TOPICS

branching

forking

SEE ALSO

AUTH

BOOKS

Faust

On_Interpretation

The_Seals_of_Wisdom

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT

1.72_-_Education

2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe

2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem

3_-_Commentaries_and_Annotated_Translations

5.4.01_-_Notes_on_Root-Sounds

BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin

Euthyphro

Timaeus

PRIMARY CLASS

grammer

SIMILAR TITLES

participle

adverb ::: n. --> A word used to modify the sense of a verb, participle, adjective, or other adverb, and usually placed near it; as, he writes well; paper extremely white.

been ::: p. p. --> of Be ::: --> The past participle of Be. In old authors it is also the pr. tense plural of Be. See 1st Bee.

befog ::: v. t. --> To involve in a fog; -- mostly as a participle or part. adj.
Hence: To confuse; to mystify.

Bhuta(s)(Sanskrit) ::: The past participle of the verb-root bhu, meaning "to be," or "to become"; hence bhutasliterally means "has beens" -- entities that have lived and passed on. The bhutas are "shells" from whichall that is spiritual and intellectual has fled: all that was the real entity has fled from this shell, and naughtis left but a decaying astral corpse. The bhutas are the spooks, ghosts, simulacra, reliquiae, of dead men;in other words, the astral dregs and remnants of human beings. They are the "shades" of the ancients, thepale and ghostly phantoms living in the astral world, or the astral copies of the men that were; and thedistinction between the bhuta and the kama-rupa is very slight.Bereft of all that pertains to the real entity, the genuine man, the bhuta is as much a corpse in the astralrealms as is the decaying physical body left behind at physical death; and consequently, astral orpsychical intercourse of any kind with these shells is productive only of evil. The bhutas, althoughbelonging in the astral world, are magnetically attracted to physical localities similar in type to theremnants of impulses still inhering in them. The bhuta of a drunkard is attracted to wine cellars andtaverns; the bhuta of one who has lived a lewd life is attracted to localities sympathetic to it; the thin andtenuous bhuta of a good man is similarly attracted to less obnoxious and evil places. All over the ancientworld and throughout most of even the modern world these eidola or "images" of dead men have beenfeared and dreaded, and relations of any kind with them have been consistently and universally avoided.(See also Eidolon)

participle ::: n. --> A part of speech partaking of the nature both verb and adjective; a form of a verb, or verbal adjective, modifying a noun, but taking the adjuncts of the verb from which it is derived. In the sentences: a letter is written; being asleep he did not hear; exhausted by toil he will sleep soundly, -- written, being, and exhaustedare participles. ::: a.

Buddha(Sanskrit) ::: The past participle of the root budh, meaning "to perceive," "to become cognizant of," also "toawaken," and "to recover consciousness." It signifies one who is spiritually awakened, no longer living"the living death" of ordinary men, but awakened to the spiritual influence from within or from "above."When man has awakened from the living death in which ordinary mortals live, when he has cast off thetoils of both mind and flesh and, to use the old Christian term, has put on the garments of eternity, thenhe has awakened, he is a buddha. He has become one with -- not "absorbed" as is constantly translatedbut has become one with -- the Self of selves, with the paramatman, the Supreme Self. (See also Bodhi,Buddhi)A buddha in the esoteric teaching is one whose higher principles can learn nothing more in thismanvantara; they have reached nirvana and remain there. This does not mean, however, that the lowercenters of consciousness of a buddha are in nirvana, for the contrary is true; and it is this fact that enablesa Buddha of Compassion to remain in the lower realms of being as mankind's supreme guide andinstructor, living usually as a nirmanakaya.

Dikshita (Sanskrit) Dīkṣita [past participle of the verbal root dīkṣ to consecrate or dedicate oneself] Consecrated, initiated; to dedicate oneself in training for initiation, which is exoterically alluded to in Hindu works as training for the performance of the soma sacrifice; hence as a noun, an initiate.

dishevel ::: v. t. --> To suffer (the hair) to hang loosely or disorderly; to spread or throw (the hair) in disorder; -- used chiefly in the passive participle.
To spread loosely or disorderly. ::: v. i. --> To be spread in disorder or hang negligently, as the

Essence: (Lat. essentia, fr. essens, participle of esse, to be) The being or power of a thing; necessary internal relation or function. The Greek philosophers identified essence and substance in the term, ousia. In classic Latin essence was the idea or law of a thing. But in scholastic philosophy the distinction between essence and substance became important. Essence began to be identified, as in its root meaning, with being, or power. For Locke, the being whereby a thing is what it is. For Kant, the primary internal principle of all that belongs to the being of a thing. For Peirce, the intelligible element of the possibility of being. (a) In logic: definition or the elements of a thing; the genus and differentia. See Definition. (b) In epistemology: that intelligible character which defines what an indefinite predicate asserts. The universal possibility of a thing. Opposite of existence. Syn. with being, possibility. See Santayana's use of the term in Realm of Essence, as a hybrid of intuited datum and scholastic essence (q.v.). See Eternal object. -- J.K.F.

gerundive ::: a. --> Pertaining to, or partaking of, the nature of the gerund; gerundial. ::: n. --> The future passive participle; as, amandus, i. e., to be loved.

gerund ::: n. --> A kind of verbal noun, having only the four oblique cases of the singular number, and governing cases like a participle.
A verbal noun ending in -e, preceded by to and usually denoting purpose or end; -- called also the dative infinitive; as, "Ic haebbe mete to etanne" (I have meat to eat.) In Modern English the name has been applied to verbal or participal nouns in -ing denoting a transitive action; e. g., by throwing a stone.

henpeck ::: v. t. --> To subject to petty authority; -- said of a wife who thus treats her husband. Commonly used in the past participle (often adjectively).

icchantika. (T. 'dod chen; C. yichanti; J. issendai; K. ilch'onje 一闡提). In Sanskrit, "incorrigibles"; a term used in the MAHĀYĀNA tradition to refer to a class of beings who have lost all potential to achieve enlightenment or buddhahood. The term seems to derive from the present participle icchant (desiring), and may be rendered loosely into English as something like "hedonist" or "dissipated" (denotations suggested in the Tibetan rendering 'dod chen (po), "subject to great desire"). (The Sinographs are simply a transcription of the Sanskrit.) The Mahāyāna MAHĀPARINIRVĀnASuTRA states that persons become icchantika when they refuse to accept such basic principles as the law of causality, have lost their moral compass, are no longer concerned about either present actions or their future consequences, do not associate with spiritual mentors, and generally do not follow the teachings of the Buddha. In the LAnKĀVATĀRASuTRA, an icchantika is defined as a being who is explicitly antagonistic to the "bodhisattva collection" (BODHISATTVAPItAKA) of the canon, viz., to Mahāyāna scriptures, and who falsely claims that those scriptures do not conform to the SuTRA and the VINAYA. As a consequence of their disdain for the dharma, icchantikas were commonly assumed to be condemned to an indefinite period (and, according to some texts, an eternity) in the hells (see NĀRAKA). Certain bodhisattvas, such as KsITIGARBHA, could, however, voluntarily choose to become icchantikas by renouncing all of their own wholesome faculties (KUsALAMuLA) in order to save even the denizens of the hells. In East Asia, there was a major debate about whether icchantikas were subject to eternal damnation or whether even they retained the innate capacity to attain enlightenment. The Chinese monk DAOSHENG (355-434) rejected the implication that Buddhism would condemn any class of being to hell forever. He went so far as to reject the accuracy of passages suggesting such a fate that appeared in the first Chinese rendering of the Mahāparinirvānasutra made by FAXIAN and BUDDHABHADRA in 418. DHARMAKsEMA's subsequent translation of the sutra in 421, however, affirmed Daosheng's view that the buddha-nature (C. FOXING; S. BUDDHADHĀTU) was inherent in all beings, even icchantikas. The FAXIANG school of YOGĀCĀRA Buddhism was the only school of East Asian Buddhism that posited the existence of icchantikas, which it viewed as beings who had destroyed the pure seeds (BĪJA) innate in the mind through their heinous actions and thus had lost all hope of becoming buddhas. Virtually all other schools of East Asian Buddhism, however, asserted the doctrine of the universality of the buddha-nature in all sentient beings (and, in some cases, even in inanimate objects), and thus rejected any implication that icchantikas were bereft of all prospect of achieving buddhahood. See also SAMUCCHINNAKUsALAMuLA; QINI[ZUI].

indebt ::: v. t. --> To bring into debt; to place under obligation; -- chiefly used in the participle indebted.

In scholasticism: The English term translates three Latin terms which, in Scholasticism, have different significations. Ens as a noun is the most general and most simple predicate; as a participle it is an essential predicate only in regard to God in Whom existence and essence are one, or Whose essence implies existence. Esse, though used sometimes in a wider sense, usually means existence which is defined as the actus essendi, or the reality of some essence. Esse quid or essentia designates the specific nature of some being or thing, the "being thus" or the quiddity. Ens is divided into real and mental being (ens rationis). Though the latter also has properties, it is said to have essence only in an improper way. Another division is into actual and potential being. Ens is called the first of all concepts, in respect to ontology and to psychology; the latter statement of Aristotle appears to be confirmed by developmental psychology. Thing (res) and ens are synonymous, a res may be a res extra mentem or only rationis. Every ens is: something, i.e. has quiddity, one, true, i.e. corresponds to its proper nature, and good. These terms, naming aspects which are only virtually distinct from ens, are said to be convertible with ens and with each other. Ens is an analogical term, i.e. it is not predicated in the same manner of every kind of being, according to Aquinas. In Scotism ens, however, is considered as univocal and as applying to God in the same sense as to created beings, though they be distinguished as entia ab alto from God, the ens a se. See Act, Analogy, Potency, Transcendentals. -- R.A.

Meborach, Meborakh (Hebrew) Mĕborākh [from bārakh to bless] The holy, the blessed; a participle commonly used as a reverential title or name for the divinity.

Nirmanakaya(Sanskrit) ::: A compound of two words: nirmana, a participle meaning "forming," "creating"; kaya, a wordmeaning "body," "robe," "vehicle"; thus, nirmanakaya means "formed-body." A nirmanakaya, however,is really a state assumed by or entered into by a bodhisattva -- an individual man made semi-divine who,to use popular language, instead of choosing his reward in the nirvana of a less degree, remains on earthout of pity and compassion for inferior beings, clothing himself in a nirmanakayic vesture. When thatstate is ended the nirmanakaya ends.A nirmanakaya is a complete man possessing all the principles of his constitution except the linga-sariraand its accompanying physical body. He is one who lives on the plane of being next superior to thephysical plane, and his purpose in so doing is to save men from themselves by being with them, and bycontinuously instilling thoughts of self-sacrifice, of self-forgetfulness, of spiritual and moral beauty, ofmutual help, of compassion, and of pity.Nirmanakaya is the third or lowest, exoterically speaking, of what is called in Sanskrit trikaya or "threebodies." The highest is the dharmakaya, in which state are the nirvanis and full pratyeka buddhas, etc.;the second state is the sambhogakaya, intermediate between the former and, thirdly, the nirmanakaya.The nirmanakaya vesture or condition enables one entering it to live in touch and sympathy with theworld of men. The sambhogakaya enables one in that state to be conscious indeed to a certain extent ofthe world of men and its griefs and sorrows, but with little power or impulse to render aid. Thedharmakaya vesture is so pure and holy, and indeed so high, that the one possessing the dharmakaya orwho is in it, is virtually out of all touch with anything inferior to himself. It is, therefore, in thenirmanakaya vesture if not in physical form that live and work the Buddhas of Compassion, the greatestsages and seers, and all the superholy men who through striving through ages of evolution bring forthinto manifestation and power and function the divinity within. The doctrine of the nirmanakayas is one ofthe most suggestive, profound, and beautiful teachings of the esoteric philosophy. (See also Dharmakaya,Sambhogakaya)

Nirvana(Sanskrit) ::: This is a compound: nir, "out," and vana, the past participle passive of the root va, "to blow,"literallly meaning "blown out." So badly has the significance of the ancient Indian thought (and even its language, the Sanskrit) been understood, that for many years erudite European scholars were discussingwhether being "blown out" meant actual entitative annihilation or not. But the being blown out refersonly to the lower principles in man.Nirvana is a very different thing from the "heavens." Nirvana is a state of utter bliss and complete,untrammeled consciousness, a state of absorption in pure kosmic Being, and is the wondrous destiny ofthose who have reached superhuman knowledge and purity and spiritual illumination. It really ispersonal-individual absorption into or rather identification with the Self -- the highest SELF. It is also thestate of the monadic entities in the period that intervenes between minor manvantaras or rounds of aplanetary chain; and more fully so between each seven-round period or Day of Brahma, and thesucceeding day or new kalpa of a planetary chain. At these last times, starting forth from the seventhsphere in the seventh round, the monadic entities will have progressed far beyond even the highest stateof devachan. Too pure and too far advanced even for such a condition as the devachanic felicity, they goto their appropriate sphere and condition, which latter is the nirvana following the end of the seventhround.Devachan and nirvana are not localities. They are states, states of the beings in those respective spiritualconditions. Devachan is the intermediate state; nirvana is the superspiritual state; and avichi, popularlycalled the lowest of the hells, is the nether pole of the spiritual condition. These three are states of beingshaving habitat in the lokas or talas, in the worlds of the kosmic egg.So far as the individual human being is concerned, the nirvanic state or condition may be attained to bygreat spiritual seers and sages, such as Gautama the Buddha, and even by men less progressed than he;because in these cases of the attaining of the nirvana even during a man's life on earth, the meaning isthat one so attaining has through evolution progressed so far along the path that all the lower personalpart of him is become thoroughly impersonalized, the personal has put on the garment of impersonality,and such a man thereafter lives in the nirvanic condition of the spiritual monad.As a concluding thought, it must be pointed out that nirvana, while the ultima thule of the perfection tobe attained by any human being, nevertheless stands less high in the estimate of mystics than thecondition of the bodhisattva. For the bodhisattva, although standing on the threshold of nirvana andseeing and understanding its ineffable glory and peace and rest, nevertheless retains his consciousness inthe worlds of men, in order to consecrate his vast faculties and powers to the service of all that is. Thebuddhas in their higher parts enter the nirvana, in other words, assume the dharmakaya state or vesture,whereas the bodhisattva assumes the nirmanakaya vesture, thereafter to become an ever-active andcompassionate and beneficent influence in the world. The buddha indeed may be said to act indirectlyand by long distance control, thus indeed helping the world diffusively or by diffusion; but thebodhisattva acts directly and positively and with a directing will in works of compassion, both for theworld and for individuals.

organize ::: v. t. --> To furnish with organs; to give an organic structure to; to endow with capacity for the functions of life; as, an organized being; organized matter; -- in this sense used chiefly in the past participle.
To arrange or constitute in parts, each having a special function, act, office, or relation; to systematize; to get into working order; -- applied to products of the human intellect, or to human institutions and undertakings, as a science, a government, an

overtake ::: v. t. --> To come up with in a course, pursuit, progress, or motion; to catch up with.
To come upon from behind; to discover; to surprise; to capture; to overcome.
Hence, figuratively, in the past participle (overtaken), drunken.

participial ::: a. --> Having, or partaking of, the nature and use of a participle; formed from a participle; as, a participial noun. ::: n. --> A participial word.

participialize ::: v. t. --> To form into, or put in the form of, a participle.

participially ::: adv. --> In the sense or manner of a participle.

recollect ::: v. t. --> To recover or recall the knowledge of; to bring back to the mind or memory; to remember.
Reflexively, to compose one&

samāhita. (T. mnyam bzhag; C. dengyin; J. toin; K. tŭngin 等引). In Sanskrit and Pāli, "equipoise" (lit. "composed" or "collected"); a past passive participle formed from the Sanskrit root √dhā ("to place") with the prefixes sam ("fully") and ā ("from all sides") (and etymologically related to SAMĀDHI), in which the mind of the practitioner is linked to its object, in such a way that discursive thought no longer intrudes. A paranomastic gloss interprets it as linking (āhita) the mind to equanimity (sama). The term is sometimes contrasted with subsequent attainment (pṛsthalabha), when discursiveness returns. The decision to include samāhita in the Buddhist narrative on meditation, but to emphasize instead samādhi, could be a reaction to brahmanical discourses on meditative states, which tend to emphasize samāhita over samādhi. In the Buddhist tradition, the notion of samāhita as an attainment is incorporated in different ways from one meditation model to another. In the YOGĀCĀRABHuMIsĀSTRA of the YOGĀCĀRA school, for example, samāhita is listed as the sixth of seventeen stages (BHuMI) by which progress is made toward the state of a buddha. See also SAMĀPATTI.

seeing ::: p. pr. & vb. n. --> of See ::: conj. --> but originally a present participle)) In view of the fact (that); considering; taking into account (that); insmuch as; since; because; -- followed by a dependent clause; as, he did well, seeing that he was so young.

slain ::: slaughtered; killed. Also, past participle of slay.

sought ::: past tense and past participle of seek. long-sought

straiten ::: v. t. --> To make strait; to make narrow; hence, to contract; to confine.
To make tense, or tight; to tighten.
To restrict; to distress or embarrass in respect of means or conditions of life; -- used chiefly in the past participle; -- as, a man straitened in his circumstances.

Svabhavat(Sanskrit) ::: The neuter present participle of a compound word derived from the verb-root bhu, meaning "tobecome," from which is derived a secondary meaning "to be," in the sense of growth.Svabhavat is a state or condition of cosmic consciousnesssubstance, where spirit and matter, which arefundamentally one, no longer are dual as in manifestation, but one: that which is neither manifestedmatter nor manifested spirit alone, but both are the primeval unity -- spiritual akasa -- where mattermerges into spirit, and both now being really one, are called "Father-Mother," spirit-substance.Svabhavat never descends from its own state or condition, or from its own plane, but is the cosmicreservoir of being, as well as of beings, therefore of consciousness, of intellectual light, of life; and it isthe ultimate source of what science, in our day, so quaintly calls the energies of nature universal.The northern Buddhists call svabhavat by a more mystical term, Adi-buddhi, "primeval buddhi"; theBrahmanical scriptures call it akasa; and the Hebrew Old Testament refers to it as the cosmic "waters."The difference in meaning between svabhavat and svabhava is very great and is not generallyunderstood; the two words often have been confused. Svabhava is the characteristic nature, thetype-essence, the individuality, of svabhavat -- of any svabhavat, each such svabhavat having its ownsvabhava. Svabhavat, therefore, is really the world-substance or stuff, or still more accurately that whichis causal of the world-substance, and this causal principle or element is the spirit and essence of cosmicsubstance. It is the plastic essence of matter, both manifest and unmanifest. (See also Akasa)

tatter ::: n. --> One who makes tatting.
A rag, or a part torn and hanging; -- chiefly used in the plural. ::: v. t. --> To rend or tear into rags; -- used chiefly in the past participle as an adjective.

ted ::: v. t. --> To spread, or turn from the swath, and scatter for drying, as new-mowed grass; -- chiefly used in the past participle.

tellurize ::: v. t. --> To impregnate with, or to subject to the action of, tellurium; -- chiefly used adjectively in the past participle; as, tellurized ores.

thunderstrike ::: v. t. --> To strike, blast, or injure by, or as by, lightning.
To astonish, or strike dumb, as with something terrible; -- rarely used except in the past participle.

trichinize ::: v. t. --> To render trichinous; to affect with trichinae; -- chiefly used in the past participle; as, trichinized pork.

y- ::: --> Alt. of I-
A prefix of obscure meaning, originally used with verbs, adverbs, adjectives, nouns, and pronouns. In the Middle English period, it was little employed except with verbs, being chiefly used with past participles, though occasionally with the infinitive Ycleped, or yclept, is perhaps the only word not entirely obsolete which shows this use.

KEYS (10k)


NEW FULL DB (2.4M)

   2 Lisa Kleypas

*** WISDOM TROVE ***

1:Who climbs the grammar-tree, distinctly knows Where noun, and verb, and participle grows. ~ john-dryden, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:led past and past participle of LEAD1 . ~ Erin McKean,

2:No hotels in the past participle, no subjunctive modes, no conjunctivitis. ~ Henry Miller,

3:Who climbs the grammar-tree, distinctly knows Where noun, and verb, and participle grows. ~ John Dryden,

4:literally 'iced', past participle of glacer, from glace 'ice'. gla·cé ic·ing   n. icing made with powdered sugar and water. ~ Oxford University Press,

5:What tense would you choose to live in? I want to live in the imperative of the future passive participle – in the ‘what ought to be. ~ Osip Mandelstam,

6:It wasn't fair that men got the verbs and she ended up with adjectives. Jack plotted and squeezed and bulldozed. She was caught snooping—pathetic participle, half verb, half adjective. ~ John Casey,

7:Suddenly, one day, there was this thing called parenting. Parenting was serious. Parenting was fierce. Parenting was solemn. Parenting was a participle, like going and doing and crusading and worrying. ~ Nora Ephron,

8:I'm checking my pockets for spare words and sentences but I'm finding none, not an adverb, not a preposition or even a dangling participle because there doesn't exist a single response to such an outlandish request. ~ Tahereh Mafi,

9:STRONG VERB a German verb whose stem changes its vowel to form the imperfect tense and the past participle. Its past participle is not formed by adding –t to the verb stem. Also known as irregular verbs. Compare with weak verb. ~ Collins,

10:I don't really know what an adverb is. A dangling participle? That sounds really rude. I don't know what character is, really. Plot seems vaguely juvenile to me. It's all about language, it's all about how you apply it to the page. ~ Colum McCann,

11:AGHAST  (AGHA'ST)   adj.[either the participle of agaze,(see AGAZE)  and then to be written agazed, or agast,or from a and gast, a ghost, which the present orthography favours; perhaps they were originally different words.]Struck with horrour, as ~ Samuel Johnson,

12:If you can remember all the accessories that go with your best outfit, the contents of your purse, the starting lineup of the New York Yankees or the Houston Oilers, or what label "Hang On Sloopy" by The McCoys was on, you are capable of remembering the differences between a gerund (verb form used as a noun) and a participle (verb form used as an adjective). ~ Stephen King,

13:In Spanish there is a word for which I can't find a counter word in English. It is the verb vascular, present participle vacilando. I does not mean vacillating at all. If one is vacilando, he is going somewhere but doesn't greatly care whether or not her gets there, although he has direction. . . We could choose some article almost certain not to exist there and then diligently try to find it. ~ John Steinbeck,

14:A story is a map of the world. A gloriously colored and wonderful map, the sort one often sees framed and hanging on the wall in a study full of plush chairs and stained-glass lamps: painstakingly lettered, researched down to the last pebble and participle, drawn with dash and flair, with cloud-goddesses in the corners and giant squid squirming up out of the sea...[T]here are more maps in the world than anyone can count. Every person draws a map that shows themselves at the center. ~ Catherynne M Valente,

15:In Spanish there is a word for which I can’t find a counterword in English. It is the verb vacilar, present participle vacilando. It does not mean vacillating at all. If one is vacilando, he is going somewhere but doesn’t greatly care whether or not he gets there, although he has direction. My friend Jack Wagner has often, in Mexico, assumed this state of being. Let us say we wanted to walk in the streets of Mexico City but not at random. We would choose some article almost certain not to exist there and then diligently try to find it. ~ John Steinbeck,

16:When the copulative kai [`and'] connects two nouns of the same case, [viz. nouns (either substantive or adjective, or participles), of personal description, respecting office, dignity, affinity, or connexion, and attributes, properties, or qualities, good or ill], if the article [ho], or any of its cases, precedes the first of the said nouns or participles, and is not repeated before the second noun or participle, the latter always relates to the same person that is expressed or described by the first noun or participle: i.e. it denotes a farther description of the first-named person. ~ Granville Sharp,

17:It is worth repeating what I've said the last few years—that in our language we have a distinction between 'thinking' and 'thought'. 'Thinking' implies the present tense—some activity going on which may include critical sensitivity to what can go wrong. Also there may be new ideas, and perhaps occasionally perception of some kind inside. 'Thought' is the past participle of that. We have the idea that after we have been thinking something, it just evaporates. But thinking doesn't disappear. It goes somehow into the brain and leaves something—a trace—which becomes thought. And thought then acts automatically. ~ David Bohm,

18:watch your tense and case oh baby i want to be your direct object. you know, that is to say i want to be on the other side of all the verbs i know you know how to use. i've seen you conjugate: i touch you touched you heard she knows who cares i'm interested in a few decent prepositions: above, over, inside, atop, below, around and i'm sure there are more right on the tip of your tongue. i am ready to spend the present perfect splitting your infinitive there's an art to the way you dangle your participle and since we're being informal it's okay to use a few contractions, like wasn't (going to) shouldn't (have) and a conjunction: but (did it anyway) and i'm really really glad you're not into dependent clauses since all i'm really interested in is your bad, bad grammar and your exclamation point. ~ Daphne Gottlieb,

19:What is the meaning of the phrase “shall be bound in heaven... shall be loosed in heaven?” Williams, the Bible translator, points out for us that the verb form is the perfect passive participle, so the reference is to things in a state of having been already forbidden (or permitted). This tells us that whatever is bound or loosed by the believer is done on the basis that it has already been done “in heaven,” i.e. by the Lord himself. What is it, then, that the Lord has already bound and which he has given us power to bind again? Jesus teaches us: Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. Matt. 12:29 The context of this passage finds Jesus casting out demons. His authority for thus doing is challenged by the religious authorities. They accuse him of doing it by the power of the devil himself. Jesus is explaining that he is able to control demon spirits and make them obey him because he has already bound the strong man — Satan. The fact that the demons obey Him is evidence of Satan being bound. Satan is already bound “in heaven” — by heaven’s power. His power is broken. The key is given to us. We have power over him, too. Amen! The Greek word for “bind” in the passage before us is deo. It means to fasten or tie — as with chains, as an animal tied to keep it from straying. This is glorious! When Satan is bound he is made inoperable. He loses his ability to act against us. ~ Frank Hammond,

   2 Philosophy
   2 Integral Yoga
   1 Occultism
   1 Christianity


   4 Sri Aurobindo
   2 Plato

1.72 - Education, #Magick Without Tears, #Aleister Crowley, #Philosophy   2. It must be printed in big black type in the Dictionary chosen for reference. (Nuttall's is fairly good, though some very well-known words are omitted. The Oxford Pocket Dictionary is useless; it is for morons, illiterates, wallowers in "Basic English" and [I suppose] Oxonians. No proper names, however well-known, unless used as common: e.g. Bobby, a flatfoot, a beetlecrusher, a harness bull; or Xantippe, a shrew, a lady. X-rays is given in the plural only: ditto "Rontgen-rays", and they give "Rontgenogram". "You never can tell!" participles, plurals and the like are not "words" unless printed as such in big black type. E.g. Nuttall's "Juttingly" is a word; "jutting" is not, being in smaller type. "Soaking" is in small type, but also in big type as a noun; so it is a word.)   3. The Dictionary is the sole and final arbiter. This produces blasphemy, but averts assassination.

2.01 - Isha Upanishad All that is world in the Universe, #Isha Upanishad, #unset, #Integral Yoga   frequentative participle from the root gm^ to go. It signifies "that   which is in perpetual motion", and implies in its neuter form

2.1.7.08 - Comments on Specific Lines and Passages of the Poem, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga   I see no sufficient reason to alter the passage; certainly, I could not alter the line beginning Orphaned ; it is indispensable to the total idea and its omission would leave an unfilled gap. If I may not expect a complete alertness from the reader,but how without it can he grasp the subtleties of a mystical and symbolic poem?he surely ought to be alert enough when he reads the second line to see that it is somebody who is soliciting with a timid grace and it cant be somebody who is being gracefully solicited; also the line Orphaned etc. ought to suggest to him at once that it is some orphan who is soliciting and not the other way round: the delusion of the past participle passive ought to be dissipated long before he reaches the subject of the verb in the fourth line. The obscurity throughout, if there is any, is in the mind of the hasty reader and not in the grammatical construction of the passage.   1946

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga   p;ro Ehtm^. Two separate words, adverb and participle, "set   before". The participle is generally treated as belonging to DA,   but it is originally the past verbal adjective of Eh. The sound h^   --   The participle used in place of the finite verb; the use is almost that of a loose nominative absolute or an anacoluthon. Rt B (Gr. frw, Lat. fero) with the verbal adjective or participial form of a, to be. B means to occupy, fill, hold, uphold, bear, carry, contain, convey, bestow, be full of, feel within. It is used in this passage in the latter sense, to be full of.   emEs.   --   nmoc, - law, rule, mastery. The participle here used as a verbal   adjective dispenses with the necessity of a finite verb.

5.4.01 - Notes on Root-Sounds, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga   Validus: strong, powerful, healthy; superior. O.S. valitas, strong from val, past participle with active and adjectival sense. Rt val with nominal suffix ta preceded by the enclitic i.   Vallaris: of the wall. Analogical Latin formation from vallum by adding to the stem valla the termination aris, O.S. aris which is the common nominal suffix ri (also ra, ru) preceded by the enclitic a. Cf vallari, Murari, wrongly translated slayer or enemy of Mura, really meaning Protector of Defender, from mur, to protect, (cf murus, wall).

BOOK XIII. - That death is penal, and had its origin in Adam's sin, #City of God, #Saint Augustine of Hippo, #Christianity   And therefore I think it has not unsuitably nor inappropriately come to pass, though not by the intention of man, yet perhaps with divine purpose, that this Latin word moritur cannot be declined by the grammarians according to the rule followed by similar words. For oritur gives the form ortus est for the perfect; and all similar verbs form this tense from their perfect participles. But if we ask the perfect of moritur, we get the regular answer, mortuus[Pg 533] est with a double u. For thus mortuus is pronounced, like fatuus, arduus, conspicuus, and similar words, which are not perfect participles but adjectives, and are declined without regard to tense. But mortuus, though in form an adjective, is used as perfect participle, as if that were to be declined which cannot be declined; and thus it has suitably come to pass that, as the thing itself cannot in point of fact be declined, so neither can the word significant of the act be declined. Yet, by the aid of our Redeemer's grace, we may manage at least to decline the second. For that is more grievous still, and, indeed, of all evils the worst, since it consists not in the separation of soul and body, but in the uniting of both in death eternal. And there, in striking contrast to our present conditions, men will not be before or after death, but always in death; and thus never living, never dead, but endlessly dying. And never can a man be more disastrously in death than when death itself shall be deathless.   12. What death God intended, when He threatened our first parents with death if they should disobey His commandment.

Euthyphro, #unset, #Anonymous, #Various   The next definition, 'Piety is that which is loved of the gods,' is shipwrecked on a refined distinction between the state and the act, corresponding respectively to the adjective (philon) and the participle (philoumenon), or rather perhaps to the participle and the verb (philoumenon and phileitai). The act is prior to the state (as in Aristotle the energeia precedes the dunamis); and the state of being loved is preceded by the act of being loved. But piety or holiness is preceded by the act of being pious, not by the act of being loved; and therefore piety and the state of being loved are different. Through such subtleties of dialectic Socrates is working his way into a deeper region of thought and feeling. He means to say that the words 'loved of the gods' express an attri bute only, and not the essence of piety.   Then follows the third and last definition, 'Piety is a part of justice.' Thus far Socrates has proceeded in placing religion on a moral foundation. He is seeking to realize the harmony of religion and morality, which the great poets Aeschylus, Sophocles, and Pindar had unconsciously anticipated, and which is the universal want of all men. To this the soothsayer adds the ceremonial element, 'attending upon the gods.' When further interrogated by Socrates as to the nature of this 'attention to the gods,' he replies, that piety is an affair of business, a science of giving and asking, and the like. Socrates points out the anthropomorphism of these notions, (compare Symp.; Republic; Politicus.) But when we expect him to go on and show that the true service of the gods is the service of the spirit and the co-operation with them in all things true and good, he stops short; this was a lesson which the soothsayer could not have been made to understand, and which every one must learn for himself.

Timaeus, #unset, #Anonymous, #Various   The style and plan of the Timaeus differ greatly from that of any other of the Platonic dialogues. The language is weighty, abrupt, and in some passages sublime. But Plato has not the same mastery over his instrument which he exhibits in the Phaedrus or Symposium. Nothing can exceed the beauty or art of the introduction, in which he is using words after his accustomed manner. But in the rest of the work the power of language seems to fail him, and the dramatic form is wholly given up. He could write in one style, but not in another, and the Greek language had not as yet been fashioned by any poet or philosopher to describe physical phenomena. The early physiologists had generally written in verse; the prose writers, like Democritus and Anaxagoras, as far as we can judge from their fragments, never attained to a periodic style. And hence we find the same sort of clumsiness in the Timaeus of Plato which characterizes the philosophical poem of Lucretius. There is a want of flow and often a defect of rhythm; the meaning is sometimes obscure, and there is a greater use of apposition and more of repetition than occurs in Plato's earlier writings. The sentences are less closely connected and also more involved; the antecedents of demonstrative and relative pronouns are in some cases remote and perplexing. The greater frequency of participles and of absolute constructions gives the effect of heaviness. The descriptive portion of the Timaeus retains traces of the first Greek prose composition; for the great master of language was speaking on a theme with which he was imperfectly acquainted, and had no words in which to express his meaning. The rugged grandeur of the opening discourse of Timaeus may be compared with the more harmonious beauty of a similar passage in the Phaedrus.   To the same cause we may attri bute the want of plan. Plato had not the comm and of his materials which would have enabled him to produce a perfect work of art. Hence there are several new beginnings and resumptions and formal or artificial connections; we miss the 'callida junctura' of the earlier dialogues. His speculations about the Eternal, his theories of creation, his mathematical anticipations, are supplemented by desultory remarks on the one immortal and the two mortal souls of man, on the functions of the bodily organs in health and disease, on sight, hearing, smell, taste, and touch. He soars into the heavens, and then, as if his wings were suddenly clipped, he walks ungracefully and with difficulty upon the earth. The greatest things in the world, and the least things in man, are brought within the compass of a short treatise. But the intermediate links are missing, and we cannot be surprised that there should be a want of unity in a work which embraces astronomy, theology, physiology, and natural philosophy in a few pages.

Wikipedia - Participle -- Form of a verb which is used in a sentence to modify a noun or noun phrase

Wikipedia - Past participle

Wikipedia - Present participle

https://www.goodreads.com/book/show/18143322-don-t-dangle-your-participle

https://www.goodreads.com/book/show/35821257-the-participle-poems

https://commons.wikimedia.org/wiki/File:Memorize_with_drawings._Gerund_and_participle.jpg

Participle

Participle (Ancient Greek)