consciousness in one place or on one object .nd in a single condition.
A gathering together of the consciousness and either centralising at one point or turning on a single object, e.g. the Divine; there can also be a gathered condition throughout the whole being, not at a point.
Concentration is necessary, first to turn the whole will and mind from the discursive divagation natural to them, following a dispersed movement of the thoughts, running after many-branching desires, led away in the track of the senses and the outward mental response to phenomena; we have to fix the will and the thought on the eternal and real behind all, and this demands an immense effort, a one-pointed concentration. Secondly, it is necessary in order to break down the veil which is erected by our ordinary mentality between ourselves and the truth; for outer knowledge can be picked up by the way, by ordinary attention and reception, but the inner, hidden and higher truth can only be seized by an absolute concentration of the mind on its object, an absolute concentration of the will to attain it and, once attained, to hold it habitually and securely unite oneself with it.
Centre of Concentration: The two main places where one can centre the consciousness for yoga are in the head and in the heart - the mind-centre and the soul-centre.
Brain concentration is always a tapasyā and necessarily brings a strain. It is only if one is lifted out of the brain mind altogether that the strain of mental concentration disappears.
At the top of the head or above it is the right place for yogic concentration in reading or thinking.
In whatever centre the concentration takes place, the yoga force generated extends to the others and produces concentration or workings there.
Modes of Concentration: There is no harm in concentrating sometimes in the heart and sometimes above the head. But concentration in either place does not mean keeping the attention fixed on a particular spot; you have to take your station of consciousness in either place and concentrate there not on the place, but on the Divine. This can be done with eyes shut or with eyes open, according as it best suits.
If one concentrates on a thought or a word, one has to dwell on the essential idea contained in the word with the aspiration to feel the thing which it expresses.
There is no method in this yoga except to concentrate, preferably in the heart, and call the presence and power of the Mother to take up the being and by the workings of her force to transform the consciousness; one can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is a beginning of experience. The more the faith, the more rapid the result is likely to be.
Powers (three) of Concentration ::: By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself. By concentration again the whole will can be gathered up for the acquisition of that which is still ungrasped, still beyond us; this power, if it is sufficiently trained, sufficiently single-minded, sufficiently sincere, sure of itself, faithful to itself alone, absolute in faith, we can use for the acquisition of any object .hatsoever; but we ought to use it not for the acquisition of the many objects which the world offers to us, but to grasp spiritually that one object .orthy of pursuit which is also the one subject worthy of knowledge. By concentration of our whole being on one status of itself we can become whatever we choose ; we can become, for instance, even if we were before a mass of weaknesses and fears, a mass instead of strength and courage, or we can become all a great purity, holiness and peace or a single universal soul of Love ; but we ought, it is said, to use this power to become not even these things, high as they may be in comparison with what we now are, but rather to become that which is above all things and free from all action and attributes, the pure and absolute Being. All else, all other concentration can only be valuable for preparation, for previous steps, for a gradual training of the dissolute and self-dissipating thought, will and being towards their grand and unique object.
Stages in Concentration (Rajayogic) ::: that in which the object .s seized, that in which it is held, that in which the mind is lost in the status which the object .epresents or to which the concentration leads.
Concentration and Meditation ::: Concentration means fixing the consciousness in one place or one object .nd in a single condition Meditation can be diffusive,e.g. thinking about the Divine, receiving impressions and discriminating, watching what goes on in the nature and acting upon it etc. Meditation is when the inner mind is looking at things to get the right knowledge.
vide Dhyāna.
"Concentration means fixing the consciousness in one place or on one object .nd in a single condition.” Letters on Yoga
“Concentration means fixing the consciousness in one place or on one object .nd in a single condition.” Letters on Yoga
concept ::: 1. An idea, esp. an abstract idea or notion. 2. An idea of something formed by mentally combining all its characteristics or particulars; a construct. 3. A directly conceived or intuited object .f thought. concept"s, concept-maps.
Conceptualism: A solution of the problem of universals which seeks a compromise between extreme nominalism (generic concepts are signs which apply indifferently to a number of particulars) and extreme realism (generic concepts refer to subsistent universals). Conceptualism offers various interpretations of conceptual objectivity: the generic concept refers to a class of resembling particulars, the object .f a concept is a universal essence pervading the particulars, but having; no reality apart from them, concepts refer to abstracta, that is to say, to ideal objects envisaged by the mind but having no metaphysical status. -- L.W.
concrete ::: a. --> United in growth; hence, formed by coalition of separate particles into one mass; united in a solid form.
Standing for an object .s it exists in nature, invested with all its qualities, as distinguished from standing for an attribute of an object; -- opposed to abstract.
Applied to a specific object; special; particular; -- opposed to general. See Abstract, 3.
concur ::: v. i. --> To run together; to meet.
To meet in the same point; to combine or conjoin; to contribute or help toward a common object .r effect.
To unite or agree (in action or opinion); to join; to act jointly; to agree; to coincide; to correspond.
To assent; to consent.
Conjunction: See Logic, formal, § 1. Connexity: A dyadic relation R is cilled connected if, for every two different members x, y of its field, at least one of xRy, yRx holds. Connotation: The sum of the constitutive notes of the essence of a concept as it is in itself and not as it is for us. This logical property is thus measured by the sum of the notes of the concept, of the higher genera it implies, of the various essential attributes of its nature as such. This term is synonymous with intension and comprehension; yet, the distinctions between them have been the object .f controversies. J. S. Mill identifies connotation with signification and meaning, and includes in it much less than under comprehension or intension. The connotation of a general term (singular terms except descriptions are non-connotative) is the aggregate of all the other general terms necessarily implied by it is an abstract possibility and apart from exemplification in the actual world. It cannot be determined by denotation because necessity does not always refer to singular facts. Logicians who adopt this view distinguish connotation from comprehension by including in the latter contingent characters which do not enter in the former. Comprehension is thus the intensional reference of the concept, or the reference to universals of both general and singular terms. The determination of the comprehension of a concept is helped by its denotation, considering that reference is made also to singular, contingent, or particular objects exhibiting certain characteristics. In short, the connotation of a concept is its intensional reference determined intensionally; while its comprehension is its intensional reference extensionally determined. It may be observed that such a distinction and the view that the connotation of a concept contains only the notes which serve to define it, involves the nominalist principle that a concept may be reduced to what we are actually and explicitely thinking about the several notes we use to define it. Thus the connotation of a concept is much poorer than its actual content. Though the value of the concept seems to be saved by the recognition of its comprehension, it may be argued that the artificial introduction into the comprehension of both necessary and contingent notes, that is of actual and potential characteristics, confuses and perverts the notion of connotation as a logical property of our ideas. See Intension. -- T.G.
conscious ::: a. --> Possessing the faculty of knowing one&
Consequently, the dialectical method means basically that all things must be investigated in terms of their histories; the important consideration is not the state in which the object .ppears at the moment, but the rate, direction and probable outcome of the changes which are taking place as a result of the conflict of forces, internal and external. The necessity of observation and prediction in every field is thus ontologically grounded, according to dialectical materialism, which not only rejects a priorism, holding that "nature is the test of dialectics" (Engels: Anti-Dühring), but claims to express with much more fidelity than formal logic, with its emphasis on unmoving form rather than changing content, the basis of the method modern science actually uses. There is an equal rejection of theory without practice and practice without theory.
Contemplation: (Lat. contemplare, to gaze at tentively) (a) In the mystical sense: Knowledge consisting in the partial or complete identification of the knower with the object .f knowledge with the consequent loss of his own individuality. In Hugo of St. Victor (1096-1141), Contemplatio is the third and highest stage of knowledge of which cogitatio and meditatio are the two earlier levels.
Contrast: In aesthetics: the term may refer either to the presence in the object .ontemplated of contrasting elements (colors, sounds, characters, etc.), or to the principle that the presence of such contrasting elements is a common feature of beautiful objects which, within limits, enhances their beauty. -- W.K.F.
crash ::: v. 1. To break violently or noisily; smash; shatter into pieces. crashed, crashing.* n. 2. A sudden loud noise, as of an object .reaking. 3. *An act or instance of breaking and falling to pieces.
deify ::: v. t. --> To make a god of; to exalt to the rank of a deity; to enroll among the deities; to apotheosize; as, Julius Caesar was deified.
To praise or revere as a deity; to treat as an object .f supreme regard; as, to deify money.
To render godlike.
Deproblematization: (Ger. Deproblermtisierung) The gradual cessation of the former problematical tone of any object .r idea. (Avenarius.) -- H.H. De
derision ::: n. --> The act of deriding, or the state of being derided; mockery; scornful or contemptuous treatment which holds one up to ridicule.
An object .f derision or scorn; a laughing-stock.
desiderative ::: a. --> Denoting desire; as, desiderative verbs. ::: n. --> An object .f desire.
A verb formed from another verb by a change of termination, and expressing the desire of doing that which is indicated by the primitive verb.
Designate: A word, symbol, or expression may be said to designate that object .abstract or concrete) to which it refers, or of which it is a name or sign. See Name relation. -- A.C.
Desire ::: Desire is only a mode of the emotional mind which by ignorance seeks its delight in the object .f desire and not in the Brahman who expresses Himself in the object.
Ref: CWSA Vol. 17, Page: 20
destine ::: v. t. --> To determine the future condition or application of; to set apart by design for a future use or purpose; to fix, as by destiny or by an authoritative decree; to doom; to ordain or preordain; to appoint; -- often with the remoter object .receded by to or for.
detach ::: v. t. --> To part; to separate or disunite; to disengage; -- the opposite of attach; as, to detach the coats of a bulbous root from each other; to detach a man from a leader or from a party.
To separate for a special object .r use; -- used especially in military language; as, to detach a ship from a fleet, or a company from a regiment. ::: v. i.
determination (‘s) ::: fixed direction or tendency towards some object .r end.
determine ::: v. t. --> To fix the boundaries of; to mark off and separate.
To set bounds to; to fix the determination of; to limit; to bound; to bring to an end; to finish.
To fix the form or character of; to shape; to prescribe imperatively; to regulate; to settle.
To fix the course of; to impel and direct; -- with a remoter object .receded by to; as, another&
devotion ::: n. --> The act of devoting; consecration.
The state of being devoted; addiction; eager inclination; strong attachment love or affection; zeal; especially, feelings toward God appropriately expressed by acts of worship; devoutness.
Act of devotedness or devoutness; manifestation of strong attachment; act of worship; prayer.
Disposal; power of disposal.
A thing consecrated; an object .f devotion.
DHARANA. ::: Holding of the one object .f concentration to the exclusion of all other ideas and mental activities.
DHYAI^A . Meditation ; contemplation ; inner concentration of the consciousness ; going inside in samadhi ; prolonged absorp- tion of the mind in the object .f concentration.
dhyana. ::: deep meditation; a state of pure thought and absorption in the object .f meditation
dhyeya. ::: object .f meditation or worship; purpose behind action
diameter ::: n. --> Any right line passing through the center of a figure or body, as a circle, conic section, sphere, cube, etc., and terminated by the opposite boundaries; a straight line which bisects a system of parallel chords drawn in a curve.
A diametral plane.
The length of a straight line through the center of an object .rom side to side; width; thickness; as, the diameter of a tree or rock.
dispose ::: v. t. --> To distribute and put in place; to arrange; to set in order; as, to dispose the ships in the form of a crescent.
To regulate; to adjust; to settle; to determine.
To deal out; to assign to a use; to bestow for an object .r purpose; to apply; to employ; to dispose of.
To give a tendency or inclination to; to adapt; to cause to turn; especially, to incline the mind of; to give a bent or propension to; to incline; to make inclined; -- usually followed by to,
DIVINE AND FORM. ::: The personal realisation of the Divine may be sometimes with Form, sometimes without Form. Without Form, it is the Presence of the living Divine Person, felt in everything. With Form, it comes with the image of the One to whom worship is offered. The Divine can always manifest himself in a form to the Bhakta or seeker. One sees him in the form in which one worships or seeks him or in a form suitable to the Divine Personality who is the object .f the adoration. How it manifests depends upon many things and it is too various to be reduced to a single rule. Sometimes it is in the heart that the Presence with the form is seen, sometimes in any of the other centres, sometimes above and guiding from there, sometimes it is seen outside and in front as if an embodied person. Its advantages are an intimate relation and constant guidance or if felt or seen within, a very strong and concrete realisation of the constant Presence. But one must be very sure of the purity of one’s adoration and seekings for the disadvantage of this kind of embodied relation is that other Forces can imitate the Form or counterfeit the voice and the guidance and this gets more force if it is associated with a constructed image which is not the true thing. Several have been misled in this way because pride, vanity or desire was strong in them and robbed them of the fine psychic perception that is not mental.
DOUBLE LIFE. ::: All the parts of the human being are entitled to express and satisfy themselves In their owm way at their own risk and peril, if he so chooses, as long as be leads the ordinary life. But to enter into a path of yoga whose whole object .s to substitute for these human things the law and power of a greater
drawing ::: p. pr. & vb. n. --> of Draw ::: n. --> The act of pulling, or attracting.
The act or the art of representing any object .y means of lines and shades; especially, such a representation when in one color, or in tints used not to represent the colors of natural objects, but
dread ::: n. **1. Profound fear; terror. 2. An object .f fear, awe, or reverence. v. 3. To be in fear or terror of. 4. To anticipate with alarm, distaste, or reluctance. adj. 5. Fearful terrible; causing terror. 6. Held in awe or reverential fear. Dread, dreads, dreaded.**
drift ::: n. --> A driving; a violent movement.
The act or motion of drifting; the force which impels or drives; an overpowering influence or impulse.
Course or direction along which anything is driven; setting.
The tendency of an act, argument, course of conduct, or the like; object .imed at or intended; intention; hence, also, import or meaning of a sentence or discourse; aim.
That which is driven, forced, or urged along
drishyam. ::: the seen; the object .een; the seeable; visible; perceptible; object .f consciousness; nature
drisya &
dr.sya (drishya; drisya) ::: visible object, "thing seen"; scene or object .rsya seen in samadhi; subtle sight (darsana), especially vision of actual forms belonging to subtle worlds.
druery ::: n. --> Courtship; gallantry; love; an object .f love.
dynactinometer ::: n. --> An instrument for measuring the intensity of the photogenic (light-producing) rays, and computing the power of object .lasses.
dynameter ::: n. --> A dynamometer.
An instrument for determining the magnifying power of telescopes, consisting usually of a doubleimage micrometer applied to the eye end of a telescope for measuring accurately the diameter of the image of the object .lass there formed; which measurement, compared with the actual diameter of the glass, gives the magnifying power.
elect ::: a. --> Chosen; taken by preference from among two or more.
Chosen as the object .f mercy or divine favor; set apart to eternal life.
Chosen to an office, but not yet actually inducted into it; as, bishop elect; governor or mayor elect. ::: n.
elevation ::: a drawing of a building or other object .ade in projection on a vertical plane, as distinguished from a ground plan.
elevation ::: n. --> The act of raising from a lower place, condition, or quality to a higher; -- said of material things, persons, the mind, the voice, etc.; as, the elevation of grain; elevation to a throne; elevation of mind, thoughts, or character.
Condition of being elevated; height; exaltation.
That which is raised up or elevated; an elevated place or station; as, an elevation of the ground; a hill.
The distance of a celestial object .bove the horizon, or
emanation ::: n. --> The act of flowing or proceeding from a fountain head or origin.
That which issues, flows, or proceeds from any object .s a source; efflux; an effluence; as, perfume is an emanation from a flower.
Empathy: (Gr. en + pathein, to suffer) The projection by the mind into an object .f the subjective feeling of bodily posture and attitude which result from the tendency of the body to conform to the spatial organization of the object .e.g. the tendency to imitate the outstretched hands of a statue). The phenomenon is of particular significance for aesthetics. See H. S. Langfeld, The Aesthetic Attitude. The term was introduced to translate the German Einfühlung. See Lipps, Raumaesthetik und geometrisch-optische Täuschungen. See Eject. -- L.W.
End, (in Scholasticism): That object .or the attainment of which the agent moves and acts. End which (finis qui): That good the agent intends to attain, e.g. health, which a sick man intends. End for whom (finis cui): Refers to the person or subject for whom the end which (finis qui) is procured, e.g. the sick man himself for whom health is procured.
Ens Rationis: (in Scholasticism) A purelv objective ens rationis is a chimera, or an impossible thing, although in a certain way it is an object .f human knowledge, as a triangular circle. A logical ens rationis is that which is fashioned by the intellect with some foundation in realitv, e.g. human nature conceived as one reality because of the likeness of singular natures. -- H.G.
entitle ::: v. t. --> To give a title to; to affix to as a name or appellation; hence, also, to dignify by an honorary designation; to denominate; to call; as, to entitle a book "Commentaries;" to entitle a man "Honorable."
To give a claim to; to qualify for, with a direct object .f the person, and a remote object .f the thing; to furnish with grounds for seeking or claiming with success; as, an officer&
entomoid ::: a. --> Resembling an insect. ::: n. --> An object .esembling an insect.
epiperipheral ::: a. --> Connected with, or having its origin upon, the external surface of the body; -- especially applied to the feelings which originate at the extremities of nerves distributed on the outer surface, as the sensation produced by touching an object .ith the finger; -- opposed to entoperipheral.
Epistemological Dualism: See Dualism, Epistemological. Epistemological Idealism: The form of epistemological monism which identifies the content and the object .f knowledge by assimilating the object .o the content. Berkeleyeyan idealism by its rejection of a physical object .ndependent of ideas directly present to the mind is an example of epistemological monism. See Epistemological Monism. -- L.W.
Epistemological Monism: Theory that non-inferential knowledge, (perception, memory, etc.) the object .f knowledge, (the thing perceived or remembered) is numerically identical with the data of knowledge (sense data, memory images, etc.). Epistemological monism may be either (a) epistemologically realistic, when it asserts that the data exist independently of the knowing mind, or (b) epistemologically idealistic when it asserts the data to be mind constituted and to exist only when apprehended by the mind. See Epistemological Dualism, Epistemological Idealism and Epistemological Realism. -- L.W.
Epistemological Object: The object .nvisaged by an act of knowledge whether the knowledge be veridical, illusory or even hallucinatory in contrast to ontological object, which is a real thing corresponding to the epistemological object .hen knowledge is veridical. See C. D. Broad, The Mind and its Place in Nature, pp. 141 ff. -- L.W.
Epistemological Realism: Theory that the object .f knowledge enjoys an existence independent of and external to the knowing mind. The theory, though applied most commonlv to perception where it is designated perceptual realism, may be extended to other types of knowledge (for example memory and knowledge of other minds). Epistemological realism may be combined either with Epistemological Monism or Epistemological Dualism. See Epistemological Monism, Epistemological Dualism. -- L.W.
espy ::: v. t. --> To catch sight of; to perceive with the eyes; to discover, as a distant object .artly concealed, or not obvious to notice; to see at a glance; to discern unexpectedly; to spy; as, to espy land; to espy a man in a crowd.
To inspect narrowly; to examine and keep watch upon; to watch; to observe. ::: v. i.
Essential Coordination: Term employed bv R. Avenarius (Kritik der reinen Erfahrung, 1888) to designate the essential solidarity existing between the knowing subject and the object .f knowledge. The theory of "essential coordination" is contrasted by Avenarius with the allegedly false theory of introjection (q.v.). -- L.W.
Ethical Hedonism: See Hedonism, ethical. Ethical relativism: The view that ethical truths are relative -- that the rightness of an action and the goodness of an object .epend on or consist in the attitude taken towards it by some individual or group, and hence may vary from individual to individual or from group to group. See Absolutism. -- W.K.F.
Event: (Lat. evenire, to happen, come out) Anything which happens, usually something which exhibits change and does not endure over a long time; hence opposed to object .q.v.) or thing. -- A.C.B.
Evident: (Ger. evident) In Husserl: Both evidence and the object .f evidence are called "evident". -- D.C.
except ::: v. t. --> To take or leave out (anything) from a number or a whole as not belonging to it; to exclude; to omit.
To object .o; to protest against. ::: v. i. --> To take exception; to object; -- usually followed by to, sometimes by against; as, to except to a witness or his testimony.
expectancy ::: n. --> The act of expecting ; expectation.
That which is expected, or looked or waited for with interest; the object .f expectation or hope.
expectative ::: a. --> Constituting an object .f expectation; contingent. ::: n. --> Something in expectation; esp., an expectative grace.
expedition ::: n. --> The quality of being expedite; efficient promptness; haste; dispatch; speed; quickness; as to carry the mail with expedition.
A sending forth or setting forth the execution of some object .f consequence; progress.
An important enterprise, implying a change of place; especially, a warlike enterprise; a march or a voyage with martial intentions; an excursion by a body of persons for a valuable end; as, a
exterior ::: a. --> External; outward; pertaining to that which is external; -- opposed to interior; as, the exterior part of a sphere.
External; on the outside; without the limits of; extrinsic; as, an object .xterior to a man, opposed to what is within, or in his mind.
Relating to foreign nations; foreign; as, the exterior relations of a state or kingdom.
eyepiece ::: n. --> The lens, or combination of lenses, at the eye end of a telescope or other optical instrument, through which the image formed by the mirror or object .lass is viewed.
eye-saint ::: n. --> An object .f interest to the eye; one worshiped with the eyes.
Fact: In Husserl: 1. State of affairs (Sachverhalt): an object .aving categorial-syntactical structure. 2. matter of fact (Tatsache, Faktum) that which simply is, as contrasted with that which is necessarily; that which is actual, as contrasted with that which is merely possible; that which is, regardless of its valuer ; that which is non-fictive.
Factual: See Meaning, Kinds of, 2. Faculty: (Scholastic) Medieval psychology distinguishes several faculties of the soul which are said to be really distinct from each other and from the substance of the soul. According to Aquinas the distinction is based on objects and operations. The faculties are conceived as accidents of the soul's substance, but as pertaining essentially to its nature, therefore "proper accidents". The soul operates by means of the faculties. Much misunderstood and deteriorated, this theory remained alive until recent times and is still maintained, in its original and pure form, by Neo-Scholasticism. A certain rapprochement to the older notion may he observed in the modern theory of "general factors". Most of the criticisms directed against the faculty-psychology are based on modern experimental and nominalistic approaches. The faculties listed by Aquinas are: The sensory faculties, which to operate need a bodily organ; The external senses, The internal senses, sensus communis, memory, imagination, vis aestimativa (in animals) or cogitativa (in man), The sensory appetites, subdivided in the concupiscible appetite aiming at the attainable good or fleeing the avoidable evil, the irascible appetite related to good and evil whose attainment or avoidance encounters obstacles. The vegetative faculties, comprising the achievements of nutrition, growth and procreation. While the sensory appetites are common sto man and animals, the vegetative are observed also in plants. The locomotive faculty, characteristic of animals and, therefore, also of man. The rational faculties, found with man alone; Intellect, whose proper object .s the universal nature of things and whose achievements are abstraction, reasoning, judging, syllogistic thought, Rational Will, directed towards the good as such and relying in its operation on particulars on the co-operation of the appetites, just as intellect needs for the formation of its abstract notions the phantasm, derived from sense impressions and presented to the intellect by imagination. The vis cogitativa forms a link between rational universal will and particular strivings; it is therefore also called ratio particularis. Ch. A. Hart, The Thomisttc Theory of Mental Faculties, Washington, D. C, 1930. -- R.A.
fancier ::: n. --> One who is governed by fancy.
One who fancies or has a special liking for, or interest in, a particular object .r class or objects; hence, one who breeds and keeps for sale birds and animals; as, bird fancier, dog fancier, etc.
::: **"Fear is always a feeling to be rejected, because what you fear is just the thing that is likely to come to you: fear attracts the object .f fear.” Letters on Yoga*
“Fear is always a feeling to be rejected, because what you fear is just the thing that is likely to come to you: fear attracts the object .f fear.” Letters on Yoga
fear ::: n. --> A variant of Fere, a mate, a companion.
A painful emotion or passion excited by the expectation of evil, or the apprehension of impending danger; apprehension; anxiety; solicitude; alarm; dread.
Apprehension of incurring, or solicitude to avoid, God&
Feeling: (Kant. Ger. Gefühl) A conscious, subjective impression which does not involve cognition or representation of an object. Feelings are of two kinds: pleasures and pains. These represent nothing actual in objects, but reveal the state or condition of the subject. Kant saw in pleasure and pain, respectively, life-promoting and life-destroying forces; pleasure results from the harmony of an object .ith the subjective conditions of life and consciousness, while pain is the awareness of disharmony. See Kantianism. -- O.F.K.
Fetish ::: A condition in which arousal and/or sexual gratification is attained through inanimate objects (shoes, pantyhose) or non-sexual body parts (feet, hair). Is considered a problem when the object .s needed in order to obtain arousal or gratification and the individual can not can not complete a sexual act without this object .resent.
fetishism ::: n. --> The doctrine or practice of belief in fetiches.
Excessive devotion to one object .r one idea; abject superstition; blind adoration. ::: a. --> Alt. of Fetishistic
fetish ::: n. --> A material object .upposed among certain African tribes to represent in such a way, or to be so connected with, a supernatural being, that the possession of it gives to the possessor power to control that being.
Any object .o which one is excessively devoted. ::: a.
filament ::: n. --> A thread or threadlike object .r appendage; a fiber; esp. (Bot.), the threadlike part of the stamen supporting the anther.
final ::: a. --> Pertaining to the end or conclusion; last; terminating; ultimate; as, the final day of a school term.
Conclusive; decisive; as, a final judgment; the battle of Waterloo brought the contest to a final issue.
Respecting an end or object .o be gained; respecting the purpose or ultimate end in view.
finder ::: n. --> One who, or that which, finds; specifically (Astron.), a small telescope of low power and large field of view, attached to a larger telescope, for the purpose of finding an object .ore readily.
finger ::: n. --> One of the five terminating members of the hand; a digit; esp., one of the four extermities of the hand, other than the thumb.
Anything that does work of a finger; as, the pointer of a clock, watch, or other registering machine; especially (Mech.) a small projecting rod, wire, or piece, which is brought into contact with an object .o effect, direct, or restrain a motion.
The breadth of a finger, or the fourth part of the hand; a measure of nearly an inch; also, the length of finger, a measure in
focimeter ::: n. --> An assisting instrument for focusing an object .n or before a camera.
Formalization: (Ger. Formalisierung) In Husserl: 1. (objective) Ideational "abstraction" from the determination of an object .s belonging in some material region. The residuum is a pure eidetic form. 2. (noematic) Substitution, in a noematic-objective sense, e.g., the sense signified by a sentence, of the moment "what you please" for every materially determinate core of sense, while retaining all the moments of categorial form. Noematic formalization reduces a determinate objective sense to a materially indeterminate categorial sense-form. See Algebraization, Generalization, and Ideation. -- DC.
for ::: prep. --> In the most general sense, indicating that in consideration of, in view of, or with reference to, which anything is done or takes place.
Indicating the antecedent cause or occasion of an action; the motive or inducement accompanying and prompting to an act or state; the reason of anything; that on account of which a thing is or is done.
Indicating the remoter and indirect object .f an act; the end or final cause with reference to which anything is, acts, serves,
Fulfilment: (Ger. Erfüllung) In Husserl: Synthesis of identification, based on conscious processes, in the earlier of which the intended object .s intended emptily or is given less evidently than it is in the later. The more evident conscious process is said to fulfil (or to fill) and clarify the noematic-objective sense of the less evident.
gapingstock ::: n. --> One who is an object .f open-mouthed wonder.
gazingstock ::: n. --> A person or thing gazed at with scorn or abhorrence; an object .f curiosity or contempt.
geck ::: n. --> Scorn, derision, or contempt.
An object .f scorn; a dupe; a gull.
To deride; to scorn; to mock.
To cheat; trick, or gull. ::: v. i. --> To jeer; to show contempt.
Gegenstandstheorie: (Ger. the theory of objects). It is the phenomenological investigation of various types of objects, existential and subsistential -- an object .eing defined in the widest sense as the terminus ad quem of any act of perceiving, thinking, willing or feeling. The theory was developed by H. Meinong under the influence of F. Brentano and is allied with the phenomonology of E. Husserl. See Phenomenology. -- L.W.
Geist: (Ger. Kant) That quality in a beautiful object .hich animates the mind (Gemüt) and gives life to the work of art. It is best translated "soul" or "spirit". See Kantianism, Hegel. -- O.F.K.
glory ::: n. --> Praise, honor, admiration, or distinction, accorded by common consent to a person or thing; high reputation; honorable fame; renown.
That quality in a person or thing which secures general praise or honor; that which brings or gives renown; an object .f pride or boast; the occasion of praise; excellency; brilliancy; splendor.
Pride; boastfulness; arrogance.
The presence of the Divine Being; the manifestations of the
god ::: a. & n. --> Good. ::: n. --> A being conceived of as possessing supernatural power, and to be propitiated by sacrifice, worship, etc.; a divinity; a deity; an object .f worship; an idol.
The Supreme Being; the eternal and infinite Spirit, the
god ::: a being conceived as the perfect, omnipotent, omniscient originator and ruler of the universe, the principal object .f faith and worship in monotheistic religions. gods, gods", God"s, Gods, God-bliss, God-born, god-chant, God-child, god-children, God-ecstasy, God-face, God-frame, God-Force, God-given, god-haunts, God-instinct"s, God-joy, God-Light, god-kind, God-knowledge, God-language, God-light, god-mind, god-phase, God-spark, god-speech, God-state, god-touch, God-vision"s, god-wings, child-god, dream-god"s, half-god, Sun-god"s.
Good, Highest: (sometimes the greatest, or supreme, good. Lat. summum bonum) That good which transcends yet includes all the others. According to Augustine, Varro was able to enumerate 288 definitions. For Plato, the supreme Idea, the totality of being. For Aristotle, eudemonism (q.v.), which consists in the harmonious satisfaction of all rational powers. For the Epicureans, pleasure. For Aquinas, obedience to and oneness with God. The all-inclusive object .f desire. -- J.K.F.
Goodness: (AS. god) The extrinsic elections of things. The positive object .f desire. For Plato, coextensive with being. For the Romans, duty. For Kant, that which has value. For Peirce, the adaptation of a subject to its end. In psychology: the characteristic actions which follow moral norms. Opposite of evil. See Ethics. -- J.K.F.
grub ::: v. i. --> To dig in or under the ground, generally for an object .hat is difficult to reach or extricate; to be occupied in digging.
To drudge; to do menial work. ::: v. t. --> To dig; to dig up by the roots; to root out by digging; -- followed by up; as, to grub up trees, rushes, or sedge.
grudge ::: v. t. --> To look upon with desire to possess or to appropriate; to envy (one) the possession of; to begrudge; to covet; to give with reluctance; to desire to get back again; -- followed by the direct object .nly, or by both the direct and indirect objects.
To hold or harbor with malicioua disposition or purpose; to cherish enviously. ::: v. i.
(g) The problem of the structure of the knowledge-situation is to determine with respect to each of the major kinds of knowledge just enumerated -- but particularly with respect to perception -- the constituents of the knowledge-situation in their relation to one another. The structural problem stated in general but rather vague terms is: What is the relation between the subjective and objective components of the knowledge-situation? In contemporary epistemology, the structural problem has assumed a position of such preeminence as frequently to eclipse other issues of epistemology. The problem has even been incorporated by some into the definition of philosophy. (See A. Lalande, Vocabulaire de la Philosophie, art. Theorie de la Connaissance. I. and G.D. Hicks, Encycl. Brit. 5th ed. art. Theory of Knowledge.) The principal cleavage in epistemology, according to this formulation of its problem, is between a subjectivism which telescopes the object .f knowledge into the knowing subject (see Subjectivism; Idealism, Epistemological) and pan-objectivism which ascribes to the object .ll qualities perceived or otherwise cognized. See Pan-obiectivism. A compromise between the extrernes of subjectivism and objectivism is achieved by the theory of representative perception, which, distinguishing between primary and secondary qualities, considers the former objective, the latter subjective. See Representative Perception, Theory of; Primary Qualities; Secondary Qualities.
gun.a ::: quality, property, feature; any of "the numberless and infinite guna qualities" (anantagun.a) of the sagun.a brahman "into which all the cosmic action can be resolved"; the quality which the isvara "perceives in each different object .f experience (vishaya) and for the enjoyment of which He creates it in the lila"; any of the three modes (trigun.a) of the energy of the lower Nature (apara prakr.ti), called sattva, rajas and tamas, which in the transition to the higher Nature (para prakr.ti) are transformed into pure prakasa, tapas (or pravr.tti) and sama.
guy ::: n. --> A rope, chain, or rod attached to anything to steady it; as: a rope to steady or guide an object .hich is being hoisted or lowered; a rope which holds in place the end of a boom, spar, or yard in a ship; a chain or wire rope connecting a suspension bridge with the land on either side to prevent lateral swaying; a rod or rope attached to the top of a structure, as of a derrick, and extending obliquely to the ground, where it is fastened.
A grotesque effigy, like that of Guy Fawkes, dressed up in
gyropigeon ::: n. --> A flying object .imulating a pigeon in flight, when projected from a spring trap. It is used as a flying target in shooting matches.
habeas corpus ::: --> A writ having for its object .o bring a party before a court or judge; especially, one to inquire into the cause of a person&
Hallucination: (Lat. hallucinatio, from hallucinari, to wander in mind) A non-veridical or delusive perception of a sense object .ccurring when no object .s in fact present to the organs of sense. See Delusion, Illusion. -- L.W.
Hallucination, Negative: The failure to perceive an object .hich is in fact present to the organs of sense. See Hallucination. -- L.W.
handyy-dandy ::: n. --> A child&
hazard ::: n. --> A game of chance played with dice.
The uncertain result of throwing a die; hence, a fortuitous event; chance; accident; casualty.
Risk; danger; peril; as, he encountered the enemy at the hazard of his reputation and life.
Holing a ball, whether the object .all (winning hazard) or the player&
Hedonistic Paradox: A paradox or apparent inconsistency in hedonistic theory arising from (1) the doctrine that since pleasure is the only good, one ought always to seek pleasure, and (2) the fact that whenever pleasure itself is the object .ought it cannot be found. Human nature is such that pleasure normally arises as an accompaniment of satisfaction of desire for any end except when that end is pleasure itself. The way to attain pleasure is not to seek for it, but for something else which when found will have yielded pleasure through the finding. Likewise, one should not seek to avoid pain, but only actions which produce pain. -- A.J.B.
“He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object .f all Yoga.” The Synthesis of Yoga
hemiopsia ::: n. --> A defect of vision in consequence of which a person sees but half of an object .ooked at.
he ::: obj. --> The man or male being (or object .ersonified to which the masculine gender is assigned), previously designated; a pronoun of the masculine gender, usually referring to a specified subject already indicated.
Any one; the man or person; -- used indefinitely, and usually followed by a relative pronoun.
Man; a male; any male person; -- in this sense used substantively.
hetu ::: cause; an object .r external stimulus (usually a touch) associated with the experience of sahaituka ananda.
hieroglyphic ::: a. --> A sacred character; a character in picture writing, as of the ancient Egyptians, Mexicans, etc. Specifically, in the plural, the picture writing of the ancient Egyptian priests. It is made up of three, or, as some say, four classes of characters: first, the hieroglyphic proper, or figurative, in which the representation of the object .onveys the idea of the object .tself; second, the ideographic, consisting of symbols representing ideas, not sounds, as an ostrich feather is a symbol of truth; third, the phonetic, consisting of
hissing ::: p. pr. & vb. n. --> of Hiss ::: n. --> The act of emitting a hiss or hisses.
The occasion of contempt; the object .f scorn and derision.
hockey ::: n. --> A game in which two parties of players, armed with sticks curved or hooked at the end, attempt to drive any small object .as a ball or a bit of wood) toward opposite goals.
The stick used by the players.
however, others which are equally of a Rajayogic character, since they use the mental and psychical being as key. Some of them are directed rather to the quiescence of the mind than to its immediate absorption, as the discipline by which the mind is simply watched and allowed to exhaust its habit of vagrant thought in a purposeless running from which it feels all sanction, purpose and interest withdrawn, and that, more strenuous and rapidly effective, by which all outward-going thought is excluded and the mind forced to sink into itself where in its absolute quietude it can only reflect the pure Being or pass away into its superconscient existence. The method differs, the object .nd the result are the same.
hypnotism ::: n. --> A form of sleep or somnambulism brought on by artificial means, in which there is an unusual suspension of some powers, and an unusual activity of others. It is induced by an action upon the nerves, through the medium of the senses, as in persons of very feeble organization, by gazing steadly at a very bright object .eld before the eyes, or by pressure upon certain points of the surface of the body.
Idanta: (Skr. "this-ness") Thingness, the state of being a this, an object .f knowledge. -- K.F.L.
Idealists regard such an equalization of physical laws and psychological, historical laws as untenable. The "tvpical case" with which physics or chemistry analyzes is a result of logical abstraction; the object .f history, however, is not a unit with universal traits but something individual, in a singular space and at a particular time, never repeatable under the same circumstances. Therefore no physical laws can be formed about it. What makes it a fact worthy of historical interest, is iust the fullness of live activity in it; it is a "value", not a "thing". Granted that historical events are exposed to influences from biological, geological, racial and traditional sources, they aie always carried by a human being whose singularity of character has assimilated the forces of his environment and surmounted them There is a reciprocal action between man and society, but it is always personal initiative and free productivity of the individual which account for history. Denying, therefore, the logical primacy of physical laws in history, does not mean lawlessness, and that is the standpoint of the logic of history in more recent times. Windelband and H. Rickert established another kind of historical order of laws. On their view, to understand history one must see the facts in their relation to a universally applicable and transcendental system of values. Values "are" not, they "hold"; they are not facts but realities of our reason, they are not developed but discovered. According to Max Weber historical facts form an ideally typical, transcendental whole which, although seen, can never be fully explained. G, Simmel went further into metaphysics: "life" is declared an historical category, it is the indefinable, last reality ascending to central values which shaped cultural epochs, such as the medieval idea of God, or the Renaissance-idea of Nature, only to be tragically disappointed, whereupon other values rise up, as humanity, liberty, technique, evolution and others.
Ideal: Pertaining to ideas (q.v.) Mental. Possessing the character of completely satisfying a desire or volition. A state of perfection with respect to a standard or goal of will or desire. A norm, perfect type, or goal, an object .f desire or will, whether or not conceived as attainable.
Ideal Utilitarianism: See Utilitarianism. Idealization: In art, the process of generalizing and abstracting from specifically similar individuals, in order to depict the perfect type of which they are examples, the search for real character or structural form, to the neglect of external qualities and aspects. Also, any work of art in which such form or character is exhibited; i.e. any adequate expression of the perfected essence inadequately manifested by the physical particular. In classical theory, the object .o discovered and described is a Form or Idea; in modern theory, it is a product of imagination. -- I.J.
idea ::: Madhav: “Each form in Creation is governed by the Real-Idea which has impelled it into existence. Behind every object .n manifestation, every formation that comes into being, there is a truth which demands fulfilment in and through it. It is a truth from the Being of the Divine that seeks expression. Each truth that so urges to manifest forms itself into a source-Idea, a concentration of the perception and the power to effectuate it. This Idea is always there in the depths of every manifestation ruling its forms and its movements according to its Will in execution. All formation and activities proceed according to the law of this indwelling Truth-Idea.” Readings in Savitri, Vol. I.
idea ::: n. --> The transcript, image, or picture of a visible object, that is formed by the mind; also, a similar image of any object .hatever, whether sensible or spiritual.
A general notion, or a conception formed by generalization.
Hence: Any object .pprehended, conceived, or thought of, by the mind; a notion, conception, or thought; the real object .hat is conceived or thought of.
A belief, option, or doctrine; a characteristic or
Ideatum: Noun denoting the object .f an idea or that which is represented in the mind by the idea. Also applied to really existing things outside the mind corresponding to the concepts in consciousness. -- J.J.R.
idol ::: n. --> An image or representation of anything.
An image of a divinity; a representation or symbol of a deity or any other being or thing, made or used as an object .f worship; a similitude of a false god.
That on which the affections are strongly (often excessively) set; an object .f passionate devotion; a person or thing greatly loved or adored.
A false notion or conception; a fallacy.
If (he object .s to rise to supraphysical pJanes, (hen also there is no need of supramcntalisation. One can enter into some heasen above by devotion to the l.ord of that heaven.
I get the supramental knowledge best by becoming one with the truth, one with the object .f knowledge; the supramental satisfaction and integral light is most there when there is no further division between the knower, knowledge and the known, jnata, jnanam, jneyam. I see the thing known not as an object .utside myself, but as myself or a part of my universal self contained in my most direct consciousness.
Ref: CWSA Vol. 23-24, Page: 831-32
imagination ::: n. --> The imagine-making power of the mind; the power to create or reproduce ideally an object .f sense previously perceived; the power to call up mental imagines.
The representative power; the power to reconstruct or recombine the materials furnished by direct apprehension; the complex faculty usually termed the plastic or creative power; the fancy.
The power to recombine the materials furnished by experience or memory, for the accomplishment of an elevated purpose;
Imitation: In aesthetics, the general theory that artistic creation is primarily an imitative or revelatory process, and the work of art an imitation or representation. Such theories hold that the artist discovers, and in his work imitates, real Forms, and not physical objects, art is conceived as a revelation of a spiritual realm, and so as the exhibition of the essential character of the particular object .epresented. The work of art reveals adequately the essence which the physical thing manifests inadequately. In modern expressionistic theory, imitation is conceived as servile reproduction of obvious external qualities, a mere copying of a particular, and so is denounced. -- I.J.
Immanence philosophy: In Germany an idealistic type of philosophy represented by Wilhelm Schuppe (1836-1913), which combines elements of British empiricism, Kant, and Fichte. It rejects any non-conscious thing-in-itself, and identifies the Real with consciousness considered as an inseparable union of the "I" and its objects. The categories are restricted to identity-difference and causality. To the extent that the content of finite consciousness is common to all or "trans-subjective" it is posited as the object .f a World Consciousness or Bewusstsein Ueberhaupt. Consequently the World is "immanent" in each finite consciousness rather than essentially transcendent. -- W.L.
immediate ::: a. --> Not separated in respect to place by anything intervening; proximate; close; as, immediate contact.
Not deferred by an interval of time; present; instant.
Acting with nothing interposed or between, or without the intervention of another object .s a cause, means, or agency; acting, perceived, or produced, directly; as, an immediate cause.
imparlance ::: n. --> Mutual discourse; conference.
Time given to a party to talk or converse with his opponent, originally with the object .f effecting, if possible, an amicable adjustment of the suit. The actual object, however, has long been merely to obtain further time to plead, or answer to the allegations of the opposite party.
Hence, the delay or continuance of a suit.
Impersonalistic Idealism identifies ontological reality essentially with non-conscious spiritual principle, unconscious psychic agency, pure thought, impersonal or "pure" consciousness, pure Ego, subconscious Will, impersonal logical Mind, etc. Personalistic Idealism characterizes concrete reality as personal selfhood, i.e., as possessing self-consciousness. With respect to the relation of the Absolute or World-Ground (s.) to finite selves or centers of consciousness, varying degrees of unity or separateness are posited. The extreme doctrines are radical monism and radical pluralism. Monistic Idealism (pantheistic Idealism) teaches that the finite self is a part, mode, aspect, moment, appearance or projection of the One. Pluralistic Idealism defends both the inner privacy of the finite self and its relative freedom from direct or causal dependence upon the One. With respect to Cosmology, pure idealism is either subjective or objective. Subjective Idealism (acosmism) holds that Nature is merely the projection of the finite mind, and has no external, real existence. (The term "Subjective Idealism" is also used for the view that the ontologically real consists of subjects, i.e., possessors of experience.) Objective Idealism identifies an externally real Nature with the thought or activity of the World Mind, (In Germany the term "Objective Idealism" is commonly identified with the view that finite minds are parts -- modes, moments, projections. appearances, members -- of the Absolute Mind.) Epistemological Idealism derives metaphysical idealism from the identificition of objects with ideas. In its nominalistic form the claim is made that "To be is to be perceived." From the standpoint of rationalism it is argued that there can be no Object without a Subject. Subjects, relations, sensations, and feelings are mental; and since no other type of analogy remains by which to characterize a non-mental thing-in-itself, pure idealism follows as the only possible view of Being.
incorporeal ::: a. --> Not corporeal; not having a material body or form; not consisting of matter; immaterial.
Existing only in contemplation of law; not capable of actual visible seizin or possession; not being an object .f sense; intangible; -- opposed to corporeal.
Indefinable. I object .o it because my aim is to bring the Divine into life.
indriya (indriya; indriyam) ::: sense-organ, especially any of "the five perceptive senses of hearing, touch, sight, taste and smell, which make the five properties of things their respective objects" (see vis.aya); the sense-faculty in general, "fundamentally not the action of certain physical organs, but the contact of consciousness with its objects" (saṁjñana). Each of the physical senses has two elements, "the physical-nervous impression of the object .nd the mental-nervous value we give to it"; the mind (manas) is sometimes regarded as a "sixth sense", though "in fact it is the only true sense organ and the rest are no more than its outer conveniences and secondary instruments". indriyaindriya-ananda
instinct ::: a. --> Urged or stimulated from within; naturally moved or impelled; imbued; animated; alive; quick; as, birds instinct with life.
Natural inward impulse; unconscious, involuntary, or unreasoning prompting to any mode of action, whether bodily, or mental, without a distinct apprehension of the end or object .o be accomplished.
Specif., the natural, unreasoning, impulse by which an animal is guided to the performance of any action, without of
INTEGRAL YOGA ::: This yoga accepts the value of cosmic existence and holds it to be a reality; its object .s to enter into a higher Truth-Consciousness or Divine Supramental Consciousness in which action and creation are the expression not of ignorance and imperfection, but of the Truth, the Light, the Divine Ānanda. But for that, the surrender of the mortal mind, life and body to the Higher Consciousnessis indispensable, since it is too difficult for the mortal human being to pass by its own effort beyond mind to a Supramental Consciousness in which the dynamism is no longer mental but of quite another power. Only those who can accept the call to such a change should enter into this yoga.
Aim of the Integral Yoga ::: It is not merely to rise out of the ordinary ignorant world-consciousness into the divine consciousness, but to bring the supramental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter.
Conditions of the Integral Yoga ::: This yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. It cannot be done in a spirit of levity or laxity; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasyā needed too constant and intense.
Method in the Integral Yoga ::: To concentrate, preferably in the heart and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness. One can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is the beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one’s own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother’s Power and Presence.
Integral method ::: The method we have to pursue is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform Our entire being into His, so that in a sense God Himself, the real Person in us, becomes the sādhaka of the sādhana* as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.
In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sādhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine strength, often unobserved and behind the veil, substitutes itself for the weakness and supports us through all our failings of faith, courage and patience. It” makes the blind to see and the lame to stride over the hills.” The intellect becomes aware of a Law that beneficently insists and a Succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet in comparison with the magnitude of its effort and object, the most easy and sure of all.
There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place, it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but yet some kind of Shastra or scientific method of the synthetic Yoga.
Secondly, the process, being integral, accepts our nature such as it stands organised by our past evolution and without rejecting anything essential compels all to undergo a divine change. Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some elements or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefathers fashioning the gods as a smith forges the crude material in his smithy.
Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and selfconscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
Key-methods ::: The way to devotion and surrender. It is the psychic movement that brings the constant and pure devotion and the removal of the ego that makes it possible to surrender.
The way to knowledge. Meditation in the head by which there comes the opening above, the quietude or silence of the mind and the descent of peace etc. of the higher consciousness generally till it envelops the being and fills the body and begins to take up all the movements.
Yoga by works ::: Separation of the Purusha from the Prakriti, the inner silent being from the outer active one, so that one has two consciousnesses or a double consciousness, one behind watching and observing and finally controlling and changing the other which is active in front. The other way of beginning the yoga of works is by doing them for the Divine, for the Mother, and not for oneself, consecrating and dedicating them till one concretely feels the Divine Force taking up the activities and doing them for one.
Object of the Integral Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine’s sake alone, to be tuned in our nature into the nature of the Divine, and in our will and works and life to be the instrument of the Divine.
Principle of the Integral Yoga ::: The whole principle of Integral Yoga is to give oneself entirely to the Divine alone and to nobody else, and to bring down into ourselves by union with the Divine Mother all the transcendent light, power, wideness, peace, purity, truth-consciousness and Ānanda of the Supramental Divine.
Central purpose of the Integral Yoga ::: Transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life.
Fundamental realisations of the Integral Yoga ::: The psychic change so that a complete devotion can be the main motive of the heart and the ruler of thought, life and action in constant union with the Mother and in her Presence. The descent of the Peace, Power, Light etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body. The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.
Results ::: First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures.
Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sāyujya mukti, by which it becomes free even in its separation, even in the duality; not only the sālokya mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda ; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sādharmya mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.
By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.
The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. In integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ānanda of all that is in the world seen as symbols of the Divine and the Ānanda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.
Sādhanā of the Integral Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by a self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.
The yoga does not proceed by upadeśa but by inner influence.
Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.
Our yoga is not identical with the yoga of the Gita although it contains all that is essential in the Gita’s yoga. In our yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress ; or else we make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.
Integral Yoga, Gita and Tantra ::: The Gita follows the Vedantic tradition which leans entirely on the Ishvara aspect of the Divine and speaks little of the Divine Mother because its object .s to draw back from world-nature and arrive at the supreme realisation beyond it.
The Tantric tradition leans on the Shakti or Ishvari aspect and makes all depend on the Divine Mother because its object .s to possess and dominate the world-nature and arrive at the supreme realisation through it.
This yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object .f the yoga.
Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. Their principal aims must be included in the integrality of the yoga; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psychophysical processes on a large scale would be the substitution of a lower for a higher action. Integral Yoga and Kundalini Yoga: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the ādhāra to meet the greater consciousness above. It is a movement analogous to that on which so much stress is laid in the Tantric process, the awakening of the Kundalini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (cakras) and the Brahmarandhra to meet the Divine above. In our yoga it is not a specialised process, but a spontaneous upnish of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and on the other side a descent of the Divine Consciousness and its Force into the body.
Integral Yoga and other Yogas ::: The old yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-exist- ence, absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the Supramcntal plane.
The suprcfhe supra-cosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and W’orld- awareness, the world being known as within itself and not out- side. So to live consciously in the supreme Sachchidananda one must pass through the Supermind.
Distinction ::: The realisation of Self and of the Cosmic being (without which the realisation of the Self is incomplete) are essential steps in our yoga ; it is the end of other yogas, but it is, as it were, the beginning of outs, that is to say, the point where its own characteristic realisation can commence.
It is new as compared with the old yogas (1) Because it aims not at a departure out of world and life into Heaven and Nir- vana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object.
If there is a descent in other yogas, yet it is only an incident on the way or resulting from the ascent — the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new coosdousness attain- ed by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavism end in the release from life ; here the object .s the divine fulfilment of life.
(2) Because the object .ought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic acbievement. The thing to be gained also is the bringing of a Power of consciousness (the Supramental) not yet organised or active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.
(3) Because a method has been preconized 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 present aid to others that are distinctive.
Integral Yoga and Patanjali Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.
It is these that in the Patanjali system have to be stilled altogether so that the consciousness may be immobile and go into Samadhi.
Our yoga has a different function. The movements of the ordinary consciousness have to be quieted and into the quietude there has to be brought down a higher consciousness and its powers which will transform the nature.
intention ::: n. --> A stretching or bending of the mind toward of the mind toward an object; closeness of application; fixedness of attention; earnestness.
A determination to act in a certain way or to do a certain thing; purpose; design; as, an intention to go to New York.
The object .oward which the thoughts are directed; end; aim.
The state of being strained. See Intension.
intransitive ::: a. --> Not passing farther; kept; detained.
Not transitive; not passing over to an object; expressing an action or state that is limited to the agent or subject, or, in other words, an action which does not require an object .o complete the sense; as, an intransitive verb, e. g., the bird flies; the dog runs.
intransitively ::: adv. --> Without an object .ollowing; in the manner of an intransitive verb.
Intrinsic goodness, or that which is good in itself without depending upon anything else for its goodness (though it may for its existence), is conceived in many ways: Realists, who agree that goodness is not dependent upon persons for its existence, say good is anything desirable or capable of arousing desire or interest, a quality of any desirable thing which can cause interest to be aroused or a capacity for being an end of action, that which ought to be desired, that which ought to be. Subjectivists, who agree that goodness is dependent upon persons for existence, hold views of two sorts: good is partially dependent upon persons as anything desired or "any object .f any interest" (R. B. Perry), "a quality of any object .f any interest" causing it to be desired (A. K. Rogers); good is completely dependent upon persons as sittsfaction of any desire or any interest in any object .DeW. H. Parker), pleasant feeling (Hedonism). See Value. Opposed to bad, evil, disvalue. -- A.J.B.
intuition ::: n. --> A looking after; a regard to.
Direct apprehension or cognition; immediate knowledge, as in perception or consciousness; -- distinguished from "mediate" knowledge, as in reasoning; as, the mind knows by intuition that black is not white, that a circle is not a square, that three are more than two, etc.; quick or ready insight or apprehension.
Any object .r truth discerned by direct cognition; especially, a first or primary truth.
Intuitive: Requires two things: (1) that it result from the proper species, or the proper image of the object .tself, impressed upon the mind by the object .r by God, and (2) that it bear upon an object .hat is really present with the greatest clearness and certitude. Our knowledge of the sun is intuitive while we are looking at the sun, and that knowledge which the blessed have of God is intuitive.
irradiation ::: n. --> Act of irradiating, or state of being irradiated.
Illumination; irradiance; brilliancy.
Fig.: Mental light or illumination.
The apparent enlargement of a bright object .een upon a dark ground, due to the fact that the portions of the retina around the image are stimulated by the intense light; as when a dark spot on a white ground appears smaller, or a white spot on a dark ground larger, than it really is, esp. when a little out of focus.
IS a valuable power helpful in the s5t£an5 and shfu"' discouraged. But one must see and observe i J ”« <» keeping always the main object .n front, realisS' ft"’’™™!.
It is here, when this foundation has been secured, that the practice of Asana and Pranayama come in and can then bear their perfect fruits. By itself the control of the mind and moral being only puts our normal consciousness into the right preliminary condition; it cannot bring about that evolution or manifestation of the higher psychic being which is necessary for the greater aims of Yoga. In order to bring about this manifestation the present nodus of the vital and physical body with the mental being has to be loosened and the way made clear for the ascent through the greater psychic being to the union with the superconscient Purusha. This can be done by Pranayama. Asana is used by the Rajayoga only in its easiest and most natural position, that naturally taken by the body when seated and gathered together, but with the back and head strictly erect and in a straight line, so that there may be no deflection of the spinal cord. The object .f the latter rule is obviously connected with the theory of the six chakras and the circulation of the vital energy between the muladhara and the brahmarandhra. The Rajayogic Pranayama purifies and clears the nervous system; it enables us to circulate the vital energy equally through the body and direct it also where we will according to need, and thus maintain a perfect health and soundness of the body and the vital being; it gives us control of all the five habitual operations of the vital energy in the system and at the same time breaks down the habitual divisions by which only the ordinary mechanical processes of the vitality are possible to the normal life. It opens entirely the six centres of the psycho-physical system and brings into the waking consciousness the power of the awakened Shakti and the light of the unveiled Purusha on each of the ascending planes. Coupled with the use of the mantra it brings the divine energy into the body and prepares for and facilitates that concentration in Samadhi which is the crown of the Rajayogic method. Rajayogic concentration is divided into four stages; it commences with the drawing both of the mind and senses from outward things, proceeds to the holding of the one object .f concentration to the exclusion of all other ideas and mental activities, then to the prolonged absorption of the mind in this object, finally, to the complete ingoing of the consciousness by which it is lost to all outward mental activity in the oneness of Samadhi. The real object .f this mental discipline is to draw away the mind from the outward and the mental world into union with the divine Being. Th
refore in the first three stages use has to be made of some mental means or support by which the mind, accustomed to run about from object .o object, shall fix on one alone, and that one must be something which represents the idea of the Divine. It is usually a name or a form or a mantra by which the thought can be fixed in the sole knowledge or adoration of the Lord. By this concentration on the idea the mind enters from the idea into its reality, into which it sinks silent, absorbed, unified. This is the traditional method. There are, however, others which are equally of a Rajayogic character, since they use the mental and psychical being as key. Some of them are directed rather to the quiescence of the mind than to its immediate absorption, as the discipline by which the mind is simply watched and allowed to exhaust its habit of vagrant thought in a purposeless running from which it feels all sanction, purpose and interest withdrawn, and that, more strenuous and rapidly effective, by which all outward-going thought is excluded and the mind forced to sink into itself where in its absolute quietude it can only
reflect the pure Being or pass away into its superconscient existence. The method differs, the object .nd the result are the same. Here, it might be supposed, the whole action and aim of Rajayoga must end. For its action is the stilling of the waves of consciousness, its manifold activities, cittavrtti, first, through a habitual replacing of the turbid rajasic activities by the quiet and luminous sattwic, then, by the stilling of all activities; and its object .s to enter into silent communion of soul and unity with the Divine. As a matter of fact we find that the system of Rajayoga includes other objects,—such as the practice and use of occult powers,—some of which seem to be unconnected with and even inconsistent with its main purpose. These powers or siddhis are indeed frequently condemned as dangers and distractions which draw away the Yogin from his sole legitimate aim of divine union. On the way, th
refore, it would naturally seem as if they ought to be avoided; and once the goal is reached, it would seem that they are then frivolous and superfluous. But Rajayoga is a psychic science and it includes the attainment of all the higher states of consciousness and their powers by which the mental being rises towards the superconscient as well as its ultimate and supreme possibility of union with the Highest. Moreover, the Yogin, while in the body, is not always mentally inactive and sunk in Samadhi, and an account of the powers and states which are possible to him on the higher planes of his being is necessary to the completeness of the science. These powers and experiences belong, first, to the vital and mental planes above this physical in which we live, and are natural to the soul in the subtle body; as the dependence on the physical body decreases, these abnormal activities become possible and even manifest themselves without being sought for. They can be acquired and fixed by processes which the science gives, and their use then becomes subject to the will; or they can be allowed to develop of themselves and used only when they come, or when the Divine within moves us to use them; or else, even though thus naturally developing and acting, they may be rejected in a single-minded devotion to the one supreme goal of the Yoga. Secondly, there are fuller, greater powers belonging to the supramental planes which are the very powers of the Divine in his spiritual and supramentally ideative being. These cannot be acquired at all securely or integrally by personal effort, but can only come from above, or else can become natural to the man if and when he ascends beyond mind and lives in the spiritual being, power, consciousness and ideation. They then become, not abnormal and laboriously acquired siddhis, but simply the very nature and method of his action, if he still continues to be active in the world-existence.
Ref: CWSA Vol. 23-24, Page: 539-40-41-42
It will be seen that the scope we give to the idea of renunciation is different from the meaning currently attached to it. Currently its meaning is self-denial, inhibition of pleasure, rejection of the objects of pleasure. Self-denial is a necessary discipline for the soul of man, because his heart is ignorantly attached; inhibition of pleasure is necessary because his sense is caught and clogged in the mud-honey of sensuous satisfactions; rejection of the objects of pleasure is imposed because the mind fixes on the object .nd will not leave it to go beyond it and within itself. If the mind of man were not thus ignorant, attached, bound even in its restless inconstancy, deluded by the forms of things, renunciation would not have been needed; the soul could have travelled on the path of delight, from the lesser to the greater, from joy to diviner joy. At present that is not practicable. It must give up from within everything to which it is attached in order that it may gain that which they are in their reality. The external renunciation is not the essential, but even that is necessary for a time, indispensable in many things and sometimes useful in all; we may even say that a complete external renunciation is a stage through which the soul must pass at some period of its progress,—though always it should be without those self-willed violences and fierce self-torturings which are an offence to the Divine seated within us. But in the end this renunciation or self-denial is always an instrument and the period for its use passes. The rejection of the object .eases to be necessary when the object .an no longer ensnare us because what the soul enjoys is no longer the object .s an object .ut the Divine which it expresses; the inhibition of pleasure is no longer needed when the soul no longer seeks pleasure but possesses the delight of the Divine in all things equally without the need of a personal or physical possession of the thing itself; self-denial loses its field when the soul no longer claims anything, but obeys consciously the will of the one Self in all beings.
Ref: CWSA Vol. 23-24, Page: 333
jewel ::: n. --> An ornament of dress usually made of a precious metal, and having enamel or precious stones as a part of its design.
A precious stone; a gem.
An object .egarded with special affection; a precious thing.
A bearing for a pivot a pivot in a watch, formed of a crystal or precious stone, as a ruby. ::: v. t.
JNaNA, Knowledge direct without the use of a medium ; supreme self-knowledge ; -a spiritual seizing by a kind of identifi- cation with the object .f knowledge.
Jnana ::: Not a mere thinking and considering by the intelligence, the pursuit and grasping of a mental form of truth by the intellectual mind, but a seeing of it with the soul and a total living in it with the power of the inner being, a spiritual seizing by a kind of identification with the object .f knowledge is Jnana.
Ref: CWSA Vol. 20, Page: 332
jnana&
Jnana Yoga ::: The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual
reflection, vicara, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme. But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one’s own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualisation and to the justification of the cosmic travail of knowledge in humanity.
Ref: CWSA Vol. 23-24, Page: 38-39
Just as one can concentrate the thought on an object .r the vision on a point, so one can concentrate will on a particular part or point of the body and give an order to the conscious- ness there. That order reaches the subconscient.
Karma Yoga ::: Aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To That our works as well as the results of our works are finally abandoned. The object .s the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the Divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being.
Ref: CWSA Vol. 23-24, Page: 39-40
KARMA YOGA. ::: It alms at the dedication of every human activity to the supreme Wilt. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an inter- ested aim or for the sake of a worldly result. By this renuncia- tion it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre^ of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To that our works as well as the results of our works are finally abandoned. The object .s the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the divine in all energies, in all happenings, in all activities, and a free and unegoislic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the
Knowledge by Identity ::: When the subject draws a little back from itself as object, then certain tertiary powers of spiritual knowledge, of knowledge by identity, take their first origin, which are the sources of our own normal modes of knowledge. There is a spiritual intimate vision, a spiritual pervasive entry and penetration, a spiritual feeling in which one sees all as oneself, feels all as oneself, contacts all as oneself. There is a power of spiritual perception of the object .nd all that it contains or is, perceived in an enveloping and pervading identity, the identity itself constituting the perception.
Ref: CWSA Vol. 21-22, Page: 566
knowledge ::: v. i. --> The act or state of knowing; clear perception of fact, truth, or duty; certain apprehension; familiar cognizance; cognition.
That which is or may be known; the object .f an act of knowing; a cognition; -- chiefly used in the plural.
That which is gained and preserved by knowing; instruction; acquaintance; enlightenment; learning; scholarship; erudition.
krpanah phalahetavah ::: poor and wretched souls are they who make the fruit of their works the object .f their thoughts and activities. [Gita 2.49]
labyrinth ::: n. --> An edifice or place full of intricate passageways which render it difficult to find the way from the interior to the entrance; as, the Egyptian and Cretan labyrinths.
Any intricate or involved inclosure; especially, an ornamental maze or inclosure in a park or garden.
Any object .r arrangement of an intricate or involved form, or having a very complicated nature.
An inextricable or bewildering difficulty.
lacrosse ::: n. --> A game of ball, originating among the North American Indians, now the popular field sport of Canada, and played also in England and the United States. Each player carries a long-handled racket, called a "crosse". The ball is not handled but caught with the crosse and carried on it, or tossed from it, the object .eing to carry it or throw it through one of the goals placed at opposite ends of the field.
landmark ::: n. --> A mark to designate the boundary of land; any , mark or fixed object .as a marked tree, a stone, a ditch, or a heap of stones) by which the limits of a farm, a town, or other portion of territory may be known and preserved.
Any conspicuous object .n land that serves as a guide; some prominent object, as a hill or steeple.
laughingstock ::: n. --> An object .f ridicule; a butt of sport.
leg ::: n. --> A limb or member of an animal used for supporting the body, and in running, climbing, and swimming; esp., that part of the limb between the knee and foot.
That which resembles a leg in form or use; especially, any long and slender support on which any object .ests; as, the leg of a table; the leg of a pair of compasses or dividers.
The part of any article of clothing which covers the leg; as, the leg of a stocking or of a pair of trousers.
libration point ::: n. --> any one of five points in the plane of a system of two large astronomical bodies orbiting each other, as the Earth-moon system, where the gravitational pull of the two bodies on an object .re approximately equal, and in opposite directions. A solid object .oving in the same velocity and direction as such a libration point will remain in gravitational equilibrium with the two bodies of the system and not fall toward either body.
Life then reveals itself as essentially the same everywhere from the atom to man, the atom containing the subconscious stuff and movement of being which are released into consciousness in the animal, with plant life as a midway stage in the evolution. Life is really a universal operation of Conscious-Force acting subconsciously on and in Matter; it is the operation that creates, maintains, destroys and re-creates forms or bodies and attempts by play of nerve-force, that is to say, by currents of interchange of stimulating energy to awake conscious sensation in those bodies. In this operation there are three stages; the lowest is that in which the vibration is still in the sleep of Matter, entirely subconscious so as to seem wholly mechanical; the middle stage is that in which it becomes capable of a response still submental but on the verge of what we know as consciousness; the highest is that in which life develops conscious mentality in the form of a mentally perceptible sensation which in this transition becomes the basis for the development of sense-mind and intelligence. It is in the middle stage that we catch the idea of Life as distinguished from Matter and Mind, but in reality it is the same in all the stages and always a middle term between Mind and Matter, constituent of the latter and instinct with the former. It is an operation of Conscious-Force which is neither the mere formation of substance nor the operation of mind with substance and form as its object .f apprehension; it is rather an energising of conscious being which is a cause and support of the formation of substance and an intermediate source and support of conscious mental apprehension. Life, as this intermediate energising of conscious being, liberates into sensitive action and reaction a form of the creative force of existence which was working subconsciently or inconsciently, absorbed in its own substance; it supports and liberates into action the apprehensive consciousness of existence called mind and gives it a dynamic instrumentation so that it can work not only on its own forms but on forms of life and matter; it connects, too, and supports, as a middle term between them, the mutual commerce of the two, mind and matter. This means of commerce Life provides in the continual currents of her pulsating nerve-energy which carry force of the form as a sensation to modify Mind and bring back force of Mind as will to modify Matter. It is th
refore this nerve-energy which we usually mean when we talk of Life; it is the Prana or Life-force of the Indian system. But nerve-energy is only the form it takes in the animal being; the same Pranic energy is present in all forms down to the atom, since everywhere it is the same in essence and everywhere it is the same operation of Conscious-Force,—Force supporting and modifying the substantial existence of its own forms, Force with sense and mind secretly active but at first involved in the form and preparing to emerge, then finally emerging from their involution. This is the whole significance of the omnipresent Life that has manifested and inhabits the material universe.
Ref: CWSA Vol. 21-22, Page: 198-199
lionize ::: v. t. --> To treat or regard as a lion or object .f great interest.
To show the lions or objects of interest to; to conduct about among objects of interest.
lookout ::: n. --> A careful looking or watching for any object .r event.
The place from which such observation is made.
A person engaged in watching.
Object or duty of forethought and care; responsibility.
Ma’bud ::: Object of devotion (Allah)
magnify ::: v. t. --> To make great, or greater; to increase the dimensions of; to amplify; to enlarge, either in fact or in appearance; as, the microscope magnifies the object .y a thousand diameters.
To increase the importance of; to augment the esteem or respect in which one is held.
To praise highly; to land; to extol.
To exaggerate; as, to magnify a loss or a difficulty.
make-game ::: n. --> An object .f ridicule; a butt.
manas. ::: mind; reason; mentality; the middle levels of mind which exist as or include the mental body &
manitu ::: n. --> A name given by tribes of American Indians to a great spirit, whether good or evil, or to any object .f worship.
Master ::: “The Master and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object .f all Yoga.” The Life Divine
mate ::: n. --> The Paraguay tea, being the dried leaf of the Brazilian holly (Ilex Paraguensis). The infusion has a pleasant odor, with an agreeable bitter taste, and is much used for tea in South America.
Same as Checkmate.
One who customarily associates with another; a companion; an associate; any object .hich is associated or combined with a similar object.
Hence, specifically, a husband or wife; and among the lower
Medieval: Image and Similitude are frequently used by the medieval scholars. Neither of them needs mean copy. Sometimes the terms are nearly synonymous with sign in general. The alteration of the sense organs when affected by some external object .s an image of the latter (species sensibilis); so is the memory image or phantasm. The intelligible species resulting from the operation of the active intellect on the phantasm is not less an image of the universal nature than the concept and the word expressing the latter is. Images in the strict sense of copies or pictures are only a particular case of image or similitude in general. The idea that Scholasticism believed that the mind contains literally "copies" of the objective world is mistaken interpretation due to misunderstanding of the terms. -- R.A.
megascope ::: n. --> A modification of the magic lantern, used esp. for throwing a magnified image of an opaque object .n a screen, solar or artificial light being used.
micrometer ::: n. --> An instrument, used with a telescope or microscope, for measuring minute distances, or the apparent diameters of objects which subtend minute angles. The measurement given directly is that of the image of the object .ormed at the focus of the object .lass.
microphotograph ::: n. --> A microscopically small photograph of a picture, writing, printed page, etc.
An enlarged representation of a microscopic object, produced by throwing upon a sensitive plate the magnified image of an object .ormed by a microscope or other suitable combination of lenses.
microscope ::: n. --> An optical instrument, consisting of a lens, or combination of lenses, for making an enlarged image of an object .hich is too minute to be viewed by the naked eye.
mirage ::: n. --> An optical effect, sometimes seen on the ocean, but more frequently in deserts, due to total reflection of light at the surface common to two strata of air differently heated. The reflected image is seen, commonly in an inverted position, while the real object .ay or may not be in sight. When the surface is horizontal, and below the eye, the appearance is that of a sheet of water in which the object .s seen reflected; when the reflecting surface is above the eye, the image is seen projected against the sky. The fata Morgana and looming are
mirror ::: n. 1. A surface capable of reflecting sufficient undiffused light to form an image of an object .laced in front of it. 2. Something that faithfully reflects or gives a true picture of something else. Also fig. mirrors. v. 3. To reflect in or as if in a mirror. mirrors, mirrored, mirroring, mirror-air, fragment-mirrorings.
missile ::: a. --> Capable of being thrown; adapted for hurling or to be projected from the hand, or from any instrument or rngine, so as to strike an object .t a distance. ::: n. --> A weapon thrown or projected or intended to be projcted, as a lance, an arrow, or a bullet.
mistletoe ::: n. --> A parasitic evergreen plant of Europe (Viscum album), bearing a glutinous fruit. When found upon the oak, where it is rare, it was an object .f superstitious regard among the Druids. A bird lime is prepared from its fruit.
mockingstock ::: n. --> A butt of sport; an object .f derision.
modality ::: n. --> The quality or state of being modal.
A modal relation or quality; a mode or point of view under which an object .resents itself to the mind. According to Kant, the quality of propositions, as assertory, problematical, or apodeictic.
monological ::: A descriptor of any approach where an individual conducts a “monologue” with an object .nd apprehends their immediate experience of that object, usually without acknowledging or recognizing cultural embeddedness and intersubjectivity. Monological approaches, in themselves, are sometimes referred to as subscribing to the “myth of the given,” “the philosophy of the subject,” “the philosophy of consciousness,” or what Integral Theory would describe as the belief that the contents of the Upper-Left quadrant are given without being intertwined in the remaining three quadrants. Monological approaches are typically associated with phenomenology, empiricism, meditation, all experiential exercises and therapies, etc.
mont de piete ::: --> One of certain public pawnbroking establishments which originated in Italy in the 15th century, the object .f which was to lend money at a low rate of interest to poor people in need; -- called also mount of piety. The institution has been adopted in other countries, as in Spain and France. See Lombard-house.
movement ::: 1. The act or an instance of moving; a change in place or position. A particular manner of moving. 2. Usually, movements, actions or activities, as of a person or a body of persons. ::: movement"s, movements, many-movemented.
Sri Aurobindo: "When we withdraw our gaze from its egoistic preoccupation with limited and fleeting interests and look upon the world with dispassionate and curious eyes that search only for the Truth, our first result is the perception of a boundless energy of infinite existence, infinite movement, infinite activity pouring itself out in limitless Space, in eternal Time, an existence that surpasses infinitely our ego or any ego or any collectivity of egos, in whose balance the grandiose products of aeons are but the dust of a moment and in whose incalculable sum numberless myriads count only as a petty swarm." *The Life Divine
". . . the purest, freest form of insight into existence as it is shows us nothing but movement. Two things alone exist, movement in Space, movement in Time, the former objective, the latter subjective.” The Life Divine
"The world is a cyclic movement (samsâra ) of the Divine Consciousness in Space and Time. Its law and, in a sense, its object .s progression; it exists by movement and would be dissolved by cessation of movement. But the basis of this movement is not material; it is the energy of active consciousness which, by its motion and multiplication in different principles (different in appearance, the same in essence), creates oppositions of unity and multiplicity, divisions of Time and Space, relations and groupings of circumstance and Causality. All these things are real in consciousness, but only symbolic of the Being, somewhat as the imaginations of a creative Mind are true representations of itself, yet not quite real in comparison with itself, or real with a different kind of reality.” The Upanishads*
mumbo jumbo ::: --> An object .f superstitious homage and fear.
myopia ::: n. --> Nearsightedness; shortsightedness; a condition of the eye in which the rays from distant object .re brought to a focus before they reach the retina, and hence form an indistinct image; while the rays from very near objects are normally converged so as to produce a distinct image. It is corrected by the use of a concave lens.
myself ::: pron. --> I or me in person; -- used for emphasis, my own self or person; as I myself will do it; I have done it myself; -- used also instead of me, as the object .f the first person of a reflexive verb, without emphasis; as, I will defend myself.
namarūpa ::: name and form, the attributes by which the mind and namarupa senses distinguish an object .r person.
nama. :::the spiritual or essential properties of an object .r being
neck ::: n. --> The part of an animal which connects the head and the trunk, and which, in man and many other animals, is more slender than the trunk.
Any part of an inanimate object .orresponding to or resembling the neck of an animal
The long slender part of a vessel, as a retort, or of a fruit, as a gourd.
A long narrow tract of land projecting from the main body, or
next ::: superl. --> Nearest in place; having no similar object .ntervening.
Nearest in time; as, the next day or hour.
Adjoining in a series; immediately preceding or following in order.
Nearest in degree, quality, rank, right, or relation; as, the next heir was an infant. ::: adv.
nippers ::: n. pl. --> Small pinchers for holding, breaking, or cutting.
A device with fingers or jaws for seizing an object .nd holding or conveying it; as, in a printing press, a clasp for catching a sheet and conveying it to the form.
A number of rope-yarns wound together, used to secure a cable to the messenger.
nirvises.a (nirvisesha) ::: unqualified; undifferentiated; associated with nirvisesa no specific object .r stimulus; used in July 1912 for various forms of physical and subjective ananda in a sense similar to ahaituka.
NIYAMA. ::: Control ; ducipUoe of the mind by regular prac- tices of which the highest is meditation on the Divine Being, and their object .s to create a sattwic calm, purity and preparation for concentration upon which the scoire permanence of the rest of the yoga can te founded.
nubecula ::: n. --> A nebula.
Specifically, the Magellanic clouds.
A slight spot on the cornea.
A cloudy object .r appearance in urine.
obectize ::: v. t. --> To make an object .f; to regard as an object; to place in the position of an object.
Objecting to Fichte, his master's method of deducing everything from a single, all-embracing principle, he obstinately adhered to the axiom that everything is what it is, the principle of identity. He also departed from him in the principle of idealism and freedom. As nnn is not free in the sense of possessing a principle independent of the environment, he reverted to the Kantian doctrine that behind and underlying the world of appearance there is a plurality of real things in themselves that are independent of the operations of mind upon them. Deserving credit for having developed the realism that was latent in Kant's philosophy, he conceived the ''reals" so as to do away with the contradictions in the concepts of experience. The necessity for assuming a plurality of "reals" arises as a result of removing the contradictions in our experiences of change and of things possessing several qualities. Herbart calls the method he applies to the resolution of the contradictions existing between the empirically derived concepts, the method of relations, that is the accidental relation between the different "reals" is a question of thought only, and inessential for the "reals" themselves. It is the changes in these relations that form the process of change in the world of experience. Nothing can be ultimately real of which two contradictory predicates can be asserted. To predicate unity and multiplicity of an object .s to predicate contradictions. Hence ultimate reality must be absolutely unitary and also without change. The metaphysically interpreted abstract law of contradiction was therefore central in his system. Incapability of knowing the proper nature of these "reals" equals the inability of knowing whether they are spiritual or material. Although he conceived in his system that the "reals" are analogous with our own inner states, yet his view of the "reals" accords better with materialistic atomism. The "reals" are simple and unchangeable in nature.
objective ::: a. --> Of or pertaining to an object.
Of or pertaining to an object; contained in, or having the nature or position of, an object; outward; external; extrinsic; -- an epithet applied to whatever ir exterior to the mind, or which is simply an object .f thought or feeling, and opposed to subjective.
Pertaining to, or designating, the case which follows a transitive verb or a preposition, being that case in which the direct object .f the verb is placed. See Accusative, n.
objective ::: of or pertaining to something that can be known, or to something that is an object .r a part of an object; existing independent of thought or an observer as part of reality.
objectivity ::: n. --> The state, quality, or relation of being objective; character of the object .r of the objective.
Object Permanence ::: The understanding that objects exist even when they are not directly observed.
OBJECT. ::: The attainment of God is the true object .f all human effort.
optigraph ::: a. --> A telescope with a diagonal eyepiece, suspended vertically in gimbals by the object .nd beneath a fixed diagonal plane mirror. It is used for delineating landscapes, by means of a pencil at the eye end which leaves the delineation on paper.
optography ::: n. --> The production of an optogram on the retina by the photochemical action of light on the visual purple; the fixation of an image in the eye. The object .o photographed shows white on a purple or red background. See Visual purple, under Visual.
outline ::: n. 1. A line marking the outer contours or boundaries of an object .r figure. 2. A style of drawing in which objects are delineated in contours without shading. 3. A general description covering the main points of a subject outlines, world-outline. v. 4. To give the main features or various aspects of; summarize. Also fig. outlined.
outline ::: n. --> The line which marks the outer limits of an object .r figure; the exterior line or edge; contour.
In art: A line drawn by pencil, pen, graver, or the like, by which the boundary of a figure is indicated.
A sketch composed of such lines; the delineation of a figure without shading.
Fig.: A sketch of any scheme; a preliminary or general indication of a plan, system, course of thought, etc.; as, the outline
::: "Out of imperfection we have to construct perfection, out of limitation to discover infinity, out of death to find immortality, out of grief to recover divine bliss, out of ignorance to rescue divine self-knowledge, out of matter to reveal Spirit. To work out this end for ourselves and for humanity is the object .f our Yogic practice.” *Essays Divine and Human
“Out of imperfection we have to construct perfection, out of limitation to discover infinity, out of death to find immortality, out of grief to recover divine bliss, out of ignorance to rescue divine self-knowledge, out of matter to reveal Spirit. To work out this end for ourselves and for humanity is the object .f our Yogic practice.” Essays Divine and Human
padarthabhavana. ::: knowledge of the Truth; seeing Brahman everywhere; perceiving the inner essence and not the outer physical form of things, as the separation between subject and a distinct object .as dissolved; when external things do not appear to exist and tasks get performed without any sense of doership; the sixth stage in the path of Self-knowledge
paramarthika satya. ::: absolute Reality; the eternal Reality which pervades everything at all times; the permanent state of existence where object .nd subject have merged together
patra ::: vessel, plate, lid; recipient; the object .r person referred to or patra acted upon by the faculties of knowledge or power. pe pempegach
periscope ::: n. --> A general or comprehensive view.
an optical instrument of tubular shape containing an arrangement of lenses and mirrors (or prisms), allowing a person to observe a field of view otherwise obstructed, as beyond an obstructing object .r (as in submarines) above the surface of the water.
personification ::: n. --> The act of personifying; impersonation; embodiment.
A figure of speech in which an inanimate object .r abstract idea is represented as animated, or endowed with personality; prosopop/ia; as, the floods clap their hands.
phase ::: n. --> That which is exhibited to the eye; the appearance which anything manifests, especially any one among different and varying appearances of the same object.
Any appearance or aspect of an object .f mental apprehension or view; as, the problem has many phases.
A particular appearance or state in a regularly recurring cycle of changes with respect to quantity of illumination or form of enlightened disk; as, the phases of the moon or planets. See Illust.
phenakistoscope ::: n. --> A revolving disk on which figures drawn in different relative attitudes are seen successively, so as to produce the appearance of an object .n actual motion, as an animal leaping, etc., in consequence of the persistence of the successive visual impressions of the retina. It is often arranged so that the figures may be projected upon a screen.
phenomenon ::: 1. An unusual, significant, or unaccountable fact or occurrence; a marvel. 2. Phil. An object .s it is perceived by the senses.
Phobia ::: An intense fear of a specific object .r situation. Most of us consider ourselves to have phobias, but to be diagnosable, the fear must significantly restrict our way of life.
photoxylography ::: n. --> The process of producing a representation of an object .n wood, by photography, for the use of the wood engraver.
ping ::: n. --> The sound made by a bullet in striking a solid object .r in passing through the air. ::: v. i. --> To make the sound called ping.
place ::: n. --> Any portion of space regarded as measured off or distinct from all other space, or appropriated to some definite object .r use; position; ground; site; spot; rarely, unbounded space.
A broad way in a city; an open space; an area; a court or short part of a street open only at one end.
A position which is occupied and held; a dwelling; a mansion; a village, town, or city; a fortified town or post; a stronghold; a region or country.
pleurosigma ::: n. --> A genus of diatoms of elongated elliptical shape, but having the sides slightly curved in the form of a letter S. Pleurosigma angulatum has very fine striations, and is a favorite object .or testing the high powers of microscopes.
pointingstock ::: n. --> An object .f ridicule or scorn; a laughingstock.
polyonym ::: n. --> An object .hich has a variety of names.
A polynomial name or term.
polyscope ::: n. --> A glass which makes a single object .ppear as many; a multiplying glass.
An apparatus for affording a view of the different cavities of the body.
pommel ::: n. --> A knob or ball; an object .esembling a ball in form
The knob on the hilt of a sword.
The knob or protuberant part of a saddlebow.
The top (of the head).
A knob forming the finial of a turret or pavilion. ::: v. t.
positive ::: a. --> Having a real position, existence, or energy; existing in fact; real; actual; -- opposed to negative.
Derived from an object .y itself; not dependent on changing circumstances or relations; absolute; -- opposed to relative; as, the idea of beauty is not positive, but depends on the different tastes individuals.
Definitely laid down; explicitly stated; clearly expressed; -- opposed to implied; as, a positive declaration or
prabhu ::: the Lord; [Ved.]: becoming, coming into existence in front of the consciousness, at a particular point as a particular object .f experience.
pradakshina. ::: walking around a sacred place, object .r person in a clockwise direction, signifying that the Lord is the Centre and Source of life
pran.a ::: (literally) breath, "the breath drawn into and thrown out prana from the lungs and so, in its most material and common sense, the life or the life-breath"; the physical life-energy (sthūla pran.a); the "essential life force" (mukhya pran.a) which is said "to occupy and act in the body with a fivefold movement"; any one of the five workings of the vital force (pañcapran.a), especially the first of the five, associated with respiration, which "moves in the upper part of the body and is preeminently the breath of life, because it brings the universal Life-force into the physical system and gives it there to be distributed"; the vital being or sūks.ma pran.a; the vital principle, the second of the three principles of the aparardha, "a middle term between Mind and Matter, constituent of the latter and instinct with the former", being in its nature "an operation of Conscious-Force [cit-tapas] which is neither the mere formation of substance nor the operation of mind with substance and form as its object .f apprehension", but "rather an energising of conscious being which is a cause and support of the formation of substance and an intermediate source and support of conscious mental apprehension".
preference ::: n. --> The act of Preferring, or the state of being preferred; the setting of one thing before another; precedence; higher estimation; predilection; choice; also, the power or opportunity of choosing; as, to give him his preference.
That which is preferred; the object .f choice or superior favor; as, which is your preference?
presentive ::: a. --> Bringing a conception or notion directly before the mind; presenting an object .o the memory of imagination; -- distinguished from symbolic.
projection ::: n. --> The act of throwing or shooting forward.
A jutting out; also, a part jutting out, as of a building; an extension beyond something else.
The act of scheming or planning; also, that which is planned; contrivance; design; plan.
The representation of something; delineation; plan; especially, the representation of any object .n a perspective plane, or such a delineation as would result were the chief points of the object
prop ::: n. 1. An object .laced beneath or against a structure to keep it from falling or shaking; a support. 2. Fig. A person or thing giving support, as of a moral or spiritual nature. 3. Theat. Property, a usually moveable item, other than costumes or scenery, used on the set of a theatre production, motion picture, etc.; any object .andled or used by an actor in a performance. v. 3. To sustain or support. props.
prosperity ::: n. --> The state of being prosperous; advance or gain in anything good or desirable; successful progress in any business or enterprise; attainment of the object .esired; good fortune; success; as, commercial prosperity; national prosperity.
purport ::: n. --> Design or tendency; meaning; import; tenor.
Disguise; covering.
To intend to show; to intend; to mean; to signify; to import; -- often with an object .lause or infinitive.
purpose ::: n. --> That which a person sets before himself as an object .o be reached or accomplished; the end or aim to which the view is directed in any plan, measure, or exertion; view; aim; design; intention; plan.
Proposal to another; discourse.
Instance; example. ::: v. t.
purpose ::: “Purpose means the intention, the object .n view towards which the Divine is working.” The Mother
purpose ::: the object .oward which one strives or for which something exists; an aim or a goal. Purpose, purposes. ::: Sri Aurobindo: "Purpose means the intention, the object .n view towards which the Divine is working.” *The Mother
purusartha ::: object .f man; [each of the four objects of life: kama, artha, dharma, moksa].
quarry ::: n. --> Same as 1st Quarrel.
A part of the entrails of the beast taken, given to the hounds.
A heap of game killed.
The object .f the chase; the animal hunted for; game; especially, the game hunted with hawks.
A place, cavern, or pit where stone is taken from the rock or ledge, or dug from the earth, for building or other purposes; a
quintain ::: n. --> An object .o be tilted at; -- called also quintel.
quinze ::: n. --> A game at cards in which the object .s to make fifteen points.
quite ::: v. t. & i. --> See Quit. ::: a. --> Completely; wholly; entirely; totally; perfectly; as, the work is not quite done; the object .s quite accomplished; to be quite mistaken.
To a great extent or degree; very; very much; considerably.
quoit ::: n. --> A flattened ring-shaped piece of iron, to be pitched at a fixed object .n play; hence, any heavy flat missile used for the same purpose, as a stone, piece of iron, etc.
A game played with quoits.
The discus of the ancients. See Discus.
A cromlech. ::: v. i.
quotiety ::: n. --> The relation of an object .o number.
Rajayoga must cod. For its action is the stilling of the waves of consciousness, its manifold activities, cinovfUl, first, through a habitual replacing of the turbid rajaslc activities by the quiet and luminous sattwic, then, by the stilling of all activities, and its object .s to enter into silent communion of soul and unity with the Divine. As a matter of fact we find that the system of Raja- yoga includes other objects, — such as the practice and use of occult powers, — some of which seem to be unconnected with and even inconsistent with its main purpose. These powers or siddhis arc indeed frequently condemned as dangers and dis- tractions wWch draw away the Yogin from his sole legitimate aim of divine union. On the way, therefore, it would naturally seem as if they ought to bfe* avoided; and once the goal is reached, it would seem that they are then frivolous and super- fluous. But Rajayoga is a psychic science and it includes the attainment of all the higher slates of consciousness and their powers by which the mental being rises towards the super- conscient as well as its ultimate and supreme possibility of union wnth the Highest. Moreover, the Yo^n, while in the body, is not always mentally inactive and sunk in Samadhi and an account of the powers and states which arc possible to him on the higher planes of his being is necessary to the completeness of the science.
Raja yoga ::: This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts th
refore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalinı, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi. By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object .hich our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. For the ancient system of Rajayoga aimed not only at Swarajya, self-rule or subjective empire, the entire control by the subjective consciousness of all the states and activities proper to its own domain, but included Samrajya as well, outward empire, the control by the subjective consciousness of its outer activities and environment.
Ref: CWSA Vol. 23-24, Page: 36-37
Rajayogic concentration is divided into four stages ; h com- mences with the drawing both of the mind and senses from out- ward things, proceeds to the bolding of the one object .f con- centration to the exclusion of all tjther ideas and mental activi- ties, then to the prolonged absorption of the mind in this object, finally, to the complete ingoing of the consciousness by which it is lost to all outward mental activity in the oneness of Samadhi.
rajoguna. ::: restless activity; passion; desire for an object .r goal; transformation and change; evolution; basis of pulsations, vibrations, oscillations, and fluctuations in nature; symmetry breaking tendency; originating from desires and attachments, it leads to anticipations and attachments of results; hostile force that pulls one down into samsara
ramble ::: v. i. --> To walk, ride, or sail, from place to place, without any determinate object .n view; to roam carelessly or irregularly; to rove; to wander; as, to ramble about the city; to ramble over the world.
To talk or write in a discursive, aimless way.
To extend or grow at random. ::: n.
rasa (rasa; rasah) ::: sap, juice; body-fluid; "the upflow of essential being in the form, that which is the secret of its self-delight", whose perception is the basis of the sensation of taste; a non-material (sūks.ma) taste; the sūks.ma vis.aya of subtle taste; (short for rasadr.s.t.i) the subtle sense of taste; "the pure taste of enjoyment" in all things, a form of ananda "which the understanding can seize on and the aesthesis feel as the taste of delight in them"; (also called sama rasa or rasagrahan.a) the perception by the mind of the essential quality (gun.a) in each object .f experience, the "essence of delight" in it, the first stage of active / positive samata or bhukti.
reflexive ::: a. --> Bending or turned backward; reflective; having respect to something past.
Implying censure.
Having for its direct object . pronoun which refers to the agent or subject as its antecedent; -- said of certain verbs; as, the witness perjured himself; I bethought myself. Applied also to pronouns of this class; reciprocal; reflective.
rejoin ::: v. t. --> To join again; to unite after separation.
To come, or go, again into the presence of; to join the company of again.
To state in reply; -- followed by an object .lause. ::: v. i. --> To answer to a reply.
RENUNCIATION. ::: Renunciation must be for us merely an instrument and not an object . nor can it be the only or the chief instrument since our object .s the fulfilment of the Divine in the human being, a positive aim which cannot be reached by nega-
Renunciation ::: Renunciation must be for us merely an instrument and not an object; nor can it be the only or the chief instrument since our object .s the fulfilment of the Divine in the human being, a positive aim which cannot be reached by negative means. The negative means can only be for the removal of that which stands in the way of the positive fulfilment. It must be a renunciation, a complete renunciation of all that is other than and opposed to the divine self-fulfilment and a progressive renunciation of all that is a lesser or only a partial achievement. our renunciation must obviously be an inward renunciation; especially and above all, a renunciation of attachment and the craving of desire in the senses and the heart, of self-will in the thought and action and of egoism in the centre of the consciousness.
Ref: CWSA Vol. 23-24, Page: 329
Reversibility ::: A child&
ridicule ::: n. --> An object .f sport or laughter; a laughingstock; a laughing matter.
Remarks concerning a subject or a person designed to excite laughter with a degree of contempt; wit of that species which provokes contemptuous laughter; disparagement by making a person an object .f laughter; banter; -- a term lighter than derision.
Quality of being ridiculous; ridiculousness.
right-handed ::: a. --> Using the right hand habitually, or more easily than the left.
Having the same direction or course as the movement of the hands of a watch seen in front; -- said of the motion of a revolving object .ooked at from a given direction.
Having the whorls rising from left to right; dextral; -- said of spiral shells. See Illust. of Scalaria.
ringtoss ::: n. --> A game in which the object .s to toss a ring so that it will catch upon an upright stick.
rival ::: n. --> A person having a common right or privilege with another; a partner.
One who is in pursuit of the same object .s another; one striving to reach or obtain something which another is attempting to obtain, and which one only can posses; a competitor; as, rivals in love; rivals for a crown. ::: a.
rival ::: one who attempts to equal or surpass another, or who pursues the same object .s another; a competitor.
rootery ::: n. --> A pile of roots, set with plants, mosses, etc., and used as an ornamental object .n gardening.
rūpa ::: form; image; a non-material (sūks.ma) form, any of "those rupa sensible forms of which only the subtle grasp of the inner consciousness can become aware", which may be of either of two principal kinds, "mere image" (pratimūrti) or "actual form" (mūrti); the sūks.ma vis.aya of subtle form; (short for rūpadr.s.t.i) the faculty of seeing subtle images. Such images "are very variously seen and under all kinds of conditions; in samadhi [especially svapnasamadhi] or in the waking state [jagrat], and in the latter with the bodily eyes closed [antardarsi] or open [bahirdarsi], projected on or into a physical object .r medium [sadhara] or seen as if materialised in the physical atmosphere or only in a psychical ether revealing itself through this grosser physical atmosphere [akasarūpa]".
rupa. ::: physical; form; body: the physical presence that an object .r being manifests
rūpa-vis.aya (rupa-vishaya; rupa vishaya) ::: rūpadr.s.t.i and vis.ayadr.s.t.i; rupa-visaya an object .een in rūpadr.s.t.i.
sacrifice ::: n. **1. The surrender to God or a deity, for the purpose of propitiation or homage, of some object .f possession. Also applied fig. to the offering of prayer, thanksgiving, penitence, submission, or the like. 2. Forfeiture or surrender of something highly valued for the sake of one considered to have a greater value or claim. tree-of-sacrifice. v. 3.** To surrender or give up (something).
sacrifice ::: n. --> The offering of anything to God, or to a god; consecratory rite.
Anything consecrated and offered to God, or to a divinity; an immolated victim, or an offering of any kind, laid upon an altar, or otherwise presented in the way of religious thanksgiving, atonement, or conciliation.
Destruction or surrender of anything for the sake of something else; devotion of some desirable object .n behalf of a higher
Sacrifice ::: The true essence of sacrifice is not self-immolation, it is self-giving; its object .ot self-effacement, but self-fulfilment; its method not self-mortification, but a greater life, not selfmutilation, but a transformation of our natural human parts into divine members, not self-torture, but a passage from a lesser satisfaction to a greater Ananda.
Ref: CWSA Vol. 23-24, Page: 109
sadhara ::: (subtle sense-perception) with the support (adhara) of a sadhara physical sensation; (rūpa or lipi) seen on a background or "projected on or into a physical object .r medium"; short for sadhara akasa, sadhara lipi or sadhara rūpa. ssadhara adhara ak akasa
samadhi ::: samadhi in the waking state, "when in the waking consciousness, we are able to concentrate and become aware of things ... beyond our [normal] consciousness". This has two forms, antardarsi(inward-looking) and bahirdarsi (outward-looking), in which images are seen "with the bodily eyes closed or open, projected on or into a physical object .r medium or seen as if materialised in the physical atmosphere or only in a psychical ether revealing itself through this grosser physical atmosphere; seen through the physical eyes themselves as a secondary instrument and as if under the conditions of the physical vision or by the psychical vision alone and independently of the relations of our ordinary sight to space". jjagrat agrat suksmavisaya
samadhi. ::: transcendental awareness; the quiet state of blissful awareness; oneness; union with Brahman; the goal of all yogic practice, which is attained when the yogi constantly sees the supreme Self in his Heart; a direct but temporary absorption in the Self in which there is only the feeling "I am" and no thoughts; the state of superconsciousness where Reality is experienced attended with all-knowledge and joy &
samjnana ::: essential sense; contact of consciousness with its object; the inbringing movement of apprehensive consciousness which draws the object .laced before it back to itself so as to possess it in conscious substance, to feel it.
saṁyama (sanyama; samyama) ::: self-control; concentration; identisamyama fication; dwelling of the consciousness on an object .ntil the mind of the observer becomes one with the observed and the contents of the object, including its past, present and future, are known from within.
SANNYASA. ::: Outward renunciation. Sannyma does not take away attachment ; it amounts only to running away from the object .f attachment which may help but cannot by itself alone be the radical cure.
satirize ::: v. t. --> To make the object .f satire; to attack with satire; to censure with keenness or severe sarcasm.
Science ::: When the ancient thinkers of India set themselves to study the soul of man in themselves and others, they, unlike any other nation or school of early thought, proceeded at once to a process which resembles exactly enough the process adopted by modern science in its study of physical phenomena. For their object .as to study, arrange and utilise the forms, forces and working movements of consciousness, just as the modern physical Sciences study, arrange and utilize the forms, forces and working movements of objective Matter. The material with which they had to deal was more subtle, flexible and versatile than the most impalpable forces of which the physical Sciences have become aware; its motions were more elusive, its processes harder to fix; but once grasped and ascertained, the movements of consciousness were found by Vedic psychologists to be in their process and activity as regular, manageable and utilisable as the movements of physical forces. The powers of the soul can be as perfectly handled and as safely, methodically and puissantly directed to practical life-purposes of joy, power and light as the modern power of electricity can be used for human comfort, industrial and locomotive power and physical illumination; but the results to which they give room and effect are more wonderful and momentous than the results of motorpower and electric luminosity. For there is no difference of essential law in the physical and the psychical, but only a difference and undoubtedly a great difference of energy, instrumentation and exact process.
Ref: CWSA Vol. 12, Page: 314
scoff ::: n. --> Derision; ridicule; mockery; derisive or mocking expression of scorn, contempt, or reproach.
An object .f scorn, mockery, or derision.
To show insolent ridicule or mockery; to manifest contempt by derisive acts or language; -- often with at. ::: v. t.
scorn ::: n. --> Extreme and lofty contempt; haughty disregard; that disdain which springs from the opinion of the utter meanness and unworthiness of an object.
An act or expression of extreme contempt.
An object .f extreme disdain, contempt, or derision.
To hold in extreme contempt; to reject as unworthy of regard; to despise; to contemn; to disdain.
To treat with extreme contempt; to make the object .f
seamark ::: n. --> Any elevated object .n land which serves as a guide to mariners; a beacon; a landmark visible from the sea, as a hill, a tree, a steeple, or the like.
self ::: a. --> Same; particular; very; identical. ::: n. --> The individual as the object .f his own reflective consciousness; the man viewed by his own cognition as the subject of all his mental phenomena, the agent in his own activities, the subject of his own feelings, and the possessor of capacities and character; a
Self. But there is another, a hidden consciousness within behind the surface one in which we can become aware of the real Self and of a larger, deeper truth of nature, can realise the Self and liberate and transform the nature. To quiet the surface mind and begin to live within is the object .f concentration. Of this true consciousness other than the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The con- centration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psy- chic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it and all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the conscious- ness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and
self-conscious ::: a. --> Conscious of one&
sensation ::: n. --> An impression, or the consciousness of an impression, made upon the central nervous organ, through the medium of a sensory or afferent nerve or one of the organs of sense; a feeling, or state of consciousness, whether agreeable or disagreeable, produced either by an external object .stimulus), or by some change in the internal state of the body.
A purely spiritual or psychical affection; agreeable or disagreeable feelings occasioned by objects that are not corporeal or
"Sense is in fact the mental contact of the embodied consciousness with its surroundings. This contact is always essentially a mental phenomenon; but in fact it depends chiefly upon the development of certain physical organs of contact with objects and with their properties to whose images it is able by habit to give their mental values. What we call the physical senses have a double element, the physical-nervous impression of the object .nd the mental-nervous value we give to it, and the two together make up our seeing, hearing, smell, taste, touch with all those varieties of sensation of which they, and the touch chiefly, are the starting-point or first transmitting agency.” The Synthesis of Yoga
“Sense is in fact the mental contact of the embodied consciousness with its surroundings. This contact is always essentially a mental phenomenon; but in fact it depends chiefly upon the development of certain physical organs of contact with objects and with their properties to whose images it is able by habit to give their mental values. What we call the physical senses have a double element, the physical-nervous impression of the object .nd the mental-nervous value we give to it, and the two together make up our seeing, hearing, smell, taste, touch with all those varieties of sensation of which they, and the touch chiefly, are the starting-point or first transmitting agency.” The Synthesis of Yoga
sharpshooter ::: n. --> One skilled in shooting at an object .ith exactness; a good marksman.
she ::: obj. --> This or that female; the woman understood or referred to; the animal of the female sex, or object .ersonified as feminine, which was spoken of.
A woman; a female; -- used substantively.
show ::: v. t. --> To exhibit or present to view; to place in sight; to display; -- the thing exhibited being the object, and often with an indirect object .enoting the person or thing seeing or beholding; as, to show a house; show your colors; shopkeepers show customers goods (show goods to customers).
To exhibit to the mental view; to tell; to disclose; to reveal; to make known; as, to show one&
shrine ::: n. --> A case, box, or receptacle, especially one in which are deposited sacred relics, as the bones of a saint.
Any sacred place, as an altar, tromb, or the like.
A place or object .allowed from its history or associations; as, a shrine of art. ::: v. t.
sight ::: v. t. --> The act of seeing; perception of objects by the eye; view; as, to gain sight of land.
The power of seeing; the faculty of vision, or of perceiving objects by the instrumentality of the eyes.
The state of admitting unobstructed vision; visibility; open view; region which the eye at one time surveys; space through which the power of vision extends; as, an object .ithin sight.
A spectacle; a view; a show; something worth seeing.
silhouette ::: n. --> A representation of the outlines of an object .illed in with a black color; a profile portrait in black, such as a shadow appears to be. ::: v. t. --> To represent by a silhouette; to project upon a background, so as to be like a silhouette.
situation ::: n. --> Manner in which an object .s placed; location, esp. as related to something else; position; locality site; as, a house in a pleasant situation.
Position, as regards the conditions and circumstances of the case.
Relative position; circumstances; temporary state or relation at a moment of action which excites interest, as of persons in a dramatic scene.
siva lingam. ::: the symbol of Shiva which is an object .f worship; a column-like or egg-shaped symbol of Shiva, usually made of stone
sketch ::: n. --> An outline or general delineation of anything; a first rough or incomplete draught or plan of any design; especially, in the fine arts, such a representation of an object .r scene as serves the artist&
Sleep cannot be replaced, bm it can be changed ,* /or you can become conscious in sleep. If you are thus conscious, then the night can be utilised for a higher working — provided the body gets its due rest ; for the object .f sleep is the body's rest and the renewal of the vital-physical force.
solitaire ::: n. --> A person who lives in solitude; a recluse; a hermit.
A single diamond in a setting; also, sometimes, a precious stone of any kind set alone.
A game which one person can play alone; -- applied to many games of cards, etc.; also, to a game played on a board with pegs or balls, in which the object .s, beginning with all the places filled except one, to remove all but one of the pieces by "jumping," as in draughts.
song ::: n. --> That which is sung or uttered with musical modulations of the voice, whether of a human being or of a bird, insect, etc.
A lyrical poem adapted to vocal music; a ballad.
More generally, any poetical strain; a poem.
Poetical composition; poetry; verse.
An object .f derision; a laughingstock.
A trifle.
speciality ::: n. --> A particular or peculiar case; a particularity.
See Specialty, 3.
The special or peculiar mark or characteristic of a person or thing; that for which a person is specially distinguished; an object .f special attention; a special occupation or object .f attention; a specialty.
An attribute or quality peculiar to a species.
specialty ::: n. --> Particularity.
A particular or peculiar case.
A contract or obligation under seal; a contract by deed; a writing, under seal, given as security for a debt particularly specified.
That for which a person is distinguished, in which he is specially versed, or which he makes an object .f special attention; a speciality.
spectrum ::: n. --> An apparition; a specter.
The several colored and other rays of which light is composed, separated by the refraction of a prism or other means, and observed or studied either as spread out on a screen, by direct vision, by photography, or otherwise. See Illust. of Light, and Spectroscope.
A luminous appearance, or an image seen after the eye has been exposed to an intense light or a strongly illuminated object. When the object .s colored, the image appears of the complementary color, as
spend ::: 1. To pay out, disperse, or expend; dispose of (money, wealth, resources, etc.). 2. To employ (labour, thought, words, time, etc.) as on some object .r in some proceeding. 3. To use up lavishly; squander. 4. To allow or cause to flow; to shed. 5. To use up or exhaust one"s energy. spends, spent, spending.
SPIRITUAL FORCE. ::: Spiritual force has its own concrete- ness ; it can take a form (like a stream for instance) of wbicb one is mrare and can send k qtdie conezetciy on whaiever object .ne chooses.
sport ::: n. --> That which diverts, and makes mirth; pastime; amusement.
Mock; mockery; contemptuous mirth; derision.
That with which one plays, or which is driven about in play; a toy; a plaything; an