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object:recognize
word class:Verb

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


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

TOPICS
SEE ALSO


AUTH

BOOKS
Blazing_the_Trail_from_Infancy_to_Enlightenment
Enchiridion_text
Evolution_II
Faust
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
On_Interpretation
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Savitri
the_Book_of_God
The_Imitation_of_Christ
The_Lotus_Sutra
The_Seals_of_Wisdom
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Toward_the_Future

IN CHAPTERS TITLE
1.hcyc_-_9_-_People_do_not_recognize_the_Mani-jewel_(from_The_Shodoka)

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.00_-_INTRODUCTION
0.00_-_THE_GOSPEL_PREFACE
0.00_-_The_Wellspring_of_Reality
0.06_-_INTRODUCTION
0_1956-04-24
0_1956-05-02
0_1957-07-03
0_1958-01-01
0_1958-02-03b_-_The_Supramental_Ship
0_1958-05-10
0_1958-07-02
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
0_1960-10-11
0_1960-10-25
0_1960-12-13
0_1961-01-22
0_1961-02-25
0_1961-03-04
0_1961-03-21
0_1961-06-27
0_1961-11-05
0_1961-11-07
0_1961-12-20
0_1962-01-12_-_supramental_ship
0_1962-07-04
0_1962-07-21
0_1962-09-05
0_1962-10-20
0_1963-02-23
0_1963-05-11
0_1963-06-15
0_1963-07-03
0_1963-07-27
0_1963-09-25
0_1964-08-29
0_1964-11-14
0_1965-06-14
0_1965-06-26
0_1965-06-30
0_1965-08-07
0_1966-08-17
0_1966-10-26
0_1967-05-06
0_1967-05-10
0_1967-06-07
0_1967-06-30
0_1967-07-05
0_1967-07-22
0_1967-07-29
0_1967-10-04
0_1968-01-17
0_1968-02-20
0_1968-02-28
0_1968-04-10
0_1968-06-08
0_1968-06-18
0_1968-07-20
0_1969-03-19
0_1969-03-26
0_1969-04-16
0_1969-04-19
0_1969-06-11
0_1969-07-19
0_1969-09-17
0_1970-01-10
0_1970-09-19
0_1971-03-31
0_1971-04-07
0_1971-04-17
0_1971-05-08
0_1971-08-28
0_1972-03-08
0_1972-04-26
04.05_-_The_Immortal_Nation
06.11_-_The_Steps_of_the_Soul
100.00_-_Synergy
1.002_-_The_Heifer
1.005_-_The_Table
1.006_-_Livestock
1.007_-_The_Elevations
1.008_-_The_Spoils
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Introduction
1.00b_-_INTRODUCTION
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00_-_Main
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
1.010_-_Jonah
1.012_-_Joseph
1.016_-_The_Bee
1.01_-_An_Accomplished_Westerner
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Economy
1.01_-_Fundamental_Considerations
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_NIGHT
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_Soul_and_God
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Corporeal_Being_of_Man
1.022_-_The_Pilgrimage
1.023_-_The_Believers
1.024_-_The_Light
1.026_-_The_Poets
1.027_-_The_Ant
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.
1.02_-_On_the_Knowledge_of_God.
1.02_-_On_the_Service_of_the_Soul
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Great_Process
1.02_-_The_Shadow
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
1.033_-_The_Confederates
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Bloodstream_Sermon
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_On_exile_or_pilgrimage
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Supernatural_Aid
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Desert
1.03_-_THE_GRAND_OPTION
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Sephiros
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.047_-_Muhammad
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_Body,_Soul_and_Spirit
1.04_-_Communion
1.04_-_Descent_into_Future_Hell
1.04_-_GOD_IN_THE_WORLD
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Future_of_Man
1.04_-_The_Paths
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.05_-_2010_and_1956_-_Doomsday?
1.055_-_The_Compassionate
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Dharana
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Some_Results_of_Initiation
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Activation_of_Human_Energy
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_THE_NEW_SPIRIT
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Gestalt_and_Universals
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_WITCHES_KITCHEN
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Incarnate_Human_Gods
1.07_-_Medicine_and_Psycho_therapy
1.07_-_On_mourning_which_causes_joy.
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.083_-_The_Defrauders
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_The_Depths_of_the_Divine
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_THE_QUEEN'S_CROQUET_GROUND
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Man_-_About_the_Body
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Greater_Self
1.09_-_The_Secret_Chiefs
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_On_slander_or_calumny.
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Revolutionary_Yogi
1.11_-_FAITH_IN_MAN
1.11_-_Oneness
1.11_-_On_Intuitive_Knowledge
1.11_-_The_Kalki_Avatar
1.11_-_The_Soul_or_the_Astral_Body
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.12_-_GARDEN
1.12_-_ON_THE_FLIES_OF_THE_MARKETPLACE
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Sociology_of_Superman
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.13_-_And_Then?
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_THE_MASTER_AND_M.
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.15_-_Conclusion
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_ON_THE_THOUSAND_AND_ONE_GOALS
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_Supramental_Consciousness
1.15_-_The_Value_of_Philosophy
1.16_-_PRAYER
1.16_-_The_Season_of_Truth
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_M._AT_DAKSHINEWAR
1.17_-_The_Transformation
1.18_-_Asceticism
1.18_-_M._AT_DAKSHINESWAR
1.19_-_ON_THE_ADDERS_BITE
1.21_-_On_unmanly_and_puerile_cowardice.
1.24_-_PUNDIT_SHASHADHAR
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_SPIRITUAL_EXERCISES
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down_some_of_the_means_by_which_we_can_make_it_a_habit.
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer_of_Quiet._Gives_several_counsels_to_those_who_experience_it._This_chapter_is_very_noteworthy.
1.34_-_The_Myth_and_Ritual_of_Attis
1.34_-_The_Tao_1
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal_Father_to_grant_us_what_we_ask_in_these_words:_Et_ne_nos_inducas_in_tentationem,_sed_libera_nos_a_malo._Explains_certain_temptations._This_chapter_is_noteworthy.
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.74_-_Obstacles_on_the_Path
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1.anon_-_But_little_better
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.dd_-_So_priceless_is_the_birth,_O_brother
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_Two_Black_Bottles
1.fs_-_The_Artists
1.fs_-_The_Best_State_Constitution
1.hcyc_-_18_-_I_wandered_over_rivers_and_seas,_crossing_mountains_and_streams_(from_The_Shodoka)
1.hcyc_-_9_-_People_do_not_recognize_the_Mani-jewel_(from_The_Shodoka)
1.jk_-_Fragment_Of_An_Ode_To_Maia._Written_On_May_Day_1818
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jlb_-_Unknown_Street
1.kt_-_A_Song_on_the_View_of_Voidness
1.lla_-_When_my_mind_was_cleansed_of_impurities
1.lovecraft_-_The_Peace_Advocate
1.lovecraft_-_The_Poe-ets_Nightmare
1.mm_-_Of_the_voices_of_the_Godhead
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_The_Triumph_Of_Life
1.poe_-_Eureka_-_A_Prose_Poem
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Respectability
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Englishman_In_Italy
1.rb_-_The_Flight_Of_The_Duchess
1.rmr_-_Abishag
1.rmr_-_Death
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_I
1.rmr_-_You_Who_Never_Arrived
1.rt_-_The_Homecoming
1.rt_-_This_Dog
1.rwe_-_Gnothi_Seauton
1.snt_-_We_awaken_in_Christs_body
1.stl_-_The_Divine_Dew
1.whitman_-_As_I_Walk_These_Broad,_Majestic_Days
1.whitman_-_Prayer_Of_Columbus
1.ww_-_Influence_of_Natural_Objects
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Habit_1__Be_Proactive
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_The_Tavern
2.01_-_The_Therapeutic_value_of_Abreaction
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_ON_THE_PITYING
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Pyx
2.04_-_ADVICE_TO_ISHAN
2.04_-_The_Living_Church_and_Christ-Omega
2.05_-_Habit_3__Put_First_Things_First
2.05_-_The_Religion_of_Tomorrow
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_WITH_VARIOUS_DEVOTEES
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_The_Cup
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_Three_Tales_of_Madness_and_Destruction
2.0_-_Reincarnation_and_Karma
2.10_-_THE_DANCING_SONG
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_THE_MASTERS_REMINISCENCES
2.14_-_AT_RAMS_HOUSE
2.14_-_The_Unpacking_of_God
2.17_-_December_1938
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_THE_SOOTHSAYER
2.20_-_ON_REDEMPTION
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_The_Three_Heads,_The_Beard_and_The_Mazela
2.22_-_THE_MASTER_AT_COSSIPORE
2.29_-_The_Worlds_of_Creation,_Formation_and_Action
2.30_-_The_Uniting_of_the_Names_45_and_52
3.00.2_-_Introduction
3.01_-_Natural_Morality
3.01_-_The_Principles_of_Ritual
3.01_-_THE_WANDERER
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_SOL
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Naked_Truth
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.05_-_SAL
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Death
3.09_-_Of_Silence_and_Secrecy
3.09_-_The_Return_of_the_Soul
3.10_-_The_New_Birth
3.11_-_Spells
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.21_-_Of_Black_Magic
3-5_Full_Circle
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_Sweetness_in_Prayer
4.01_-_The_Presence_of_God_in_the_World
4.02_-_Autobiographical_Evidence
4.02_-_Humanity_in_Progress
4.02_-_THE_CRY_OF_DISTRESS
4.03_-_Prayer_of_Quiet
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_THE_REGENERATION_OF_THE_KING
4.05_-_THE_MAGICIAN
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.07_-_THE_UGLIEST_MAN
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.0_-_The_Path_of_Knowledge
4.11_-_THE_WELCOME
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.08_-_ADAM_AS_TOTALITY
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_STAGES_OF_THE_CONJUNCTION
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_SELF-KNOWLEDGE
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
9.99_-_Glossary
Aeneid
Apology
Appendix_4_-_Priest_Spells
Avatars_of_the_Tortoise
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
Book_of_Exodus
Book_of_Imaginary_Beings_(text)
Conversations_with_Sri_Aurobindo
Cratylus
DS3
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_05.09_-_Of_Intelligence,_Ideas_and_Essence.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Euthyphro
For_a_Breath_I_Tarry
Gorgias
Guru_Granth_Sahib_first_part
Ion
IS_-_Chapter_1
Kafka_and_His_Precursors
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.06_-_DIVINATION
Meno
MMM.01_-_MIND_CONTROL
Partial_Magic_in_the_Quixote
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
Sayings_of_Sri_Ramakrishna_(text)
Sophist
Symposium_translated_by_B_Jowett
Tablets_of_Baha_u_llah_text
The_Act_of_Creation_text
Theaetetus
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Book_(short_story)
The_Divine_Names_Text_(Dionysis)
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_First_Epistle_of_Paul_to_the_Corinthians
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Golden_Verses_of_Pythagoras
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Hidden_Words_text
The_Immortal
The_Logomachy_of_Zos
The_Monadology
The_Shadow_Out_Of_Time
The_Waiting
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

SIMILAR TITLES
recognize

DEFINITIONS

1. A critical study of the method or methods of the sciences, of the nature of scientific symbols and of the logical structure of scientific symbolic svstems. Presumably such a study should include both the empirical and the rational sciences. Whether it should also include the methods of the valuational studies (e.g., ethics, esthetics) and of the historical studies, will depend upon the working definition or science accepted by the investigator. Valuational studies are frequently characterized as "normative" or "axiological" sciences. Many of the recognized sciences (e.g., anthropology, geology) contain important historical aspects, hence there is some justification for the inclusion of the historical method in this aspect of the philosophy of science. As a study of method, the philosophy of science includes much of the traditional logic and theory of knowledge. The attempt is made to define and further clarify such terms as induction, deduction, hypothesis, data, discovery and verification. In addition, the more detailed and specialized methods of science (e.g., experimentation, measurement, classification and idealization) (q.v.) are subjected to examination. Since science is a symbolic system, the general theory of signs plays an important role in the philosophy of science.

(5) If compared with another thing connected with it, whose existence is inferred from or simply accompanies it, its correlative will be illatively connectively: e.g. in smoke we recognize fire not formally but illatively.

Abheda: (Skr. "not distinct") Identity, particularly in reference to any philosophy of monism which does not recognize the distinctness of spiritual and material, or divine and essentially human principles. -- K.F.L.

abhisaMdhi. (T. ldem por dgongs pa; C. miyi; J. mitchi/mitsui; K. mirŭi 密意). In Sanskrit, "implied intention," a term used in hermeneutics to classify the types of statements made by the Buddha. In the MAHAYANASuTRALAMKARA, there are four such abhisaMdhi listed. (1) The first is implied intention pertaining to entrance (avatAranAbhisaMdhi). The Buddha recognizes that if he were to teach HĪNAYANA disciples that, in addition to the nonexistence of the self (ANATMAN), DHARMAs also did not exist (DHARMANAIRATMYA), they would be so terrified that they would never enter the MAHAYANA. Therefore, in order to coax them toward the MahAyAna, he teaches them that a personal self does not exist while explaining that phenomena other than the person do exist. (2) The second is implied intention pertaining to the [three] natures (laksanAbhisaMdhi). When the Buddha said that all phenomena are without own-nature, he had in mind the imaginary nature (PARIKALPITA) of phenomena. When he said that they were neither produced nor destroyed, he had in mind their dependent nature (PARATANTRA). When he said that they were inherently free from suffering, he had in mind their consummate nature (PARINIsPANNA). (3) The third is implied intention pertaining to antidotes (pratipaksAbhisaMdhi). In the hīnayAna, the Buddha teaches specific antidotes (PRATIPAKsA) to various defilements. Thus, as an antidote to hatred, he teaches the cultivation of love; as an antidote to sensuality, he teaches meditation on the foul, such as a decomposing corpse; as an antidote to pride, he teaches meditation on dependent origination; and as an antidote to a wandering mind, he teaches meditation on the breath. He indicates that these faults can be completely destroyed with these antidotes, calling them a supreme vehicle (agrayAna). In fact, these faults are only completely destroyed with full insight into non-self. Thus, the Buddha intentionally overstated their potency. (4) The final type is implied intention pertaining to translation (parinAmanAbhisaMdhi). This category encompasses those statements that might be termed antiphrastic, i.e., appearing to say something quite contrary to the tenor of the doctrine, which cannot be construed as even provisionally true. A commonly cited example of such a statement is the declaration in the DHAMMAPADA (XXI.5-6) that one becomes pure through killing one's parents; the commentators explain that parents are to be understood here to mean negative mental states such as sensual desire. See also ABHIPRAYA; SANDHYABHAsA.

A :::neural_network ::: is a series of algorithms that endeavors to recognize underlying relationships in a set of data through a process that mimics the way the human brain operates. Neural networks can adapt to changing input so the network generates the best possible result without needing to redesign the output criteria. The conception of neural networks is swiftly gaining popularity in the area of trading system development.

Abnormal spoilage - Spoilage that is recognized as a loss when discovered. Normal spoilage is inherent in the manufacturing process and is unavoidable in the short run. Abnormal spoilage is spoilage beyond the normal spoilage rate. It is controllable because it is a result of inefficiency. It is not a cost of good production, but rather it is a loss for the period. Costs are assigned to the spoiled units and then credited to work in progress inventory and debited to a loss account.

Abraham ::: Patriarch recognized as the founder of monotheism, Abraham is respected in all three primary monotheistic faiths (Judaism, Christianity and Islam). Presumed to have lived sometime in the period 2000-1700 B.C. E., Abraham was the father of Ishmael (progenitor of Islam) through his wife Hagar, and of Isaac (progenitor of Judaism) by his wife Sarah. (See also Genesis 12-25 [Old Testament]; Galatians 3-4 [New Testament]; and Quran 37. 83-113, 2.124-140).

A capital mistake made by modern science and philosophy, producing momentous consequences in theory, has been the arbitrary division of natural forces into disjunct and unrelated energies. All forces of nature originally spring from a common source, a cosmic spiritual unit, which is the heart of nature itself, and hence it is no more possible to divorce attraction from its alter ego repulsion than it would be to have a stick which has only one end. This principle applies directly to such forces as gravitation, which is bipolar exactly as electricity is recognized to be, its two forms being attraction and repulsion, though the last has been ignored in scientific experimentation and deduction. Just as human beings, because of the bipolarity in their vital auras feel attracted to, repelled by, or both from other human beings, producing the strong sympathies and antipathies which are so well known, so does gravity operate. Celestial bodies are not only strongly or weakly attracted to each other, but are likewise strongly or weakly repelled by each other.

acknowledged ::: recognized the existence, truth or fact of; admitted as true, valid, or authoritative.

acknowledge ::: v. t. --> To of or admit the knowledge of; to recognize as a fact or truth; to declare one&

acknowledgment ::: n. --> The act of acknowledging; admission; avowal; owning; confession.

The act of owning or recognized in a particular character or relationship; recognition as regards the existence, authority, truth, or genuineness.
The owning of a benefit received; courteous recognition; expression of thanks.
Something given or done in return for a favor,


acknow ::: v. t. --> To recognize.
To acknowledge; to confess.


adbhutadharma. (P. abbhutadhamma; T. rmad du byung ba'i chos; C. xifa; J. keho; K. hŭibop 希法). In Sanskrit, "marvelous events"; one of the nine (NAVAnGA[PAVACANA]) or twelve (DVADAsAnGA[PRAVACANA]) categories (AnGA) of scripture recognized in PAli and Sanskrit sources, respectively, as classified according to their structure or literary style. This particular genre of SuTRA is characterized by the presence of various miraculous or supernatural events that occur during the course of the narrative.

adhipatipratyaya. (P. adhipatipaccaya; T. bdag po'i rkyen; C. zengshang yuan; J. zojoen; K. chŭngsang yon 增上縁). In Sanskrit, "predominant" or "sovereign condition"; the fourth of the four types of conditions (PRATYAYA) recognized in the SARVASTIVADA-VAIBHAsIKA system of ABHIDHARMA and in YOGACARA; the term also appears as the ninth of the twenty-four conditions (P. paccaya) in the massive PAli abhidhamma text, the PAttHANA. In epistemology, the predominant condition is one of the three causal conditions necessary for perception to occur. It is the specific condition that provides the operative capability (kArana) for the production of something else. In the case of sensory perception, the predominant condition for the arising of sensory consciousness (VIJNANA) is the physical sense organ and the sensory object; but more generically even the seed could serve as the adhipatipratyaya for the generation of a sprout. The four primary physical elements (MAHABHuTA) themselves serve as the predominant condition for the five physical sensory organs, in that they are the condition for the sensory organs' production and development.

(a) Discrepancy between the chronological measurements of different scientific observers due to their differing reaction times. The error was first discovered in astronomical measurements but is a recognized source of error in all scientific measurements.

admit ::: v. t. --> To suffer to enter; to grant entrance, whether into a place, or into the mind, or consideration; to receive; to take; as, they were into his house; to admit a serious thought into the mind; to admit evidence in the trial of a cause.
To give a right of entrance; as, a ticket admits one into a playhouse.
To allow (one) to enter on an office or to enjoy a privilege; to recognize as qualified for a franchise; as, to admit an


A further distinction is drawn between two subvarieties of acquired association viz. spontaneous or free association, in which the revival of associated ideas proceeds by chance and voluntary or controlled association in which it is guided by a dominant purpose. The distinction between chance and voluntary association was also recognized by Locke: "The strong combination of ideas not allied by nature makes itself either voluntarily or by chance." (Ibid.)

Agathodaemon, Agathodaimon (Greek) The good genius (represented as a youth holding a horn of plenty and a bowl, or a poppy and ears of corn) to whom at Athens a cup of pure wine was drunk at dinner; in one of his many forms, the kosmic Christos, the serpent of eternity — which in the human mind becomes the serpent of Genesis — which after the fall of Mediterranean civilizations became Satan. Brahma, in order to create hierarchies, becomes fourfold and emanates successively daemons, angels, pitris, and men. Agathodaimon refers to the first of these emanations, sons of kosmic darkness, signifying incomprehensible light which is prior to manifested light. Christian theology has recognized this in making Satan’s host the first sons of God, but has unconsciously perverted their descent in order to enlighten man into a rebellion against Almighty Power. Thus in later times Agathodaimon became the enemy of divine goodness. The same has happened in the case of the asuras in India, and of the kosmic serpent. In Gnostic gems it appears under the name Chnouphis or Chnoubis.

agnize ::: v. t. --> To recognize; to acknowledge.

AkAsa. (T. nam mkha'; C. xukong; J. koku; K. hogong 虚空). In Sanskrit, "space" or "spatiality"; "sky," and "ether." In ABHIDHARMA analysis, AkAsa has two discrete denotations. First, as "spatiality," AkAsa is an absence that delimits forms; like the empty space inside a door frame, AkAsa is a hole that is itself empty but that defines, or is defined by, the material that surrounds it. Second, as the vast emptiness of "space," AkAsa comes also to be described as the absence of obstruction and is enumerated as one of the permanent phenomena (nityadharma) because it does not change from moment to moment. Space in this sense is also interpreted as being something akin to the Western conception of ether, a virtually immaterial, but glowing fluid that serves as the support for the four material elements (MAHABHuTA). (Because this ethereal form of AkAsa is thought to be glowing, it is sometimes used as a metaphor for buddhahood, which is said to be radiant like the sun or space.) In addition to these two abhidharma definitions, the sphere of infinite space (AKAsANANTYAYATANA) has a meditative context as well through its listing as the first of the four immaterial DHYANAS. AkAsa is recognized as one of the uncompounded dharmas (ASAMSKṚTADHARMA) in six of the mainstream Buddhist schools, including the SARVASTIVADA and the MAHASAMGHIKA, as well as the later YOGACARA; three others reject this interpretation, including the THERAVADA.

Al-Afuw ::: The One who forgives all offences except for ‘duality’ (shirq); the failure to recognize the reality of non-duality prevents the activation of the name al-Afuw.

Alambanapratyaya. (P. Arammanapaccaya; T. dmigs rkyen; C. suoyuan yuan; J. shoennen; K. soyon yon 所縁縁). In Sanskrit, "objective-support condition" or "observed-object condition," the third of the four types of conditions (PRATYAYA) recognized in both the VAIBHAsIKA ABHIDHARMA system of the SARVASTIVADA school and the YOGACARA school; the term also appears as the second of the twenty-four conditions (P. paccaya) in the massive PAli abhidhamma text, the PAttHANA. This condition refers to the role the corresponding sensory object (ALAMBANA) takes in the arising of any of the six sensory consciousnesses (VIJNANA) and is one of the three causal conditions necessary for cognition to occur. Sensory consciousness thus cannot occur without the presence of a corresponding sensory object, whether that be visual, auditory, olfactory, gustatory, tactile, or mental.

Al-Fattah ::: The One who generates expansion within individuals. The One who enables the recognition and observation of Reality, and hence, that there is no inadequacy, impairment, or mistake in the engendered existence. The One who expands one’s vision and activity, and enables their proper usage. The One who enables the recognition and use of the unrecognized (overseen).

Al-Gaffar ::: The One who, as requisites of divine power or wisdom, ‘conceals’ the inadequacies of   those who recognize their shortcomings and wish to be freed from their consequences. The One who forgives.

All-Palestine Government ::: The name for the Arab government of Palestine established on September 22, 1948. This government was only recognized by the Arab states. It assumed the responsibilities of the Administrative council for Palestine established by the Arab League. When the Arab League dissolved in 1952, it placed the Palestinians in the Gaza Strip under the aegis of Egypt and the West Bank under Jordan.

Aloka lena. A cave near modern Matale in Sri Lanka where, during the last quarter of the first century BCE, during the reign of King VAttAGAMAnI ABHAYA, the PAli tipitaka (TRIPItAKA) and its commentaries (AttHAKATHA) were said to have been written down for the first time. The DĪPAVAMSA and MAHAVAMSA state that a gathering of ARHATs had decided to commit the texts to writing out of fear that they could no longer be reliably memorized and passed down from one generation to the next. They convened a gathering of five hundred monks for the purpose, the cost of which was borne by a local chieftain. The subcommentary by Vajirabuddhi and the SAratthadīpanī (c. twelfth century CE) deem that the writing down of the tipitaka occurred at the fourth Buddhist council (see COUNCIL, FOURTH), and so it has been generally recognized ever since throughout the THERAVADA world. However, the fourteenth-century SADDHAMMASAnGAHA, written at the Thai capital of AYUTHAYA, deems this to be the fifth Buddhist council (see COUNCIL, FIFTH), the fourth council being instead the recitation of VINAYA by MahA Arittha carried out during the reign of King DEVANAMPIYATISSA.

Altan Khan. (1507-1583). A ruler descending from the lineage of Genghis Khan who became the leader of the Tümed Mongols in 1543. In 1578, he hosted BSOD NAMS RGYA MTSHO, a renowned Tibetan lama of the DGE LUGS sect, bestowing on the prelate the appellation "DALAI LAMA" by translating part of his name, rgya mtsho ("ocean"), into the Mongolian word dalai. Bsod nams rgya mtsho was deemed the third Dalai Lama, with the title applied posthumously to his two predecessors. The Dge lugs gained influence under Tümed Mongol patronage, and, following the death of Bsod nams rgya mtsho, the grandson of Altan Khan's successor was recognized as the fourth Dalai Lama. See also DALAI LAMA.

Always and everywhere the power of mantras and incantations has been recognized. Orators use mantras — they call them slogans — with instinctive knowledge of their efficacy, and set afloat phrases that stir the public mind and strongly influence events. Often in daily conversation we instinctively forbear to speak a name or a word, though we would make no objection to writing it.

anantarapratyaya. (P. anantarapaccaya; T. de ma thag pa'i rkyen; C. cidi yuan; J. shidaien; K. ch'aje yon 次第). In Sanskrit, "antecedent condition," one of the four kinds of conditions (PRATYAYA) recognized in the VAIBHAsIKA school of SARVASTIVADAABHIDHARMA and the YOGACARA school; the term is also listed as one of the twenty-four conditions (P. paccaya) in the massive PAli ABHIDHAMMA text, the PAttHANA. This type of condition refers to the antecedent moment in the mental continuum (SAMTANA), which through its cessation enables a subsequent moment of consciousness to arise. Any moment of consciousness in the conditioned (SAMSKṚTA) realm serves as an antecedent condition. The only exception is the final thought-moment in the mental continuum of an ARHAT: because the next thought-moment involves the experience of the unconditioned (ASAMSKṚTA), no further thoughts from the conditioned realm can ever recur. This type of condition is also called the "immediate-antecedent condition" (SAMANANTARAPRATYAYA); the VISUDDHIMAGGA explains that samanantarapratyaya and anantararapratyaya are essentially the same, except that the former emphasizes the immediacy of the connection between the two moments.

Anatta (Pali) Anattā [from an not + attā self, soul] Non-self, nonegoity; a Buddhist doctrine postulating that there is no unchanging, permanent self (atta, Sanskrit atman) in the human being, in contrast to the Upanishad view that the atman or inner essence of a human being is identic with Brahman, the Supreme, which pervades and is the universe. While Gautama Buddha stresses the nonreality of self, regarding as continuous only its attributes (the five khandas; Sanskrit skandhas) which return at rebirth, there is scriptural testimony in both Southern and Northern Schools that the Buddha recognized a fundamental selfhood in the human constitution (ET 593-4 3rd & rev ed).

An examination of the generally recognized problems of epistemology and of the representative solutions of these problems will serve to further clarify the nature and scope of epistemological inquiry. The emphasis in epistemology has varied from one historical era to another and yet there is a residium of epistemological problems which has persisted to the present.

Animitta. (P. animitta; T. mtshan ma med pa; C. wuxiang; J. muso; K. musang 無相). In Sanskrit, "signless"; one of three "gates to deliverance" (VIMOKsAMUKHA), along with emptiness (suNYATA) and wishlessness (APRAnIHITA). A sign or characteristic (NIMITTA) refers to the generic appearance of an object, in distinction to its secondary characteristics or ANUVYANJANA. Advertence toward the generic sign and secondary characteristics of an object produces a recognition or perception (SAMJNA) of that object, which may in turn lead to clinging or rejection and ultimately suffering. Hence, signlessness is crucial in the process of sensory restraint (INDRIYASAMVARA), a process in which one does not actively react to the generic signs of an object (i.e., treating it in terms of the effect it has on oneself), but instead seeks to halt the perceptual process at the level of simple recognition. By not seizing on these signs, perception is maintained at a pure level prior to an object's conceptualization and the resulting proliferation of concepts (PRAPANCA) throughout the full range of sensory experience. As the frequent refrain in the SuTRAs states, "In the seen, there is only the seen," and not the superimpositions (cf. SAMAROPA) created by the intrusion of ego (ATMAN) into the perceptual process. Mastery of this technique of sensory restraint provides access to the signless gate to deliverance. Signlessness is produced through insight into impermanence (ANITYA) and serves as the counteragent (PRATIPAKsA) to attachments to anything experienced through the senses; once the meditator has abandoned all such attachments to the senses, he is then able to advert toward NIRVAnA, which ipso facto has no sensory signs of its own by which it can be recognized. In the PRAJNAPARAMITA literature, signlessness, emptiness, and wishlessness are equally the absence of the marks or signs of intrinsic existence (SVABHAVA). The YOGACARABHuMIsASTRA says when signlessness, emptiness, and wishlessness are spoken of without differentiation, the knowledge of them is that which arises from hearing or learning (sRUTAMAYĪPRAJNA), thinking (CINTAMAYĪPRAJNA), and meditation (BHAVANAMAYĪPRAJNA), respectively.

Anumana (Sanskrit) Anumāna [from anu-mā to infer, conclude, conjecture] An inference, conclusion, or deduction from given premises. In the Sankya yoga the second of the three pramanas (proofs or modes of cognition) by which perception or knowledge is sought. The Nyaya system recognizes four sources of accurate knowledge, of which anumana (inference) is also the second. Anuma and Anumiti are virtually synonymous.

Any event of character A whose occurrence is invariably accompanied by another event of character B may be said to be an index of that event. Any index which is recognized as being such may be said to function as a sign. Thus as contrasted with 'index', the use of 'sign' presupposes a triadic relations. -- M.B.

Apollyon (Greek) The destroyer; derived from the same verb as Apollo, the term recognizes that involved in every growth there is an equivalent energy of destruction or dissipation, which aids the new growth. Originally a significant mystical term, it became in Christian times one of the aliases of Satan. Ecclesiastical monotheism required that some of the beneficent creative powers should be eliminated from heaven and relegated to the bottomless pit.

apprehend ::: v. t. --> To take or seize; to take hold of.
Hence: To take or seize (a person) by legal process; to arrest; as, to apprehend a criminal.
To take hold of with the understanding, that is, to conceive in the mind; to become cognizant of; to understand; to recognize; to consider.
To know or learn with certainty.
To anticipate; esp., to anticipate with anxiety,


A Programming Language "language" (APL) A programming language designed originally by Ken Iverson at Harvard University in 1957-1960 as a notation for the concise expression of mathematical {algorithms}. It went unnamed (or just called Iverson's Language) and unimplemented for many years. Finally a subset, APL\360, was implemented in 1964. APL is an interactive array-oriented language and programming environment with many innovative features. It was originally written using a non-standard {character set}. It is {dynamically typed} with {dynamic scope}. APL introduced several functional forms but is not {purely functional}. Dyalog APL/W and Visual APL are recognized .{NET} languages. Dyalog APL/W, APLX and APL2000 all offer {object-oriented} extensions to the language. ISO 8485 is the 1989 standard defining the language. Commercial versions: APL SV, VS APL, Sharp APL, Sharp APL/PC, APL*PLUS, APL*PLUS/PC, APL*PLUS/PC II, MCM APL, Honeyapple, DEC APL, {APL+Win, APL+Linux, APL+Unix and VisualAPL (http://www.apl2000.com/)}, {Dyalog APL (http://www.dyalog.com/)}, {IBM APL2 (http://www-306.ibm.com/software/awdtools/apl/)}, {APLX (http://www.microapl.co.uk/apl/)}, {Sharp APL (http://www.soliton.com/services_sharp.html)} Open source version: {NARS2000 (http://www.nars2000.org/)}. {APL wiki (http://aplwiki.com/)}. See also {Kamin's interpreters}. {APLWEB (http://www.microapl.co.uk/apl/)} translates {WEB} to APL. ["A Programming Language", Kenneth E. Iverson, Wiley, 1962]. ["APL: An Interactive Approach", 1976]. (2009-08-11)

A pupil of late followers of Hegel, he emphasized the unity of spirit which he recognized in the pure act. His philosophy is therefore called actualism. He is responsible for the philosophic theory of Fascism with the conception of the Ethic State to which the individual must be totally sacrificed.

Arabic Philosophy: The contact of the Arabs with Greek civilization and philosophy took place partly in Syria, where Christian Arabic philosophy developed, partly in other countries, Asia Minor, Persia, Egypt and Spain. The effect of this contact was not a simple reception of Greek philosophy, but the gradual growth of an original mode of thought, determined chiefly by the religious and philosophical tendencies alive in the Arab world. Eastern influences had produced a mystical trend, not unlike Neo-Platonism; the already existing "metaphysics of light", noticeable in the religious conception of the Qoran, also helped to assimilate Plotinlan ideas. On the other hand, Aristotelian philosophy became important, although more, at least in the beginning, as logic and methodology. The interest in science and medicine contributed to the spread of Aristotelian philosophy. The history of philosophy in the Arab world is determined by the increasing opposition of Orthodoxy against a more liberal theology and philosophy. Arab thought became influential in the Western world partly through European scholars who went to Spain and elsewhere for study, mostly however through the Latin translations which became more and more numerous at the end of the 12th and during the 13th centuries. Among the Christian Arabs Costa ben Luca (864-923) has to be mentioned whose De Differentia spiritus et animae was translated by Johannes Hispanus (12th century). The first period of Islamic philosophy is occupied mainly with translation of Greek texts, some of which were translated later into Latin. The Liber de causis (mentioned first by Alanus ab Insulis) is such a translation of an Arab text; it was believed to be by Aristotle, but is in truth, as Aquinas recognized, a version of the Stoicheiosis theologike by Proclus. The so-called Theologia Aristotelis is an excerpt of Plotinus Enn. IV-VI, written 840 by a Syrian. The fundamental trends of Arab philosophy are indeed Neo-Platonic, and the Aristotelian texts were mostly interpreted in this spirit. Furthermore, there is also a tendency to reconcile the Greek philosophers with theological notions, at least so long as the orthodox theologians could find no reason for opposition. In spite of this, some of the philosophers did not escape persecution. The Peripatetic element is more pronounced in the writings of later times when the technique of paraphrasis and commentary on Aristotelian texts had developed. Beside the philosophy dependent more or less on Greek, and partially even Christian influences, there is a mystical theology and philosophy whose sources are the Qoran, Indian and, most of all, Persian systems. The knowledge of the "Hermetic" writings too was of some importance.

ArAda KAlAma. (P. AlAra KAlAma; T. Sgyu rtsal shes kyi bu ring du 'phur; C. Aluoluojialan; J. Ararakaran; K. Araragaran 阿羅邏迦蘭). The Sanskrit name of one of the Buddha's two teachers of meditation (the other being UDRAKA RAMAPUTRA) prior to his enlightenment. He was known as a meditation master who once sat in deep concentration without noticing that five hundred carts had passed by. He explained to GAUTAMA that the goal of his system was the attainment of the "state of nothing whatsoever" (AKINCANYAYATANA), which the BODHISATTVA quickly attained. ArAda KAlAma then regarded the bodhisattva as his equal. However, Gautama eventually recognized that this state was not NIRVAnA and left to begin the practice of austerities. Upon his eventual achievement of buddhahood, Gautama surveyed the world to identify the most worthy recipient of his first sermon. He thought first of ArAda KAlAma but determined that he had unfortunately died just seven days earlier.

arahant. (S. arhat). In PAli, "worthy one"; the highest of the four grades of Buddhist saint or "noble person" (ariyapuggala) recognized in the mainstream Buddhist schools. For a full description see ARHAT; LUOHAN.

Arambha (Sanskrit) Ārambha Beginning; the Hindu philosophic stance that a supreme divinity formed the universe out of pre-existing material. It includes the Nyaya and Vaiseshika schools of philosophy, the two atomistic schools, and corresponds to the scientific outlook in the Western division of science, religion, and philosophy. It “envisions the universe as proceeding forth as a ‘new’ production of already pre-existent cosmic intelligence and pre-existent ‘points’ of individuality, what we would call monads rather than atoms. Although such newly produced universe is recognized as being the karmic resultant of a preceding universe, the former ‘self’ of the present, nevertheless emphasis is laid upon beginnings, upon the universe as a ‘new’ production, very much as scientists construe the universe to be” (FSO 101; SOPh 33).

Argumentum ad verecundiam: An argument availing itself of human respect for great men, ancient customs, recognized institutions, and authority in general, in order to strengthen one's point or to produce an illusion of proof. -- R.B.W.

arhat. (P. arahant; T. dgra bcom pa; C. aluohan/yinggong; J. arakan/ogu; K. arahan/ŭnggong 阿羅漢/應供). In Sanskrit, "worthy one"; one who has destroyed the afflictions (KLEsA) and all causes for future REBIRTH and who thus will enter NIRVAnA at death; the standard Tibetan translation dgra bcom pa (drachompa) ("foe-destroyer") is based on the paronomastic gloss ari ("enemy") and han ("to destroy"). The arhat is the highest of the four grades of Buddhist saint or "noble person" (ARYAPUDGALA) recognized in the mainstream Buddhist schools; the others are, in ascending order, the SROTAAPANNA or "stream-enterer" (the first and lowest grade), the SAKṚDAGAMIN or "once-returner" (the second grade), and the ANAGAMIN or "nonreturner" (the third and penultimate grade). The arhat is one who has completely put aside all ten fetters (SAMYOJANA) that bind one to the cycle of rebirth: namely, (1) belief in the existence of a perduring self (SATKAYADṚstI); (2) skeptical doubt (about the efficacy of the path) (VICIKITSA); (3) belief in the efficacy of rites and rituals (sĪLAVRATAPARAMARsA); (4) sensual craving (KAMARAGA); (5) malice (VYAPADA); (6) craving for existence as a divinity (DEVA) in the realm of subtle materiality (RuPARAGA); (7) craving for existence as a divinity in the immaterial realm (ARuPYARAGA); (8) pride (MANA); (9) restlessness (AUDDHATYA); and (10) ignorance (AVIDYA). Also described as one who has achieved the extinction of the contaminants (ASRAVAKsAYA), the arhat is one who has attained nirvAna in this life, and at death attains final liberation (PARINIRVAnA) and will never again be subject to rebirth. Although the arhat is regarded as the ideal spiritual type in the mainstream Buddhist traditions, where the Buddha is also described as an arhat, in the MAHAYANA the attainment of an arhat pales before the far-superior achievements of a buddha. Although arhats also achieve enlightenment (BODHI), the MahAyAna tradition presumes that they have overcome only the first of the two kinds of obstructions, the afflictive obstructions (KLEsAVARAnA), but are still subject to the noetic obstructions (JNEYAVARAnA); only the buddhas have completely overcome both and thus realize complete, perfect enlightenment (ANUTTARASAMYAKSAMBODHI). Certain arhats were selected by the Buddha to remain in the world until the coming of MAITREYA. These arhats (called LUOHAN in Chinese, a transcription of arhat), who typically numbered sixteen (see sOdAsASTHAVIRA), were objects of specific devotion in East Asian Buddhism, and East Asian monasteries will often contain a separate shrine to these luohans. Although in the MahAyAna sutras, the bodhisattva is extolled over the arhats, arhats figure prominently in these texts, very often as members of the assembly for the Buddha's discourse and sometimes as key figures. For example, in the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), sARIPUTRA is one of the Buddha's chief interlocutors and, with other arhats, receives a prophecy of his future buddhahood; in the VAJRACCHEDIKAPRAJNAPARAMITASuTRA, SUBHuTI is the Buddha's chief interlocutor; and in the VIMALAKĪRTINIRDEsA, sAriputra is made to play the fool in a conversation with a goddess.

Aristotle divides the sciences into the theoretical, the practical and the productive, the aim of the first being disinterested knowledge, of the second the guidance of conduct, and of the third the guidance of the arts. The science now called logic, by him known as "analytic", is a discipline preliminary to all the others, since its purpose is to set forth the conditions that must be observed by all thinking which has truth as its aim. Science, in the strict sense of the word, is demonstrated knowledge of the causes of things. Such demonstrated knowledge is obtained by syllogistic deduction from premises in themselves certain. Thus the procedure of science differs from dialectic, which employs probable premises, and from eristic, which aims not at truth but at victory in disputation. The center, therefore, of Aristotle's logic is the syllogism, or that form of reasoning whereby, given two propositions, a third follows necessarily from them. The basis of syllogistic inference is the presence of a term common to both premises (the middle term) so related as subj ect or predicate to each of the other two terms that a conclusion may be drawn regarding the relation of these two terms to one another. Aristotle was the first to formulate the theory of the syllogism, and his minute analysis of its various forms was definitive, so far as the subject-predicate relation is concerned; so that to this part of deductive logic but little has been added since his day. Alongside of deductive reasoning Aristotle recognizes the necessity of induction, or the process whereby premises, particularly first premises, are established. This involves passing from the particulars of sense experience (the things more knowable to us) to the universal and necessary principles involved in sense experience (the things more knowable in themselves). Aristotle attaches most importance, in this search for premises, to the consideration of prevailing beliefs (endoxa) and the examination of the difficulties (aporiai) that have been encountered in the solution of the problem in hand. At some stage in the survey of the field and the theories previously advanced the universal connection sought for is apprehended; and apprehended, Aristotle eventually says, by the intuitive reason, or nous. Thus knowledge ultimately rests upon an indubitable intellectual apprehension; yet for the proper employment of the intuitive reason a wide empirical acquaintance with the subject-matter is indispensable.

Ar-Rashid ::: The guider to the right path. The One who allows individuals, who recognize their essential reality, to experience the maturity of this recognition!

Artificial_intelligence ::: (AI:) is a term for simulated intelligence in machines. These machines are programmed to "think" like a human and mimic the way a person acts. The ideal characteristic of artificial intelligence is its ability to rationalize and take actions that have the best chance of achieving a specific goal, although the term can be applied to any machine that exhibits traits associated with a human mind, such as learning and solving problems.   :::BREAKING DOWN 'Artificial Intelligence - AI'   Artificial intelligence is based around the idea that human intelligence can be defined in such exact terms that a machine can mimic it. The goals of artificial intelligence include learning, reasoning and perception, and machines are wired using a cross-disciplinary approach based in mathematics, computer science, linguistics, psychology and more.  As technology advances, previous benchmarks that defined artificial intelligence become outdated. For example, machines that calculate basic functions or recognize text through methods such as optimal character recognition are no longer said to have artificial intelligence, since this function is now taken for granted as an inherent computer function.  Some examples of machines with artificial intelligence include computers that play chess, which have been around for years, and self-driving cars, which are a relatively new development. Each of these machines must weigh the consequences of any action they take, as each action will impact the end result. In chess, this end result is winning the game. For self-driving cars, the computer system must take into account all external data and compute it to act in a way that prevents collision

Arya. (P. ariya; T. 'phags pa; C. sheng; J. sho; K. song 聖). In Sanskrit, "noble" or "superior." A term appropriated by the Buddhists from earlier Indian culture to refer to its saints and used technically to denote a person who has directly perceived reality and has become a "noble one." In the fourfold path structure of the mainstream schools, an Arya is a person who has achieved at least the first level of sanctity, that of stream-enterer (SROTAAPANNA), or above. In the fivefold path system, an Arya is one who has achieved at least the path of vision (DARsANAMARGA), or above. The SARVASTIVADA (e.g., ABHIDHARMAKOsABHAsYA) and THERAVADA (e.g., VISUDDHIMAGGA) schools of mainstream Buddhism both recognize seven types of noble ones (Arya, P. ariya). In e.g., the VISUDDHIMAGGA, these are listed in order of their intellectual superiority as (1) follower of faith (P. saddhAnusAri; S. sRADDHANUSARIN); (2) follower of the dharma (P. dhammAnusAri; S. DHARMANUSARIN); (3) one who is freed by faith (P. saddhAvimutta; S. sRADDHAVIMUKTA); (4) one who has formed right view (P. ditthippatta; S. DṚstIPRAPTA), by developing both faith and knowledge; (5) one who has bodily testimony (P. kAyasakkhi; S. KAYASAKsIN), viz., through the temporary suspension of mentality in the equipoise of cessation (NIRODHASAMAPATTI); (6) one who is freed by wisdom (P. paNNAvimutta; S. PRAJNAVIMUKTA), by freeing oneself through analysis; and (7) one who is freed both ways (P. ubhatobhAgavimutta; S. UBHAYATOBHAGAVIMUKTA), by freeing oneself through both meditative absorption (P. jhAna; S. DHYANA) and wisdom (P. paNNA; S. PRAJNA). In the AbhidharmakosabhAsya, the seven types of Arya beings are presented in a slightly different manner, together with the list of eight noble persons (ARYAPUDGALA) based on candidates for (pratipannika) and those who have reached the result of (phalastha) stream-enterer (srotaApanna), once-returner (SAKṚDAGAMIN), nonreturner (ANAGAMIN), and ARHAT; these are again further expanded into a list of twenty members of the Arya VIMsATIPRABHEDASAMGHA and in MahAyAna explanations into forty-eight or more ARYABODHISATTVAs. The Chinese character sheng, used to render this term in East Asia, has a long indigenous history and several local meanings; see, for example, the Japanese vernacular equivalent HIJIRI. It is also the name of one of two Indian esoteric GUHYASAMAJATANTRA traditions, receiving its name from Arya NAgArjuna, the author of the PANCAKRAMA.

asaMskṛtadharma. (P. asankhatadhamma; T. 'dus ma byas kyi chos; C. wuweifa; J. muiho; K. muwibop 無爲法). In Sanskrit, "uncompounded" or "unconditioned" "factors"; a term used to describe the few DHARMAs that are not conditioned (SAMSKṚTA) and are therefore perduring phenomena (NITYADHARMA) that are not subject to impermanence (ANITYA). The lists differ in the various schools. The PAli tradition's list of eighty-two dharmas (P. dhamma) recognizes only one uncompounded dharma: NIRVAnA (P. nibbAna). The SARVASTIVADA school recognizes three out of seventy-five: space (AKAsA), and two varieties of nirvAna: "analytical" "suppression" or "cessation" (PRATISAMKHYANIRODHA) and "nonanalytical suppression" (APRATISAMKHYANIRODHA). YOGACARA recognizes six of its one hundred dharmas as uncompounded: the preceding three, plus "motionlessness" (AniNjya, [alt. aniNjya]), the "cessation of perception and sensation" (SAMJNAVEDAYITANIRODHA), and "suchness" (TATHATA). NirvAna is the one factor that all Buddhist schools accept as being uncompounded. It is the one dharma that exists without being the result of a cause (ahetuja), though it may be accessed through the three "gates to deliverance" (VIMOKsAMUKHA). Because nirvAna neither produces nor is produced by anything else, it is utterly distinct from the conditioned realm that is subject to production and cessation; its achievement, therefore, means the end to the repeated cycle of rebirth (SAMSARA). In several schools of Buddhism, including the SarvAstivAda, nirvAna is subdivided into two complementary aspects: an "analytical cessation" (pratisaMkhyAnirodha) that corresponds to earlier notions of nirvAna and "nonanalytical suppression" (apratisaMkhyAnirodha), which ensures that the enlightened person will never again be subject to the vagaries of the conditioned world. "Analytical cessation" (pratisaMkhyAnirodha) occurs through the direct meditative insight into the FOUR NOBLE TRUTHS (catvAry AryasatyAni) and the cognition of nonproduction (ANUTPADAJNANA), which brings about the disjunction (visaMyoga) from all unwholesome factors (AKUsALADHARMA). "Nonanalytical suppression" (apratisaMkhyAnirodha) prevents the dharmas of the conditioned realm from ever appearing again for the enlightened person. In the VAIBHAsIKA interpretation, this dharma suppresses the conditions that would lead to the production of dharmas, thus ensuring that they remain forever positioned in future mode and unable ever again to arise in the present. Because this dharma is not a result of insight, it is called "nonanalytical." Space (AkAsa) has two discrete denotations. First, space is an absence that delimits forms; like the empty space inside a door frame, AkAsa is a hole that is itself empty but that defines, or is defined by, the material that surrounds it. Second, as the vast emptiness of space, space comes also to be described as the absence of obstruction; in this sense, space also comes to be interpreted as something akin to the Western conception of ether, a virtually immaterial, but glowing fluid that serves as the support for the four material elements (MAHABHuTA). Space is accepted as an uncompounded dharma in six of the mainstream Buddhist schools, including the SARVASTIVADA and the MAHASAMGHIKA, as well as the later YOGACARA; three others reject this interpretation, including the THERAVADA. The YogAcAra additions to this list essentially subsume the upper reaches of the immaterial realm (ArupyAvacara) into the listing of uncompounded dharmas. AniNjya, or motionlessness, is used even in the early Buddhist tradition to refer to actions that are neither wholesome nor unwholesome (see ANINJYAKARMAN), which lead to rebirth in the realm of subtle materiality or the immaterial realm and, by extension, to those realms themselves. The "cessation of perception and sensation" (saMjNAvedayitanirodha) is the last of the eight liberations (VIMOKsA; P. vimokkha) and the ninth and highest of the immaterial attainments (SAMAPATTI). "Suchness" (TATHATA) is the ultimate reality (i.e., suNYATA) shared in common by a TATHAGATA and all other afflicted (SAMKLIstA) and pure (VIsUDDHI) dharmas; the "cessation of perception and sensation" (saMjNAvedayitanirodha) is not only "a meditative trance wherein no perceptual activity remains," but one where no feeling, whether pleasant, unpleasant, or neutral, is experienced.

As moral laws differ widely from logical and physical laws, the type of necessity which they generate is considerably different from the two types previous defined. Moral necessity is illustrated in the necessity of an obligation. Fulfillment of the obligation is morally necessary in the sense that the failure to fulfill it would violate a moral law, where this law is regarded as embodying some recognized value. If it is admitted that values are relative to individuals and societies, then the laws embodying these values will be similarly relative, and likewise the type of thing which these laws will render morally necessary.

Assur (Chaldean or Assyrian) [from a-shir leader] Also Asur, Ashur. Originally the titular deity of an ancient Assyrian city of learning on the Tigris, but with the rise of the Assyrian Empire his prominence was extended so that he became one of the foremost gods of the Assyrian pantheon. The title Asir was also given to other important deities such as Marduk and Nebo. Like Marduk, Assur was first recognized as a solar deity and represented in symbol with the adjunct of the winged disk; but later he became a god of war, so that the winged disk took a minor place under the figure of a man with a bow. Assur remained the chief deity even when the Assyrian capital was moved to Nineveh about the 8th century BC, although he was obliged to share this honor with Ishtar, then regarded as his consort, until the fall of the Assyrian Empire (606 BC).

Astral plane: In those occult doctrines which believe in various planes of existences beyond the material one (e.g., in Theosophy), the first plane of existence after the death of the physical body. In doctrines which recognize only one plane of existence beyond the material one (e.g., in Rosicrucianism), this term is interpreted as a name for the sphere of non-material existence.

Atma-jnanin (Sanskrit) Ātma-jñānin [from ātman self + jñānin knower from the verbal root jñā to know] The knower of atman or the universal self; likewise one who knows the world-soul. In a more mystical sense directly applicable to the individual, atma-jnanin signifies one who knows his own inner divinity and recognizes his spiritual solidarity with the cosmic self, the paramatman of our solar system. Those who thus recognize their oneness with the cosmic divinity are mahatmas of the highest class.

At the same time, practically all antiquity adopted the geocentric point of view for public dissemination of their ideas. Secrecy may have been their reason; or they may have wished to represent the mechanism geocentrically for convenience of use, since they and their readers lived upon the earth and not upon the sun. The same secrecy is not necessary today because we no longer recognize the harmony of nature and the universal correspondences: we can be trusted with the key because we have mislaid the lock.

Auditor - An accountant usually certified by a national professional association of accountants, if one exists in the corporation’s country, or certified by another country's recognized national association of accountants. Corporations will often work with both internal auditors and external auditors.

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

auricular ::: a. --> Of or pertaining to the ear, or to the sense of hearing; as, auricular nerves.
Told in the ear, i. e., told privately; as, auricular confession to the priest.
Recognized by the ear; known by the sense of hearing; as, auricular evidence.
Received by the ear; known by report.
Pertaining to the auricles of the heart.


auscultation ::: n. --> The act of listening or hearkening to.
An examination by listening either directly with the ear (immediate auscultation) applied to parts of the body, as the abdomen; or with the stethoscope (mediate auscultation), in order to distinguish sounds recognized as a sign of health or of disease.


avijNaptirupa. (T. rnam par rig byed ma yin pa'i gzugs; C. wubiaose; J. muhyojiki; K. mup'yosaek 無表色). In Sanskrit, "unmanifest material force," or "hidden imprints"; a special type of materiality (RuPA) recognized in the SARVASTIVADA school of ABHIDHARMA, especially. The SarvAstivAda school notably makes recourse to this unique type of materiality as one way of reconciling the apparent contradiction in Buddhism between advocating the efficacy of moral cause and effect and rejecting any notion of an underlying substratum of being (ANATMAN), as well as issues raised by the teaching of momentariness (KsAnIKAVADA). When a person forms the intention (CETANA) to perform an action (KARMAN), whether wholesome (KUsALA) or unwholesome (AKUsALA), that intention creates an "unmanifest" type of materiality that imprints itself on the person as either bodily or verbal information, until such time as the action is actually performed via body or speech. Unmanifest materiality is thus the "glue" that connects the intention that initiates action with the physical act itself. Unmanifest material force can be a product of both wholesome and unwholesome intentions, but it is most commonly associated in SarvAstivAda literature with three types of restraint (SAMVARA) against the unwholesome specifically: (1) the restraint proffered to a monk or nun when he or she accepts the disciplinary rules of the order (PRATIMOKsASAMVARA); (2) the restraint that is produced through mental absorption (dhyAnajasaMvara); and (3) the restraint that derives from being free from the contaminants (anAsravasaMvara). In all three cases, the unmanifest material force creates an invisible and impalpable force field that helps to protect the monk or nun from unwholesome action. PrAtimoksasaMvara, for example, creates a special kind of force that dissuades people from unwholesome activity, even when they are not consciously aware they are following the precepts or when they are asleep. This specific type of restraint is what makes a man a monk, since just wearing robes or following an ascetic way of life would not itself be enough to instill in him the protective power offered by the PRATIMOKsA. Meditation was also thought to confer on the monk protective power against physical harm while he was absorbed in DHYANA: the literature abounds with stories of monks who saw tiger tracks all around them after withdrawing from dhyAna, thus suggesting that dhyAna itself provided a protective shield against accident or injury. Finally, anAsravasaMvara is the restraint that precludes someone who has achieved the extinction of the outflows (ASRAVA)-that is, enlightenment-from committing any action (KARMAN) that would produce a karmic result (VIPAKA), thus ensuring that their remaining actions in this life do not lead to any additional rebirths. Because avijNaptirupa sounds as much like a force as a type of matter, later authors, such as HARIVARMAN in his TATTVASIDDHI, instead listed it among the "conditioned forces dissociated from thought" (CITTAVIPRAYUKTASAMSKARA).

A. V. Vasihev, Space, Time, Motion, translated by H. M. Lucas and C. P. Sanger, with an introduction by Bertrand Russell, London. 1924, and New York, 1924. Religion, Philosophy of: The methodic or systematic investigation of the elements of religious consciousness, the theories it has evolved and their development and historic relationships in the cultural complex. It takes account of religious practices only as illustrations of the vitality of beliefs and the inseparableness of the psychological from thought reality in faith. It is distinct from theology in that it recognizes the priority of reason over faith and the acceptance of creed, subjecting the latter to a logical analysis. As such, the history of the Philosophy of Religion is coextensive with the free enquiry into religious reality, particularly the conceptions of God, soul, immortality, sin, salvaition, the sacred (Rudolf Otto), etc., and may be said to have its roots in any society above the pre-logical, mythological, or custom-controlled level, first observed in Egypt, China, India, and Greece. Its scientific treatment is a subsidiary philosophic discipline dates from about Kant's Religion innerhalb der Grenzen der reinen Vernunft and Hegel's Philosophie der Religion, while in the history of thought based on Indian and Greek speculation, sporadic sallies were made by all great philosophers, especially those professing an idealism, and by most theologians.

Bacon, Roger: (1214-1294) Franciscan. He recognized the significance of the deductive application of principles and the necessity for experimental verification of the results. He was keenly interested in mathematics. His most famous work was called Opus majus, a veritable encyclopaedia of the sciences of his day. -- L.E.D Baconian Method: The inductive method as advanced by Francis Bacon (1561-1626). The purpose of the method was to enable man to attain mastery over nature in order to exploit it for his benefit. The mind should pass from particular facts to a more general knowledge of forms, or generalized physical properties. They are laws according to which phenomena actually proceed. He demanded an exhaustive enumeration of positive instances of occurrences of phenomena, the recording of comparative instances, in which an event manifests itself with greater or lesser intensity, and the additional registration of negative instances. Then experiments should test the observations. See Mill's Methods. -- J.J.R.

bar do. In Tibetan, literally "between two"; often translated as "intermediate state"; the Tibetan translation of the Sanskrit ANTARABHAVA, the intermediate state between death and rebirth, posited by some, but not all, Buddhist schools (the STHAVIRANIKAYA, for example, rejects the notion). In Tibet, the term received considerable elaboration, especially in the RNYING MA sect, most famously in a cycle of treasure texts (GTER MA) discovered in the fourteenth century by KARMA GLING PA entitled "The Profound Doctrine of Self-Liberation of the Mind [through Encountering] the Peaceful and Wrathful Deities" (Zab chos zhi khro dgongs pa rang grol) also known as the "Peaceful and Wrathful Deities According to Karmalingpa" (Kar gling zhi khro). A group of texts from this cycle is entitled BAR DO THOS GROL CHEN MO ("Great Liberation in the Intermediate State through Hearing"). Selections from this group were translated by KAZI DAWA-SAMDUP and published by WALTER Y. EVANS-WENTZ in 1927 as The Tibetan Book of the Dead. In Karma gling pa's texts, the universe through which the dead wander is composed of three bar dos. The first, and briefest, is the bar do of the moment of death ('chi kha'i bar do), which occurs with the dawning of the profound state of consciousness called the clear light (PRABHASVARACITTA). If one is able to recognize the clear light as reality, one is immediately liberated from rebirth. If not, the second bar do begins, called the bar do of reality (chos nyid bar do). The disintegration of the personality brought on by death reveals reality, but in this case, not in the form of clear light, but in the form of a MAndALA of fifty-eight wrathful deities and a mandala of forty-two peaceful deities from the GUHYAGARBHATANTRA. These deities appear in sequence to the consciousness of the deceased in the days immediately following death. If reality is not recognized in this second bar do, then the third bar do, the bar do of existence (srid pa'i bar do), dawns, during which one must again take rebirth in one of the six realms (sAdGATI) of divinities, demigods, humans, animals, ghosts, or hell denizens. The entire sequence may last as long as seven days and then be repeated seven times, such that the maximum length of the intermediate state between death and rebirth is forty-nine days. This is just one of many uses of the term bar do in Tibetan Buddhism; it was used to describe not only the period between death and rebirth but also that between rebirth and death, and between each moment of existence, which always occurs between two other moments. Cf. also SISHIJIU [RI] ZHAI.

Barlaam and Josaphat. A Christian saint's tale that contains substantial elements drawn from the life of the Buddha. The story tells the tale of the Christian monk Barlaam's conversion of an Indian prince, Josaphat. (Josaphat is a corrupted transcription of the Sanskrit term BODHISATTVA, referring to GAUTAMA Buddha prior to his enlightenment.) The prince then undertakes the second Christian conversion of India, which, following the initial mission of the apostle Thomas, had reverted to paganism. For their efforts, both Barlaam and Josaphat were eventually listed by the Roman Catholic Church among the roster of saints (their festival day is November 27). There are obvious borrowings from Buddhist materials in the story of Josaphat's life. After the infant Josaphat's birth, for example, astrologers predict he either will become a powerful king or will embrace the Christian religion. To keep his son on the path to royalty, his pagan father has him ensconced in a fabulous palace so that he will not be exposed to Christianity. Josaphat grows dissatisfied with his virtual imprisonment, however, and the king eventually accedes to his son's request to leave the palace, where he comes across a sick man, a blind man, and an old man. He eventually meets the monk Barlaam, who instructs him using parables. Doctrines that exhibit possible parallels between Buddhism and Christianity, such as the emphasis on impermanence and the need to avoid worldly temptations, are a particular focus of Barlaam's teachings, and the account of the way of life followed by Barlaam and his colleagues has certain affinities with that of wandering Indian mendicants (sRAMAnA). By the late nineteenth century, the story of Barlaam and Josaphat was recognized to be a Christianized version of the life of the Buddha. The Greek version of the tale is attributed to "John the Monk," whom the Christian scholastic tradition assumed to be St. John of Damascus (c. 676-749). The tale was, however, first rendered into Greek from Georgian in the eleventh century, perhaps by Euthymius (d. 1028). The Georgian version, called the Balavariani, appears to be based on an Arabic version, KitAb Bilawhar wa BudhAsaf. The source of the Arabic version has not been identified, nor has the precise Buddhist text from which the Buddhist elements were drawn. After the Greek text was translated into Latin, the story was translated into many of the vernaculars of Europe, becoming one of the most popular saint's tales of the Middle Ages.

Basis of accounting - Method of recognizing revenues and expenses. Under the accrual basis of accounting, revenues are recog­nized as goods are sold and services are rendered regardless of the time when cash is received. Expenses are recognized in the period when the related revenue is recognized and the difference is the net income figure for a particular period. Under the cash basis of accounting, revenues are recognized only when money is received and expenses are recognized only when money is paid. Cash basis finan­cial statements, however, distort financial position and operating results of an organization.

Bdud 'joms Rin po che. (Düdjom Rinpoche) (1904-1987). An influential twentieth-century Tibetan master who served for a time as the head of the RNYING MA sect of Tibetan Buddhism. Born in the southern Tibetan region of PADMA BKOD, Bdud 'joms Rin po che was recognized at the age of three as the reincarnation of the treasure revealer (GTER STON) Bdud 'joms gling pa (Düdjom Lingpa). He trained primarily at SMIN GROL GLING monastery in central Tibet, establishing himself as a leading exponent of Rnying ma doctrine, especially the instructions of RDZOGS CHEN or "great completion." Following his flight into exile in 1959, Bdud 'joms Rin po che became the religious leader of the Rnying ma sect, while actively supporting the educational activities of the Tibetan diasporic community in India. He spent much of his later life in the West, establishing centers and garnering a wide following in the United States and France. He died in 1987 at his religious institution in Dordogne, France. Renowned as a treasure revealer, scholar, and poet, Bdud 'joms Rin po che is especially known for his extensive historical writings, including the comprehensive The Nyingma School of Tibetan Buddhism: Its Fundamentals and History. His full name is 'Jigs bral ye shes rdo rje (Jikdral Yeshe Dorje).

belligerent ::: p. pr. --> Waging war; carrying on war.
Pertaining, or tending, to war; of or relating to belligerents; as, a belligerent tone; belligerent rights. ::: n. --> A nation or state recognized as carrying on war; a person engaged in warfare.


bhadrakalpa. (P. bhaddakappa; T. bskal pa bzang po; C. xianjie; J. kengo/gengo; K. hyon'gop 賢劫). In Sanskrit, "auspicious eon"; the current of the numerous "great eons" (MAHAKALPA), or cyclic periods in the existence of a universe, that are recognized in Buddhist cosmology. The "auspicious eon" along with the last and the next "great eons"-that is, the "glorious eon" (vyuhakalpa) and "the eon of the constellations" (naksatrakalpa)-are together termed the "three great eons." Each great eon is presumed to consist of four "intermediate eons" (antarakalpa), viz., an "eon of formation" (VIVARTAKALPA); "stability" or "abiding" (VIVARTASTHAYIKALPA); "decay" (SAMVARTAKALPA); and "dissolution" (SAMVARTASTHAYIKALPA). A bhadrakalpa refers specifically to an eon in which buddhas appear, the present eon being such an era. The bhadrakalpa occurs during an eon (KALPA) of stability, following a period when the lifespan of human beings has been gradually reduced from innumerable years to eighty thousand. The number of buddhas who take rebirth during a bhadrakalpa varies widely in the texts, some stating that five buddhas will appear during this era, others that upward of a thousand buddhas will appear. In many texts, sAKYAMUNI is presumed to have been preceded by six previous buddhas, bridging two different eons, who together are called the "seven buddhas of antiquity" (SAPTATATHAGATA). Elsewhere, it is presumed that a thousand buddhas appear during the "eon of stability" in each of the three preceding great eons. The full list of the thousand buddhas of the present bhadrakalpa is extolled in the BHADRAKALPIKASuTRA, a MAHAYANA scripture that lists the names of the buddhas, their entourages, and their places of residence and enjoins the practice of various concentrations (SAMADHI) and perfections (PARAMITA). In this sutra, the current buddha sAkyamuni is said to be the fourth buddha of the present kalpa, MAITREYA is to follow him, and another 995 buddhas will follow in succession, in order to continually renew Buddhism throughout the eon. A bhadrakalpa is presumed to last some 236 million years, of which over 151 million years have already elapsed in our current eon.

Bhakti: (Skr. division, share) Fervent, loving devotion to the object of 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.

Bhakti Yoga(Sanskrit) ::: A word derived from the verbal root bhaj. In connection with yoga and as being one of therecognized forms of it, the general signification of bhakti yoga is devotion, affectionate attachment. (Seealso Yoga)

Bhasya: (Skr. speaking) Commentary. Bheda: (Skr. different, distinct) Non-identity, particularly in reference to any philosophy of dualism which recognizes the existence of two opposed principles or admits of a difference between the essentially human and the Absolute. -- K.F.L.

BhAvanAkrama. (T. Sgom rim). In Sanskrit, "Stages of Meditation," the title of three separate but related works by the late-eighth century Indian master KAMALAsĪLA. During the reign of the Tibetan king KHRI SRONG LDE BTSAN at the end of the eighth century, there were two Buddhist factions at court, a Chinese faction led by the Northern Chan (BEI ZONG) monk Heshang Moheyan (MahAyAna) and an Indian faction of the recently deceased sANTARAKsITA, who with the king and PADMASAMBHAVA had founded the first Tibetan monastery at BSAM YAS (Samye). According to traditional accounts, sAntaraksita foretold of dangers and left instructions in his will that his student Kamalasīla should be summoned from India. A conflict seems to have developed between the Indian and Chinese partisans (and their allies in the Tibetan court) over the question of the nature of enlightenment, with the Indians holding that enlightenment takes place as the culmination of a gradual process of purification, the result of perfecting morality (sĪLA), concentration (SAMADHI), and wisdom (PRAJNA). The Chinese spoke against this view, holding that enlightenment was the intrinsic nature of the mind rather than the goal of a protracted path, such that one need simply to recognize the presence of this innate nature of enlightenment by entering a state of awareness beyond distinctions; all other practices were superfluous. According to both Chinese and Tibetan records, a debate was held between Kamalasīla and Moheyan at Bsam yas, circa 797, with the king himself serving as judge (see BSAM YAS DEBATE). According to Tibetan reports (contradicted by the Chinese accounts), Kamalasīla was declared the winner and Moheyan and his party banished from Tibet, with the king proclaiming that thereafter the MADHYAMAKA school of Indian Buddhist philosophy (to which sAntaraksita and Kamalasīla belonged) would have pride of place in Tibet. ¶ According to Tibetan accounts, after the conclusion of the debate, the king requested that Kamalasīla compose works that presented his view, and in response, Kamalasīla composed the three BhAvanAkrama. There is considerable overlap among the three works. All three are germane to the issues raised in the debate, although whether all three were composed in Tibet is not established with certainty; only the third, and briefest of the three, directly considers, and refutes, the view of "no mental activity" (amanasikAra, cf. WUNIAN), which is associated with Moheyan. The three texts set forth the process for the potential BODHISATTVA to cultivate BODHICITTA and then develop sAMATHA and VIPAsYANA and progress through the bodhisattva stages (BHuMI) to buddhahood. The cultivation of vipasyanA requires the use of both scripture (AGAMA) and reasoning (YUKTI) to understand emptiness (suNYATA); in the first BhAvanAkrama, Kamalasīla sets forth the three forms of wisdom (prajNA): the wisdom derived from learning (sRUTAMAYĪPRAJNA), the wisdom derived from reflection (CINTAMAYĪPRAJNA), and the wisdom derived from cultivation (BHAVANAMAYĪPRAJNA), explaining that the last of these gradually destroys the afflictive obstructions (KLEsAVARAnA) and the obstructions to omniscience (JNEYAVARAnA). The second BhAvanAkrama considers many of these same topics, stressing that the achievement of the fruition of buddhahood requires the necessary causes, in the form of the collection of merit (PUnYASAMBHARA) and the collection of wisdom (JNANASAMBHARA). Both the first and second works espouse the doctrine of mind-only (CITTAMATRA); it is on the basis of these and other statements that Tibetan doxographers classified Kamalasīla as a YOGACARA-SVATANTRIKA-MADHYAMAKA. The third and briefest of the BhAvanAkrama is devoted especially to the topics of samatha and vipasyanA, how each is cultivated, and how they are ultimately unified. Kamalasīla argues that analysis (VICARA) into the lack of self (ATMAN) in both persons (PUDGALA) and phenomena (DHARMA) is required to arrive at a nonconceptual state of awareness. The three texts are widely cited in later Tibetan Buddhist literature, especially on the process for developing samatha and vipasyanA.

Bka' brgyud. (Kagyü). In Tibetan, "Oral Lineage" or "Lineage of the Buddha's Word"; one of the four main sects of Tibetan Buddhism. The term bka' brgyud is used by all sects of Tibetan Buddhism in the sense of an oral transmission of teachings from one generation to the next, a transmission that is traced back to India. Serving as the name of a specific sect, the name Bka' brgyud refers to a specific lineage, the MAR PA BKA' BRGYUD, the "Oral Lineage of Mar pa," a lineage of tantric initiations, instructions, and practices brought to Tibet from India by the translator MAR PA CHOS KYI BLO GROS in the eleventh century. Numerous sects and subsects evolved from this lineage, some of which developed a great deal of autonomy and institutional power. In this sense, it is somewhat misleading to describe Bka' brgyud as a single sect; there is, for example, no single head of the sect as in the case of SA SKYA or DGE LUGS. The various sects and subsects, however, do share a common retrospection to the teachings that Mar pa retrieved from India. Thus, rather than refer to Bka' brgyud as one of four sects (chos lugs), in Tibetan the Mar pa Bka' brgyud is counted as one of the eight streams of tantric instruction, the so-called eight great chariot-like lineages of achievement (SGRUB BRGYUD SHING RTA CHEN PO BRGYAD), a group which also includes the RNYING MA, the BKA' GDAMS of ATIsA, and the instructions on "severance" (GCOD) of MA GCIG LAB SGRON. In some Tibetan histories, Mar pa's lineage is called the Dkar brgyud ("White Lineage"), named after the white cotton shawls worn by its yogins in their practice of solitary meditation. The reading Dka' brgyud ("Austerities Lineage") is also found. The lineage from which all the sects and subsects derive look back not only to Mar pa, but to his teacher, and their teachers, traced back to the tantric buddha VAJRADHARA. Vajradhara imparted his instructions to the Indian MAHASIDDHA TILOPA, who in turn transmitted them to the Bengali scholar and yogin NAROPA. It was NAropa (in fact, his disciples) whom Mar pa encountered during his time in India, receiving the famous NA RO CHOS DRUG, or the six doctrines of NAropa. Mar pa returned to Tibet, translated the texts and transmitted these and other teachings (including MAHAMUDRA, the hallmark practice of Bka' brgyud) to a number of disciples, including his most famous student, MI LA RAS PA. These five figures-the buddha Vajradhara, the Indian tantric masters Tilopa and NAropa, and their Tibetan successors Mar pa and Mi la ras pa (both of whom were laymen rather than monks)-form a lineage that is recognized and revered by all forms of Bka' brgyud. One of Mi la ras pa's chief disciples, the physician and monk SGAM PO PA BSOD NAMS RIN CHEN united the tantric instructions he received from Mi la ras pa and presented them in the monastic and exegetical setting that he knew from his studies in the Bka' gdams sect. Sgam po pa, therefore, appears to have been instrumental in transforming an itinerant movement of lay yogins into a sect with a strong monastic element. He established an important monastery in the southern Tibetan region of Dwags po; in acknowledgment of his importance, the subsequent branches of the Bka' brgyud are sometimes collectively known as the DWAGS PO BKA' BRGYUD. The Bka' brgyud later divided into what is known in Tibetan as the "four major and eight minor Bka' brgyud" (BKA' BRGYUD CHE BZHI CHUNG BRGYAD). A number of these subsects no longer survive as independent institutions, although the works of their major figures continue to be studied. Among those that survive, the KARMA BKA' BRGYUD, 'BRI GUNG BKA' BRGYUD, and 'BRUG PA BKA' BRGYUD continue to play an important role in Tibet, the Himalayan region, and in exile.

Bkra shis lhun po. (Tashi Lhunpo). A Tibetan monastery that served as the seat of the PAn CHEN LAMAs, located in the Tibetan city of Gzhi ka rtse (Shigatse), and considered one of the six great institutions of the DGE LUGS sect of Tibetan Buddhism. The others include SE RA, 'BRAS SPUNGS, and DGA' LDAN, all located near LHA SA, together with BLA BRANG BKRA SHIS 'KHYIL and SKU 'BUM, in the northeast region of A mdo. Bkra shis lhun po was founded in 1447 by DGE 'DUN GRUB, a disciple of the Dge lugs luminary TSONG KHA PA. In 1618, the KARMA BKA' BRGYUD monastery Bkra shis zil gnon (Tashi Silnon, "Tashi Lhunpo Suppressor") was established on a nearby hill and, for a short while, superceded Bkra shis lhun po, but it was eventually destroyed amid sectarian strife between the rival institutions. The cleric BLO BZANG CHOS KYI RGYAL MTSHAN enlarged Bkra shis lhun po's original structure, and the fifth Dalai Lama NGAG DBANG BLO BZANG RGYA MTSHO conferred upon him the title of PAn CHEN LAMA, "Great Scholar." Blo bzang chos kyi rgyal mtshan was affirmed as the fourth such master, with the first three prelates recognized posthumously, beginning with Tsong kha pa's disciple MKHAS GRUB DGE LEGS DPAL BZANG. The Pan chen Lama was elevated to a position of great religious and political authority, officially ranking second after the Dalai Lama but often acting as his tutor and occasionally rivaling him in political power. His monastery thus became a key institution in the religious and political history of central and western Tibet from the seventeenth century onward. The large monastic complex of assembly halls, temples, and residences, including its famous golden roof, was spared major destruction during the Chinese Cultural Revolution (1966-1976).

Blavatsky gives a human interpretation of Ahura: “The Magian knew not of any Supreme ‘personal’ individuality. He recognized but Ahura — the ‘lord’ — the 7th Principle in man, — and ‘prayed’, i.e. made efforts during the hours of meditation, to assimilate with, and merge his other principles — that are dependent on the physical body and ever under the sway of Angra-Mainya (or matter) — into the only pure, holy and eternal principle in him, his divine monad. To whom else could he pray? Who was ‘Ormuzd’ if not the chief Spent-Mainyu, the monad, our own god-principle in us? . . .

Blo bzang chos kyi rgyal mtshan. (Losang Chokyi Gyaltsen) (1570-1662). A Tibetan Buddhist scholar and incarnate lama (SPRUL SKU), revered as the first or the fourth PAn CHEN LAMA; he was the first to receive the title. He entered BKRA SHIS LHUN PO monastery at age seventeen and in 1601 ascended the throne as the monastery's abbot. He also later served as abbot of 'BRAS SPUNGS and SE RA. He lived during a formative period in Tibetan history that saw the rise to power of the DALAI LAMA institution and the DGA' LDAN PHO BRANG government, and the demise of the political power of the KARMA BKA' BRGYUD sect and their Gtsang patrons. Blo bzang chos kyi rgyal mtshan was instrumental in forging alliances between the emerging DGE LUGS sect and powerful families associated with the RNYING MA sect. He discovered and served as tutor to the fifth Dalai Lama, NGAG DBANG BLO BZANG RGYA MTSHO, who recognized Blo bzang chos kyi rgyal mtshan's achievements and conferred on him the title pandita chen po, or "great scholar," from which the name Pan chen Lama is derived. Blo bzang chos kyi rgyal mtsan is traditionally viewed as the fourth such master, with the first three prelates recognized posthumously as the previous incarnations, beginning with the Dge lugs founder TSONG KHA PA's disciple MKHAS GRUB DGE LEGS DPAL BZANG. For this reason, Blo bzang chos kyi rgyal mtshan is also sometimes considered the fourth Pan chen Lama.

blood ::: n. --> The fluid which circulates in the principal vascular system of animals, carrying nourishment to all parts of the body, and bringing away waste products to be excreted. See under Arterial.
Relationship by descent from a common ancestor; consanguinity; kinship.
Descent; lineage; especially, honorable birth; the highest royal lineage.
Descent from parents of recognized breed; excellence or


bodhicittotpAda. (T. byang chub kyi sems bskyed pa; C. fa puti xin; J. hotsubodaishin; K. pal pori sim 發菩提心). In Sanskrit, "generating the aspiration for enlightenment," "creating (utpAda) the thought (CITTA) of enlightenment (BODHI)"; a term used to describe both the process of developing BODHICITTA, the aspiration to achieve buddhahood, as well as the state achieved through such development. The MAHAYANA tradition treats this aspiration as having great significance in one's spiritual career, since it marks the entry into the MahAyAna and the beginning of the BODHISATTVA path. The process by which this "thought of enlightenment" (bodhicitta) is developed and sustained is bodhicittotpAda. Various types of techniques or conditional environments conducive to bodhicittotpAda are described in numerous MahAyAna texts and treatises. The BODHISATTVABHuMI says that there are four predominant conditions (ADHIPATIPRATYAYA) for generating bodhicitta: (1) witnessing an inconceivable miracle (ṛddhiprAtihArya) performed by a buddha or a bodhisattva, (2) listening to a teaching regarding enlightenment (BODHI) or to the doctrine directed at bodhisattvas (BODHISATTVAPItAKA), (3) recognizing the dharma's potential to be extinguished and seeking therefore to protect the true dharma (SADDHARMA), (4) seeing that sentient beings are troubled by afflictions (KLEsA) and empathizing with them. The Fa putixinjing lun introduces another set of four conditions for generating bodhicitta: (1) reflecting on the buddhas; (2) contemplating the dangers (ADĪNAVA) inherent in the body; (3) developing compassion (KARUnA) toward sentient beings; (4) seeking the supreme result (PHALA). The Chinese apocryphal treatise DASHENG QIXIN LUN ("Awakening of Faith According to the MahAyAna") refers to three types of bodhicittotpAda: that which derives from the accomplishment of faith, from understanding and practice, and from realization. JINGYING HUIYUAN (523-592) in his DASHENG YIZHANG ("Compendium on the Purport of MahAyAna") classifies bodhicittotpAda into three groups: (1) the generation of the mind based on characteristics, in which the bodhisattva, perceiving the characteristics of SAMSARA and NIRVAnA, abhors saMsAra and aspires to seek nirvAna; (2) the generation of the mind separate from characteristics, in which the bodhisattva, recognizing that the nature of saMsAra is not different from nirvAna, leaves behind any perception of their distinctive characteristics and generates an awareness of their equivalency; (3) the generation of the mind based on truth, in which the bodhisattva, recognizing that the original nature of bodhi is identical to his own mind, returns to his own original state of mind. The Korean scholiast WoNHYO (617-686), in his Muryangsugyong chongyo ("Doctrinal Essentials of the 'Sutra of Immeasurable Life'"), considers the four great vows of the bodhisattva (see C. SI HONGSHIYUAN) to be bodhicitta and divides its generation into two categories: viz., the aspiration that accords with phenomena (susa palsim) and the aspiration that conforms with principle (suri palsim). The topic of bodhicittotpAda is the subject of extensive discussion and exegesis in Tibetan Buddhism. For example, in his LAM RIM CHEN MO, TSONG KHA PA sets forth two techniques for developing this aspiration. The first, called the "seven cause and effect precepts" (rgyu 'bras man ngag bdun) is said to derive from ATIsA DIPAMKARAsRĪJNANA. The seven are (1) recognition of all sentient beings as having been one's mother in a past life, (2) recognition of their kindness, (3) the wish to repay their kindness, (4) love, (5) compassion, (6) the wish to liberate them from suffering, and (7) bodhicitta. The second, called the equalizing and exchange of self and other (bdag gzhan mnyam brje) is derived from the eighth chapter of sANTIDEVA's BODHICARYAVATARA. It begins with the recognition that oneself and others equally want happiness and do not want suffering. It goes on to recognize that by cherishing others more than oneself, one ensures the welfare of both oneself (by becoming a buddha) and others (by teaching them the dharma). MahAyAna sutra literature typically assumes that, after generating the bodhicitta, the bodhisattva will require not one, but three "incalculable eons" (ASAMKHYEYAKALPA) of time in order to complete all the stages (BHuMI) of the bodhisattva path (MARGA) and achieve buddhahood. The Chinese HUAYAN ZONG noted, however, that the bodhisattva had no compunction about practicing for such an infinity of time, because he realized at the very inception of the path that he was already a fully enlightened buddha. They cite in support of this claim the statement in the "BrahmacaryA" chapter of the AVATAMSAKASuTRA that "at the time of the initial generation of the aspiration for enlightenment (bodhicittotpAda), complete, perfect enlightenment (ANUTTARASAMYAKSAMBODHI) is already achieved."

bodhisattva. (P. bodhisatta; T. byang chub sems dpa'; C. pusa; J. bosatsu; K. posal 菩薩). In Sanskrit, lit. "enlightenment being." The etymology is uncertain, but the term is typically glossed to mean a "being (SATTVA) intent on achieving enlightenment (BODHI)," viz., a being who has resolved to become a buddha. In the MAINSTREAM BUDDHIST SCHOOLS, the Buddha refers to himself in his many past lifetimes prior to his enlightenment as a bodhisattva; the word is thus generally reserved for the historical Buddha prior to his own enlightenment. In the MAHAYANA traditions, by contrast, a bodhisattva can designate any being who resolves to generate BODHICITTA and follow the vehicle of the bodhisattvas (BODHISATTVAYANA) toward the achievement of buddhahood. The MahAyAna denotation of the term first appears in the AstASAHASRIKAPRAJNAPARAMITA, considered one of the earliest MahAyAna sutras, suggesting that it was already in use in this sense by at least the first century BCE. Schools differ on the precise length and constituent stages of the bodhisattva path (MARGA), but generally agree that it encompasses a huge number of lifetimes-according to many presentations, three incalculable eons of time (ASAMKHYEYAKALPA)-during which the bodhisattva develops specific virtues known as perfections (PARAMITA) and proceeds through a series of stages (BHuMI). Although all traditions agree that the bodhisattva is motivated by "great compassion" (MAHAKARUnA) to achieve buddhahood as quickly as possible, Western literature often describes the bodhisattva as someone who postpones his enlightenment in order to save all beings from suffering. This description is primarily relevant to the mainstream schools, where an adherent is said to recognize his ability to achieve the enlightenment of an ARHAT more quickly by following the teachings of a buddha, but chooses instead to become a bodhisattva; by choosing this longer course, he perfects himself over many lifetimes in order to achieve the superior enlightenment of a buddha at a point in the far-distant future when the teachings of the preceding buddha have completely disappeared. In the MahAyAna, the nirvAna of the arhat is disparaged and is regarded as far inferior to buddhahood. Thus, the bodhisattva postpones nothing, instead striving to achieve buddhahood as quickly as possible. In both the mainstream and MahAyana traditions, the bodhisattva, spending his penultimate lifetime in the TUsITA heaven, takes his final rebirth in order to become a buddha and restore the dharma to the world. MAITREYA is the bodhisattva who will succeed the dispensation (sASANA) of the current buddha, GAUTAMA or sAKYAMUNI; he is said to be waiting in the tusita heaven, until the conditions are right for him to take his final rebirth and become the next buddha in the lineage. In the MahAyAna tradition, many bodhisattvas are described as having powers that rival or even surpass those of the buddhas themselves, and come to symbolize specific spiritual qualities, such as AVALOKITEsVARA (the bodhisattva of compassion), MANJUsRĪ (the bodhisattva of wisdom), VAJRAPAnI (the bodhisattva of power), and SAMANTABHADRA (the bodhisattva of extensive practice). In Western literature, these figures are sometimes referred to as "celestial bodhisattvas." ¶ In Korea, the term posal also designates laywomen residents of monasteries, who assist with the menial chores of cooking, preserving food, doing laundry, etc. These posal are often widows or divorcées, who work for the monastery in exchange for room and board for themselves and their children. The posal will often serve the monastery permanently and end up retiring there as well.

bodhisattvasaMvara. (T. byang chub sems dpa'i sdom pa; C. pusa jie; J. bosatsukai; K. posal kye 菩薩戒). In Sanskrit, lit. "restraints for the BODHISATTVA"; the "restraints," "precepts," or code of conduct (SAMVARA) for someone who has made the bodhisattva vow (BODHISATTVAPRAnIDHANA; PRAnIDHANA) to achieve buddhahood in order to liberate all beings from suffering. The mainstream moral codes for monastics that are recognized across all forms of Buddhism are listed in the PRATIMOKsA, which refers to rules of discipline that help adepts restrain themselves from all types of unwholesome conduct. With the rise of various groups that came to call themselves the MAHAYANA, different sets of moral codes developed. These are formulated, for example, in the BODHISATTVABHuMI and Candragomin's BodhisattvasaMvaraviMsaka, and in later Chinese apocrypha, such as the FANWANG JING. The mainstream prAtimoksa codes are set forth in the Bodhisattvabhumi as saMvarasīla, or "restraining precepts." These are the first of three types of bodhisattva morality, called the "three sets of restraints" (TRISAMVARA), which are systematized fully in Tibet in works like TSONG KHA PA's Byang chub gzhung lam. It seems that in the early MahAyAna, people publicly took the famous bodhisattva vow, promising to achieve buddhahood in order to liberate all beings. A more formal code of conduct developed later, derived from a number of sources, with categories of root infractions and secondary infractions. The bodhisattva precepts, however, could be taken equally by laypeople and monastics, men and women, and formal ceremonies for conferring the precepts are set forth in a number of MahAyAna treatises. In addition, there appear to have been ceremonies for the confession of infractions, modeled on the UPOsADHA rituals. Some of the precepts have to do with interpersonal relations, prescribing the kind of altruistic behavior that one might expect from a bodhisattva. Others are grander, such as the precept not to destroy cities, and appear to presuppose a code of conduct for kings or other important figures in society. There is also the suggestion that the bodhisattva precepts supersede the prAtimoksa precepts: one of the secondary infractions of the bodhisattva code is not to engage in killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, or senseless speech when in fact it would be beneficial to do so. The great weight given to the precept not to reject the MahAyAna as being the word of the Buddha (BUDDHAVACANA) suggests that, throughout the history of the MahAyAna in India, there were concerns raised about the questionable origin of the MahAyAna sutras. With the rise of TANTRA, the "three restraints" (trisaMvara) of bodhisattva morality were refigured as the second of a new set of precepts, preceded by the prAtimoksa precepts and followed by the tantric vows. There was much discussion, especially in Tibetan SDOM GSUM (dom sum) literature, of the relationships among the three sets of restraints and of their compatibility with each other. ¶ Although there is much variation in the listings of bodhisattva precepts, according to one common list, the eighteen root infractions are: (1) to praise oneself and slander others out of attachment to profit or fame; (2) not to give one's wealth or the doctrine, out of miserliness, to those who suffer without protection; (3) to become enraged and condemn another, without listening to his or her apology; (4) to abandon the MahAyAna and teach a poor facsimile of its excellent doctrine; (5) to steal the wealth of the three jewels (RATNATRAYA); (6) to abandon the excellent doctrine; (7) to steal the saffron robes of a monk and beat, imprison, and or expel him from his life of renunciation, even if he has broken the moral code; (8) to commit the five deeds of immediate retribution (ANANTARYAKARMAN) i.e., patricide, matricide, killing an arhat, wounding a buddha, or causing dissent in the saMgha; (9) to hold wrong views; (10) to destroy cities and so forth; (11) to discuss emptiness (suNYATA) with sentient beings whose minds have not been trained; (12) to turn someone away from buddhahood and full enlightenment; (13) to cause someone to abandon completely the prAtimoksa precepts in order to practice the MahAyAna; (14) to believe that desire and so forth cannot be abandoned by the vehicle of the sRAVAKAs and to cause others to believe that view; (15) to claim falsely, "I have withstood the profound emptiness (sunyatA)"; (16) to impose fines on renunciates; to take donors and gifts away from the three jewels; (17) to cause meditators to give up the practice of sAMATHA; to take the resources of those on retreat and give them to reciters of texts; (18) to abandon the two types of BODHICITTA (the conventional and the ultimate). See also BODHISATTVAsĪLA.

bodhisattvasīla. (T. byang chub sems dpa'i tshul khrims; C. pusa jie; J. bosatsukai; K. posal kye 菩薩戒). In Sanskrit, "BODHISATTVA morality" or "bodhisattva precepts"; the rules of conduct prescribed by MAHAYANA literature for bodhisattvas, or beings intent on achieving buddhahood. These precepts appear in a variety of texts, including the chapter on morality (sīlapatala) in the BODHISATTVABHuMI and the Chinese FANWANG JING (*BrahmajAlasutra). Although there is not a single universally recognized series of precepts for bodhisattvas across all traditions of Buddhism, all lists include items such as refraining from taking life, refraining from boasting, refraining from slandering the three jewels (RATNATRAYA), etc. In the Bodhisattvabhumi, for example, the MahAyAna precepts are classified into the "three sets of pure precepts" (trividhAni sīlAni; C. sanju jingjie): (1) the saMvarasīla, or "restraining precepts," which refers to the so-called HĪNAYANA rules of discipline (PRATIMOKsA) that help adepts restrain themselves from all types of unsalutary conduct; (2) practicing all virtuous deeds (kusaladharmasaMgrAhakasīla), which accumulates all types of salutary conduct; and (3) sattvArthakriyAsīla, which involve giving aid and comfort to sentient beings. Here, the first group corresponds to the preliminary hīnayAna precepts, while the second and third groups reflect a uniquely MahAyAna position on morality. Thus, the three sets of pure precepts are conceived as a comprehensive description of Buddhist views on precepts (sarvasīla), which incorporates both hīnayAna and MahAyAna perspectives into an overarching system. A similar treatment of the three sets of pure precepts is also found in such Chinese indigenous sutras as Fanwang jing ("Sutra of BrahmA's Net") and PUSA YINGLUO BENYE JING (see APOCRYPHA), thus providing a scriptural foundation in East Asia for an innovation originally appearing in an Indian treatise. The Fanwang jing provides a detailed list of a list of ten major and forty-eight minor MahAyAna precepts that came to be known as the "Fanwang Precepts"; its listing is the definitive roster of bodhisattva precepts in the East Asian traditions. As in other VINAYA ordination ceremonies, the bodhisattva precepts are often taken in a formal ritual along with the bodhisattva vows (BODHISATTVAPRAnIDHANA; PRAnIDHANA). However, unlike the majority of rules found in the mainstream vinaya codes (prAtimoksa), the bodhisattva precepts are directed not only at ordained monks and nuns, but also may be taken by laypeople. Also, in contrast to the mainstream vinaya, there is some dispensation for violating the bodhisattvasīla, provided that such violations are done for the welfare and weal of other beings. See also BODHISATTVASAMVARA.

brahmaloka. (T. tshangs pa'i 'jig rten; C. fanjie; J. bonkai; K. pomgye 梵界). In Sanskrit and PAli, the "BRAHMA worlds." In its narrowest sense, brahmaloka refers to the first three heavens of the realm of subtle materiality (RuPADHATU), whose denizens live perpetually immersed in the bliss of the first meditative absorption (DHYANA; P. jhAna): BRAHMAKAYIKA (heaven of BrahmA's followers), BRAHMAPUROHITA (heaven of BrahmA's vassals), and MAHABRAHMA (heaven of BrahmA himself). The ruler of these three heavens is named either BrahmA or MahAbrahmA, and he mistakenly believes that he is the creator of the universe. In a more general sense, the brahmaloka can also refer collectively to all the heavens of both the realm of subtle materiality and the immaterial realm (ARuPYADHATU). The two realms are divided into twenty heavens, the top four of which comprise the immaterial realm. Denizens of the immaterial realm have no physical dimension but are entirely mental and are perpetually immersed in one of the four immaterial absorptions (ARuPYAVACARADHYANA). The realm of subtle materiality is divided into sixteen heavens, the top five of which are called the "pure abodes" (sUDDHAVASA), where nonreturners (ANAGAMIN) are reborn. When the time is right, inhabitants of the pure abodes descend to earth in the guise of brAhmanas to leave portents of the advent of future buddhas so that they can be recognized when they appear in the human realm. One heaven in the realm of subtle materiality is reserved for unconscious beings (S. asaMjNisattva; P. asaNNasatta) who pass their entire lives (which can last eons) in dreamless sleep, only to die the moment they awaken. As with the immaterial realm, the realm of subtle materiality is also divided into four broad strata that correspond to the four form-based meditative absorptions (RuPAVACARADHYANA) and the denizens of these strata perpetually experience the bliss of the corresponding dhyAna. Regardless of the particular heaven they occupy, all inhabitants of the brahmaloka are all classified as BrahmA gods and live in splendor that far exceeds that of the divinities in the lower sensuous realm of existence (KAMADHATU).

Brain: According to Aristotle, it is a cooling organ of the body. Early in the history of philosophy, it was regarded as closely connected with consciousness and with activities of the soul. Descartes contended that mind-body relations are centered in the pineal gland located between the two hemispheres of the brain. Cabanis, a sensualistic materialist, believed that the brain produces consciousness in a manner similar to that in which the liver produces the bile. Many have sought to identify it with the seat of the soul. Today consciousness is recognized to be a much more complex phenomenon controlled by the entire nervous system, rather than by any part of the brain, and influenced by the bodily metabolism in general. -- R.B.W.

recognized as the messenger” merely.

recognized ::: imp. & p. p. --> of Recognize

recognizee ::: n. --> The person in whose favor a recognizance is made.

recognizer ::: n. --> One who recognizes; a recognizor.

recognize ::: v. t. --> To know again; to perceive the identity of, with a person or thing previously known; to recover or recall knowledge of.
To avow knowledge of; to allow that one knows; to consent to admit, hold, or the like; to admit with a formal acknowledgment; as, to recognize an obligation; to recognize a consul.
To acknowledge acquaintance with, as by salutation, bowing, or the like.
To show appreciation of; as, to recognize services by


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 intended. 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.

'Brug chen incarnations. (Drukchen). An important "incarnate lama" (SPRUL SKU) lineage of Tibetan masters, esteemed as prominent teachers of the 'BRUG PA BKA' BRGYUD sect of Tibetan Buddhism. The recognized line began in the fifteenth century, although the first embodiment is held to be GTSANG PA RGYA RAS YE SHES RDO RJE who lived several centuries earlier. Perhaps most famous among the 'Brug chen incarnations was the fourth, PADMA DKAR PO, an exceptional scholar and prolific author and historian. The current 'Brug chen incarnation established a residence in India following the Chinese occupation of Tibet. The lineage includes:

Bsam yas debate. An important event in the early dissemination (SNGA DAR) of Buddhism in Tibet. During the reign of the king KHRI SRONG LDE BRTSAN at the end of the eighth century, there were two Buddhist factions at court, a Chinese faction led by the Northern Chan (BEI ZONG) monk Heshang MOHEYAN (the Chinese transcription of "MahAyAna") and an Indian faction associated with the recently deceased sANTARAKsITA who, with the king and PADMASAMBHAVA, had founded the first Tibetan monastery at BSAM YAS. According to traditional accounts, sAntaraksita foretold of dangers and left instructions in his will that his student KAMALAsĪLA be called from India. A conflict seems to have developed between the Indian and Chinese partisans (and their allies in the Tibetan court) over the question of the nature of enlightenment, with the Indians holding that enlightenment takes place as the culmination of a gradual process of purification, the result of combining ethical practice (sĪLA), meditation (SAMADHI), and wisdom (PRAJNA). The Chinese spoke against this view, holding that enlightenment was the intrinsic nature of the mind itself rather than the goal of a protracted path of practice. Therefore, to recognize the presence of this innate nature of enlightenment, one need only enter a state of awareness beyond distinctions; all other practices were superfluous. According to both Chinese and Tibetan records, a debate was held between Kamalasīla and Moheyan at Bsam yas, circa 797, with the king himself serving as judge. According to Tibetan records (contradicted by Chinese accounts), Kamalasīla was declared the winner and Moheyan and his party were banished from Tibet, with the king proclaiming that the MADHYAMAKA school of Indian Buddhist philosophy (to which sAntaraksita and Kamalasīla belonged) would thereafter be followed in Tibet. Kamalasīla died shortly after the debate, supposedly assassinated by members of the Chinese faction. Scholars have suggested that although a controversy between the Indian and Chinese Buddhists (and their Tibetan partisans) occurred, it is unlikely that a face-to-face debate took place or that the outcome of the controversy was so unequivocal. The "debate" may instead have been an exchange of statements; indeed, KAmalasīla's third BHAVANAKRAMA seems to derive from this exchange. It is also important to note that, regardless of the merits of the Indian and Chinese philosophical positions, China was Tibet's chief military rival at the time, whereas India posed no such threat. The debate's principal significance derives from the fact that from this point on, Tibet largely sought its Buddhism from India; no school of Chinese Buddhism subsequently exerted any major influence in Tibet. It is said that when he departed, Moheyan left behind one shoe, indicating that traces of his view would remain in Tibet; some scholars have suggested possible connections between Chan positions and the RDZOGS CHEN teachings that developed in the ninth century. In Tibetan polemics of later centuries, it was considered particularly harsh to link one's opponent's views to the antinomian views of Moheyan. Moheyan himself was transformed into something of a trickster figure, popular in Tibetan art and drama. This event is variously referred to in English as the Council of Samye, the Council of Lha sa, and the Samye Debate. See also DUNWU.

Bsod nams rgya mtsho. (Sonam Gyatso) (1543-1588). A Tibetan Buddhist prelate officially identified as the third DALAI LAMA, although he was the first to actually hold the title. Recognized as an accomplished scholar and Buddhist master, he served as the abbot of 'BRAS SPUNGS Monastery. In 1578 he traveled to Mongolia at the invitation of the Tumed ruler Altan Khan, and served as religious instructor to the court. He convinced the Mongols to ban blood sacrifice and other indigenous rites in favor of Buddhist practice. In return, the Mongol Khan bestowed upon his guru the title "Dalai Lama," literally translating the Tibetan's name rgya mtsho ("ocean") into the Mongolian equivalent dalai. The name Dalai Lama was posthumously applied to Bsod nams rgya mtsho's two previous incarnations, DGE 'DUN GRUB and Dge 'dun rgya mtsho (Gendün Gyatso), who became respectively the first and second members of the lineage. Bsod nams rgya mtsho traveled widely throughout eastern Tibet and China, teaching and establishing monastic centers.

Budai. (J. Hotei; K. P'odae 布袋) (d. 916). A legendary Chinese monk, whose name literally means "Hemp Sack"; also occasionally referred to as Fenghua Budai, Changtingzi, and Budai heshang. He is said to have hailed from Fenghua county in Ningbo prefecture of Zhejiang province. Budai is often depicted as a short figure with an enormous belly and a staff or walking stick on which he has hung a hemp bag or sack (budai), whence derives his name. Budai wandered from one town to the next begging for food, some of which he saved in his sack. This jolly figure is remembered as a thaumaturge who was particularly famous for accurately predicting the weather. On his deathbed, Budai left the following death verse, which implied he was in fact a manifestation of the BODHISATTVA MAITREYA: "Maitreya, true Maitreya, / His thousands, hundreds, and tens of millions of manifestations, / From time to time appear among his fellow men, / But remain unrecognized by his fellow men." Budai is also associated in China with AnGAJA, the thirteenth of the sixteen ARHATs (see sOdAsASTHAVIRA) who serve as protector figures. Angaja had been a snake wrangler before he ordained, so whenever he went into the mountains, he carried a cloth bag with him to catch snakes, which he would release after removing their fangs so they would not injure people. For this reason, he earned the nickname "Cloth-Bag Arhat" (Budai luohan/heshang). In Zhejiang province, many images of Budai were made for worship, and an image of Budai installed in the monastery of MANPUKUJI on Mt. obaku in Japan is still referred to as that of the bodhisattva Maitreya. The local cult hero and thaumaturge Budai was quickly appropriated by the CHAN community as a trickster-like figure, leading to Budai often being as called the "Laughing Buddha." In Japan, Budai is also revered as one of the seven gods of virtue (see SHICHIFUKUJIN). It is Budai who is commonly depicted in all manner of kitschy knickknacks and called the "Fat Buddha." He has never been identified with, and is not to be mistaken for, sAKYAMUNI Buddha.

Buddhamitra. (C. Fotuomiduoluo; J. Butsudamitsutara; K. Pult'amiltara 佛陀蜜多羅). In Sanskrit, literally "Friend of the Buddha"; one of the Indian patriarchs listed in Chinese lineage records. He is variously listed in Chinese sources as the ninth (e.g., in the LIDAI FABAO JI and BAOLIN ZHUAN), the eighth (e.g., FU FAZANG YINYUAN ZHUAN), or the fifteenth (e.g., LIUZU TAN JING) patriarch of the Indian tradition. He is said to have been born into the vaisya caste of agriculturalists, in the kingdom of Daigya. His master was the patriarch BUDDHANANDI. According to tradition, when Buddhamitra was fifty years old, Buddhanandi was passing by the house in which Buddhamitra lived; seeing a white light floating above the house, Buddhanandi immediately recognized that his successor was waiting inside. Buddhamitra is also said to be one of the teachers of the Indian Buddhist philosopher VASUBANDHU and is considered the author of a work known as the PaNcadvAradhyAnasutramahArthadharma.

BuddhatrAta. (C. Fotuoduoluo; J. Butsudatara; K. Pult'adara 佛陀多羅). Proper name of the putative translator of the YUANJUE JING (Dafangguang yuanjue xiuduoluo liaoyi jing; "Book of Perfect Enlightenment"). According to the KAIYUAN SHIJIAO LU, Zhisheng's catalogue of Chinese Buddhist scriptural translations, BuddhatrAta hailed from Kashmir (see KASHMIR-GANDHARA) and translated this text, in 693, at BAIMASI outside the Chinese capital of Luoyang. Although Zhisheng's attribution is followed by all subsequent cataloguers, this scripture is now generally recognized to be an indigenous Chinese Buddhist scripture (see APOCRYPHA) from the eighth century CE, so his ascription is dubious. There are a few other works attributed to a BuddhatrAta in the Chinese catalogues, including a vinaya text and a commentary to the YULANBEN JING, but it is unclear whether these are the same BuddhatrAta; nothing else is known about his life or activities in China.

Buddhist Hybrid Sanskrit. A term coined by the Sanskritist FRANKLIN EDGERTON, who compiled the definitive grammar and dictionary of the language, to refer to the peculiar Buddhist argot of Sanskrit that is used both in many Indic MAHAYANA scriptures, as well as in the MAHAVASTU, a biography of the Buddha composed within the LOKOTTARAVADA subgroup of the MAHASAMGHIKA school. Edgerton portrays Buddhist Hybrid Sanskrit texts as the products of a gradual Sanskritization of texts that had originally been composed in various Middle Indic dialects (PRAKRIT). Buddhist Hybrid Sanskrit (BHS) texts were not wholesale renderings of vernacular materials intended to better display Sanskrit vocabulary, grammar, and syntax, but rather were ongoing, and often incomplete, reworkings of Buddhist materials, which reflected the continued prestige of Sanskrit within the Indic scholarly community. This argot of Sanskrit is sometimes called the "GATHA dialect," because its peculiarities are especially noticeable in MahAyAna verse forms. Edgerton describes three layers of Buddhist Hybrid Sanskrit based on the extent of their hybridization (and only loosely chronological). The first, and certainly earliest, class consists solely of the MahAvastu, the earliest extant BHS text, in which both the prose and verse portions of the scripture contain many hybridized forms. In the second class, verses remain hybridized, but the prose sections are predominantly standard Sanskrit and are recognizable as BHS only in their vocabulary. This second class includes many of the most important MahAyAna scriptures, including the GAndAVYuHA, LALITAVISTARA, SADDHARMAPUndARĪKASuTRA, and SUKHAVATĪVYuHASuTRA. In the third class, both the verse and prose sections are predominantly standard Sanskrit, and only in their vocabulary would they be recognized as BHS. Texts in this category include the AstASAHASRIKAPRAJNAPARAMITA, BODHISATTVABHuMI, LAnKAVATARASuTRA, MuLASARVASTIVADA VINAYA, and VAJRACCHEDIKAPRAJNAPARAMITASuTRA.

CakkavattisīhanAdasutta. (C. Zhuanlun shengwang xiuxing jing; J. Tenrinjoo shugyokyo; K. Chollyun songwang suhaeng kyong 轉輪聖王修行經). In PAli, "Discourse on the Lion's Roar of the Wheel-Turning Emperor"; the twenty-sixth sutta of the DĪGHANIKAYA (a separate DHARMAGUPTAKA recension appears as the sixth SuTRA in the Chinese translation of the DĪRGHAGAMA and a separate SarvAstivAda recension as the seventieth sutra in the Chinese translation of the MADHYAMAGAMA); the scripture is known especially for being the only sutta in the PAli canon that mentions the name of the Buddha's successor, Metteya (MAITREYA). Before a gathering of monks at the town of MAtulA in MAGADHA, the Buddha tells the story of a universal or wheel-turning monarch (cakkavattin; S. CAKRAVARTIN) named Dalhanemi, wherein he explains that righteousness and order are maintained in the world so long as kings observe their royal duties. Dalhanemi's successors, unfortunately, gradually abandoned their responsibilities, leading to immorality, strife, and the shortening of life spans from eighty thousand years to a mere ten; the sutta thus attributes the origins of evil in the world to the neglect of royal duty. Upon reaching this nadir, people finally recognize the error of their ways and begin anew to practice morality. The observance of morality leads to improved conditions, until eventually a universal monarch named Sankha appears, who will prepare the way for the advent of the future-Buddha Metteya (Maitreya).

camisado ::: n. --> A shirt worn by soldiers over their uniform, in order to be able to recognize one another in a night attack.
An attack by surprise by soldiers wearing the camisado.


Canon ::: The collection of books of the Bible recognized as authoritative.

CariyApitaka. In PAli, "The Basket of Conduct"; fifteenth book of the KHUDDAKANIKAYA of the PAli SUTTAPItAKA. According to traditional accounts, the text was preached by Gotama (S. GAUTAMA) Buddha immediately after the BUDDHAVAMSA at the request of SAriputta (S. sARIPUTRA). Centuries later, the missionary MAHINDA is said to have converted thousands of Sri Lankans to Buddhism when he recited it in ANURADHAPURA. Divided into three chapters (vagga), the book contains thirty-five stories in verse of previous lives of the Buddha. These stories recount and extol the ten perfections (P. pAramī, S. PARAMITA) that Gotama developed while striving for enlightenment through many lives as a bodhisatta (S. BODHISATTVA). The stories in this collection are called cariyA ("conduct," or "act"), whence the name of the text, and in content they parallel corresponding prose narratives found in the JATAKA. The PAli tradition recognizes ten perfections as requisite for attaining buddhahood: generosity (DANA), morality (sīla, S. sĪLA), renunciation (nekkhamma, S. NAIsKRAMYA), wisdom (paNNA, S. PRAJNA), energy (viriya, S. VĪRYA), patience (khanti, S. KsANTI), truthfulness (sacca, S. SATYA), resolution (adhitthAna, S. ADHIstHANA), loving-kindness (mettA, S. MAITRĪ) and equanimity (upekkhA, S. UPEKsA). Of these ten, only seven are enumerated in this text. The first vagga is comprised of ten stories concerning the perfection of generosity. The second vagga has ten stories concerning morality. The third vagga contains fifteen stories, five of which are devoted to renunciation, six to truthfulness, two to loving-kindness, and one each to the perfections of resolution and equanimity. A commentary to the text, attributed to DHARMAPALA, is included in the PARAMATTHADĪPANĪ.

Cataclysms [from Greek kataklysmos flood] The term originated among the Stoics, who taught that the world is visited periodically and alternately by deluge (cataclysm) and conflagration (ekpyrosis, “burning up”). This last teaching was taken over into early Christian theology in the idea that the world will perish in flame. The meaning of cataclysm, however, now includes both deluges and volcanic action. Theosophy holds that the earth is visited periodically and at long intervals by comparatively sudden changes, varying in geographic importance from a continental to merely local catastrophes. The whole period of the cataclysm includes a gradual beginning, a progressive intensification, a culmination, and a gradual diminution. Local transformations are often sudden, sharp, or violent, whereas those embracing a wide geographical field are usually much slower or of longer period, frequently seeming to be nothing more than the merely secular changes which human experience recognizes as customary.

catechumen ::: L. catechunenus, Gr. --> One who is receiving rudimentary instruction in the doctrines of Christianity; a neophyte; in the primitive church, one officially recognized as a Christian, and admitted to instruction preliminary to admission to full membership in the church.

Ceremonies, Ceremonials, Sacred- Originally and essentially acts of magic, designed to bring about particular and definite results, but now almost wholly ritual observances performed from habit, from unthinking reverence to misunderstood tradition, or merely to impress the devotional imagination. The anointing of a candidate in the Mysteries was actually the completion of a process which began on higher planes and in the candidate’s inner nature, not a mere symbol intended to fix his attention or to impress his mind. In two of its ecclesiastical analogs, baptism and confirmation, we find them regarded by some churches as the “outward and visible sign of an inward and spiritual grace,” and by others as an actual conveying of grace to the candidate; and the same with other Church sacraments. In real ceremonial magic this is fully recognized, and success depends upon the exact fulfillment of the necessary conditions; similarly in white magic, but the knowledge and proficiency required for the fulfillment of the requisite conditions is apparently beyond the attainments of the great multitude of people today. It comes only in higher degrees of chelaship and is carefully guarded from profanation. For ceremonial magic, whether white or black, means the evocation of various forces of nature, stronger or weaker depending upon their nature, demanding for their control a resolute will, an inflexible mind, and an immaculately pure heart. Ceremonies performed in ignorance may be as barren of results as a static electric machine worked in a fog.

Chih: Wisdom, one of the three Universally Recognized Moral qualities of man (ta te), the Three Moral Qualities of the superior man (san te), the Four Fundamentals of the moral life (ssu tuan), and the Five Constant Virtues (wu ch'ang). (Confucianism.) Knowledge; intelligence. Discriminate knowledge; small knowledge, which is incapable of understanding Tao. Intuitive knowledge (liang chih). (Wang Yang-ming, 1473-1529.) --W.T.C Chih: Marks, designation, pointing at (with a finger, chih), an obscure term in the logic of Kung-sun Lung (c. 400 - c. 300 B.C.) which can be interpreted as:

Chos kyi 'byung gnas. (Chokyi Jungne) (1700-1774). Tibetan Buddhist scholar recognized as the eighth TAI SI TU incarnation, remembered for his wide learning and his editorial work on the Tibetan Buddhist canon. He traveled extensively throughout his life, maintaining strong relationships with the ruling elite of eastern Tibet and the Newar Buddhists of the Kathmandu Valley. Born in the eastern Tibetan region of SDE DGE, Chos kyi 'byung gnas was recognized as a reincarnate lama (SPRUL SKU) by the eighth ZHWA DMAR, from whom he received his first vows. He would go on to study with KAḤ THOG Rigs 'dzin Tshe dbang nor bu (1698-1755), from whom he learned about GZHAN STONG ("other emptiness"). At the age of twenty-one, he accompanied several important Bka' brgyud hierarchs, the Zhwa dmar and the twelfth KARMA PA, to Kathmandu, a journey that was to have a profound impact on the young Si tu's life. He returned to eastern Tibet in 1724, where he was received favorably by the king of Sde dge, Bstan pa tshe ring (Tenpa Tsering, 1678-1738). Under the latter's patronage, Chos kyi 'byung gnas founded DPAL SPUNGS monastery in 1727, which became the new seat for the Si tu lineage (they are sometimes called the Dpal spungs si tu). Between the years 1731 and 1733, he undertook the monumental task of editing and correcting a new redaction of the BKA' 'GYUR section of the Tibetan Buddhist canon, to be published at the printing house of Sde dge. Although in his day Tibetan knowledge of Indian linguistic traditions had waned, Chos kyi 'byung gnas devoted much of his later life to the study of Sanskrit grammar and literature, which he had first studied with Newar panditas during his time in Kathmandu. He sought out new Sanskrit manuscripts in order to establish more precise translations of Sanskrit works already translated in the Tibetan canon; he is esteemed in Tibet for his knowledge of Sanskrit grammar. In addition to his prolific scholarly work, Chos kyi 'byung gnas was an accomplished painter as well as a gifted physician, much sought after by the aristocracy of eastern Tibet. In 1748, he visited Nepal once again, where he translated the SvayambhupurAna, the legends concerning the SVAYAMBHu STuPA, into Tibetan. He was received amicably by the rulers JayaprakAsamalla (1736-1768) of Kathmandu, Ranajitamalla (1722-1769) of what is now Bhaktapur, and PṛthvīnArAyana sAha, who would unify the Kathmandu Valley under Gorkhali rule several decades later. Chos kyi 'byung gnas' collected writings cover a vast range of subjects including lengthy and detailed diaries and an important history of the KARMA BKA' BRGYUD sect coauthored by his disciple Be lo Tshe dbang kun khyab (Belo Tsewang Kunkyap, b. 1718). He is retrospectively identified as an originator of what would become known as Khams RIS MED movement, which gained momentum in early nineteenth century Sde dge.

Churchill, Winston ::: (1875-1965) British Prime Minister, 1940-1945. He succeeded Chamberlain on May 10, 1940, at the height of Hitler's conquest of Western Europe. Churchill was one of the very few Western politicians who recognized the threat that Hitler posed to Europe. He strongly opposed Chamberlain's appeasement policies.

civillty ::: n. --> The state of society in which the relations and duties of a citizen are recognized and obeyed; a state of civilization.
A civil office, or a civil process
Courtesy; politeness; kind attention; good breeding; a polite act or expression.


Clairvoyance Clear-seeing; generally, the power to use the psychic sense of vision to see things on the astral plane, the imperfect shadows of things to come or the astral records of things past. But this faculty is of restricted scope and very apt to mislead; prematurely developed in an untrained person, it is more likely to lead to error than to benefit. True clairvoyance is the opening of spiritual vision, called in India the Eye of Siva and beyond the Himalayas the Eye of Dangma; a faculty which enables the seer to see the truth and to recognize it as such. Among the seven saktis (occult powers) is enumerated jnana-sakti, which in its higher aspects is the power of knowing, true clairvoyance, but which on lower planes becomes more or less perfect psychic clairvoyance. True clairvoyance enables the seer to discern the reality behind its veils, to know right action, and to see what is happening in worlds removed by distance or difference of plane from our own. Retrospective clairvoyance interprets the past through its indelible records in the akasa.

cognize ::: v. t. --> To know or perceive; to recognize.

command interpreter "operating system" A program which reads textual commands from the user or from a file and executes them. Some commands may be executed directly within the interpreter itself (e.g. setting variables or control constructs), others may cause it to load and execute other files. {Unix}'s command interpreters are known as {shells}. When an {IBM PC} is {boot}ed {BIOS} loads and runs the {MS-DOS} command interpreter into memory from file COMMAND.COM found on a {floppy disk} or {hard disk} drive. The commands that COMMAND.COM recognizes (e.g. COPY, DIR, PRN) are called internal commands, in contrast to external commands which are executable files. (1995-03-16)

command interpreter ::: (operating system) A program which reads textual commands from the user or from a file and executes them. Some commands may be executed directly within the interpreter itself (e.g. setting variables or control constructs), others may cause it to load and execute other files.Unix's command interpreters are known as shells.When an IBM PC is booted BIOS loads and runs the MS-DOS command interpreter into memory from file COMMAND.COM found on a floppy disk or hard disk drive. The commands that COMMAND.COM recognizes (e.g. COPY, DIR, PRN) are called internal commands, in contrast to external commands which are executable files. (1995-03-16)

Commitment - Expected expenditure backed by an agreement. A commitment may be disclosed in a footnote but generally is not given accounting recognition. Disclosure includes its nature and amount. However, a commitment can be recorded in the case of a loss commitment on a purchase contract where the market price has significantly declined below the agreed-upon delivery contract price. The entry for the difference is to debit loss on purchase commitment and credit estimated liability. But a gain on a purchase contract is not recognized because it violates conservatism.

Completed contract method of accounting - Profit is recognized only when a long-term construction contract is completed.

composite ::: v. t. --> Made up of distinct parts or elements; compounded; as, a composite language.
Belonging to a certain order which is composed of the Ionic order grafted upon the Corinthian. It is called also the Roman or the Italic order, and is one of the five orders recognized by the Italian writers of the sixteenth century. See Capital.
Belonging to the order Compositae; bearing involucrate heads of many small florets, as the daisy, thistle, and


Conscience The imperfectly received or recognized working of one’s spiritual being, in itself a spiritual activity of the inner god, which as yet is able to send only some faint gleams of light, truth, and harmony into the heavy and obscure brain-mind in which most people live. The higher the stage of evolution, the more easily and abundantly is this spiritual energy transmitted to the lower self. Conscience is the voice of innate and of garnered spiritual wisdom, emanating first from the spiritual monad (buddhi) and also from the stored-up higher experiences of previous incarnations, reaching us through the veils of the intermediate principles. The thinner these veils are made through the cultivation of the virtues involved in impersonal living, the more easily does the conscience rule us and work within us.

Conservatism principle - Accounting guideline that understates assets and revenues and overstates liabilities and expenses. Expenses should be recognised earlier than later while revenue should be recognized later than sooner. Thus, net income will result in a lower figure. Conservatism holds that in financial reporting it is preferable to be pessimistic (understate) than optimistic (overstate) since there is less chance of financial readers being hurt by relying on prepared financial statements. One can argue that pessimism is needed to counteract the optimism of management. However, excess conservatism may result in misguided decisions.

conspicuous ::: a. --> Open to the view; obvious to the eye; easy to be seen; plainly visible; manifest; attracting the eye.
Obvious to the mental eye; easily recognized; clearly defined; notable; prominent; eminent; distinguished; as, a conspicuous excellence, or fault.


Constantinople Convention ::: Signed by Austria-Hungary, France, Germany, Great Britain, Italy, the Netherlands, Russia, Spain, and the Ottoman Empire on October 29, 1888, the convention demanded free access for all interested parties to the Suez Canal. Egypt recognized the convention, however, blockaded it against Israel before and after it nationalized it in 1956.

Contextual definition: See incomplete symbol. Contiguity, Association by: A type of association, recognized by Aristotle, whereby one of two states of mind, which have been coexistent or successive, tends to recall the other. This type of association has sometimes been considered the basic type to which all others are reducible. See Association, laws of. -- L.W.

Credit card receipts - Sales revenue where payment has been made through the use of recognized/authorised credit cards versus cash or check receipts/payments.

Criterion: Broadly speaking, any ground, basis, or means of judging anything as to its quality. Since validity, truth, goodness, justice, virtue, and beauty are some of the most fundamental qualities for philosophic enquiry, criteria for these are embodied in almost all philosophies and are either assumed or derived. In logic, consistency is a generally recognized criterion; in epistemology, evidence of the senses, comparison, or reason may be regarded as criteria; in metaphysical speculation have been suggested. as criteria for truth, among others, correspondence, representation, practicability, and coherence; in religion, evidences of faith, revelation or miracle; in ethics, pleasure, desirability, utility, self-determination of the will, duty, conscience, happiness, are among common criteria, while in aesthetics there have been cited interest, satisfaction, enjoyment, utility, harmony. -- K.F.L.

Daeva (Avestan) Daēva, Dev (Pahlavi), Div (Persian) Dīv. In the Avesta, beings of malicious intent popularly regarded as fiends or demons under the sway of Angra-Mainyu. It is a generalizing name for the class of spiritual, quasi-spiritual, and ethereal beings recognized in the mystical literatures of other countries as daimones, devas, spirits, etc. They range thus from self-conscious beings of relatively high evolutionary grade through intermediate stages down to what in theosophy are called elementals.

Dainichi(bo) Nonin. (大日[房]能忍) (d.u.). Japanese monk of the late Heian and early Kamakura eras; his surname was Taira. Nonin is the reputed founder of the short-lived ZEN sect known as the DARUMASHu, one of the earliest Zen traditions to develop in Japan. Nonin was something of an autodidact and is thought to have achieved awakening through his own study of scriptures and commentaries, rather than through any training with an established teacher. He taught at the temple of Sanboji in Suita (present-day osaka prefecture) and established himself as a Zen master. Well aware that he did not have formal authorization (YINKE) from a Chan master in a recognized lineage, Nonin sent two of his disciples to China in 1189. They returned with a portrait of BODHIDHARMA inscribed by the Chan master FOZHAO DEGUANG (1121-1203) and the robe of Fozhao's influential teacher DAHUI ZONGGAO. Fozhao also presented Nonin with a portrait of himself (see DINGXIANG), on which he wrote a verse at the request of Nonin's two disciples. Such bestowals suggested that Nonin was a recognized successor in the LINJI lineage. In 1194, the monks of HIEIZAN, threatened by Nonin's burgeoning popularity, urged the court to suppress Nonin and his teachings as an antinomian heresy. His school did not survive his death, and many of his leading disciples subsequently became students of other prominent teachers, such as DoGEN KIGEN; this influx of Nonin's adherents introduced a significant Darumashu component into the early SoToSHu tradition. Nonin was later given the posthumous title Zen Master Shinpo [alt. Jinho] (Profound Dharma).

Dalai Lama. (T. DA la'i bla ma). An honorific title given to members of a prominent Tibetan incarnation (SPRUL SKU) lineage belonging to the DGE LUGS sect of Tibetan Buddhism. The Dalai Lamas are traditionally revered as earthly manifestations of AVALOKITEsVARA, the BODHISATTVA of compassion and protector of Tibet. Although the term has become widely known outside the region, Tibetans most frequently refer to the Dalai Lama as Rgyal ba rin po che (Gyalwa Rinpoche) "Precious Conqueror," Sku mdun (Kundun) "The Presence," or Yid bzhin nor bu (Yishin Norbu) "Wish-fulfilling Gem." The name originated during the sixteenth century when ALTAN KHAN, ruler of the Tümed Mongols, bestowed the title on the Dge lugs teacher BSOD NAMS RGYA MTSHO by translating the prelate's name rgya mtsho ("ocean") into Mongolian as dalai. The name thus approximately means "ocean teacher." It is not the case, as is often reported, that the Dalai Lamas are so named because their wisdom is as vast as the ocean. After Bsod nams rgya mtsho, all subsequent incarnations have rgya mtsho as the second component of their name. At the time of his meeting with the Altan Khan, Bsod nams rgya mtsho was already a recognized incarnate lama of the Dge lugs. Bsod nams rgya mtsho became the third Dalai Lama and two of his previous incarnations were posthumously recognized as the first and second holders of the lineage. From that time onward, successive incarnations have all been known as the Dalai Lama. Although writings outside Tibet often describe the Dalai Lama as the head of the Dge lugs sect, that position is held by a figure called the DGA' LDAN KHRI PA, the "Throneholder of Ganden Monastery." The fourteen Dalai Lamas are:

Darkness In theosophical philosophy light is not regarded as self-existent, but as primordially the spiritual effect of a spiritual cause, the emanation from something grander and more radical beyond it. This unknown divine substratum, the original superspiritual intelligence-substance of the universe, is sometimes called darkness; likewise, it is spoken of as absolute light. Thus absolute light and absolute darkness are the same, so that manifested light sprang from unmanifested light or darkness. Philosophically, non-ego — which is freedom from the limitations of egoity and manifested particularities — voidness, and darkness are a three-in-one, darkness being Father-Mother and light, their Son. Night or darkness preceded day and light in cosmogony, as is recognized in Genesis, where darkness broods over the face of the deep. The creation of light, or the emanation of light from darkness, is the first step in cosmic manifestation. Light thus is truly called original substance or spiritual matter; darkness, purest spirit. Synonymous with this darkness are ’eyn soph, the Boundless, the bridgeless abyss, the unmanifest, the ever-invisible robes of the eternal parent.

Darsana: (Skr. view) Philosophy, philosophical position, philosophical system. Six systems (saddarsana) are recognized as orthodox in Indian philosophy because they fall in line with Vedic tradition (cf. Indian Philosophy). -- K.F.L.

Dbang phyug rdo rje. (Wangchuk Dorje) (1556-1603). A revered Tibetan Buddhist master, recognized as the ninth KARMA PA. A prolific author, Dbang phyug rdo rje wrote three important treatises on MAHĀMUDRĀ that remain central BKA' BRGYUD texts: PHYAG CHEN NGAS DON RGYA MTSHO ("Mahāmudrā: Ocean of Definitive Meaning"), PHYAG CHEN MA RIG MUN GSAL ("Mahāmudrā: Eliminating the Darkness of Ignorance"), and PHYAG CHEN CHOS SKU MDZUB TSHUGS ("Mahāmudrā: Pointing Out the DHARMAKĀYA"). He traveled throughout Mongolia and Bhutan and established several monasteries in Sikkim. One of these, Rum theg monastery located near Gangtok, became the Karma pa's main seat when the sixteenth Karma pa RANG 'BYUNG RIG PA'I RDO RJE (Rangjung Rikpe Dorje) fled into exile in 1959.

Deity Intelligence and will superior to the human, forming the intelligent and vital governing essence of the universe, whether this universe be large or small. The principal views as to the nature of deity may be classed as 1) pantheistic, 2) polytheistic, 3) henotheistic, and 4) monotheistic. Pantheism, which views the divine as immanent in all nature and yet transcendent in its higher parts, is characteristic of certain Occidental philosophical systems and of all Oriental systems. Polytheism implies the recognition of an indefinite number of deific powers in the universe, the plural manifestations of the ever immanent, ever perduring, and manifest-unmanifest One. Polytheism is thus a logical development of pantheism. Henotheism is the belief in one god, but not the exclusion of others, such as is found in the Jewish scriptures, where the ancient Hebrews frankly worshiped a tribal deity and fully recognized the existence of other tribal deities. Monotheism is the belief in only one god, as is found in Christianity and Islam. These religions, in inheriting the Jewish tradition, have confounded this merely personal and local conception with the First Cause of the universe, which in theosophy would be called the formative cosmic Third Logos, thus producing an inconsistent idea of a God who is both infinite, delimited, and personal in character, with an intuition, however, of the necessarily impersonal cosmic intelligent root of all.

Denkoroku. (傳光録). In Japanese, "Record of the Transmission of the Light"; a text also known by its full title, Keizan osho denkoroku ("A Record of the Transmission of the Light by Master Keizan"). The anthology is attributed by Soto tradition to KEIZAN JoKIN, but was most probably composed posthumously by his disciples. The Denkoroku is a collection of pithy stories and anecdotes concerning fifty-two teachers recognized by the Japanese SoToSHu as the patriarchs of the school, accompanied by the author's own explanatory commentaries and concluding verses. Each chapter includes a short opening case (honsoku), which describes the enlightenment experience of the teacher; a longer section (called a kien) offering a short biography and history of the teacher, including some of his representative teachings and exchanges with students and other teachers; a prose commentary (teisho; C. TICHANG) by the author; and a concluding appreciatory verse (juko). The teachers discussed in the text include twenty-seven Indian patriarchs from MAHĀKĀsYAPA to PrajNātāra; six Chinese patriarchs from BODHIDHARMA through HUINENG; seventeen Chinese successors of Huineng in the CAODONG ZONG, from QINGYUAN XINGSI to TIANTONG RUJING; and finally the two Japanese patriarchs DoGEN KIGEN and Koun Ejo (1198-1280). The Denkoroku belongs to a larger genre of texts known as the CHUANDENG LU ("transmission of the lamplight records"), although it is a rigidly sectarian lineage history, discussing only the single successor to each patriarch with no treatment of any collateral lines.

deny ::: 1. To refuse to recognize or acknowledge; disavow. 2. To declare untrue; contradict. 3. To refuse to fulfil the requests or expectations; refuse to give. 4. To give a refusal to; turn down or away. 5. To withhold the possession, user, or enjoyment of. denies, denied, denying.

derive ::: v. t. --> To turn the course of, as water; to divert and distribute into subordinate channels; to diffuse; to communicate; to transmit; -- followed by to, into, on, upon.
To receive, as from a source or origin; to obtain by descent or by transmission; to draw; to deduce; -- followed by from.
To trace the origin, descent, or derivation of; to recognize transmission of; as, he derives this word from the Anglo-Saxon.


descry ::: v. t. --> To spy out or discover by the eye, as objects distant or obscure; to espy; to recognize; to discern; to discover.
To discover; to disclose; to reveal. ::: n. --> Discovery or view, as of an army seen at a distance.


Dge 'dun chos 'phel. (Gendun Chopel) (1903-1951). A distinguished essayist, poet, painter, translator, historian, and philosopher; one of the most important Tibetan intellectuals of the first half of the twentieth century. He was born in the Reb kong region of A mdo, the son of a respected SNGAGS PA. At the age of five, he was recognized as the incarnation (SPRUL SKU) of an abbot of the famous RNYING MA monastery, RDO RJE BRAG. Following his father's untimely death, he entered a local DGE LUGS monastery, eventually moving to BLA BRANG BKRA' SHIS 'KHYIL. He gained particular notoriety as a debater but apparently criticized the monastery's textbooks (yig cha). In 1927, he traveled to LHA SA, where he entered Sgo mang College of 'BRAS SPUNGS monastery. In 1934, the Indian scholar and nationalist Rahul Sankrityayan (1893-1963) arrived in Lha sa in search of Sanskrit manuscripts, especially those dealing with Buddhist logic. He enlisted Dge 'dun chos 'phel as his guide, just as he was completing the final examinations at the end of the long curriculum of the DGE BSHES. After visiting many of the monasteries of southern Tibet, Sankrityayan invited Dge 'dun chos 'phel to return with him to India. Over the next decade, he would travel extensively, and often alone, across India and Sri Lanka, learning Sanskrit, Pāli, several Indian vernaculars, and English. He assisted the Russian Tibetologist, GEORGE ROERICH, in the translation of the important fifteenth-century history of Tibetan Buddhism by 'Gos lo tsā ba, DEB THER SNGON PO ("The Blue Annals"). He visited and made studies of many of the important Buddhist archaeological sites in India, writing a guide (lam yig) that is still used by Tibetan pilgrims. He studied Sanskrit erotica and frequented Calcutta brothels, producing his famous sex manual, the 'Dod pa'i bstan bcos ("Treatise on Passion"). During his time abroad, he also spent more than a year in Sri Lanka. In January 1946, after twelve years abroad, Dge 'dun chos 'phel returned to Lha sa. He taught poetry and also gave teachings on MADHYAMAKA philosophy, which would be published posthumously as the controversial Klu sgrub dgongs rgyan ("Adornment for NĀGĀRJUNA's Thought"). Within a few months of his arrival in Lha sa, Dge 'dun chos 'phel was arrested by the government of the regent of the young fourteenth Dalai Lama on the fabricated charge of counterfeiting foreign currency. Sentenced to three years, he served at least two, working on his unfinished history of early Tibet, Deb ther dkar po ("The White Annals"), and composing poetry. He emerged from prison a broken man and died in October 1951 at the age of forty-eight.

Dge 'dun grub. (Gendün Drup) (1391-1475). A revered scholar of the DGE LUGS sect of Tibetan Buddhism, posthumously recognized as the first DALAI LAMA. He was from the clan of Ngar tso in the region of Ru lug and received his early training at SNAR THANG monastery, where he earned fame for his erudition. In 1415, he traveled to central Tibet, where he became a close disciple of the Dge lugs polymath TSONG KHA PA in the years before the master's death in 1419. He went on to serve as the abbot of DGA' LDAN monastery. In 1447, Dge 'dun grub founded BKRA SHIS LHUN PO monastery, later the seat of the PAn CHEN LAMAS in the central Tibetan city of Gzhis ka rtse (Shigatse). After the Mongolian ruler Altan Khan bestowed the title Dalai Lama on BSOD NAMS RGYA MTSHO in 1578, Dge 'dun grub was posthumously identified as the lineage's first incarnation. He was a renowned scholar, writing influential works on both VINAYA and ABHIDHARMA.

Dge lugs. (Geluk). In Tibetan, lit. "System of Virtue"; one of the four major sects of Tibetan Buddhism (see also BKA' BRYUD, SA SKYA, RNYING MA). Originating among the disciples of TSONG KHA PA, it was originally referred to as the Dga' ldan pa'i lugs (abbreviated as Dga' lugs) "the system of those from Dga' ldan Mountain," where Tsong kha pa, with the patronage of the powerful Phag mo gru family, founded Ri bo DGA' LDAN monastery in 1409. (The name Dge lugs may have originally been an abbreviation of Dga' ldan pa'i lugs.) Within a few years of the founding of Dga' ldan, two followers of Tsong kha pa, 'JAM DBYANGS CHOS RJE BKRA SHIS DPAL LDAN and Byams chen chos rje Shākya ye shes (1354-1435), founded 'BRAS SPUNGS (1416) and SE RA (1419) monasteries, respectively, apparently at Tsong kha pa's urging. These three monasteries developed into the institutional center of Dge lugs power and influence; Tsong kha pa with his two most prominent followers, RGYAL TSHAB DARMA RIN CHEN (called Rgyal tshab rje) and MKHAS GRUB DGE LEGS DPAL BZANG PO (called Mkhas grub rje)-both important scholars in their own right-became the cultic center, called rje yab sras gsum ("the lord and his two spiritual sons"). BKRA SHIS LHUN PO monastery, the fourth great Dge lugs monastery, was founded in Gzhis ka rtse (Shigatse) in 1447 by another of Tsong kha pa's followers, the scholarly and politically astute DGE 'DUN GRUB, providing a basis for Dge lugs power in the west. Dge 'dun grub was posthumously recognized as the first DALAI LAMA. The fifth Dalai Lama NGAG DBANG BLO BZANG RGYA MTSHO and BLO BZANG CHOS KYI RGYAL MTSHAN, with the help of the Mongols, established the Dge lugs as the largest and most powerful Buddhist sect in Tibet. After the founding of the DGA' LDAN PHO BRANG government in 1642, the Dalai Lama was invested with temporal power, making the Dge lugs the de facto ruling party and bringing an end to the political instability that accompanied the rise of the sect during the sixteenth and seventeenth centuries. Blo bzang chos kyi rgyal mtshan became abbot of Bkra shis lhun po and began the lineage of powerful PAn CHEN BLA MAS, after the Dalai Lamas, the second most powerful lineage of Dge lugs incarnate lamas (see SPRUL SKU). The influence of the Dge lugs sect over Tibet was based on an elaborate system of regional monasteries with ties to the four central Dge lugs monasteries; the two largest of the regional monasteries, BLA BRANG BKRA SHIS DKYIL and SKU 'BUM in A mdo, rivaled the central monasteries in size and stature. The sect is known for its scholastic curriculum, and for a rigorous examination system that culminates in the rank of DGE BSHES, providing a steady stream of abbots and incarnate lamas to administer the system in collaboration with the aristocratic elite under the oversight of the Dga' ldan pho brang government. In its rise to power, the Dge lugs incorporated doctrines and monasteries that were earlier separate and distinct traditions.

dharmadhātu. (P. dhammadhātu; T. chos kyi dbyings; C. fajie; J. hokkai; K. popkye 法界). In Sanskrit, "dharma realm," viz., "realm of reality," or "dharma element"; a term that has two primary denotations. In the ABHIDHARMA tradition, dharmadhātu means an "element of the dharma" or the "reality of dharma." As one of the twelve ĀYATANA and eighteen DHĀTU, the dharmadhātu encompasses every thing that is or could potentially be an object of cognition and refers to the "substance" or "quality" of a dharma that is perceived by the mind. Dhātu in this context is sometimes read as "the boundary" or "delineation" that separates one distinct dharma from the other. The ABHIDHARMAKOsABHĀsYA lists the sensation aggregate (VEDANĀ-SKANDHA), the perception aggregate (SAMJNĀ-skandha), the conditioning forces aggregate (SAMSKĀRA-skandha), unmanifest materiality (AVIJNAPTIRuPA), and unconditioned dharmas (viz., NIRVĀnA) to be the constituents of this category. ¶ In the MAHĀYĀNA, dharmadhātu is used primarily to mean "sphere of dharma," which denotes the infinite domain in which the activity of all dharmas takes place-i.e., the universe. It also serves as one of several terms for ultimate reality, such as TATHATĀ. In works such as the DHARMADHĀTUSTAVA, the purpose of Buddhist practice is to recognize and partake in this realm of reality. ¶ In East Asian Mahāyāna, there is a list of "ten dharmadhātus," which are the six traditional levels of nonenlightened existence-hell denizens (NĀRAKA), hungry ghosts (PRETA), animals (TIRYAK), demigods (ASURA), humans (MANUsYA), and divinities (DEVA)-together with the four categories of enlightened beings, viz., sRĀVAKAs, PRATYEKABUDDHAs, BODHISATTVAs, and buddhas. ¶ The Chinese HUAYAN school recognizes a set of four dharmadhātus (SI FAJIE), that is, four successively more profound levels of reality: (1) the dharmadhātu of phenomena (SHI FAJIE); (2) the dharmadhātu of principle (LI FAJIE); (3) the dharmadhātu of the unimpeded interpenetration between phenomena and principle (LISHI WU'AI FAJIE); and (4) the dharmadhātu of unimpeded interpenetration of phenomenon and phenomena (SHISHI WU'AI FAJIE). ¶ In YOGATANTRA, the dharmadhātu consists of the realms of vajradhātu (see KONGoKAI) and garbhadhātu (see TAIZoKAI), categories that simultaneously denote the bivalence in cosmological structure, in modes of spiritual practice, and in the powers and qualities of enlightened beings. Dharmadhātu is believed to be the full revelation of the body of the cosmic buddha VAIROCANA.

Dharmaksema. (C. Tanwuchen; J. Donmusen; K. Tammuch'am 曇無讖) (385-433 CE). Indian Buddhist monk who was an early translator of Buddhist materials into Chinese. A scion of a brāhmana family from India, Dharmaksema became at the age of six a disciple of Dharmayasas (C. Damoyeshe; J. Donmayasha) (d.u.), an ABHIDHARMA specialist who later traveled to China c. 397-401 and translated the sāriputrābhidharmasāstra. Possessed of both eloquence and intelligence, Dharmaksema was broadly learned in both monastic and secular affairs and was well versed in mainstream Buddhist texts. After he met a meditation monk named "White Head" and had a fiery debate with him, Dharmaksema recognized his superior expertise and ended up studying with him. The monk transmitted to him a text of the MAHĀPARINIRVĀnASuTRA written on bark, which prompted Dharmaksema to embrace the MAHĀYĀNA. Once he reached the age of twenty, Dharmaksema was able to recite over two million words of Buddhist texts. He was also so skilled in casting spells that he earned the sobriquet "Great Divine Spell Master" (C. Dashenzhou shi). Carrying with him the first part of the Mahāparinirvānasutra that he received from "White Head," he left India and arrived in the KUCHA kingdom in Central Asia. As the people of Kucha mostly studied HĪNAYĀNA and did not accept the Mahāyāna teachings, Dharmaksema then moved to China and lived in the western outpost of DUNHUANG for several years. Juqu Mengxun, the non-Chinese ruler of the Northern Liang dynasty (397-439 CE), eventually brought Dharmaksema to his capital. After studying the Chinese language for three years and learning how to translate Sanskrit texts orally into Chinese, Dharmaksema engaged there in a series of translation projects under Juqu Mengxun's patronage. With the assistance of Chinese monks, such as Daolang and Huigao, Dharmaksema produced a number of influential Chinese translations, including the Dabanniepan jing (S. Mahāparinirvānasutra; in forty rolls), the longest recension of the sutra extant in any language; the Jinguangming jing ("Sutra of Golden Light"; S. SUVARnAPRABHĀSOTTAMASuTRA; in four rolls); and the Pusa dichi jing (S. BODHISATTVABHuMISuTRA; in ten rolls). He is also said to have made the first Chinese translation of the LAnKĀVATĀRASuTRA (C. Ru Lengqie jing), but his rendering had dropped out of circulation at least by 730 CE, when the Tang Buddhist cataloguer ZHISHENG (700-786 CE) compiled the KAIYUAN SHIJIAO LU. The Northern Wei ruler Tuoba Tao, a rival of Juqu Mengxun's, admired Dharmaksema's esoteric expertise and requested that the Northern Liang ruler send the Indian monk to his country. Fearing that his rival might seek to employ Dharmaksema's esoteric expertise against him, Juqu Mengxun had the monk assassinated at the age of forty-nine. Dharmaksema's translation of Indian Buddhist texts into Chinese had a significant impact on Chinese Buddhism; in particular, the doctrine that all beings have the buddha-nature (FOXING), a teaching appearing in Dharmaksema's translation of the Mahāparinirvānasutra, exerted tremendous influence on the development of Chinese Buddhist thought.

dharmānusārin. (P. dhammānusāri; T. chos kyi rjes su 'brang ba; C. suifaxing; J. zuihogyo; K. subophaeng 隨法行). In Sanskrit, "follower of the dharma," one who arrives at a realization of the dharma or truth through his or her own analysis of the teachings; contrasted with "follower of faith" (sRADDHĀNUSĀRIN) whose religious experience is grounded in the faith or confidence in what others tell him about the dharma. The SARVĀSTIVĀDA (e.g., as described in the ABHIDHARMAKOsABHĀsYA) and THERAVĀDA (e.g., VISUDDHIMAGGA) schools of mainstream Buddhism both recognize seven types of noble ones (ĀRYA, P. ariya), listed in order of their intellectual superiority: (1) follower of faith (S. sraddhānusārin; P. saddhānusāri); (2) follower of the dharma (S. dharmānusārin; P. dhammānusāri); (3) one who is freed by faith (S. sRADDHĀVIMUKTA; P. saddhāvimutta); (4) one who has formed right view (S. DṚstIPRĀPTA; P. ditthippatta), by developing both faith and wisdom; (5) one who has bodily testimony (S. KĀYASĀKsIN; P. kāyasakkhi), viz., through the temporary suspension of mentality in the absorption of cessation (NIRODHASAMĀPATTI); (6) one who is freed by wisdom (S. PRAJNĀVIMUKTA; P. paNNāvimutta), by freeing oneself through analysis; and (7) one who is freed both ways (S. UBHAYATOBHĀGAVIMUKTA; P. ubhatobhāgavimutta), by freeing oneself through both meditative absorption and wisdom. According to the Sarvāstivāda VAIBHĀsIKA school of ABHIDHARMA, an ARHAT whose liberation is grounded in faith may be subject to backsliding from that state, whereas those who are dharmānusārin are unshakable (AKOPYA), because they have experienced the knowledge of nonproduction (ANUTPĀDAJNĀNA), viz., that the afflictions (klesa) can never occur again, the complement of the knowledge of extinction (KsAYAJNĀNA). ¶ The Theravāda school, which does not accept this dynamic interpretation of an arhat's spiritual experience, develops a rather different interpretation of these types of individuals. BUDDHAGHOSA explains in his VISUDDHIMAGGA that one who develops faith by contemplating the impermanent nature of things is a follower of faith at the moment of becoming a stream-enterer (sotāpanna; S. SROTAĀPANNA) and is one who is freed by faith at the subsequent moments of the fruition of the path; one who is tranquil and develops concentration by contemplating the impermanent nature of things is one who has bodily testimony at all moments; one who develops the immaterial meditative absorptions (arupajhāna; S. ARuPĀVACARADHYĀNA) is one freed both ways; one who develops wisdom is one who follows the dharma (dhammānusāri) at the moment of entry into the rank of stream-enterer and is one who has formed right view at the subsequent moments of path entry. When one achieves highest spiritual attainment, one is called freed by wisdom. In another classification of six individuals found in the Pāli CulAGOPĀLAKASUTTA, dhammānusāri is given as the fifth type, the other five being the worthy one (arahant; S. ARHAT), nonreturner (anāgāmi; S. ANĀGĀMIN), once-returner (sakadāgāmi; S. SAKṚDĀGĀMIN), stream-enterer (sotāpanna; S. srotaāpanna), and follower of faith (saddhānusāri). The IndriyasaMyutta in the SAMYUTTANIKĀYA also mentions these same six individuals and explains their differences in terms of their development of the five spiritual faculties (INDRIYA): faith, energy, mindfulness, concentration, and wisdom. An arahant has matured the five faculties; a nonreturner has all five faculties, but they are slightly less developed than in the arahant; a once-returner is slightly less developed than a nonreturner; a stream-enterer slightly less than a once-returner; a dhammānusāri slightly less than a stream-enterer; and a saddhānusāri slightly less than a dhammānusāri. The saddhāvimutta and dhammānusāri are also distinguished depending on when they reach higher spiritual attainment: one who is following faith at the moment of accessing the path (maggakkhana) is called saddhāvimutta, one liberated through faith; the other, who is following wisdom, is called dhammānusāri, one who is liberated by wisdom at the moment of attainment (phalakkhana). ¶ The dharmānusārin is also found in the list of the members of the saMgha when it is subdivided into twenty (VIMsATIPRABHEDASAMGHA). Among the dharmānusārin there are candidates for the fruit of stream-enterer (SROTAĀPANNAPRATIPANNAKA), once-returner (SAKṚDĀGĀMIPRATIPANNAKA), and nonreturner (ANĀGĀMIPRATIPANNAKA). The Mahāyāna carries over the division of dharmānusārin and sraddhānusārin into its discussion of the path to enlightenment. The PANCAVIMsATISĀHASRIKĀPRAJNĀPĀRAMITĀ takes the seven types of noble ones (ārya) listed in order of intellectual superiority, and the eight noble beings (stream-enterer and so on) as examples for bodhisattvas at different stages of the path; the dharmānusārin more quickly reaches the AVAIVARTIKA (irreversible) stage, the sraddhānusārin more slowly, based on the development of wisdom (PRAJNĀ) that has forbearance for the absence of any ultimately existing goal to be reached, and skillful means (UPĀYA) that places pride of place on the welfare of others (PARĀRTHA).

dhātu. (T. khams; C. jie; J. kai; K. kye 界). In Sanskrit and Pāli, "element"; a polysemous term with wide application in Buddhist contexts. ¶ In epistemology, the dhātus refer to the eighteen elements through which sensory experience is produced: the six sense bases, or sense organs (INDRIYA; viz., eye, ear, nose, tongue, body, and mind); the six corresponding sense objects (ĀLAMBANA; viz., forms, sounds, odors, tastes, tangible objects, and mental phenomena); and the six sensory consciousnesses that result from contact (SPARsA) between the corresponding base and object (VIJNĀNA; viz., visual, auditory, olfactory, gustatory, tactile, and mental consciousnesses). As this list makes clear, the eighteen dhātus also subsume the twelve ĀYATANA (sense-fields). The dhātus represent one of the three major taxonomies of dharmas found in the sutras (along with SKANDHA and āyatana), and represent a more primitive stage of dharma classification than the elaborate analyses found in much of the mature ABHIDHARMA literature (but cf. DHARMASKANDHA). ¶ In cosmology, dhātu is used in reference to the three realms of existence (TRILOKADHĀTU), which comprise all of the phenomenal universe: the sensuous realm (KĀMADHĀTU), the subtle-materiality realm (RuPADHĀTU), and the immaterial realm (ĀRuPYADHĀTU). The three realms of existence taken together comprise all of SAMSĀRA, and are the realms within which beings take rebirth. In this cosmological sense, dhātu is synonymous to AVACARA (sphere, domain); see AVACARA for further details. ¶ In a physical sense, dhātu is used to refer to the constituent elements of the physical world (see MAHĀBHuTA), of which four are usually recognized in Buddhist materials: earth, water, fire, and wind. Sometimes two additional constituents are added to the list: space (ĀKĀsA) and consciousness (VIJNĀNA). ¶ The term dhātu may also refer to an "elemental physical substance," that is, the physical remains of the body, and this context is synonymous with sARĪRA (relic), with which it is often seen in compound as sarīradhātu (bodily relic). Sometimes three types of relics are differentiated: specific corporeal relics (sarīradhātu), relics of use (pāribhogikadhātu), and relics of commemoration (uddesikadhātu). In a further development of this usage, in the RATNAGOTRAVIBHĀGA, dhātu is synonymous with GOTRA, the final element that enables all beings to become buddhas; see BUDDHADHĀTU.

diagnosticate ::: v. t. & i. --> To make a diagnosis of; to recognize by its symptoms, as a disease.

Diakka Coined by Andrew Jackson Davis (1826-1910), a prominent American Spiritualist, to denote kama-lokic elementaries and astral spooks or shells generally,who are amoral, deceptive beings existing in a shady corner of the Summer Land. (cf. Diakka and Their Earthly Victims). Blavatsky cites Porphyry in connection with the Diakka: “It is with the direct help of these bad demons, that every kind of sorcery is accomplished . . . These spirits pass their time in deceiving us, with a great display of cheap prodigies and illusions; their ambition is to be taken for gods, and their leader demands to be recognized as the supreme god” (IU 1:219).

Dil mgo mkhyen brtse. [alt. Ldil go] (Dilgo Kyentse) (1910-1991). One of the most highly revered twentieth-century teachers of the RNYING MA sect of Tibetan Buddhism, renowned both for his scholarship and meditative mastery of RDZOGS CHEN practices. His full name was Rab gsal zla ba gzhan dga'. Born in eastern Tibet, he was recognized at the age of twelve as the mind incarnation of the illustrious nineteenth-century savant 'JAM DBYANGS MKHYEN BRTSE DBANG PO and enthroned at ZHE CHEN monastery. He studied under a number of masters, including the fourth Zhe chen Rgyal tshabs and 'JAM DBYANGS MKHYEN BRTSE CHOS KYI BLO GROS, and then spent close to thirteen years in solitary meditation retreat. At the suggestion of his teachers, he married while in his mid-twenties and fathered several children. Escaping the Communist invasion of Tibet in 1959, he fled to Bhutan where he was invited to live as the spiritual master of the royal family. A prolific author, Dil mgo mkhyen brtse was recognized as a modern-day treasure revealer (GTER STON) and eventually served a period of time as the spiritual head of the Rnying ma. In the early 1980s he founded a new Zhe chen monastery in Kathmandu where his grandson, recognized as the monastery's throne holder, the seventh Rab 'byams incarnation, resides. On December 29, 1995, a young boy named O rgyan bstan 'dzin 'jigs med lhun grub (Orgyan Tendzin Jikme Lhundrup, b. 1993) was enthroned as Dil mgo mkhyen brtse's reincarnation in a ceremony at MĀRATIKA cave in eastern Nepal.

Dingir (Akkad) The chief deity of the Akkadians; one of the forms of the creative powers as recognized by the earlier Akkadians. Every one of these demiurgic powers is the chief or first in his or her own field of activity in the universe, so that in one mythology may be found several such chief or first divinities, each being the chief or hierarch in his or her own hierarchy, but all nevertheless subordinate to the karmic mandates of the inclusive, all-enclosing, cosmic primordial elements. These chief divinities are the cosmic elements originating in and from the primordial element, which because of the extreme reverence in which it was held by archaic thought is often not mentioned, it being part of the teaching of the sanctuary.

discern ::: to perceive by the sight or some other sense or by the intellect; see, recognize, distinguish, discriminate. discerned.

discern ::: v. t. --> To see and identify by noting a difference or differences; to note the distinctive character of; to discriminate; to distinguish.
To see by the eye or by the understanding; to perceive and recognize; as, to discern a difference. ::: v. i.


discovery ::: n. --> The action of discovering; exposure to view; laying open; showing; as, the discovery of a plot.
A making known; revelation; disclosure; as, a bankrupt is bound to make a full discovery of his assets.
Finding out or ascertaining something previously unknown or unrecognized; as, Harvey&


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

distinguish ::: v. t. --> Not set apart from others by visible marks; to make distinctive or discernible by exhibiting differences; to mark off by some characteristic.
To separate by definition of terms or logical division of a subject with regard to difference; as, to distinguish sounds into high and low.
To recognize or discern by marks, signs, or characteristic quality or qualities; to know and discriminate


Dpa' bo Gtsug lag phreng ba. (Pawo Tsuklak Trengwa) (1504-1566). A renowned master and historian of the KARMA BKA' BRGYUD sect of Tibetan Buddhism, second in the line of DPA' BO INCARNATIONS. Born in the region of Snye thang (Nyethang), south of LHA SA in central Tibet, Gtsug lag phreng ba was recognized at the age of five as the embodiment of his predecessor, Dpa' bo Chos dbang lhun grub (Pawo Chowang Lhundrup). At nine, he received monastic ordination from the fourth ZHWA DMAR, Chos grags ye shes (Chodrak Yeshe, 1453-1524), and he later studied with masters such as Dwags po pandita Chos rgyal Bstan pa'i rgyal mtshan (Chogyal Tenpe Gyaltsen, b. fifteenth century), the mad yogin of central Tibet Dbus smyon Kun dga' bzang po (Ü Nyon Kunga Sangpo, 1458-1532) Heruka. At the age of twenty-nine he received the name Gtsug lag phreng ba from the eighth KARMA PA MI BSKYOD RDO RJE. He was active throughout his life in the southern Tibetan region of LHO BRAG; he became the abbot of LHA LUNG monastery and later renovated SRAS MKHAR DGU THOG, the famed site of MI LA RAS PA's tower, commissioning many religious paintings, adding a large a golden roof and constructing a large monastic complex. Among Gtsug lag 'phreng ba's major literary works is the famous history of Indian and Tibetan Buddhism CHOS 'BYUNG MKHAS PA'I DGA' STON, composed between 1544 and 1564.

Dpal sprul Rin po che. (Patrul Rinpoche) (1808-1887). One of the most important teachers of the RNYING MA sect of Tibetan Buddhism during the nineteenth century, famous for his great humility and simple lifestyle. Recognized as an incarnate lama (SPRUL SKU) while a child, Dpal sprul Rin po che trained under the great ascetic 'Jigs med rgyal ba'i myu gu (Jigme Gyalwe Nyugu), himself a disciple of the renowned treasure revealer (GTER STON) 'JIGS MED GLING PA, from whom he received instructions on the KLONG CHEN SNYING THIG, "Heart Essence of the Great Expanse." He later studied with many other great masters, including MDO MKHYEN RTSE YE SHES RDO RJE, mind emanation (thugs sprul) of 'Jigs med gling pa. Although he established himself as one of the foremost scholars of his time, Dpal sprul Rin po che emulated the renunciate lifestyle of his masters, wandering from place to place with few possessions, often in the guise of an ordinary beggar. He was known for his exceptional kindness, treating both king and pauper with equal compassion. The author of numerous commentaries and treatises on Buddhist philosophy and doctrine, he is perhaps best known for his KUN BZANG BLA MA'I ZHAL LUNG ("Words of My Perfect Teacher"), an explanation of the preliminary practices of the klong chen snying thig. Together with other great lamas of eastern Tibet, Dpal sprul Rin po che was also an active participant in the so-called RIS MED (nonsectarian) movement, which sought to cut through the rampant sectarian controversies of the time. According to one account, when asked what religious affiliation he maintained, Dpal sprul Rinpoche famously remarked that he was only a follower of the Buddha. He is also known as Rdza Dpal sprul (Dza Patrul) and O rgyan 'jigs med chos kyi dbang po.

dravyasat. (T. rdzas yod; C. shi you; J. jitsuu; K. sil yu 實有). In Sanskrit, "substantially existent," or "existent in substance"; a term used in Buddhist philosophical literature to describe phenomena whose inherent nature is more real than those designated as PRAJNAPTISAT, "existent by imputation." The contrast drawn in doctrinal discussions between the way things appear to be and the way they exist in reality appears to have developed out of the early contrast drawn between the false view (MITHYĀDṚstI) of a perduring self (ĀTMAN) and five real aggregates (SKANDHA). The five aggregates as the real constituents of compounded things were further elaborated into the theory of factors (DHARMA), which were generally conceived as dravyasat, although the ABHIDHARMA schools differed regarding how they defined the term and which phenomena fell into which category. In the SARVĀSTIVĀDA abhidharma, for example, dharmas are categorized as dravyasat because they have "inherent existence" (SVABHĀVA), while all compounded things, by contrast, are prajNaptisat, or merely conventional constructs that derive from dravyasat. In the MADHYAMAKA school of MAHĀYĀNA scholasticism, however, all things are considered to lack any inherent existence (NIḤSVABHĀVA). Therefore, Madhyamaka asserts that even dharmas are marked by emptiness (suNYATĀ) and thus nothing is "substantially existent" (dravyasat). In contrast to the Madhyamaka's exclusive rejection of anything being dravyasat, the YOGĀCĀRA school maintained that at least one thing, the flow of consciousness or the process of subjective imputation (VIJNAPTI), was substantially existent (dravyasat). For Yogācāra followers, however, the reason that the flow of consciousness is dravyasat is not because it is free from causal conditioning and thereby involves inherent existence (svabhāva), but because the Yogācāra denies the ontological claim that causal conditioning involves the absence of svabhāva, or vice versa. Thus the flow of consciousness, even though it is causally conditioned, may still be conceived as "substantially existent" (dravyasat) because its inherent existence is "dependent" (PARATANTRA), one of the three natures (TRISVABHĀVA) recognized in the school. Another strand of Mahāyāna thought that asserts there is something that is substantially existent is the doctrine of the buddha-nature (BUDDHADHĀTU) or TATHĀGATAGARBHA. As the potentiality inherent in each sentient being to become a buddha, the tathāgatagarbha is sometimes said to be both empty (of all afflictions) and nonempty (of all the attributes and qualities inherent in enlightenment). In this context, there has been some dispute as to whether the buddhadhātu or tathāgatagarbha should be conceived as only dravyasat, or as both dravyasat and prajNaptisat.

Dus gsum mkhyen pa. (Dusum Kyenpa) (1110-1193). A renowned Tibetan master recognized as the first in the lineage of KARMA PA incarnations and early founder of the KARMA BKA' BRGYUD sect of Tibetan Buddhism. He was born in the Tre shod region of eastern Tibet and at the age of sixteen was ordained by a monk of the BKA' GDAMS sect and received tantric instruction from a disciple of ATIsA DĪPAMKARAsRĪJNĀNA. He went on to study MADHYAMAKA and the KĀLACAKRATANTRA with some of the leading scholars of the day. At the age of thirty, Dus gsum mkhyen pa met his principal GURU, SGAM PO PA BSOD NAMS RIN CHEN, from whom he received many teachings, including so-called "heat yoga" (gtum mo; see CAndĀLĪ). He also studied with MI LA RAS PA's renowned disciple RAS CHUNG PA. He devoted himself to the teachings that would become the hallmark of the Bka' brgyud, such as the six yogas of NĀROPA and MAHĀMUDRA, but he also received teachings from a number of Bka' gdams and SA SKYA masters. He went on to found three important Bka' brgyud monasteries: Kam po gnas nang in 1164, KARMA DGON in 1184, both in eastern Tibet, and MTSHUR PHU northwest of LHA SA in 1187. The latter became a powerful central-Tibetan institution as the primary seat of the Karma pas up to 1959. It is said that at the age of sixteen Dus gsum mkhyen pa received a hat woven from the hair of one hundred thousand dĀKINĪs. This hat has been passed down to subsequent Karma pas, and seen in the so-called "black hat ceremony" (zhwa nag).

Dushun. (J. Tojun; K. Tusun 杜順) (557-640). Chinese monk thaumaturge, meditator, and exegete who is recognized by tradition as the founder and putative first patriarch of the HUAYAN ZONG of East Asian Buddhism; also known as Fashun. Dushun was a native of Wengzhou in present-day Shaanxi province. He became a monk at the age of seventeen and is said to have studied meditation under a certain Weichen (d.u.) at the monastery of Yinshengsi. Later, he retired to the monastery of Zhixiangsi on ZHONGNANSHAN, where he devoted himself to study of the AVATAMSAKASuTRA. The monk ZHIYAN (602-668) is presumed to have studied under Dushun at Zhixiangsi and subsequently came to be recognized as Dushun's formal successor. Some fourteen different works have been ascribed to Dushun at various points in history, but it is now presumed that only two of these can definitively be associated with him: the Huayan yisheng shixuan men ("The Ten Arcane Gates of the One Vehicle of the AvataMsaka"), which was composed by Dushun's successor, Zhiyan, supposedly from his teacher's oral teachings; and the HUAYAN FAJIE GUANMEN, one of the foundational texts of the nascent Huayan school. (Some scholars have proposed that this text may have been excerpted from FAZANG's Fa putixin zhang, and only later attributed to Dushun, but this hypothesis is not widely accepted.) Dushun is also portrayed as an advocate of various Sui- and Tang-dynasty cults associated with MANJUsRĪ and AMITĀBHA that were popular among the laity. Because of the sweeping scope of his religious career, Dushun is sometimes considered to be emblematic of the emerging "new Buddhism" of sixth- and seventh-century China, which sought to remake Buddhism into forms that would be more accessible to an indigenous audience.

Dwaya. (P. Dvāra). The third largest monastic fraternity (B. GAING; P. gana, cf. NIKĀYA) of modern Myanmar (Burmese) Buddhism, following the THUDHAMMA (P. Sudhammā) and the SHWEGYIN fraternities. The Dwaya fraternity was founded as a dissident group within the Burmese sangha (S. SAMGHA) in the mid-nineteenth century by the Okpo Sayadaw, U Okkamwuntha (P. OkkaMvaMsa), who hailed from the Okpo region between Yangon (Rangoon) and Bago (Pegu) in Lower Burma. During his lifetime, Lower Burma was conquered by the British with the result that many Buddhist monks fled north to seek the protection of the Burmese crown. The Okpo Sayadaw recommended against this move, claiming that if the sangha strictly observed the VINAYA, it did not need royal protection but could resist the political and religious encroachments of the British and their Christian missionaries on its own. This led him to challenge the authority of the Burmese king to direct sangha affairs in the British-controlled south. In 1857, he seceded from the royally backed Thudhamma fraternity and established an independent ordination line that came to be known as the Dwaya Gaing. The fraternity derives its name from the Okpo Sayadaw's interpretation of the correct way to take refuge in the three jewels (P. ratanattaya; S. RATNATRAYA), viz., not through one's literal acts (P. kamma; S. KARMAN) of body, speech, and mind, but rather through the "doors" (B. dwaya; P. dvāra) or "intentions" that inform one's acts of body, speech, and mind. True worship thus derives from correct mental volition (CETANĀ), not from ritual acts themselves. The Dwaya fraternity is well-known for its strict interpretation of the vinaya, and sectarian aloofness. Dwaya monks are not allowed to handle money or even to use umbrellas, preferring instead large fans made of palmyra leaf; they also are prohibited from living, eating, or otherwise associating with members of other monastic fraternities. Following the Okpo Sayadaw's death, the fraternity split into rival factions. As of 1980, the Burmese Ministry of Religious Affairs officially recognizes three independent Dwaya gaing.

Earthquakes Physical phenomena such as earthquakes are generally the end-products of a chain of causation operating not only on the physical plane but also on other cosmic planes. A study of the geology of the earth’s crust as regards the lie of the rocks, the position of faults, the presence of volcanic activities, etc., may indicate the places most likely to be affected, and the relation between earthquakes and the positions of the heavenly bodies is now receiving some consideration from scientists; but they still do not recognize any connection between the cause of earthquakes and events on the mental plane of the earth. “But when they understand that there is no such thing as accident in the universe, that every event which appears to us as accident, is the effect of a force on the mental plane, then they will be able to understand why the superstitious Hindus look upon earthquakes as the effect of accumulated sins committed by men.” (Theos 6:285, "Earthquakes" by K. D. M.)

Eclipses of the sun and moon take place when a new or full moon occurs near one of the lunar nodes. These events were recognized by the ancients as spiritually and cyclically significant, for the universe was regarded as a corporate whole, and throughout by analogy outer events are keys to inner correspondences. According to many ancient legends, eclipses were caused by the sun’s or moon’s being swallowed by a cosmic dragon — figurative language, as for instance in Sanskrit where the dragon’s head and tail, Rahu and Ketu are the moon’s nodes.

Egoity I-am-I-ness, ahamkara; human egoity is dual, but egoity really should mean individuality, not personality. The characteristic or swabhava of individuality is egoity or the essential root of I-am-I-ness, while the characteristic or swabhava of the personality is egoism, the faint shadow of egoity drunken with the sense of its own exclusive importance in the world. Further, both egoity and egoism are sharply distinguished from essential selfhood; paradoxically, the stronger the idea of essential selfhood in the human being, the less is there of egoity, and the least there is of egoism, for even egoity is a reflection, albeit high, of spiritual selfhood, which recognizes its oneness with the All. Thus ego is defined as I-am-I, consciousness recognizing its own mayavi existence as a separate entity, hence often called reflected consciousness. Essential selfhood is the characteristic of atman in the human constitution; egoity arises in the conjunction of atma-buddhi with manas; whereas personality or egoism is the faint reflection of the latter working in and through the lower manas, kama, and prana.

Ego(Latin) ::: A word meaning "I." In theosophical writings the ego is that which says "I am I" -- indirect orreflected consciousness, consciousness reflected back upon itself as it were, and thus recognizing its ownmayavi existence as a "separate" entity. On this fact is based the one genuine "heresy" that occultismrecognizes: the heresy of separateness.The seat of the human ego is the intermediate duad -- manas-kama: part aspiring upwards, which is thereincarnating ego; and part attracted below, which is the ordinary or astral human ego. The consciousnessis immortal in the reincarnating ego, and temporary or mortal in the lower or astral human ego.Consider the hierarchy of the human being's constitution to grow from the immanent Self: this last is theseed of egoity on the seven (or perhaps better, six) planes of matter or manifestation. On each one ofthese seven planes (or six), the immanent Self or paramatman develops or evolves a sheath or garment,the upper ones spun of spirit, and the lower ones spun of "shadow" or matter. Now each such sheath orgarment is a "soul"; and between the self and such a soul -- any soul -- is the ego.Thus atman is the divine monad, giving birth to the divine ego, which latter evolves forth the monadicenvelope or divine soul; jivatman, the spiritual monad, has its child which is the spiritual ego, which inturn evolves forth the spiritual soul or individual; and the combination of these three considered as a unitis buddhi; bhutatman, the human ego -- the higher human soul, including the lower buddhi and highermanas; pranatman, the personal ego -- the lower human soul, or man. It includes manas, kama, andprana; and finally the beast ego -- the vital-astral soul: kama and prana.

Eidetic Imagery: Expression used by the German psychologist E. R. Jaensch, (Ueber den Aufbau der Wahrnehmungswelt und ihre Struktur im Jugendalter, 1923) to designate images usually visual which are almost photographic in their fidelity. Eidetic imagery differs from hallucination in that the former are usually recognized by the subject to be "subjective." -- L.W.

Element [from Latin elementa first principles; also (singular) elementum an element; cf Sanskrit lī to dissolve] Though element may be applied to anything, it more specifically refers to the matterside of nature; and thus the primordial element is found in mulaprakriti, the fundamental root-substance which underlies all manifestation. Schools of philosophy have seen fire, air, or water (not as understood in the usual sense) as the primal element; or have recognized fire, air, water, earth, and sometimes aether as primal elements.

Elon or Elion (Phoenician) A name of the sun, recognized as one of the highest active deities or cosmic energies by the Phoenicians; rendered in Greek as ’Elioun. The Hebrew form of this word is found in the Bible in the phrase ’El ‘elyon, “the God or Divinity on high.”

enharmonical ::: a. --> Of or pertaining to that one of the three kinds of musical scale (diatonic, chromatic, enharmonic) recognized by the ancient Greeks, which consisted of quarter tones and major thirds, and was regarded as the most accurate.
Pertaining to a change of notes to the eye, while, as the same keys are used, the instrument can mark no difference to the ear, as the substitution of A/ for G/.
Pertaining to a scale of perfect intonation which


Epilepsy A disorder recognized in antiquity as an obsession or possession by an elementary which ousts temporarily the astral-vital soul from the physical body and for the time being assumes control of the bodily mechanism. The mind thereby loses direct connection with its physical vehicle and unconsciousness results. The theosophical teaching about elementaries — astral entities whose intense desires draw them to neurotic, mediumistic, and negatively sensitive natures — gives the key to the injurious, purposeless explosions of force in the person who has been dissociated from his body and brain. Of the various bizarre sensations which usher in many typical attacks, one of the most common is the sudden look of fear or terror with which the sufferer stares fixedly as if held in thrall by some gruesome astral sight. The frequent hallucinations are, as a rule, of the same quality which the alcoholic senses in delirium tremens. Blavatsky says that epileptic fits “are the first and strongest symptoms of genuine mediumship” (Key 195).

ESOTERICIAN The esoterician has once and for all left the world of illusions and fictions, which mankind prefers living in, to enter into the world of reality. K 1.43.6

The mystic thinks that man&


Eudaemonia: (Gr. eudaimonia) Happiness, or well-being, acclaimed by Aristotle as the universally recognized chief good, and described by him as consisting in the activ exrcise (energeia) of the soul's powers in accordance with reason. See Aristotelianism. -- G.R.M.

Evans-Wentz, Walter Y. (1878-1965). American Theosophist, best known as the editor of THE TIBETAN BOOK OF THE DEAD. Walter Wentz was born in Trenton, New Jersey, the son of a German immigrant and an American Quaker. As a boy he took an early interest in books on spiritualism he found in his father's library, reading as a teen both Isis Unveiled and The Secret Doctrine by Madame HELENA PETROVNA BLAVATSKY of the Theosophical Society. He moved to California at the turn of the century, where in 1901, he joined the American section of the Theosophical Society. After graduating from Stanford University, Wentz went to Jesus College at Oxford in 1907 to study Celtic folklore. He later traveled to Sri Lanka (Ceylon) and then on to India. In 1919, he arrived in the British hill station of Darjeeling, where he acquired a Tibetan manuscript. The manuscript was a portion of a cycle of treasure texts (GTER MA) discovered by RATNA GLING PA, entitled "The Profound Doctrine of Self-Liberation of the Mind [through Encountering] the Peaceful and Wrathful Deities" (Zab chos zhi khro dgongs pa rang grol), said to have been discovered in the fourteenth century. Since he could not read Tibetan, Evans-Wentz took the text to KAZI DAWA SAMDUP, the English teacher at a local school. Kazi Dawa Samdup provided Evans-Wentz with a translation of a portion of the text, which Evans-Wentz augmented with his own introduction and notes, publishing it in 1927 as The Tibetan Book of the Dead. Since its publication, various editions of the book have sold over 500,000 copies in English, making it the most famous Tibetan Buddhist text in the world. The text describes the process of death and rebirth, focusing on the intervening transition period called the BAR DO, or "intermediate state" (ANTARĀBHAVA). The text provides instructions on how to recognize reality in the intermediate state and thus gain liberation from rebirth. Through listening to the instructions in the text being read aloud, the departed consciousness is able to gain liberation; the Tibetan title of the text, BAR DO THOS GROL CHEN MO, means "Great Liberation in the Intermediate State through Hearing." Evans-Wentz's approach to the text reflects his lifelong commitment to Theosophy. Other translations that Kazi Dawa Samdup made for Evans-Wentz were included in Tibetan Yoga and Secret Doctrines (1935). In 1924, after Kazi Dawa Samdup's death, Evans-Wentz visited his family in Kalimpong, from whom he received a manuscript translation of the MI LA RAS PA'I RNAM THAR, a biography of MI LA RAS PA, which Evans-Wentz subsequently edited and published as Tibet's Great Yogi Milarepa (1928). He returned to Darjeeling in 1935 and employed two Sikkimese monks to translate another work from the same cycle of texts as the Bar do thos grol, entitled "Self-Liberation through Naked Vision Recognizing Awareness" (Rig pa ngo sprod gcer mthong rang grol). During the same visit, he received a summary of a famous biography of PADMASAMBHAVA. These works formed the last work in his series, The Tibetan Book of the Great Liberation, eventually published in 1954.

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

Extension Applies chiefly to the familiar attribute of physical objects or space, but can be used in a wider and more general sense. The terms space, extension, and spatial extension are to a great extent interchangeable in popular speech. The notion they convey seems essential to our mental processes, and we cannot even think of a point without having first imagined an extended space for it to be located in. When abstract space is spoken of as boundless extension, the latter word must be understood as the extension of this, that, or some other cosmic plane, and hence on each such plane resembling the spatial extension which we recognize as physical space, great or small. However, extension is not abstract space itself, for all extensions of whatever character, and on whatever plane, are contained in abstract space; so that if we speak of abstract space as boundless extension, we must enlarge the word extension to include the inner and the outer, the high and the low, and all that is visible or invisible, past, present, and future.

externalism ::: n. --> The quality of being manifest to the senses; external acts or appearances; regard for externals.
That philosophy or doctrine which recognizes or deals only with externals, or objects of sense perception; positivism; phenomenalism.


Fallacy is any unsound step or process of reasoning, especially one which has a deceptive appearance of soundness or is falsely accepted as sound. The unsoundness may consist either in a mistake of formal logic, or in the suppression of a premiss whose unacceptability might have been recognized if it had been stated, or in a lack of genuine adaptation of the reasoning to its purpose. Of the traditional names which purport to describe particular kinds of fallacies, not all have a sufficiently definite or generally accepted meaning to justify notice. See, however, the following:

Fez Plan ::: Peace proposal based on the Fahd Plan and introduced during the Arab League Summit held in Fez, Morocco in 1982. The plan offered Israel recognition in exchange for full unilateral withdrawal from all “occupied lands” and recognized the PLO as the sole representative of the Palestinian people.

Figure (syllogistic): The moods of the categorical syllogism (see Logic, formal, § 5) are divided into four figures, according as the middle term is subject in the major premiss and predicate in the minor premiss (first figure), or predicate in both premisses (second figure), or subject in both premisses (third figure), or predicate in the major premiss and subject in the minor premiss (fourth figure). Aristotle recognized only three figures, including the moods of the fourth figure among those of the first. The separation of the fourth figure from the first (ascribed to Galen) is accompanied by a redefinition of "major" and "minor" -- so that the major premiss is that involving the predicate of the conclusion, and the minor premiss is that involving the subject of the conclusion. -- A.C.

Finally, at least in some important aspects of his characteristics and worship, he was adopted by both Greeks and Romans, albeit recognized as being a foreign divinity.

Fire Fire has been venerated in all ages as the symbol of spirit as opposed to matter. Its essence or substance is spirit; with essential or substantial air or water — considered as primordial elements — it becomes soul; with the further addition of the element earth, it becomes animated bodies because ensouled and enlivened with the attributes and qualities of the preceding more ethereal elements. Great importance was attached in ancient times to keeping alive the sacred fires of hearth and altar. In all this it was recognized that terrestrial fire is the representative of celestial fire, a phase of cosmic consciousness. Deity is often spoken of as the cosmic fire of consciousness.

Fire or the 49 fires refer not only to the physical kosmic fire or the human vital warmth which is so generally recognized; but more strongly to the fires of vitality and intelligence. Thus for instance the kosmic First Logos might be called the original kosmic fire of intelligence and life as well as substance, dividing in manifestation as it does into its offspring which are likewise in a sense its brothers, the various principles and elements of the manifested universe. In the Gnostic Pistis Sophia the Rabbi Jesus in speaking to his disciples says: “Nothing therefore is more excellent than the mysteries which ye seek after, saving only the mystery of the seven vowels and their forty and nine powers, . . .” (SD 2:564).

First Cause The first cause is demiurgic, the originating principle or root-impulse unfolding a universe or some portion of a universe. By the very fact of individualized activity it must be finite, however immense, not infinite or eternal. If the universe is a chain of causation in which each link is the effect of a precedent cause, then if there is no first cause there can be no effects, and the principle of causality disappears altogether. Infinity has no first cause but is the all-fecund womb of literally infinite numbers of productive demiurgic first causes. We can therefore but recognize the necessary limits of human conceptual power, and postulate a causeless cause: parabrahman or what the Vedic sages called tad or tat (that).

FIRST HUMAN TYPE is distinguished by a strong so-called will which makes the individual suitable as a leader, a real one and one recognized as such by all. K 2.7.9

First Tier ::: A phrase used to summarize the first six major levels of values development according to Clare Graves and Spiral Dynamics: Survival Sense, Kin Spirits, Power Gods, Truth Force, Strive Drive, and Human Bond. First-Tier stages are characterized by a belief that “my values are the only correct values.” This lies in contrast to Second-Tier levels of development, wherein individuals recognize the importance of all value systems. Integral Theory uses First Tier to refer to the first six degrees or levels of developmental altitude (Infrared, Magenta, Red, Amber, Orange, and Green).

foredeem ::: v. t. --> To recognize or judge in advance; to forebode. ::: v. i. --> To know or discover beforehand; to foretell.

Four Elements: The four primary kinds of body recognized by the Greek philosophers, viz. fire, air, water, and earth. -- G.R.M.

gaing. (P. gana). In Burmese, lit. "group" or "association"; the Myanmar (Burmese) term for a monastic fraternity or denomination within the Burmese sangha (S. SAMGHA). Used in this sense, gaing is sometimes replaced with its Pāli equivalent NIKĀYA. As of 1980, there are nine officially recognized monastic gaing registered with the Burmese government's Ministry of Religious Affairs. The two largest are (1) THUDHAMMA (P. Sudhammā) and (2) SHWEGYIN. Next is a smaller but stricter DWAYA fraternity, which is subdivided into: (3) Dhammanudhamma Maha Dwaya (P. Dhammānudhamma Mahā Dvāra), (4) Dhamma Vinayanuloma Mula Dwaya (P. Dhamma Vinayānuloma Mula Dvāra), and (5) Anauk Kyaung Dwaya. The remaining gaing are: (6) Satubhummika Maha Thatipatan Hngetwin (P. Catubhummika Mahā Satipatthāna), (7) Weluwun, (P. Veluvana), (8) Ganawimotti Kuto (P. Ganavimutti), and (9) Dhammayutti Mahayin. Of these nine monastic gaing, the oldest is the Thudhamma, which traces its origins to an ecclesiastical council named the Thudhamma Thabin (P. Sudhammā Sabhā) that was established in 1782 by the Burmese king, BODAWPAYA (r. 1782-1819). The Thudhamma Council was organized to reform the Burmese sangha and unite its various factions under centralized control, a task at which it seems to have been relatively successful. The influence of the royally backed Thudhamma Council greatly diminished by the mid-nineteenth century as a consequence of the British conquest of Lower Burma during the first and second Anglo-Burmese Wars (1824-6 and 1852). It is following this territorial loss, during the reign of King MINDON (r. 1853-1878), that the Shwegyin, Dwaya, and Hngetwin gaing begin to coalesce into separate fraternities. All three were founded by ultra-orthodox scholar-monks who broke with the Thudhamma Council over issues of monastic discipline. The Dwaya Gaing, which had its center in British-controlled Lower Burma, later divided into the three separate fraternities recognized today. The Weluwun, another southern gaing, had similar beginnings except that it was established following the British conquest of Upper Burma and termination of the Burmese monarchy in 1885. The Shwegyin, Dwaya, Hngetwin, and Weluwun gaing thus all can be seen as ultimately descending from the Thudhamma. The Ganawimotti Kuto Gaing (lit., "Gana-free") regards itself as autonomous of gaing affiliation, as its name suggests. The Dhammayutti Mahayin Gaing, a late nineteenth-century Mon reform tradition, traces its lineage to the Thai THAMMAYUT order. ¶ Outside of the monastic context, the term gaing is most frequently used to refer to Burmese occult associations that follow a popular tradition known as the weikza-lam, lit. "path of esoteric knowledge." Such an association is called a WEIKZA gaing and typically will be devoted to the cultivation of supranormal powers and virtual immortality through the application of various "sciences" (B. weikza, P. vijjā), such as alchemy and the casting of runes, that weikza-lam practitioners will have learned from their spiritual masters.

Gandhāra. (T. Sa 'dzin; C. Jiantuoluo; J. Kendara; K. Kondara 健馱羅). An ancient center of Indic Buddhism, located in the northwest of the subcontinent in the region of present-day northern Pakistan and southeastern Afghanistan. The Gandhāra region included the entire Peshawar valley up to its border along the Indus River to the east and also extended to include the Swat valley and the region around Gandhāra's central city of TAKsAsILA (Taxila), located near what is today Peshawar, Pakistan. For the five centuries bracketing the beginning of the Common Era, Gandhāra was a cosmopolitan cultural center and a crossroads of the major trade routes between Europe, the Middle East, Central Asia, China, and the Indian subcontinent (see SILK ROAD). As traders from these various areas moved through Gandhāra, the region became a place of cultural exchange. Four major empires were centered in Gandhāra: the Indo-Greek, Indo-Scythian, Indo-Parthian, and KUSHAN. Tradition claims that AsOKA supported Buddhism in the Gandhāra region during the third century BCE, although the first physical evidence of Buddhism in the region dates from the second and first centuries CE. Gandhāra was conquered by Demetrius I of Bactria around 185 BCE and, although Greek rule in the region was brief, Greek art and culture had an enduring effect on the Gandhāran community. Some of the oldest known Buddhist art comes from this region, more specifically the "Greco-Buddhist" style of sculpture that was a product of this period. The earliest iconographic representations of the Buddha, in fact, are thought by some art historians to come from second century BCE Gandhāra. During the first and second centuries CE, Gandhāra became the principal gateway through which Buddhism traveled to Persia, China, and the rest of Asia. Between the years 50 and 320 CE, the KUSHANs were pushed south out of Central Asia and occupied Gandhāra. Gandhāra, along with KASHMIR, supported and housed a large SARVĀSTIVĀDA community, and Gandhāra was long recognized as a principal bastion of this important MAINSTREAM BUDDHIST SCHOOL. Around the first or second century CE, when the Sarvāstivāda school was at its peak, the fourth Buddhist council (see COUNCIL, FIRST) is said to have taken place in Gandhāra, sponsored by KANIsKA I, the third king of the Kushan dynasty. According to traditional accounts, there were 499 monks in attendance, although that large number is probably intended to represent the importance of the convention rather than a literal count of the number of people present. VASUMITRA presided over the fourth council, with the noted poet and scholarly exegete AsVAGHOsA assisting him. In addition to recording a new VINAYA, the council also resulted in the compilation of a massive collection of Sarvāstivāda ABHIDHARMA philosophy, known as the ABHIDHARMAMAHĀVIBHĀsĀ, or "Great Exegesis of Abhidharma," which functions as a virtual encyclopedia of different scholastic perspectives on Buddhism of the time. The VAIBHĀsIKA school of Sarvāstivāda abhidharma exegesis, which based itself on this compilation, was centered in the regions of Gandhāra and Kashmir. The KĀsYAPĪYA and BAHUsRUTĪYA schools added to the significant presence of Buddhism in the region.

gati. (T. 'gro ba; C. qu; J. shu; K. ch'wi 趣). In Sanskrit and Pāli, "destiny," "destination," or "bourne," one of the five or six places in SAMSĀRA where rebirth occurs. In ascending order, these bournes are occupied by hell denizens (NĀRAKA), hungry ghosts (PRETA), animals (TIRYAK), humans (MANUsYA), and divinities (DEVA); sometimes, demigods (ASURA) are added between humans and divinities as a sixth bourne. These destinies are all located within the three realms of existence (TRILOKA[DHĀTU]), which comprises the entirety of our universe. At the bottom of the sensuous realm (KĀMADHĀTU) are located the denizens of the eight hot and cold hells (nāraka), of which the lowest is the interminable hell (see AVĪCI). These are said to be located beneath the continent of JAMBUDVĪPA. This most ill-fated of existences is followed by hungry ghosts, animals, humans, demigods, and the six sensuous-realm divinities, who live on MOUNT SUMERU or in the heavens directly above it. Higher levels of the divinities occupy the upper two realms of existence. The divinities of the BRAHMALOKA, whose minds are perpetually absorbed in one of the four meditative absorptions (DHYĀNA), occupy seventeen levels in the realm of subtle materiality (RuPADHĀTU). Divinities who are so ethereal that they do not require even a subtle material foundation occupy four heavens in the immaterial realm (ĀRuPYADHĀTU). The divinities in the immaterial realm are perpetually absorbed in formless trance states, and rebirth there is the result of mastery of one or all of the immaterial dhyānas (ĀRuPYĀVACARADHYĀNA). The bottom three destinies, of hell denizens, hungry ghosts, and animals, are referred to as the three evil bournes (DURGATI); these are destinies where suffering predominates because of the past performance of primarily unvirtuous actions. In the various levels of the divinities, happiness predominates because of the past performance of primarily virtuous deeds. By contrast, the human destiny is thought to be ideally suited for religious training because it is the only bourne where both suffering and happiness can be readily experienced in the proper balance (not intoxicated by pleasure or racked by pain), allowing one to recognize more easily the true character of life as impermanent (ANITYA), suffering (DUḤKHA), and nonself (ANĀTMAN). Some schools posit a transitional "intermediate state" (ANTARĀBHAVA) of being between past and future lives within these destinies. See also DAsADHĀTU.

Genesis 18:1-10, Michael is recognized by Sarah

Green, Thomas Hill: (1836-1882) Neo-Hegelian idealist, in revolt against the fashionable utilitarian ethics and Spencerian positivism and agnosticism of his time, argued the existence of a rational self from our inability to derive from sense-experience the categories in which we think and the relations that pertain between our percepts. Again, since we recognize ourselves to be part of a larger whole with which we are in relations, those relations and that whole cannot be created by the finite self, but must be produced by an absolute all-inclusive mind of which our minds are parts and of which the world-process in its totality is the experience.

Guiyang zong. [alt. Weiyang zong] (J. Igyoshu; K. Wiang chong 潙仰宗). In Chinese, the "Guiyang school," one of the "five houses" (wu jia; see WU JIA QI ZONG), or distinct schools, that developed within the mature Chinese CHAN lineage during the late-Tang dynasty, or c. ninth century CE. The Guiyang school is named after its cofounders, GUISHAN LINGYOU (771-853) and YANGSHAN HUIJI (807-883), whose lineage derives from the HONGZHOU school of MAZU DAOYI (709-788) and BAIZHANG HUAIHAI (720-814). The Guiyang school is recognized for its distinctive pedagogical style, which privileged nonverbal expressions of enlightenment over verbal descriptions. For example, once Lingyou's teacher, Huaihai, placed a water jug before the assembly of monks and asked them, "If you don't call this a water jug, what can you call it?" Lingyou's response was to kick over the jug and walk away. This combination of action and silence was said to be the way in which the Guiyang school would express the relationship between essence (TI) and function (YONG). The Guiyang school is also known for its use of circular figures, including an intricate set of ninety-seven circular symbols that Yangshan Huiji used to express different aspects of Buddhist ontology and soteriology. Although the Guiyang zong did not survive into the Song dynasty as an active lineage, it remained an integral part of the retrospective imagining of the Chan tradition that took place during the Song.

Guna: (Skr. thread, cord) Quality, that which has substance (see dravya) as substratum. It is variously conceived in Indian philosophy and different enumerations are made. The Vaisesika, e.g., knows 24 kinds, along with subsidiary ones; the Sankhya, Trika, and others recognize three: sativa, rajas, tamas (q.v.). -- K.F.L.

Hārītī. (T. 'Phrog ma; C. Guizimushen; J. Kishimojin; K. Kwijamosin 鬼子母神). In Sanskrit, Hārītī, "the mother of demons," is a ravenous demoness (alternatively called either a yaksinī or a rāksasī), who is said to eat children. At the pleading of her victims' distraught mothers, sĀKYAMUNI Buddha kidnapped one of Hārītī's own five hundred children and hid the child in his begging bowl (PĀTRA) so she would experience the same kind of suffering she had caused other parents; realizing the pain she had brought others prompted her to convert to Buddhism. Subsequently, Hārītī came to be recognized specifically as a protector of both pregnant women and children, and laywomen made pilgrimages to sites associated with her and her manifestations. More generally, Hārītī is also thought to protect the SAMGHA and, indeed, all sentient beings (SATTVA), from depredations by evil spirits. Monasteries may have a small shrine to Hārītī near the entrance gate or kitchen, where monks and nuns will leave a small offering of food to her before meals. She is often paired with her consort PāNcika (KUBERA), one of the twenty-eight YAKsA generals in VAIsRAVAnA's army, who fathered her five hundred children; indeed, all demons (yaksa) are said to be the "sons of Hārītī" (Hārītīputra). The couple is commonly depicted surrounded by young children, offering the laity a positive portrayal of marital fidelity and reproductive fecundity, which contrasts with the world-renouncing stereotypes of Buddhism.

heat ::: n. --> A force in nature which is recognized in various effects, but especially in the phenomena of fusion and evaporation, and which, as manifested in fire, the sun&

hetupratyaya. (P. hetupaccaya; T. rgyu rkyen; C. yin yuan; J. innen; K. in yon 因). In Sanskrit, "causes and conditions," or "causality"; one of the cardinal teachings of Buddhism, which applies to all aspects of the physical, emotional, and spiritual realms. In the Buddhist account of this causal process, HETU designates the main or primary cause of production and PRATYAYA are the subsidiary factors that contribute to the production of an effect, or "fruit" (PHALA), from that cause. In the production of a sprout from a seed, e.g., the seed would be the cause (hetu), such factors as light and moisture would be conditions (pratyaya), and the sprout itself would be the result or "fruit" (phala). Given the centrality of the doctrine of causality of Buddhist thought, detailed lists and descriptions of causes and conditions appear in all strata of Buddhist literature (see separate entries on HETU and PRATYAYA). ¶ The VIJNĀNAKĀYA, the fifth book of the SARVĀSTIVĀDA school of ABHIDHARMA, lists hetupratyaya, the "condition qua cause" or "causal condition," as the first in a list of four specific types of pratyaya. In this type, a condition serves as the direct cause of an effect; thus, a seed would be the hetupratyaya of a sprout. In the Sarvāstivāda list of the six types of causes (hetu), all except the "efficient cause" or "generic cause" (KĀRAnAHETU) are subsumed under the hetupratyaya. ¶ The PAttHĀNA, the seventh book of the PĀLI ABHIDHAMMA, also recognizes hetupaccaya, or "root condition," as the first in a list of twenty-four conditions. The "root condition" is described as the condition upon which all mental states depend, just as a tree depends on its root. These root conditions are greed (LOBHA), hatred (P. dosa, S. DVEsA), and delusion (MOHA) in the case of unwholesome (AKUsALA) mental states, or greedlessness (alobha), hatelessness (adosa), and nondelusion (amoha) in the case of wholesome (KUsALA) mental states. Without the presence of these roots, the respective mental states cannot exist.

He was the first to recognize a fundamental critical difference between the philosopher and the scientist. He found those genuine ideals in the pre-Socratic period of Greek culture which he regarded as essential standards for the deepening of individuality and real culture in the deepest sense, towards which the special and natural sciences, and professional or academic philosophers failed to contribute. Nietzsche wanted the philosopher to be prophetic, originally forward-looking in the clarification of the problem of existence. Based on a comprehensive critique of the history of Western civilization, that the highest values in religion, morals and philosophy have begun to lose their power, his philosophy gradually assumed the will to power, self-aggrandizement, as the all-embracing principle in inorganic and organic nature, in the development of the mind, in the individual and in society. More interested in developing a philosophy of life than a system of academic philosophy, his view is that only that life is worth living which develops the strength and integrity to withstand the unavoidable sufferings and misfortunes of existence without flying into an imaginary world.

Hongren. (J. Konin/Gunin; K. Hongin 弘忍) (601-674). Chinese Chan master and the reputed fifth patriarch of the Chan zong. Hongren was a native of Huangmei in Qizhou (present-day Hubei province). Little is known of his early life, but he eventually became the disciple of the fourth patriarch DAOXIN. After Daoxin's death in 651, Hongren succeeded his teacher and moved to Mt. Fengmao (also known as Dongshan or East Mountain), the east peak of Mt. Shuangfeng (Twin Peaks) in Huangmei. Hongren's teachings thus came to be known as the "East Mountain teachings" (DONGSHAN FAMEN), although that term is later applied also to the lineage and teachings of both Daoxin and Hongren. After his move to Mt. Fengmao, disciples began to flock to study under Hongren. Although Hongren's biography in the CHUAN FABAO JI certainly exaggerates when it says that eight to nine out of every ten Buddhist practitioners in China studied under him, there is no question that the number of students of the East Mountain teachings grew significantly over two generations. The twenty-five named disciples of Hongren include such prominent figures as SHENXIU, Zhishen (609-702), Lao'an (d. 708), Faru (638-689), Xuanze (d.u.), and HUINENG, the man who would eventually be recognized by the mature Chan tradition as the sixth, and last, patriarch. The legendary account of Hongren's mind-to-mind transmission (YIXIN CHUANXIN) of the DHARMA to Huineng can be found in the LIUZU TAN JING. Later, Emperor Daizong (r. 762-779) bestowed upon Hongren the title Chan master Daman (Great Abundance). The influential treatise XIUXIN YAO LUN ("Treatise on the Essentials of Cultivating the Mind") is attributed to Hongren; it stresses the importance of "guarding the mind" (SHOUXIN). In that text, the relationship between the pure mind and the afflictions (KLEsA) is likened to that between the sun and the clouds: the pure mind is obscured by afflictions just as the sun is covered by layers of clouds; but if one can guard the mind so that it is kept free from false thoughts and delusions, the sun of NIRVĀnA will then appear. The text suggests two specific meditation techniques for realizing this goal: one is continuously to visualize the original, pure mind (viz., the sun) so that it shines without obscuration; the other is to concentrate on one's own deluded thoughts (the clouds) until they disappear. These two techniques purport to "guard the mind" so that delusion can never recur.

Horus (Latin) Heru (Egyptian) Ḥeru [from ḥeru above] Egyptian deity associated with the sun god Ra, equivalent in certain respects to Apollo of the Greeks and, similarly, a slayer of a serpent. Originally two distinct deities were recognized: Heru-ur (Aroeris or Haroiri, Horus the Elder) and Heru-pa-khart (Harpocrates, Horus the Younger or Horus the Child). The older Horus was represented as the winged globe or solar disk, while the younger Horus represented the sun reborn each morning from the waters, carried on the lotus flower. But in later times the characteristics of the two were merged into one, and a further change was made from an original self-born deity to the mythological aspect of a holy child found in the triad Osiris-Isis-Horus — Father-Mother-Son. Thus the representations of Isis suckling the babe Horus are numerous. Each aspect of this god was represented in a different manner, yet all portrayed the deity as hawk-headed: the hieroglyph for Horus is a hawk.

Huayan wujiao. (J. Kegon no gokyo; K. Hwaom ogyo 華嚴五教). In Chinese, "Huayan's five classifications of the teachings." The HUAYAN ZONG recognizes two different versions of this doctrinal-classification schema, which ranks different strands of Buddhist teachings. The best-known version was outlined by DUSHUN and FAZANG: (1) The HĪNAYĀNA teachings (xiaojiao; cf. XIAOSHENG JIAO), also known as the srāvakayāna teaching (shengwenjiao), was pejoratively referred to as "teachings befitting the [spiritually] obtuse" (yufa). The ĀGAMAs and the ABHIDHARMAs were relegated to this class, which supposedly dealt primarily with theories of elements (DHĀTU) and more basic concepts such as dependent origination (PRATĪTYASAMUTPĀDA). (2) The "elementary teaching [of Mahāyāna]" ([Dasheng] SHIJIAO). Within this category, two additional subgroups were differentiated. The first was the "initial teaching pertaining to emptiness" (kong shijiao), which encompassed the PRAJNĀPĀRAMITĀ literature and exegetical traditions such as MADHYAMAKA. This class of teachings was characterized by an emphasis (or, in Huayan's polemical assessment, an overemphasis) on the doctrine of emptiness (suNYATĀ). The second subgroup, the "initial teaching pertaining to phenomena" (xiang shijiao), broaches the dynamic and phenomenal aspects of reality and did not confine itself to the theme of emptiness. YOGĀCĀRA and its traditional affiliate sutras and commentaries were classified under this subgroup. Together, these two subgroups were deemed the provisional teachings (quanjiao) within the MAHĀYĀNA tradition. (3) The "advanced [Mahāyāna] teachings" ([Dasheng] ZHONGJIAO) focused on the way true suchness (ZHENRU; S. TATHATĀ) was innately immaculate but could be activated in response to myriad conditions. The DASHENG QIXIN LUN ("Awakening of Faith"), sRĪMĀLĀDEVĪSIMHANĀDASuTRA, and LAnKĀVATĀRASuTRA are examples of texts belonging to this doctrinal category. The treatment in these texts of the one mind (YIXIN) and TATHĀGATAGARBHA thought was considered a more definitive rendition of the MAHĀYĀNA teachings than were the elementary teachings (shijiao). (4) The "sudden teachings" (DUNJIAO), which includes texts like the VIMALAKĪRTINIRDEsA, was ranked as a unique category of subitist teachings befitting people of keen spiritual faculties (TĪKsnENDRIYA), and therefore bypasses traditional, systematic approaches to enlightenment. The CHAN ZONG's touted soteriological methods involving sudden enlightenment (DUNWU) and its rejection of reliance on written texts led some Huayan teachers to relegate that school to this advanced, but still inferior, category of the teachings. Chan was thus superseded by, (5) the "perfect teachings" or "consummate teachings" (YUANJIAO). This supposedly most comprehensive and definitive strand of Buddhist teaching was reserved for the Huayan school and especially its definitive scripture, the AVATAMSAKASuTRA. ¶ The second version of five classifications was made by GUIFENG ZONGMI (780-841) in his YUANREN LUN: (1) The "teachings pertaining to the human and heavenly realms" (RENTIAN JIAO) encompassed "mundane" (LAUKIKA) practices, such as the observation of the five precepts (PANCAsĪLA) and the ten wholesome ways of action (KUsALA-KARMAPATHA); this classification was named because of its believed efficacy to lead practitioners to higher realms of rebirth. (2) The "HĪNAYĀNA teachings" (XIAOSHENG JIAO), which were similar to the previous "xiaojiao." (3) The "dharma-characteristics teachings of MAHĀYĀNA" (Dasheng faxiang jiao), which was analogous to the aforementioned "elementary teaching pertaining to phenomena" (xiang shijiao) in the preceding classification scheme. (4) The "characteristics-negating teachings of MAHĀYĀNA" (Dasheng poxiang jiao) was analogous to the preceding "elementary teaching pertaining to emptiness." (5) The "nature-revealing teaching of the one vehicle" (yisheng xiangxing jiao) was equivalent to the last three categories Fazang's system combined together. See also HUAYAN WUJIAO ZHANG.

Humphreys, Christmas. (1901-1983). Early British popularizer of Buddhism and founder of the Buddhist Society, the oldest lay Buddhist organization in Europe. Born in London in 1901, Humphreys was the son of Sir Travers Humphreys (1867-1956), a barrister perhaps best known as the junior counsel in the prosecution of the Irish writer Oscar Wilde (1854-1900). Following in his father's footsteps, Humphreys studied law at Cambridge University and eventually became a senior prosecutor at the Old Bailey, London, the central criminal court, and later a circuit judge; he was also involved in the Tokyo war crimes trials as a prosecutor, a post he accepted so he could also further in Japan his studies of Buddhism. (Humphreys's later attempts to inject some Buddhist compassion into his courtroom led to him being called the "gentle judge," who gained a reputation for being lenient with felons. After handing down a six-month suspended sentence to an eighteen-year-old who had raped two women at knifepoint, the public outcry that ensued eventually led to his resignation from the bench in 1976.) Humphreys was interested in Buddhism from his youth and declared himself a Buddhist at age seventeen. In 1924, at the age of twenty-three, he founded the Buddhist Society, London, and served as its president until his death; he was also the first publisher of its journal, The Middle Way. Humphreys strongly advocated a nonsectarian approach to Buddhism, which embraced the individual schools of Buddhism as specific manifestations of the religion's central tenets. His interest in an overarching vision of the whole of the Buddhist tradition led him in 1945 to publish his famous Twelve Principles of Buddhism, which has been translated into fourteen languages. These principles focus on the need to recognize the conditioned nature of reality, the truth of impermanence and suffering, and the path that Buddhism provides to save oneself through "the intuition of the individual." A close associate of DAISETZ TEITARO SUZUKI and a contemporary of EDWARD CONZE, Humphreys himself wrote over thirty semischolarly and popular books and tracts on Buddhism, including Buddhism: An Introduction and Guide, published in 1951.

Hylozoism [from Greek hyle matter + zoe life] A term used by Ralph Cudworth (1617-88); the doctrine that matter includes its own vitalizing principle. Contrasted in The Secret Doctrine with crude materialism on the one hand and anthropomorphic deism on the other, it is said to be tantamount to a kind of pantheism. The Stoics, using the word matter to mean something that actually exists, argued that the vitalizing agents in matter, although spiritual in origin, must themselves be material in order to affect matter. The duality between spirit and matter, or the active and passive potencies, they regarded as formal and a concession to Aristotelianism. They recognized the mind and vitality inherent in nature: “Nature is a habit moved from itself, according to seminal principles,” says Laertius, after Zeno. This is equivalent to recognizing the hierarchies of gods, in contrast with the notion that one “Supreme Architect” concerns himself directly with the innumerable details of the inferior ranges of the universe.

IBM PC "computer" International Business Machines Personal Computer. IBM PCs and compatible models from other vendors are the most widely used computer systems in the world. They are typically single user {personal computers}, although they have been adapted into multi-user models for special applications. Note: "IBM PC" is used in this dictionary to denote IBM and compatible personal computers, and to distinguish these from other {personal computers}, though the phrase "PC" is often used elsewhere, by those who know no better, to mean "IBM PC or compatible". There are hundreds of models of IBM compatible computers. They are based on {Intel}'s {microprocessors}: {Intel 8086}, {Intel 8088}, {Intel 80286}, {Intel 80386}, {Intel 486} or {Pentium}. The models of IBM's first-generation Personal Computer (PC) series have names: IBM PC, {IBM PC XT}, {IBM PC AT}, Convertible and Portable. The models of its second generation, the Personal System/2 ({PS/2}), are known by model number: Model 25, Model 30. Within each series, the models are also commonly referenced by their {CPU} {clock rate}. All IBM personal computers are software compatible with each other in general, but not every program will work in every machine. Some programs are time sensitive to a particular speed class. Older programs will not take advantage of newer higher-resolution {display standards}. The speed of the {CPU} ({microprocessor}) is the most significant factor in machine performance. It is determined by its {clock rate} and the number of bits it can process internally. It is also determined by the number of bits it transfers across its {data bus}. The second major performance factor is the speed of the {hard disk}. {CAD} and other graphics-intensive {application programs} can be sped up with the addition of a mathematics {coprocessor}, a chip which plugs into a special socket available in almost all machines. {Intel 8086} and {Intel 8088}-based PCs require {EMS} (expanded memory) boards to work with more than one megabyte of memory. All these machines run under {MS-DOS}. The original {IBM PC AT} used an {Intel 80286} processor which can access up to 16 megabytes of memory (though standard {MS-DOS} applications cannot use more than one megabyte without {EMS}). {Intel 80286}-based computers running under {OS/2} can work with the maximum memory. Although IBM sells {printers} for PCs, most printers will work with them. As with display hardware, the software vendor must support a wide variety of printers. Each program must be installed with the appropriate {printer driver}. The original 1981 IBM PC's keyboard was severely criticised by typists for its non-standard placement of the return and left shift keys. In 1984, IBM corrected this on its AT keyboard, but shortened the backspace key, making it harder to reach. In 1987, it introduced its Enhanced keyboard, which relocated all the function keys and placed the control key in an awkward location for touch typists. The escape key was relocated to the opposite side of the keyboard. By relocating the function keys, IBM made it impossible for software vendors to use them intelligently. What's easy to reach on one keyboard is difficult on the other, and vice versa. To the touch typist, these deficiencies are maddening. An "IBM PC compatible" may have a keyboard which does not recognize every key combination a true IBM PC does, e.g. shifted cursor keys. In addition, the "compatible" vendors sometimes use proprietary keyboard interfaces, preventing you from replacing the keyboard. The 1981 PC had 360K {floppy disks}. In 1984, IBM introduced the 1.2 megabyte floppy disk along with its AT model. Although often used as {backup} storage, the high density floppy is not often used for interchangeability. In 1986, IBM introduced the 720K 3.5" microfloppy disk on its Convertible {laptop computer}. It introduced the 1.44 megabyte double density version with the PS/2 line. These disk drives can be added to existing PCs. Fixed, non-removable, {hard disks} for IBM compatibles are available with storage capacities from 20 to over 600 megabytes. If a hard disk is added that is not compatible with the existing {disk controller}, a new controller board must be plugged in. However, one disk's internal standard does not conflict with another, since all programs and data must be copied onto it to begin with. Removable hard disks that hold at least 20 megabytes are also available. When a new peripheral device, such as a {monitor} or {scanner}, is added to an IBM compatible, a corresponding, new controller board must be plugged into an {expansion slot} (in the bus) in order to electronically control its operation. The PC and XT had eight-bit busses; the AT had a 16-bit bus. 16-bit boards will not fit into 8-bit slots, but 8-bit boards will fit into 16-bit slots. {Intel 80286} and {Intel 80386} computers provide both 8-bit and 16-bit slots, while the 386s also have proprietary 32-bit memory slots. The bus in high-end models of the PS/2 line is called "{Micro Channel}". {EISA} is a non-IBM rival to Micro Channel. The original IBM PC came with {BASIC} in {ROM}. Later, Basic and BasicA were distributed on floppy but ran and referenced routines in ROM. IBM PC and PS/2 models PC range Intro CPU Features PC Aug 1981 8088 Floppy disk system XT Mar 1983 8088 Slow hard disk XT/370 Oct 1983 8088 IBM 370 mainframe emulation 3270 PC Oct 1983 8088 with 3270 terminal emulation PCjr Nov 1983 8088 Floppy-based home computer PC Portable Feb 1984 8088 Floppy-based portable AT Aug 1984 286 Medium-speed hard disk Convertible Apr 1986 8088 Microfloppy laptop portable XT 286 Sep 1986 286 Slow hard disk PS/2 range Intro CPU Features Model 1987-08-25 8086 PC bus (limited expansion) Model 1987-04-30 8086 PC bus Model 30 1988-09-286 286 PC bus Model 1987-04-50 286 Micro Channel bus Model 50Z Jun 1988 286 Faster Model 50 Model 55 SX May 1989 386SX Micro Channel bus Model 1987-04-60 286 Micro Channel bus Model 1988-06-70 386 Desktop, Micro Channel bus Model P1989-05-70 386 Portable, Micro Channel bus Model 1987-04-80 386 Tower, Micro Channel bus IBM PC compatible specifications CPU CPU  Clock  Bus   Floppy Hard    bus  speed width RAM  disk disk OS    bit  Mhz   bit byte  inch byte Mbyte 8088 16  4.8-9.5 8  1M*   5.25 360K 10-40 DOS    3.5 720K    3.5 1.44M 8086 16   6-12   16  1M* 20-60 286 16   6-25   16 1-8M*  5.25 360K 20-300 DOS    5.25 1.2M OS/2 386 32   16-33  32 1-16M** 3.5 720K Unix    3.5 1.44M 40-600 386SX 32   16-33  16 1-16M** 40-600 *Under DOS, RAM is expanded beyond 1M with EMS memory boards **Under DOS, RAM is expanded beyond 1M with normal "extended" memory and a memory management program. See also {BIOS}, {display standard}. (1995-05-12)

IBM PC ::: (computer) International Business Machines Personal Computer.IBM PCs and compatible models from other vendors are the most widely used computer systems in the world. They are typically single user personal computers, although they have been adapted into multi-user models for special applications.Note: IBM PC is used in this dictionary to denote IBM and compatible personal computers, and to distinguish these from other personal computers, though the phrase PC is often used elsewhere, by those who know no better, to mean IBM PC or compatible.There are hundreds of models of IBM compatible computers. They are based on Intel's microprocessors: Intel 8086, Intel 8088, Intel 80286, Intel 80386, Intel model number: Model 25, Model 30. Within each series, the models are also commonly referenced by their CPU clock rate.All IBM personal computers are software compatible with each other in general, but not every program will work in every machine. Some programs are time sensitive to a particular speed class. Older programs will not take advantage of newer higher-resolution display standards.The speed of the CPU (microprocessor) is the most significant factor in machine performance. It is determined by its clock rate and the number of bits it can across its data bus. The second major performance factor is the speed of the hard disk.CAD and other graphics-intensive application programs can be sped up with the addition of a mathematics coprocessor, a chip which plugs into a special socket available in almost all machines.Intel 8086 and Intel 8088-based PCs require EMS (expanded memory) boards to work with more than one megabyte of memory. All these machines run under MS-DOS. The one megabyte without EMS). Intel 80286-based computers running under OS/2 can work with the maximum memory.Although IBM sells printers for PCs, most printers will work with them. As with display hardware, the software vendor must support a wide variety of printers. Each program must be installed with the appropriate printer driver.The original 1981 IBM PC's keyboard was severely criticised by typists for its non-standard placement of the return and left shift keys. In 1984, IBM corrected them intelligently. What's easy to reach on one keyboard is difficult on the other, and vice versa. To the touch typist, these deficiencies are maddening.An IBM PC compatible may have a keyboard which does not recognize every key combination a true IBM PC does, e.g. shifted cursor keys. In addition, the compatible vendors sometimes use proprietary keyboard interfaces, preventing you from replacing the keyboard.The 1981 PC had 360K floppy disks. In 1984, IBM introduced the 1.2 megabyte floppy disk along with its AT model. Although often used as backup storage, the introduced the 1.44 megabyte double density version with the PS/2 line. These disk drives can be added to existing PCs.Fixed, non-removable, hard disks for IBM compatibles are available with storage capacities from 20 to over 600 megabytes. If a hard disk is added that is not another, since all programs and data must be copied onto it to begin with. Removable hard disks that hold at least 20 megabytes are also available.When a new peripheral device, such as a monitor or scanner, is added to an IBM compatible, a corresponding, new controller board must be plugged into an the PS/2 line is called Micro Channel. EISA is a non-IBM rival to Micro Channel.The original IBM PC came with BASIC in ROM. Later, Basic and BasicA were distributed on floppy but ran and referenced routines in ROM.IBM PC and PS/2 modelsPC range Intro CPU FeaturesPC Aug 1981 8088 Floppy disk system PS/2 range Intro CPU FeaturesModel 1987-08-25 8086 PC bus (limited expansion) IBM PC compatible specifications CPU CPU Clock Bus Floppy Hardbus speed width RAM disk disk OS *Under DOS, RAM is expanded beyond 1M with EMS memory boards**Under DOS, RAM is expanded beyond 1M with normal extended memory and a memory management program.See also BIOS, display standard. (1995-05-12)

If biological scientists recognize that inner and invisible worlds are the noumenal causes of the exterior or physical world, the difficulty in reconciling the perfectly true adage “nature makes no jumps,” would then vanish; they would then see that the physical plane in its manifestation is the effect of inner and driving causes, and that what appears separate on the physical plane is only so because it is the plane of bodies of a physically material character. Indeed, had we the percipient vision to see it and therefore to know it, we should perceive that even this apparently discrete physical plane, broken up as it apparently is into uncounted myriads of different entities, is really itself no exception to nature’s rule of unbroken continuity throughout; for even the apparently separate entities composing the physical plane are inextricably woven together into a vast web of life by the underlying substances of nature and the ever-active and continuously moving forces which are physical nature itself.

ignore ::: v. t. --> To be ignorant of or not acquainted with.
To throw out or reject as false or ungrounded; -- said of a bill rejected by a grand jury for want of evidence. See Ignoramus.
Hence: To refuse to take notice of; to shut the eyes to; not to recognize; to disregard willfully and causelessly; as, to ignore certain facts; to ignore the presence of an objectionable person.


Immortality ::: A term signifying continuous existence or being; but this understanding of the term is profoundlyillogical and contrary to nature, for there is nothing throughout nature's endless and multifarious realmsof being and existence which remains for two consecutive instants of time exactly the same.Consequently, immortality is a mere figment of the imagination, an illusory phantom of reality. When thestudent of the esoteric wisdom once realizes that continuous progress, i.e., continuous change inadvancement, is nature's fundamental procedure, he recognizes instantly that continuous remaining in anunchanging or immutable state of consciousness or being is not only impossible, but in the last analysis isthe last thing that is either desirable or comforting. Fancy continuing immortal in a state of imperfection such as we human beingsexemplify -- which is exactly what the usual acceptance of this term immortality means. The highest godin highest heaven, although seemingly immortal to us imperfect human beings, is nevertheless anevolving, growing, progressing entity in its own sublime realms or spheres, and therefore as the ages passleaves one condition or state to assume a succeeding condition or state of a nobler and higher type;precisely as the preceding condition or state had been the successor of another state before it.Continuous or unending immutability of any condition or state of an evolving entity is obviously animpossibility in nature; and when once pondered over it becomes clear that the ordinary acceptance ofimmortality involves an impossibility. All nature is an unending series of changes, which means all thehosts or multitudes of beings composing nature, for every individual unit of these hosts is growing,evolving, i.e., continuously changing, therefore never immortal. Immortality and evolution arecontradictions in terms. An evolving entity means a changing entity, signifying a continuous progresstowards better things; and evolution therefore is a succession of state of consciousness and being afteranother state of consciousness and being, and thus throughout duration. The Occidental idea of staticimmortality or even mutable immortality is thus seen to be both repellent and impossible.This doctrine is so difficult for the average Occidental easily to understand that it may be advisable onceand for all to point out without mincing of words that just as complete death, that is to say, entireannihilation of consciousness, is an impossibility in nature, just so is continuous and unchangingconsciousness in any one stage or phase of evolution likewise an impossibility, because progress ormovement or growth is continuous throughout eternity. There are, however, periods more or less long ofcontinuance in any stage or phase of consciousness that may be attained by an evolving entity; and thehigher the being is in evolution, the more its spiritual and intellectual faculties have been evolved orevoked, the longer do these periods of continuous individual, or perhaps personal, quasi-immortalitycontinue. There is, therefore, what may be called relative immortality, although this phrase is confessedlya misnomer.Master KH in The Mahatma Letters, on pages 128-30, uses the phrase ``panaeonic immortality" tosignify this same thing that I have just called relative immortality, an immortality -- falsely so called,however -- which lasts in the cases of certain highly evolved monadic egos for the entire period of amanvantara, but which of necessity ends with the succeeding pralaya of the solar system. Such a periodof time of continuous self-consciousness of so highly evolved a monadic entity is to us humans actually arelative immortality; but strictly and logically speaking it is no more immortality than is the ephemeralexistence of a butterfly. When the solar manvantara comes to an end and the solar pralaya begins, evensuch highly evolved monadic entities, full-blown gods, are swept out of manifested self-consciousexistence like the sere and dried leaves at the end of the autumn; and the divine entities thus passing outenter into still higher realms of superdivine activity, to reappear at the end of the pralaya and at the dawnof the next or succeeding solar manvantara.The entire matter is, therefore, a highly relative one. What seems immortal to us humans would seem tobe but as a wink of the eye to the vision of super-kosmic entities; while, on the other hand, the span ofthe average human life would seem to be immortal to a self-conscious entity inhabiting one of theelectrons of an atom of the human physical body.The thing to remember in this series of observations is the wondrous fact that consciousness frometernity to eternity is uninterrupted, although by the very nature of things undergoing continuous andunceasing change of phases in realization throughout endless duration. What men call unconsciousness ismerely a form of consciousness which is too subtle for our gross brain-minds to perceive or to sense or tograsp; and, secondly, strictly speaking, what men call death, whether of a universe or of their ownphysical bodies, is but the breaking up of worn-out vehicles and the transference of consciousness to ahigher plane. It is important to seize the spirit of this marvelous teaching, and not allow the imperfectbrain-mind to quibble over words, or to pause or hesitate at difficult terms.

Immortality is conditional for the human soul: if it aspires to its inner god and allies itself therewith, the human soul becomes immortal because it is at one with its spiritual parent, the upper triad or monad. But if the personal or human soul refuse to recognize its spiritual essence and allies itself with increasing fullness with the complex compound of the lower human nature, it loses its chance of immortality and becomes but a psychological mortal compound itself.

In a legal sense, any claim against others, recognized by law. Political rights, the capacity of exercizing certain functions in the formation and administration of government -- the right to vote, to be elected to public office, etc. Natural rights, as against positive rights, those claims or liberties which are not derived from positive law but from a "higher law", the law of nature. The right to live, the right to work, the "pursuit of happiness", the right to self-development are sometimes considered natural rights. -- W.E.

incapable of being recognized; that does not admit of recognition.

incognizable ::: a. --> Not cognizable; incapable of being recognized, known, or distinguished.

InfoStreet, Inc. ::: (company) An Internet consulting and development company dedicated to assisting companies in establishing an Internet presence. InfoStreet develope Internet strategies, design and create web pages, and host and maintain websites.InfoStreet, has been recognized by PC/Computing as the Best of the Top Home Page Services (August 1996) and has been featured in Netguide magazine and the Wiley and Son's Electronic Marketing book. . . (1997-01-30)

InfoStreet, Inc. "company" An Internet consulting and development company dedicated to assisting companies in establishing an Internet presence. InfoStreet develope Internet strategies, design and create web pages, and host and maintain {websites}. InfoStreet, has been recognized by PC/Computing as the "Best of the Top Home Page Services" (August 1996) and has been featured in Netguide magazine and the Wiley and Son's Electronic Marketing book. {(http://InfoStreet.com/)}. {Home page hosting service (http://instantweb.com)}. (1997-01-30)

inhabitancy ::: n. --> The act of inhabiting, or the state of being inhabited; the condition of an inhabitant; residence; occupancy.
The state of having legal right to claim the privileges of a recognized inhabitant; especially, the right to support in case of poverty, acquired by residence in a town; habitancy.


In his theory of the physical universe Descartes recognizes one universally diffused matter which, by rotatory or vortical motion aggregates into planetary globes or into the physical elements, thus anticipating both the vortex theory of Thomson and the idea put forward by Crookes that the chemical elements are various modifications of an underlying protyle.

In the ancient Mysteries, theurgy was divided into different degrees. To illustrate, in one of the highest initiatory degrees the initiant was brought face to face with the divinity within himself, and in order to accomplish this the initiant had to give of his own spiritual and intellectual substance and vitality so that his inner god might imbody itself on inner and invisible planes, the rite thus providing a temporary and illusory divorce which was really an essential union of the divine in man with the spiritual-intellectual — the latter recognizing for the time being its own divine origin and coalescing with it. In a less perfect form of such theurgical practice, and in a lower degree of the Mysteries, the initiant gave of his own astral and physical substance, the effluvia of his astral body and of his flesh and blood, to provide a vehicle through which a spiritual entity might have a tangible, although very temporary, imbodiment; and for the time being the initiant was thus enabled to see, touch, and converse with a being of the inner worlds who otherwise would have been utterly unable to enter our physical sphere except by those spiritual-akasic currents of forces which human beings recognize as inspiration.

In the Buddhist sutras, sakkayaditthi is the first chain to be broken upon entering the path; when the path is really entered this chain is in fact recognized to be nonexistent.

In the second part, the "Transcendental Logic", Kant treats of the synthetic forms of the understanding. (Verstand), which he calls "categories" or "pure principles of the understanding". Of these he recognizes twelve in all, arranged in groups of threes under the heads: quantity, quality, relation and modality. The sensuous materials embedded in the forms of sensibility constitute percepts, while reason, through the understanding, supplies the concepts and principles by means of which percepts are synthesized into meaningful judgments of Nature. In the celebrated "deduction of the categories", Kant shows that without these forms there could be no knowledge or experience of Nature. Just therein and only therein lies their va1idity.

In this impersonal and abstract manner of representation did the ancients symbolize the formative, creative, or procreative forces or energies of nature under appropriate emblems drawn from the animal kingdom, and most commonly from man himself. Thus it was that the phallus in Classical antiquity stood as the emblem of the abstract creative forces of the universe, as well as the solar system, and even of earth; precisely as the linga in India has always expressed the identic cycle of thought. Likewise the female organ has frequently been used to express the generative and maternally productive powers of nature. Modern European sophistication unwillingly recognizes this truth, and insists in giving to these symbols the most offensive of constructions. Yet even Western religious iconology has followed the same line of thought, and whether we refer to the lamb, or to the serpent or dove, we ascertain exactly the same thing.

In this we recognize the mythos of the tree of knowledge with its fruit and its location in the garden of life, localized in those mysterious lands of the West from which the ancestors of the Greeks migrated when the new race was in birth from the surviving elect of the old. It represents the Golden Age, the Eden of Grecian mythology.

ionic ::: a. --> Of or pertaining to Ionia or the Ionians.
Pertaining to the Ionic order of architecture, one of the three orders invented by the Greeks, and one of the five recognized by the Italian writers of the sixteenth century. Its distinguishing feature is a capital with spiral volutes. See Illust. of Capital.
Of or pertaining to an ion; composed of ions. ::: n.


irrecognition ::: n. --> A failure to recognize; absence of recognition.

irregular ::: a. --> Not regular; not conforming to a law, method, or usage recognized as the general rule; not according to common form; not conformable to nature, to the rules of moral rectitude, or to established principles; not normal; unnatural; immethodical; unsymmetrical; erratic; no straight; not uniform; as, an irregular line; an irregular figure; an irregular verse; an irregular physician; an irregular proceeding; irregular motion; irregular conduct, etc. Cf. Regular.

irwonsang. (一圓相). In Korean, "one-circle symbol"; the central doctrinal concept and object of religious devotion in the modern Korean religion of WoNBULGYO, considered to be functionally equivalent to the notion of the DHARMAKĀYA buddha (popsinbul) in mainstream MAHĀYĀNA Buddhism. The founder of Wonbulgyo, PAK CHUNGBIN (later known by his sobriquet SOT'AESAN), believed that worshipping buddha images, as symbols of the physical body of the buddha, no longer inspired faith in Buddhist adherents and was thus a hindrance to religious propagation in the modern age; he instead instructed Wonbulgyo dharma halls to enshrine on their altars just the simple circle that is the irwonsang. This irwonsang was the "symbol" (sang) of the ineffable reality of the "unitary circle" (irwon). In Sot'aesan's view, different religions may have various designations for ultimate truth, but all of their designations ultimately refer to the perfect unity that is the irwon. Sot'aesan described the irwon as the mind-seal of all the buddhas and sages, the original nature of all sentient beings, and the ineffable realm of SAMĀDHI that transcends birth and death; but it simultaneously also served as the monistic source from which the phenomenal world in all its diversity arises. By understanding this irwon through tracing the radiance of the mind back to its fundamental source (K. hoegwang panjo; see HUIGUANG FANZHAO), Wonbulgyo adherents seek to recognize the fundamental nonduality of, and unity between, all things in existence and thus master the ability to act with utter impartiality and selflessness in all their interactions with the world and society.

It recognized a supreme and all-harmonious divinity of hierarchical character and various subordinate deities, and the unity of man with nature and of nature with this divinity. This divinity, however, was not personal God, but the cosmic spiritual originant, recognized as but one of innumerable others in the boundless fields of illimitable space. Stoicism recognized in man the existence of wisdom and will, whereby he might transcend the distractions of lower forces and realize the ideal of harmony with nature and resulting equanimity.

itself at one time recognized a considerable number of angels not in the calendar, and even per¬

'Jam dbyangs mkhyen brtse Chos kyi blo gros. (Jamyang Khyentse Chokyi Lodro) (1893-1959). A Tibetan visionary closely associated with what is known as the RIS MED or nonsectarian movement, in eastern Tibet. He is sometimes known as Rdzong gsar mkhyen brtse (Dzongsar Khyentse) due to his affiliation with RDZONG GSAR monastery in Khams, eastern Tibet. He was recognized by 'JAM MGON KONG SPRUL as one of five reincarnations of 'JAM DBYANGS MKHYEN BRTSE DBANG PO. At KAḤ THOG monastery, he studied both the treasure texts (GTER MA) discovered by his previous incarnation as well as the curriculum of Indian texts. At the age of fifteen, he was appointed abbot of Rdzongs gsar. This remained his base for much of his life, but he traveled widely, receiving instruction from BKA' RGYUD, SA SKYA, and RNYING MA teachers. At the age of fifty-six, he married and went into retreat in a hermitage above Rdzongs gsar but also continued to give teachings. In 1955, he made a final pilgrimage to the sacred sites of Tibet and then went to Sikkim, where he died in 1959. Over the course of his life, he served as a teacher to many of the twentieth century's greatest Tibetan Buddhist masters.

'Jam dbyangs mkhyen brtse dbang po. (Jamyang Khyentse Wangpo) (1820-1892). A celebrated Tibetan Buddhist luminary, considered to be the last of the "five kingly treasure revealers" (GTER STON RGYAL PO LNGA). Together with 'JAM MGON KONG SPRUL BLO GROS MTHA' YAS and MCHOG 'GYUR GLING PA, he was a leading figure in the RIS MED or nonsectarian movement in eastern Tibet. He was identified at age twelve as the incarnation (SPRUL SKU) of a prominent SA SKYA lama. Later in life, he would be recognized as the mind incarnation (thugs sprul) of the acclaimed eighteenth-century treasure revealer (GTER STON) 'JIGS MED GLING PA. He was a prolific author, collecting numerous "path and result" (LAM 'BRAS) teachings and discovering many important treasure texts. In addition to his editions of other works, his own collected works encompass twenty-four volumes. Among his best known works is a pilgrimage guide to central Tibet. 'Jam dbyangs mkhyen brtse dbang po taught extensively, primarily from his seat at RDZONG GSAR monastery in Khams, attracting numerous students and gaining patronage from the region's most influential families; he served as chaplain at the Sde sge court. After his death, five "mkhyen brtse" (Khyentse) incarnations were recognized, including 'JAM DBYANGS MKHYEN BRTSE CHOS KYI BLO GROS and DIL MGO MKHYEN BRTSE.

'Jam mgon kong sprul Blo gros mtha' yas. (Jamgon Kongtrül Lodro Thaye) (1813-1899). A renowned Tibetan Buddhist master, prolific scholar, and proponent of the RIS MED or nonsectarian movement, of eastern Tibet. He is often known as 'Jam mgon kong sprul (Jamgon Kongrtul) or simply Kong sprul. Born to a BON family in the eastern Tibetan region of Rong rgyab (Rongyap), 'Jam mgon kong sprul studied Bon doctrine as a youth, eventually receiving Buddhist ordination first in the RNYING MA and then the BKA' BRGYUD sects of Tibetan Buddhism. He was a gifted pupil, studying under at least sixty different masters representing all the various sects and lineages of Tibet. Early experiences with the sectarianism and religious intolerance rampant in many Buddhist institutions of his time left him somewhat disaffected and were to have a profound impact on his later career. He resided at DPAL SPUNGS monastery near Derge, where his reputation as a brilliant scholar spread widely. When Kong sprul was in danger of being drafted into the provincial administrative offices, the ninth TAI SI TU, Padma nyin byed (Pema Nyinje, 1774-1853), abbot of Dpal spungs, recognized him as the reincarnation of the former Si tu's servant, thereby exempting him from government service. In his autobiography, Kong sprul himself appears to have looked upon this event with some dismay. Together with other luminaries of the period such as 'JAM DBYANG MKHYEN RTSE DBANG PO, MCHOG 'GYUR GLING PA, and MI PHAM RGYA MTSHO, Kong sprul strove to collect, compile, and transmit a multitude of teachings and instruction lineages that were in danger of being lost. The impartial (ris med) approach with which he undertook this project has led him to be credited with spearheading a "nonsectarian" or "eclectic" movement in eastern Tibet. He was a proponent of the "other emptiness" (GZHAN STONG) view, which gained new impetus when his associate Blo gsal bstan skyong was able to arrange for the printing of the woodblocks preserved at TĀRANĀTHA's former seat at DGA' LDAN PHUN TSHOGS GLING, works that had been banned since the time of the fifth DALAI LAMA. 'Jam mgon kong sprul was a prolific author whose writings fill more than ninety volumes. These works are divided into the so-called KONG SPRUL MDZOD LNGA (Five Treasuries of Kongtrul), which cover the breadth of Tibetan Buddhist culture. Since the death of Blo gros mtha' yas, a line of Kong sprul incarnations has been recognized and continues to play an important role within the KARMA BKA' BRGYUD sect. The lineage is:

Jen: Man. Goodness; virtue in general; the moral principle; the moral ideal of the superior man (chun. tzu); the fundamental as well as the sum total of virtues, just as the Prime (yuan) is the origin and the vital force of all things --jen consisting of "man" and "two" and yuan consisting of "two" and "man". (Confucianism.) True manhood; man's character; human-heartedness; moral character; being man-like; "that by which a man is to be a man;" "realization of one's true self and the restoration of the moral order." (Confucius and Mencius.) "The active (yang) and passive (yin) principles are the way of Heaven; the principles of strength and weakness are the way of Earth; and true manhood and righteousness (i) are the way of Man." "True manhood is man's mind and righteousness is man's path." It is one of the three Universally Recognized Moral Qualities of man (ta te), the four Fundamentals of the Moral Life (ssu tuan), and the five Constant Virtues (wu ch'ang). True manhood and righteousness are the basic principles of Confucian ethics and politics. (Confucianism.) The golden rule; "Being true to the principles of one's nature (chung) and the benevolent exercise of them in relation to others (shu)." "The true man, having established his own character, seeks to establish the character of others; and having succeeded, seeks to make others succeed." (Confucius.) Love; benevolence; kindness; charity; compassion; "the character of the heart and the principle of love;" "love towards all men and benefit towards things." (Confucianism.) "Universal love without the element of self," (Chuang Tzu, between 399 and 295 B.C.) "Universal Love." (Han Yu, 767-824.) The moral principle with regard to others. "True manhood is the cardinal virtue by which others are pacified, whereas righteousness is the cardinal principle by which the self is rectified." It means "to love others and not the self." (Tung Chung-shu, 177-104 B.C.) Love of all men and things and impartiality and justice towards all men and things, this virtue being the cardinal virtue not only of man but also of the universe. "Love means to devote oneself to the benefit of other people and things." "Love implies justice, that is, as a man, treating others as men." "The true man regards the universe and all things as a unity. They are all essential to himself. As he realizes the true self, there is no limit to his love." (Ch'eng Ming-tao, 1032-1068.) "Love is the source of all laws, the foundation of all phenomena." "What is received from Heaven at the beginning is simply love, and is therefore the complete substance of the mind." "Love is the love of creating in the mind of Heaven and Earth, and men and other creatures receive it as their mind." (Chu Hsi, 1130-1200.)

jNānadarsana. (P. Nānadassana; T. ye shes mthong ba; C. zhijian; J. chiken; K. chigyon 知見). In Sanskrit, "knowledge and vision"; the direct insight into the reality of the three marks of existence (TRILAKsAnA)-impermanence (ANITYA), suffering (DUḤKHA), and nonself/insubstantiality (ANĀTMAN)-and one of the qualities perfected on the path leading to the stage of a worthy one (ARHAT). The term often appears in a stock description of the transition from the meditative absorption that is experienced during the four levels of DHYĀNA to the insight generated through wisdom (PRAJNĀ): after suffusing one's mind with concentration, purity, malleability, and imperturbability, the meditator directs his or her attention to "knowledge and vision." In this vision of truth, the meditator then recognizes that the self (ĀTMAN) is but the conjunction of a physical body constructed from the four great elements (MAHĀBHuTA) and a mentality (VIJNĀNA, CITTA) that is bound to and dependent upon that physical body (see NĀMARuPA). Letting go of attachment to body and mind, the meditator finally gains the knowledge that he is no longer subject to rebirth and becomes an arhat. The Pāli abhidhamma includes "knowledge and vision" within the last three types of purifications of practice (P. visuddhi; S. VIsUDDHI): the fifth "purification of the knowledge and vision of what constitutes the path" (P. MAGGĀMAGGANĀnADASSANAVISUDDHI), the sixth "purification of the knowledge and vision of the method of salvation" (P. PAtIPADĀNĀnADASSANAVISUDDHI), and finally the seventh "purification of knowledge and vision" itself (P. NĀnADASSANAVISUDDHI), which constitutes the pure wisdom that derives from the experience of enlightenment. In the MAHĀYĀNA, the perfection of knowledge and vision (jNānadarsanapāramitā) is also said to be an alternate name for the perfection of wisdom (PRAJNĀPĀRAMITĀ), one of the six or ten perfections (PĀRAMITĀ) of the BODHISATTVA path.

jNāna. (P. Nāna; T. ye shes; C. zhi; J. chi; K. chi 智). In Sanskrit, "gnosis," "knowledge," "awareness," or "understanding," numerous specific types of which are described in Buddhist literature. JNāna in the process of cognition implies specific understanding of the nature of an object and is necessarily preceded by SAMJNĀ ("perception"). JNāna is also related to PRAJNĀ ("wisdom"); where prajNā implies perfected spiritual understanding, jNāna refers to more general experiences common to a specific class of being, such as the knowledge of a sRĀVAKA, PRATYEKABUDDHA, or buddha. The YOGĀCĀRA school discusses four or five specific types of knowledge exclusive to the buddhas. The four knowledges are transformations of the eighth consciousnesses (VIJNĀNA): (1) Mirror-like knowledge, or great perfect mirror wisdom (ĀDARsAJNĀNA; mahādarsajNāna), a transformation of the eighth consciousness, the ĀLAYAVIJNĀNA, in which the perfect interfusion between all things is seen as if reflected in a great mirror. (2) The knowledge of equality, or impartial wisdom (SAMATĀJNĀNA), a transformation of the seventh KLIstAMANOVIJNĀNA, which transcends all dichotomies to see everything impartially without coloring by the ego. (3) The knowledge of specific knowledge or sublime contemplation (PRATYAVEKsANĀJNĀNA), a transformation of the sixth MANOVIJNĀNA, which recognizes the unique and common characteristics of all DHARMAs, thus giving profound intellectual understanding. (4) The knowledge that one has accomplished what was to be done (KṚTYĀNUstHĀNAJNĀNA), a transformation of the five sensory consciousnesses, wherein one perfects actions that benefit both oneself and others. The fifth of the five knowledges is the "knowledge of the nature of the DHARMADHĀTU" (DHARMADHĀTUSVABHĀVAJNĀNA). Each of these knowledges is then personified by one of the PANCATATHĀGATAs, sometimes given the names VAIROCANA, AKsOBHYA, RATNASAMBHAVA, AMITĀBHA, and AMOGHASIDDHI.

Johnson recognizes two fundamentally distinct types of continuant: physical and psychical, -- the "occupant" (of space), and the "experient". -- F.L.W.

Kalu Rinpoche. (1905-1989). An important modern meditation master and teacher of Tibetan Buddhism. Recognized as an incarnation (SPRUL SKU) of the KARMA BKA' BRGYUD master 'JAM MGON KONG SPRUL, Kalu Rinpoche was ordained at the age of thirteen by the eleventh SI TU RINPOCHE. Kalu Rinpoche began serious meditation study at an early age, undertaking his first three-year retreat at the age of sixteen. He also received the transmission of the teachings of the SHANGS PA sect of Bka' brgyud. He later served as the meditation teacher at DPAL SPUNGS monastery. Following the Chinese invasion, Kalu Rinpoche left Tibet in 1962 and first stayed at a small monastery outside of Darjeeling, India. He later settled in Sonada, West Bengal, where he built a three-year retreat center, teaching there before traveling internationally for ten years (1971-1981). In 1971, he traveled to France and the United States, at the request of the DALAI LAMA and the KARMA PA, in order to educate Westerners in Buddhism. During those ten years, Kalu Rinpoche founded many meditation and dharma centers in Canada, the United States, and Europe, with his main meditation school in Vancouver, Canada. Kalu Rinpoche led his first three-year retreat for Western students of Tibetan Buddhism in France in 1976. His full name is Kar ma rang 'byung kun khyab phrin las.

kami. (神). In Japanese, "spirits," "gods," or "deities" (the term is not gender-specific and can be used as either singular or plural). Kami worship preceded the arrival of Buddhism in Japan and much later came to be regarded as the putative indigenous religion of SHINTo. Kami is a complicated concept in Japanese religion, because the term applies to several different entities. Kami were perhaps most commonly considered to be spirits associated with physical objects; in the natural world, this meant that kami inhabited everything from rocks and trees to rivers and mountains. Kami could also designate ancestors or ancient heroes. The early historical record Kojiki (712), for example, recorded the names of various gods (kami) who created Japan and the Japanese people. In this text, all recognized clans (J. uji) had ancestries that linked themselves back to these local spirits. The tutelary deity of the ruling family, for example, was an anthropomorphized solar spirit named Amateru/Amaterasu omikami (lit. "Great Honorable Spirit Heavenly Radiance"), who was claimed to reside at the Ise shrine. From the Heian (794-1185) through the Tokugawa (1600-1868) periods, in conjunction with the ongoing Buddhist appropriation of native cults, kami were largely regarded as the local physical manifestations of buddhas and BODHISATTVAs, a theory of correlation known as HONJI SUIJAKU. In addition, local kami were also presumed to have converted to Buddhism and become protectors of specific shrines (both portable and fixed) and monasteries. The nativist (J. kokugaku) movement during the Tokugawa period, which developed as a reaction against such so-called foreign elements in Japanese culture as Buddhism and Confucianism, began to explore ways of distinguishing Buddhism from indigenous cults and held up the kami as something uniquely Japanese. From the inception of the Meiji period (1868-1912) up until 1945, the notion of kami became heavily politicized due to the government-mandated separation of buddhas and kami (J. SHINBUTSU BUNRI) and the proposition that the emperor (J. tenno) was a kami whose lineage could be traced back to the gods of the Kojiki. During this period, Japanese soldiers who died for the empire were interred at the Yasukuni shrine where they were venerated as kami; with the Japanese defeat in World War II, the Japanese government was compelled publicly to renounce this position. See also SHINBUTSU SHuGo, HAIBUTSU KISHAKU.

Kapleau, Philip. (1912-2004). Influential twentieth-century American teacher of Zen Buddhism. Kapleau worked as a court reporter at the war crimes trials following World War II, first in Nuremberg and then in Tokyo. He met D. T. SUZUKI in Japan in 1948 and later attended his lectures at Columbia University in 1950. He returned to Japan in 1953, where he spent the next thirteen years practicing Zen, the last ten under YASUTANI HAKUUN (1885-1973), a Zen priest who had severed his ties to the SoTo sect in order to form his own organization, called Sanbokyodan, the "Three Treasures Association," which taught Zen meditation to laypeople. Kapleau returned to the United States in 1965 and in the following year founded the Zen Center of Rochester, New York. While in Japan, Kapleau drew on his training as a court reporter to transcribe and translate Yasutani's instructions on Zen meditation, along with his formal interviews (DOKUSAN) with his students, and testimonials of their enlightenment experiences. These were compiled into The Three Pillars in Zen, first published in Japan in 1965, a work that influenced many Westerners to undertake Zen practice; it is widely recognized as a classic of the nascent American tradition of Zen Buddhism. As one of the first non-Japanese Zen teachers in America, Kapleau set out in this book to adapt some of the forms of Zen practice that he thought would be better suited to an American audience. Kapleau's modifications included an English translation of the PRAJNĀPĀRAMITĀHṚDAYASuTRA ("Heart Sutra"). Yasutani was strongly opposed to the use of the translation, arguing that the sound of the words was more important than their meaning. Teacher and student broke over this question in 1967 and never spoke again. Kapleau, however, remained dedicated to Yasutani, and the Rochester Zen Center flourished under Kapleau's direction.

kāranahetu. (T. byed pa'i rgyu; C. nengzuo yin; J. nosain; K. nŭngjak in 能作因). In Sanskrit, the "efficient," "generic," or "enabling" "cause," the first of the six causes (HETU) recognized in the SARVĀSTIVĀDA-VAIBHĀsIKA ABHIDHARMA system. This category of cause subsumes all five other causes within it, and it corresponds with the predominant effect (ADHIPATAPHALA) as its specific effect. Each conditioned DHARMA serves as the enabling cause for all other dharmas besides itself by the mere fact that it does not obstruct the others' arising. The kāranahetu provides the broad context necessary for the operation of causality, so that the process of production and cessation will continue unabated.

Karma Pakshi. (1203-1283). A Tibetan Buddhist master recognized as the second KARMA PA, renowned for his virtuosity in meditation, thaumaturgy, and his activities at the Mongol court. The name "Pakshi" is derived from the Mongolian word for "teacher" or "master," and the second Karma pa is also frequently known by the epithet grub chen, or MAHĀSIDDHA. In his youth, Karma Pakshi was recognized as a child of great intellectual ability and skill in meditation. He conducted his early training under the BKA' BRGYUD teacher Spom brag pa Bsod rnams rdo rje (Pomdrakpa Sonam Dorje, 1170-1249) and spent a great period of his time in meditation retreat near the monastery of MTSHUR PHU in central Tibet. Traveling to eastern Tibet, he founded a monastery at Spungs ri (Pungri) and renovated the Bka' brgyud institution of KARMA DGON established by his predecessor DUS GSUM MKHYEN PA. Karma Pakshi's fame spread throughout the Tibetan border regions to the north and east. In about 1251, the Mongol prince Qubilai (later Khan, r. 1260-1294) sent an invitation to Karma Pakshi, who was residing at Mtshur phu. He arrived at the Mongol court several years later. Karma Pakshi was one of numerous religious figures present at court, including the SA SKYA hierarch 'PHAGS PA BLO GROS RGYAL MTSHAN. Karma Pakshi quickly impressed Qubilai with a display of magical powers, and the Mongol prince requested him to remain permanently at court. The relationship soured, however, when Karma Pakshi refused the offer. On his return to Tibet, he formed a relationship with Qubilai's elder brother and political rival Mongke (1209-1259) and consented to visit Mongke's palace in Liangzhou. He taught the Mongol ruler and his court Buddhist doctrine, especially TANTRA based on the CAKRASAMVARATANTRA. For ten years, Karma Pakshi traveled across China, Mongolia, and Tibet and is also said to have debated with numerous Daoist practitioners. Qubilai assumed the role of high Khan after Mongke's death in 1259. Angered at Karma Pakshi's support of his rival brother, and still smarting from his refusal to remain at court, Qubilai ordered Karma Pakshi's capture and exile. Qubilai eventually relented and allowed the Karma pa to return to Tibet. Upon his return to Mtshur phu, he constructed a massive statue of sĀKYAMUNI called the "ornament of the world" ('dzam gling rgyan). The completed statue, however, was slightly tilted. In a famous account, Karma Pakshi is said to have straightened the statue by first assuming the same tilted posture and then righting himself, simultaneously moving the statue. Among his principal disciples was O rgyan pa Rin chen dpal (Orgyenpa Rinchenpal), who would become the guru of the third Karma pa, RANG 'BYUNG RDO RJE.

Kassapasīhanādasutta. (S. KāsyapasiMhanādasutra; C. Luoxing fanzhi jing; J. Ragyobonjikyo; K. Nahyong pomji kyong 倮形梵志經). In Pāli, "Discourse on the Lion's Roar of Kassapa"; the eighth sutta of the DĪGHANIKĀYA (a separate DHARMAGUPTAKA recension appears as the twenty-fifth SuTRA in the Chinese translation of the DĪRGHĀGAMA), preached by the Buddha to the naked ascetic Acela Kassapa at UjuNNa in the Kannakattha deer park. Acela Kassapa approaches the Buddha and inquires whether it is true that he reviles all ascetic practices (see TAPAS) or whether this is a misrepresentation of his teachings. The Buddha states that he does not revile ascetic practices but that the proper course of action for mendicants is to follow the noble eightfold path (P. ariyātthangikamagga; S. ĀRYĀstĀnGAMĀRGA). Acela Kassapa inquires about the efficacy of numerous ascetic practices engaged in by mendicants of the time. The Buddha responds that, even should one follow all of these practices scrupulously but still not be perfect in morality (sīlasampadā), in mentality (cittasampadā), and in wisdom (paNNāsampadā), he will not be a true ascetic (samana; sRAMAnA) or a true brāhmana; only when one has attained the destruction of the contaminants (āsavakkhāya; ĀSRAVAKsAYA), or arahantship (see ARHAT), will one be so recognized. The Buddha then explains in detail Buddhist practice and the attainments, beginning with taking refuge in the three jewels (S. RATNATRAYA) of the Buddha, the dhamma, and the sangha, observing the precepts, renouncing the world to become a Buddhist monk, and controlling the senses with mindfulness (sati; SMṚTI), to cultivating the four meditative absorptions (JHĀNA; S. DHYĀNA) and developing the six higher knowledges or superpowers (abhiNNā; ABHIJNĀ) that culminate in the destruction of the contaminants. The sutta concludes by noting that, upon hearing the discourse, Acela Kassapa entered the Buddhist order and in due course attained arahantship.

ken ::: n. --> A house; esp., one which is a resort for thieves.
Cognizance; view; especially, reach of sight or knowledge. ::: n. t. --> To know; to understand; to take cognizance of.
To recognize; to descry; to discern.


kenspeckle ::: a. --> Having so marked an appearance as easily to be recognized.

Khadomas (Tibetan) mkha’ ’gro ma (kha-do-ma) [from mkha’ sky + ’gro going + ma female] Equivalent of Sanskrit dakini; in popular Tibetan folklore, deities having feminine characteristics, and hence often styled mothers, although regarded as demons. Blavatsky states that they are elementals, “occult and evil Forces of Nature,” and that Lilith is the Jewish equivalent: “Allegorical legends call the chief of these Liliths, Sangye Khado (Buddha Dakini, in Sanskrit); all are credited with the art of ‘walking in the air,’ and the greatest kindness to mortals; but no mind — only animal instinct” (TG 177; SD 2:285). Thus the khado or khadoma are equivalent to one of the classes of nature spirits recognized by the medieval Fire-philosophers.

Kihwa. (己和) (1376-1433). Korean SoN master of the Choson dynasty, also known as Hamho Tŭkt'ong and Mujun. Kihwa was a native of Ch'ungju in present-day North Ch'ungch'ong province. The son of a diplomat, Kihwa entered the Songgyun'gwan academy and received a traditional Confucian education, although even there he already showed strong interests in Buddhism. In 1396, after the death of a close friend, Kihwa decided to become a monk, eventually becoming a disciple of the eminent Son master MUHAK CHACH'O (1327-1405) at the monastery of Hoeamsa. After studying kanhwa Son (see KANHUA CHAN) under Chach'o, Kihwa is said to have attained his first awakening at a small hut near his teacher's monastery. Kihwa devoted the next few years to teaching and lecturing at various monasteries around the Korean peninsula. In 1412, Kihwa began a three-year retreat at a small hermitage named Hamhodang near the monastery of Yonbongsa on Mt. Chamo in P'yongsan. In 1420, he made a pilgrimage to Mt. Odae, and the following year he was invited to the royal monastery of Taejaoch'al. In 1424, King Sejong (r. 1419-1450) forcibly consolidated the different schools of Korean Buddhism into the two branches of Son (CHAN; Meditation) and KYO (Doctrine), reduced the number of officially recognized monasteries, and limited the number of monks allowed to ordain. Perhaps in reaction to this increasing persecution of Buddhism, Kihwa left the royal monastery that same year. In response to the growing criticisms of Buddhism by the Confucian scholars at court, Kihwa composed his HYoNJoNG NON. Kihwa also composed influential commentaries on the VAJRACCHEDIKĀPRAJNĀPĀRAMITĀSuTRA ("Diamond Sutra") and the YUANJUE JING ("Perfect Enlightenment Sutra"). In 1431, he began restorations on a monastery known as Pongamsa on Mt. Hŭiyang in Yongnam and died at the monastery two years later in 1433.

Kingdom(s) In natural history, a large group, department, or domain, marked off from others by characteristic qualities, three being generally recognized: animal, vegetable, and mineral, with mankind at the summit of the animal kingdom. Ancient thought as a whole, however, took account of vast spheres of cosmic inner space and inner consciousness inhabited by numerous hierarchies of all-various evolving, intelligent, and semi-intelligent beings. Hence it is that mankind was a separate kingdom; and, if we consider human nature as a whole, humanity is more sharply distinguished from the lower kingdoms than they are from each other. To these four in theosophy are added three kingdoms below the mineral called elemental kingdoms, thus making a septenate. Above the human may be enumerated three dhyani-chohanic or god kingdoms, but the word “man” has often been used so as to include these kingdoms. These divisions correspond to the other septenary and denary divisions in the cosmos.

Kulpe, Oswald: (1862-1915) Opposing idealistic Neo-Kantianism, he is the most typical pioneer of philosophical realism in Germany. He characterized the method of the sciences, himself a leading psychologist, as a procedure which he terms Realizierung. He affirms the existence of the real in sharp contrast to every conscientialism and objective idealism. He defends the possibility and justification of physical realism. He recognizes neither purely rational nor purely empirical arguments for the existence of the external world in itself. Main works: Grundriss d. Psychol., 1893; Einleitung i.d. Philos., 1895 (Eng. tr. Introd. to Philosophy); Kant, 1907; Erkenntnistheorie u. Wissensch., 1910; Die Realisierung, 3 vols. 1912-1922; Vorlesungen über Logik, 1921.

Lakshana (Sanskrit) Lakṣaṇa Mark, sign, or symbol; the 32 lakshanas are the 32 bodily signs or marks of a buddha by which he is recognized.

lishi wu'ai fajie. (J. rijimugehokkai; K. isa muae popkye 理事無礙法界). In Chinese, "dharma-realm of the unimpeded interpenetration between principle and phenomena," the third of the four realms of reality (DHARMADHĀTU) according to the Huayan school (HUAYAN ZONG). A mere realization of the "principle" (LI) of the dharmadhātu, as is offered in the second of the four dharmadhātus (see LI FAJIE) is not a decisive insight, the Huayan school claims, because it does not take into account the dynamic interpenetration or unimpededness (wu'ai) between the singular "principle" of true suchness (ZHENRU; see TATHATĀ) and the myriad "phenomena" (SHI) of the external world. Since true suchness is an abstract entity without definable features or tangible substance of its own, it is only revealed and made accessible through "phenomena." Conversely, "phenomena" lose their ontological ground and epistemological coherence if they are not uniformly rooted in the "principle." Thus, the Buddhist practitioner must come to recognize that the vibrant functioning of the phenomenal aspects of reality is in fact the expression of the principle itself. Alternatively, some Huayan exegetes have equated "principle" with the imperturbable buddha-nature (S. BUDDHADHĀTU, C. FOXING) and "phenomena" with the active ĀLAYAVIJNĀNA, the "storehouse consciousness." In this interpretation, these two factors "interpenetrate" because ālayavijNāna is taken to be grounded in the buddha-nature and, in response to activating conditions, the buddha-nature is transmuted into the ālayavijNāna. A common simile used to describe the relationship between "principle" and "phenomena" is that between the deep ocean and the waves welling up on its surface, the essence of each of those waves is the same "principle" of water, but each wave is a unique, discrete "phenomenon" in its own right. Traditionally, Huayan classifies the unimpeded interpenetration between principle and phenomena under the "final [Mahāyāna] teaching (zhongjiao)" in the five Huayan classes of teachings schema (HUAYAN WUJIAO).

Literalist ::: A general term used in religion discussions to indicate a person or view that attempts to interpret the scriptures and other recognized classical religious authorities in a straightforward, literal manner. See also fundamentalism, allegory.

Lumbinī. (T. Lum bi'i tshal/Lum bi ni; C. Lanpini yuan; J. Ranbinion; K. Nambini won 藍毘尼園). In Sanskrit and Pāli, the name of the Buddha's birthplace, now Rummindei in the Terai Region of modern Nepal. The Buddha's mother MĀYĀ was traveling from her home in KAPILAVASTU to her parents' home to give birth when she went into labor at Lumbinī. According to traditional accounts, she gave birth while standing between twin sĀLA trees. It is said that the Buddha stepped out of her right side and was born. (His conception had been similarly miraculous: the Buddha entered his mother's womb in the form of a white elephant.) The moment after the Buddha's birth, both mother and child were washed with water by divinities, the legendary origin of "bathing the infant Buddha" ceremonies that occur during the festival celebrating the Buddha's birth in numerous Buddhist cultures. As soon as he was born, he is claimed to have taken seven steps and declared that he was unrivalled on heaven and earth (see SIMHANĀDA). As with all mothers of prospective buddhas, Māyā died seven days after the birth of her son. Queen Māyā's sister MAHĀPRAJĀPATĪ, another wife of his father King sUDDHODANA, would serve as the Buddha's wet nurse and foster mother and eventually become the founder of the order of nuns (BHIKsUnĪ). The mainstream MAHĀPARINIRVĀnASuTRA (P. MAHĀPARINIBBĀNASUTTA) recognizes Lumbinī as the first of the four principal pilgrimage sites (MAHĀSTHĀNA) Buddhists should frequent to recollect the achievements of the Buddha and to "arouse emotion in the faithful" along with BODHGAYĀ, where the Buddha attained enlightenment; the Deer Park (MṚGADĀVA) at ṚsIPATANA (SĀRNĀTH), where he first "turned the wheel of the dharma" (DHARMACAKRAPRAVARTANA); and KUsINAGARĪ, where he passed away into PARINIRVĀnA. Lumbinī is still frequented today by Buddhist pilgrims from all over the world.

Lushan. (J. Rozan; K. Yosan 廬山). A Chinese sacred mountain located near Poyang Lake in present-day Jiangxi province. Lushan, or Cottage Mountain, is a scenic place that was long frequented by Daoist practitioners and known as the abode of Daoist perfected. AN SHIGAO, the early Parthian translator of Chinese Buddhist texts, is also said to have resided on the mountain during the Eastern Han dynasty. At the end of the fourth century CE, the Chinese monk DAO'AN is known to have established the monastery Xilinsi (Western Grove Monastery) on the mountain. A decade or so later, his famed disciple LUSHAN HUIYUAN also came to the mountain and established the influential monastery DONGLINSI (Eastern Grove Monastery). On a peak named the "PRAJNĀ Terrace," Huiyuan enshrined an image of the buddha AMITĀBHA for worship and contemplation. Together with 123 colleagues, Huiyuan established the White Lotus Society (BAILIAN SHE), which was dedicated to Amitābha worship. Due especially to Huiyuan's influence, Lushan emerged as an important site for the cult of Amitābha and his PURE LAND (see SUKHĀVATĪ). During the Song dynasty, Lushan became the home of the CHAN master HUANGLONG HUINAN (1002-1069) and his disciples in the HUANGLONG PAI of the LINJI ZONG. In 1147, Donglin Changcong (1025-1091), one of Huanglong's chief disciples and recipient of the imperial purple robe, was appointed by the court to assume to abbotship of Donglinsi, which had been officially recognized as a public Chan cloister (chanyuan) in 1079. During his visit to Lushan, the renowned poet Su Shi (1037-1101) is said to have attained awakening under Changcong's guidance. In 1616, the Chan master HANSHAN DEQING established the monastery Fayunsi on Lushan's Wuru peak. Lushan continues to serve today as an important pilgrimage site for Chinese Buddhists.

Ma gcig lab sgron. (Machik Labdron) (c. 1055-1149). Female Tibetan Buddhist master who codified the important meditation tradition called "severance" (GCOD), classified as one of the so-called eight great conveyances that are lineages of achievement (SGRUB BRGYUD SHING RTA CHEN PO BRGYAD). Born in the southern Tibetan region of LA PHYI, Ma gcig lab sgron was recognized at a young age to be a prodigy. According to her traditional biographies, she had a natural propensity for the PRAJNĀPĀRAMITĀ literature, spending much of her youth reading and studying its root texts and commentaries. She continued her religious education under the monk known as Grwa pa mngon shes (Drapa Ngonshe) and Skyo ston Bsod nams bla ma (Kyoton Sonam Lama) in a monastic setting where she was eventually employed to use her skills in ritual recitation and exegesis. She then took up the lifestyle of a tantric YOGINĪ, living as the consort of the Indian adept Thod pa Bhadra and giving birth to perhaps five children. Reviled in one source as "a nun who had repudiated her religious vows," Ma gcig lab sgron left her family and eventually met the figure who would become her root guru, the famed Indian yogin PHA DAM PA SANGS RGYAS who transmitted to her the instructions of "pacification" (ZHI BYED) and MAHĀMUDRĀ. She combined these with her training in prajNāpāramitā and other indigenous practices, passing them on as the practice of severance, principally to the Nepalese yogin Pham thing pa and her own son Thod smyon bsam grub (Tonyon Samdrup). Ma gcig lab sgron is revered as a dĀKINĪ, an emanation of the Great Mother (Yum chen mo, as the goddess PRAJNĀPĀRAMITĀ is known in Tibetan), and the female bodhisattva TĀRĀ. Her reincarnations have also been recognized in contemporary individuals, including the former abbess of the important SHUG GSEB nunnery, Rje btsun Rig 'dzin chos nyid zang mo (Jetsun Rikdzin Chonyi Sangmo). Ma gcig lab sgron remains a source of visionary inspiration for new ritual cycles, as well as a primary Tibetan example of the ideal female practitioner. Her tradition of severance continues to be widely practiced by Tibetan Buddhists of all sectarian affiliations.

Mahākāsyapa. (P. Mahākassapa; T. 'Od srung chen po; C. Mohejiashe; J. Makakasho; K. Mahagasop 摩訶迦葉). Sanskrit name of one of the Buddha's leading disciples, regarded as foremost in the observance of ascetic practices (P. DHUTAnGA; S. dhutaguna). According to the Pāli accounts (where he is called Mahākassapa) his personal name was Pipphali and he was born to a brāhmana family in MAGADHA. Even as a child he was inclined toward renunciation and as a youth refused to marry. Finally, to placate his parents, he agreed to marry a woman matching in beauty a statue he had fashioned. His parents found a match in Bhaddā Kapilānī (S. BHADRA-KAPILĀNĪ), a beautiful maiden from Sāgala. But she likewise was inclined toward renunciation. Both sets of parents foiled their attempts to break off the engagement, so in the end they were wed but resolved not to consummate their marriage. Pipphali owned a vast estate with fertile soil, but one day he witnessed worms eaten by birds turned up by his plowman. Filled with pity for the creatures and fearful that he was ultimately to blame, he resolved then and there to renounce the world. At the same time, Bhaddā witnessed insects eaten by crows as they scurried among sesame seeds put out to dry. Feeling pity and fear at the sight, she also resolved to renounce the world. Realizing they were of like mind, Pipphali and Bhaddā put on the yellow robes of mendicants and abandoned their property. Although they left together, they parted ways lest they prove a hindrance to one another. Realizing what had transpired, the Buddha sat along Pipphali's path and showed himself resplendent with yogic power. Upon seeing the Buddha, Pipphali, whose name thenceforth became Kassapa, immediately recognized him as his teacher and was ordained. Traveling to Rājagaha (S. RĀJAGṚHA) with the Buddha, Mahākassapa requested to exchange his fine robe for the rag robe of the Buddha. The Buddha consented, and his conferral of his own rag robe on Mahākassapa was taken as a sign that, after the Buddha's demise, Mahākassapa would preside over the convention of the first Buddhist council (see COUNCIL, FIRST). Upon receiving the Buddha's robe, he took up the observance of thirteen ascetic practices (dhutanga) and in eight days became an arahant (S. ARHAT). Mahākassapa possessed great supranormal powers (P. iddhi; S. ṚDDHI) and was second only to the Buddha in his mastery of meditative absorption (P. JHĀNA; S. DHYĀNA). His body was said to be adorned with seven of the thirty-two marks of a superman (MAHĀPURUsALAKsAnA). So revered by the gods was he, that at the Buddha's funeral, the divinities would not allow the funeral pyre to be lit until Mahākassapa arrived and had one last chance to worship the Buddha's body. Mahākassapa seems to have been the most powerful monk after the death of the Buddha and is considered by some schools to have been the Buddha's successor as the first in a line of teachers (dharmācārya). He is said to have called and presided over the first Buddhist council, which he convened after the Buddha's death to counter the heresy of the wicked monk SUBHADRA (P. Subhadda). Before the council began, he demanded that ĀNANDA become an arhat in order to participate, which Ānanda finally did early in the morning just before the event. At the council, he questioned Ānanda and UPĀLI about what should be included in the SuTRA and VINAYA collections (PItAKA), respectively. He also chastised Ānanda for several deeds of commission and omission, including his entreaty of the Buddha to allow women to enter the order (see MAHĀPRAJĀPATĪ), his allowing the tears of women to fall on the Buddha's corpse, his stepping on the robe of the Buddha while mending it, his failure to recall which minor monastic rules the Buddha said could be ignored after his death, and his failure to ask the Buddha to live for an eon or until the end of the eon (see CĀPĀLACAITYA). Pāli sources make no mention of Mahākassapa after the events of the first council, although the Sanskrit AsOKĀVADĀNA notes that he passed away beneath three hills where his body will remain uncorrupted until the advent of the next buddha, MAITREYA. At that time, his body will reanimate itself and hand over to Maitreya the rag robe of sĀKYAMUNI, thus passing on the dispensation of the buddhas. It is said that the robe will be very small, barely fitting over the finger of the much larger Maitreya. ¶ Like many of the great arhats, Mahākāsyapa appears frequently in the MAHĀYĀNA sutras, sometimes merely listed as a member of the audience, sometimes playing a more significant role. In the VIMALAKĪRTINIRDEsA, he is one of the sRĀVAKA disciples who is reluctant to visit Vimalakīrti. In the SADDHARMAPUndARĪKASuTRA, he is one of four arhats who understands the parable of the burning house and rejoices in the teaching of a single vehicle (EKAYĀNA); later in the sutra, the Buddha prophesies his eventual attainment of buddhahood. Mahākāsyapa is a central figure in the CHAN schools of East Asia. In the famous Chan story in which the Buddha conveys his enlightenment by simply holding up a flower before the congregation and smiling subtly (see NIANHUA WEIXIAO), it is only Mahākāsyapa who understands the Buddha's intent, making him the first recipient of the Buddha's "mind-to-mind" transmission (YIXIN CHUANXIN). He is thus considered the first patriarch (ZUSHI) of the Chan school.

mahāmudrā. (T. phyag rgya chen po; C. dayin/dashouyin; J. daiin/daishuin; K. taein/taesuin 大印/大手印). In Sanskrit, "great seal"; an important term in tantric Buddhism, especially in the traditions that flourished in Tibet. In Tibet, although it is extolled by all sects, mahāmudrā is particularly associated with the BKA' BRGYUD sect and the lineage coming from TILOPA and NĀROPA to MAR PA and MI LA RAS PA. There, it is regarded as the crowning experience of Buddhist practice. It is a state of enlightened awareness in which phenomenal appearance and emptiness (suNYATĀ) are unified. It is also used to refer to the fundamental reality that places its imprint or "seal" on all phenomena of SAMSĀRA and NIRVĀnA. Mahāmudrā literature exalts the ordinary state of mind as being both the natural and ultimate state, characterized by lucidity and simplicity. In mahāmudrā, the worldly mind is valued for its ultimate identity with the ordinary mind; every deluded thought contains within it the lucidity and simplicity of the ordinary mind. This identity merely needs to be recognized to bring about the dawning of wisdom, the realization that a natural purity pervades all existence, including the deluded mind. It is usually set forth in a threefold rubric of the basis (gzhi), path (lam), and fruition ('bras bu), with the first referring to the pure nature of the ordinary mind, the second referring to becoming aware of that mind through the practice of meditation, and the third referring to the full realization of the innate clarity and purity of the mind. There is some debate in Tibet whether mahāmudrā is exclusively a tantric practice or whether there is also a SuTRA version, connected with TATHĀGATAGARBHA teachings. ¶ In tantric practice, mahāmudrā is also highest of the four seals, the others being the action seal (KARMAMUDRĀ), the pledge seal (SAMAYAMUDRĀ), and the wisdom seal (JNĀNAMUDRĀ).

Mahāparākramabāhu-Katikāvata. In Pāli, "The Great Law Code of Parākramabāhu"; a set of monastic regulations promulgated by the Sinhalese king PARĀKRAMABĀHU I (r. 1153-1186) as part of a monastic purification program (sāsanavisodhana) he inaugurated. This policy led to the abolition of the ABHAYAGIRI and JETAVANA fraternities and the ascendancy of the MAHĀVIHĀRA as the only recognized Buddhist fraternity on the island of Sri Lanka. His law code is classified as a sāsana-katikāvata; that is, a set of regulations binding on the entire sangha (S. SAMGHA) of the kingdom, as opposed to a vihāra-katikāvata, or set of regulations binding only on the residents of a single monastery. As a document, the Mahāparākramabāhu-Katikāvata is laid out as a set of specific rules governing the life of the sangha, preceded by an historical introduction recounting purifications conducted in the past by notable kings such as Asoka (S. AsOKA). The text was influential in Southeast Asia as both a blueprint for monastic revitalization movements and sangha organization, and as a model for the writing of Buddhist chronicles.

Mahāparinirvānasutra. (T. Yongs su mya ngan las 'das pa chen po'i mdo; C. Da banniepan jing; J. Daihatsunehangyo; K. Tae panyolban kyong 大般涅槃經). In Sanskrit, "Discourse on the Great Decease" or the "Great Discourse on the Final Nirvāna"; also known in all languages simply as the Nirvāna Sutra. As its title suggests, the SuTRA describes the events and the Buddha's final instructions prior to his passage into PARINIRVĀnA and is thus the Sanskrit retelling of the mainstream version of the text (see MAHĀPARINIBBĀNASUTTA). However, although some of the same events are narrated in both versions, the Sanskrit text is very different in content, providing one of the most influential sources for MAHĀYĀNA views of the true nature of the Buddha and his NIRVĀnA, and of the buddha-nature (referred to in the sutra as both BUDDHADHĀTU, or "buddha-element," and TATHĀGATAGARBHA). There appear to have been a number of Sanskrit versions of the sutra, the earliest of which was likely compiled in Kashmir (see KASHMIR-GANDHĀRA) in the third century CE. One piece of internal evidence for the date of composition is the presence of prophecies that the dharma would fall into decline seven hundred years after the Buddha's passage into nirvāna. None of the Sanskrit versions is extant (apart from fragments), but several are preserved in Chinese and Tibetan translations. The earliest and shortest of these translations is in six rolls, translated into Chinese by FAXIAN (who brought the Sanskrit text to China from India) and BUDDHABHADRA, and completed in 418 CE. A second version was translated from Sanskrit into Tibetan at the end of the eighth century. The longest version, in forty rolls, was translated into Chinese by DHARMAKsEMA and completed in 423. It is known as the "Northern Text." This version was later translated into Tibetan from the Chinese as the Yongs su mya ngan las das pa chen po'i mdo. Besides the Tibetan translation of the long Chinese version by Dharmaksema, there is another version of the sutra in Tibetan translation, a Mahāparinirvānasutra in 3,900 slokas, translated by Jinamitra, Dhyānagarbha, and Ban de btsan dra, as well as a few folios of a translation of the sutra by Kamalagupta and RIN CHEN BZANG PO. The Faxian and Dharmaksema Chinese versions were subsequently edited into a single work, in thirty-six rolls. Chinese scriptural catalogues (JINGLU) also refer to two other translations of the sutra, made prior to that of Faxian, but these are no longer extant. There were significant differences between the versions of Faxian and Dharmaksema (and hence apparently in the Sanskrit recensions that they translated), so much so that scholars speculate that the shorter version was composed in a non-Mahāyāna community, with Mahāyāna elements being added to what evolved into the longer version. The most famous of the differences between the versions occurs on the question of whether all beings, including "incorrigibles" (ICCHANTIKA), possess the buddha-nature; the shorter version says that they do not and they are therefore condemned to eternal damnation; the longer version says that they do and thus even they retain the capacity to achieve enlightenment. The shorter version of the sutra describes the SAMGHA as consisting of monks and nuns and preaches about the need to provide donations (DĀNA) to them; the longer version includes the laity among the saMgha and preaches the need for charity to all persons. The longer version also recommends various forms of punishment, including execution, for those who denigrate the Mahāyāna. The sutra also makes reference to other famous sutras, such as the SADDHARMAPUndARĪKASuTRA, and is mentioned in other sutras, such as the MAHĀMEGHASuTRA. The Mahāparinirvānasutra, like other important sutras extolling tathāgatagarbha thought, such as the sRĪMĀLĀDEVĪSIMHANĀDASuTRA, plays on the classical doctrine of the four "inverted views" (VIPARYĀSA), according to which sentient beings mistakenly view that which is suffering as being pleasurable, that which is impermanent as permanent, that which is impure as pure, and that which is without self as having self. In this sutra, by contrast, the four right views of suffering, impermanence, impurity, and no-self are proclaimed to be erroneous when describing the Buddha, his nirvāna, and the buddhadhātu; these are instead each said to be in fact blissful, permanent, pure, and endowed with self (see GUnAPĀRAMITĀ). Thus, the Buddha did not pass into nirvāna, for his lifespan is incalculable. The Buddha's nirvāna-which is referred to in the sutra as "great nirvāna" (mahānirvāna) or "great final nirvāna" (MAHĀPARINIRVĀnA)-differs from that of the ARHAT. The nirvāna of the arhat is said to be merely the state of the absence of the afflictions (KLEsA) but with no awareness of the buddhadhātu. The nirvāna of the buddha is instead eternal, pure, blissful, and endowed with self, a primordially existent reality that is only temporarily obscured by the klesa; when that nirvāna and buddhadhātu are finally "recognized," buddhahood is then achieved. The Buddha reveals the existence of this nirvāna to bodhisattvas. Because the buddhadhātu is present within all sentient beings, these four qualities are therefore found not simply in the Buddha but in all beings. This implies, therefore, that the Buddha and all beings are endowed with self, in direct contradiction to the normative Buddhist doctrine of no-self (ANĀTMAN). Here, in this sutra, the teaching of no-self is described as a conventional truth (SAMVṚTISATYA): when the Buddha said that there was no self, what he actually meant was that there is no mundane, conditioned self among the aggregates (SKANDHA). The Buddha's true teaching, as revealed at the time of his nirvāna, is that there is a "great self" or a "true self" (S. mahātman; C. dawo), which is the buddhadhātu, in all beings. To assert that there is no self is to misunderstand the true dharma. The doctrine of emptiness (suNYATĀ) thus comes to mean the absence of that which is compounded, suffering, and impermanent. These teachings would become influential in Tibet, especially among the proponents of the doctrine of "other emptiness" (GZHAN STONG). See also GUnAPĀRAMITĀ.

Mahāsthāmaprāpta. (T. Mthu chen thob; C. Dashizhi; J. Daiseishi; K. Taeseji 大勢至). In Sanskrit, "He who has Attained Great Power"; a BODHISATTVA best known as one of the two attendants (along with the far more popular AVALOKITEsVARA) of the buddha AMITĀBHA in his buddha-field (BUDDHAKsETRA) of SUKHĀVATĪ. Mahāsthāmaprāpta is said to represent Amitābha's wisdom, while Avalokitesvara represents his compassion. According to the GUAN WULIANGSHOU JING, the light of wisdom emanating from Mahāsthāmaprāpta illuminates all sentient beings, enabling them to leave behind the three unfortunate destinies (APĀYA; DURGATI) and attain unexcelled power; thus, Mahāsthāmaprāpta is considered the bodhisattva of power or strength. There is also a method of contemplation of the bodhisattva, which is the eleventh of the sixteen contemplations described in the Guan jing. An adept who contemplates Mahāsthāmaprāpta comes to reside in the lands of all the buddhas, being relieved from innumerable eons of continued birth-and-death. In the suRAMGAMASuTRA, the bodhisattva advocates the practice of BUDDHĀNUSMṚTI. Mahāsthāmaprāpta also appears in the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra") as one of the bodhisattvas who assembled on Vulture Peak (GṚDHRAKutAPARVATA) to hear the teachings of the buddha sĀKYAMUNI. Iconographically, the bodhisattva is rarely depicted alone; he almost always appears in a triad together with Amitābha and Avalokitesvara. Mahāsthāmaprāpta can often be recognized by a small jar on his jeweled crown, which is believed to contain pure water to cleanse sentient beings' afflictions (KLEsA). He is also often described as holding a lotus flower in his hand or joining his palms together in ANJALI. Mahāsthāmaprāpta is one of the twenty-five bodhisattvas who protects those who recite Amitābha's name and welcomes them on their deathbed to the Buddha's PURE LAND. Serving as one of the thirteen bodhisattvas of the Japanese SHINGONSHu of esoteric Buddhism, Mahāsthāmaprāpta is believed to preside over the special ceremony marking the first year anniversary of one's death. He is also depicted in the Cloister of the Lotus Division (Rengebu-in) in the TAIZoKAI MAndALA.

makara. (T. chu srin; C. mojieyu; J. makatsugyo; K. magaro 摩竭魚). In Indian mythology, a kind of sea monster, depicted variously as either a crocodile, or a hybrid being with the body of a fish and the head of an elephant. In the twelve signs of the zodiac recognized in Indian astrology, makara corresponds to the constellation of Capricorn.

mark ::: n. **1. A sign, symbol, action, event or other indication that distinguishes something. 2. A visible impression on something. 3. A distinctive trait or characteristic. 4. A fixed or recognized standard. caste-mark, hoof-mark, question-mark. v. 5. To make a visible trace or impression on, as with a spot, line, or dent. Also fig. 6. To record; to indicate in writing, note. 7. Fig. To designate as if by placing a mark upon; to indicate. 8. To take notice. marks, marked, marking.**

Matter in the scientific sense is a percept resulting from the interaction of our physical senses with the physical plane of prakriti. Formerly regarded as having an existence independently of the observer, its illusory nature is now better recognized. In attempting to conceive of matter in a general sense the mind must be relieved of familiar notions of physically extended space, of resistance, mass, bulk, etc. — properties peculiar to the physical plane of consciousness, but which we are apt to transfer unwittingly to our notions of other kinds of matter. We may speak of mind-stuff as the scene of mental activity and the vehicle of thought-force; but we can hardly view this as a kind of rare gas. Grossness, inertness, and immobility are attributes of the physical plane, rather than of matter itself. Yet the word matter has come to be significant of grossness, animalism, and materialism, although it is but the shadow or veil of cosmic spirit, spirit concreted or manifesting under the multifarious forms of the planes of the universe.

Mazu Daoyi. (J. Baso Doitsu; K. Majo Toil 馬祖道一) (709-788). Chinese CHAN master of the Tang dynasty and retrospective patriarch of the HONGZHOU ZONG of the broader Chan tradition. Mazu was a native of Hanzhou in present-day Sichuan province. At an early age, he became a student of the Chan master Chuji (alt. 648-734, 650-732, 669-736) of Zizhou (also in present-day Sichuan province) and received the full monastic precepts later from the VINAYA master Yuan (d.u.) at nearby Yuzhou. Mazu is said to have later visited the sixth patriarch HUINENG's disciple NANYUE HUAIRANG (677-744), under whom he attained awakening. According to the famous story, which is frequently recited in Chan literature, Mazu was awakened when his teacher Nanyue likened Mazu's sitting in meditation to the act of polishing of a roof tile: just as a roof tile cannot be polished to make a mirror, sitting meditation, says Nanyue, cannot lead to buddhahood. In his thirties, Mazu began teaching at various monasteries in the southern regions of Fujian and Jiangxi province. In 769, he began his residence at the monastery of Kaiyuansi (also known as Youqingsi) in Zhongling (in present-day Jiangsu province) and attracted many students. Emperor Xianzong (r. 805-820) later gave him the posthumous title Chan Master Daji (Great Serenity). His teachings are recorded in the Mazu Daoyi chanshi guanglu. Mazu developed the idea of "original enlightenment" (BENJUE) from the DASHENG QIXIN LUN ("Awakening of Faith According to the Mahāyāna") in a radical direction. He asserted that "everyday mind is the way" (pingchangxin shi dao) and that "mind itself is the Buddha" (zixin shi fo), arguing that sentient beings have never in fact been deluded but have always been awakened buddhas. Although Mazu did not intend to advocate maintaining a deluded state of mind but wanted instead to recognize the value of the ordinary life as the ground of enlightenment, his emphasis on the inseparable relationship of enlightenment and ignorance drew severe criticisms, especially from GUIFENG ZONGMI (780-841), who believed that Mazu's teachings fostered antinomianism for suggesting that practice was not necessary in order to awaken.

Messenger ::: In the theosophical sense, an individual who comes with a mandate from the Lodge of the Masters ofWisdom and Compassion to do a certain work in the world.Only real genius -- indeed something more than merely human genius -- only extraordinary spiritual andintellectual capacity, native to the constitution of some lofty human being, could explain the reason forthe choice of such messengers. But, indeed, this is not saying enough; because in addition to genius andto merely native spiritual and intellectual capacity such a messenger must possess through initiatorytraining the capacity of throwing at will the intermediate or psychological nature into a state of perfectquiescence or receptivity for the stream of divine-spiritual inspiration flowing forth from the messenger'sown inner divinity or monadic essence. It is obvious, therefore, that such a combination of rare andunusual qualities is not often found in human beings; and, when found, such a one is fit for the work tobe done by such a messenger of the Association of great ones.The Masters of Wisdom and Compassion and Peace send their envoys continuously into the world ofmen, one after the other, and in consequence these envoys are working in the world among men all thetime. Happy are they whose hearts recognize the footfalls of those crossing the mountaintops of theMystic East. The messengers do not always do public work before the world, but frequently work in thesilences and unknown of men, or relatively unknown. At certain times, however, they are commissionedand empowered and directed to do their work publicly and to make public announcement of theirmission. Such, for instance, was the case of H. P. Blavatsky.

Miaoshan. (J. Myozen; K. Myoson 妙善). In Chinese, "Sublime Wholesomeness"; a legendary Chinese princess who is said to have been an incarnation of the BODHISATTVA GUANYIN (S. AVALOKITEsVARA). According to legend, Princess Miaoshan was the youngest of three daughters born to King Zhuangyan. As in the legend of Prince SIDDHĀRTHA, Miaoshan refused to fulfill the social expectations of her father and instead endured great privations in order to pursue her Buddhist practice. In frustration, Miaoshan's father banished her to a convent, where the nuns were ordered to break the princess's religious resolve. The nuns were ultimately unsuccessful, however, and in anger, the king ordered the convent set ablaze. Miaoshan escaped to the mountain of Xiangshan, where she pursued a reclusive life. After several years, her father contracted jaundice, which, according to his doctors' diagnosis, was caused by his disrespect toward the three jewels (RATNATRAYA). The only thing that could cure him would be a tonic made from the eyes and ears of a person who was completely free from anger. As fate would have it, the only person who fulfilled this requirement turned out to be his own daughter. When Miaoshan heard of her father's dilemma, she willingly donated her eyes and ears for the tonic; and upon learning of their daughter's selfless generosity and filiality, Miaoshan's father and mother both repented and became devoted lay Buddhists. Miaoshan then apotheosized into the goddess Guanyin, specifically her manifestation as the "thousand-armed and thousand-eyed Guanyin" (SĀHASRABHUJASĀHASRANETRĀVALOKITEsVARA). Later redactions of the legend include Miaoshan's visit to hell, where she was said to have relieved the suffering of the hell denizens. The earliest reference to the Miaoshan legend appears in stele fragments that date from the early eleventh century, discovered at a site near Hangzhou. Other written sources include the Xiangshan baojuan ("Precious Scroll of Xiangshan Mountain"), which was revealed to a monk and then transmitted and disseminated by a minor civil servant. With the advent of the Princess Miaoshan legend, the Upper Tianzhu monastery, already recognized as early as the tenth century as a Guanyin worship site, became a major pilgrimage center. The earliest complete rendition of the Miaoshan legend dates from the early Song dynasty (c. twelve century). Thereafter, several renditions of the legend were produced up through the Qing dynasty.

Mi bskyod rdo rje. (Mikyo Dorje) (1507-1554). Tibetan Buddhist master recognized as the eighth KARMA PA, revered as one of the most dynamic teachers in his lineage. He was born in eastern Tibet and as a newborn child is said to have declared, "I am the Karma pa." Although a rival candidate was simultaneously promoted in A mdo, prominent BKA' BRGYUD lamas identified Mi bskyod rdo rje as the reincarnation of the seventh Karma pa. His enthronement took place on 1513 at RI BO CHE monastery. He received an invitation from the Chinese emperor Wuzong Zhengde (r. 1506-1522) who dispatched a military troop as an escort. The Karma pa declined the invitation, divining that the emperor would soon die. When the military escort returned to court, they found the emperor had indeed passed away. Mi bskyod rdo rje was famed as both a meditation master and scholar. He wrote dozens of works, including philosophical treatises on MADHYAMAKA and ABHIDHARMA, tantric commentaries, poetry, works on linguistics, SĀDHANAs, liturgies, and other ritual texts; his collected works comprise over thirty volumes. His artwork contributed to the establishment of a new painting style in eastern Tibet, known as the karma sgar bris, or "karmapa encampment" style.

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Mkhas grub Dge legs dpal bzang. (Kedrup Gelek Palsang) (1385-1438). Also known as Mkhas grub rje, an early leader of the DGE LUGS sect of Tibetan Buddhism, who trained first under the influential scholar Red mda' ba Gzhon nu blo gros (Rendawa Shonu Lodro, 1349-1412). At the age of twenty-three he met TSONG KHA PA, who became his principal GURU. Mkhas grub rje excelled in his study of Buddhist logic and philosophy and his collected works contain numerous influential treatises on PRAMĀnA, MADHYAMAKA, and TANTRA (especially the KĀLACAKRA); among his most famous works is the Stong thun skal bzang mig 'byed. At the age of forty-seven, he ascended the golden throne of DGA' LDAN monastery as the institution's abbot, replacing Tsong kha pa's other illustrious student RGYAL TSHAB DAR MA RIN CHEN (see DGA' LDAN KHRI PA). Mkhas grub rje was recognized posthumously as being first in the line of PAn CHEN LAMA incarnations. Mkhas grub rje is commonly depicted in paintings and statues called rje yab sras gsum, "the triumvirate of the foremost father and his [two] sons," showing Tsong kha pa flanked by Rgyal tshab and Mkhas grub. Here Mkhas grub can often be distinguished from Rgyal tshab by his younger visage and darker hair, and by his wild eyes, said to have been a result of his tantric practice.

Mohe zhiguan. (J. Makashikan; K. Maha chigwan 摩訶止觀). In Chinese, "The Great Calming and Contemplation"; a comprehensive treatise on soteriological theory and meditation according to the TIANTAI ZONG; attributed to TIANTAI ZHIYI (538-597). The Mohe zhiguan is based on a series of lectures Zhiyi delivered in 594, which were transcribed and edited by his disciple GUANDING. Zhi (lit. "stopping") is the Chinese translation for sAMATHA (calmness, serenity) and guan (lit. "observation") is the Chinese for VIPAsYANĀ (insight); the work as a whole seeks to establish a proper balance between meditative practice and philosophical insight. Zhi and guan practice are treated in three different ways in this treatise. Zhi in its denotation of "stopping" means calming the mind so that it is not buffeted by distracting thoughts; fixing the mind so that it stays focused on the present; and recognizing that distraction and concentration are both manifestations of a unitary, nondual reality. Guan in its denotation of "observation" means to illuminate the illusory nature of thought so that distractions are brought to an end; to have insight into the suchness (TATHATĀ) that is the ultimate nature of all phenomena in the universe; and to recognize that in suchness both insight and noninsight ultimately are identical. The original text of the Mohe zhiguan consists of ten chapters, but only the titles of the last three chapters survive. The last extant chapter, Chapter 7 on "Proper Contemplation," comprises approximately half of the entire treatise and, as the title suggests, provides a detailed description of the ten modes of contemplation and the ten spheres of contemplation. The first of the ten spheres of contemplation is called "the realm of the inconceivable" (S. ACINTYA). In his discussion of this realm in the first part of the fifth roll, Zhiyi covers one of the most famous of Tiantai doctrines: "the TRICHILIOCOSM in a single instant of thought" (YINIAN SANQIAN), which Zhiyi frames here as the "the trichiliocosm contained in the mind during an instant of thought" (sanqian zai yinian xin), viz., that any given thought-moment perfectly encompasses all reality, both temporally and spatially. By emphatically noting the "inconceivable" ability of the mind to contain the trichiliocosm, Zhiyi sought to emphasize the importance and mystery of the mind during the practice of meditation. This chapter, however, remains incomplete. The work also offers an influential presentation of the "four SAMĀDHIs," that is, the samādhis of constant sitting, constant walking, both sitting and walking, and neither sitting nor walking. Along with Zhiyi's FAHUA XUANYI and FAHUA WENJU, the Mohe zhiguan is considered to be one of the three most important treatises in the Tiantai tradition and is regarded as Zhiyi's magnum opus. The Tiantai monk ZHANRAN's MOHE ZHIGUAN FUXING ZHUANHONG JUE is considered to be the most authoritative commentary on the Mohe zhiguan.

Mohism: See Mo chia and Chinese philosophy. Moksa: (Skr.) Liberation, salvation from the effects of karma (q.v.) and resulting samsara (q.v.). Theoretically, good karma as little as evil karma can bring about liberation from the state of existence looked upon pessimistically. Thus, Indian philosophy early found a solution in knowledge (vidyd, jnana) which, disclosing the essential oneness of all in the metaphysical world-ground, declares the phenomenal world as maya (q.v.). Liberation is then equivalent to identification of oneself with the ultimate reality, eternal, changeless, blissful, or in a state of complete indifference either with or without loss of consciousness, but at any rate beyond good and evil, pleasure and pain. Divine grace is also recognized by some religious systems as effecting moksa. No generalization is possible regarding the many theories of moksa, its nature, or the mode of attaining it. See Nirvana, Samadhi, Prasada. -- K.F.L.

moksabhāgīya. (T. thar pa cha mthun; C. shunjietuofen; J. jungedatsubun; K. sunhaet'albun 順解分). In Sanskrit, "aids to liberation"; abbreviation for the moksabhāgīya-kusalamula (wholesome faculties associated with liberation), the second of the three types of wholesome faculties (literally, "virtuous root") (KUsALAMuLA) recognized in the VAIBHĀsIKA school of SARVĀSTIVĀDA ABHIDHARMA, along with the punyabhāgīya (aids to creating merit) and NIRVEDHABHĀGĪYA (aids to penetration). This type of wholesome faculty involves the intent to listen to (sruta) and reflect upon (cintā) the Buddhist teachings and then make the resolution (PRAnIDHĀNA) to follow the DHARMAVINAYA to such an extent that all one's physical and verbal actions (KARMAN) will come into conformity with the prospect of liberation. The moksabhāgīyas are constituents of the path of preparation (PRAYOGAMĀRGA), the second segment of the five-path schema outlined in the Vaibhāsika ABHIDHARMA system, which mark the transition from the mundane sphere of cultivation (LAUKIKA-BHĀVANĀMĀRGA) to the supramundane vision (viz., DARsANAMĀRGA) of the FOUR NOBLE TRUTHS (catvāry āryasatyāni). In distinction to the nirvedhabhāgīyas, however, which are the proximate path of preparation, the moksabhāgīyas constitute instead the remote path of preparation and are associated only with the types of wisdom developed from learning (sRUTAMAYĪPRAJNĀ) and reflection (CINTĀMAYĪPRAJNĀ), not meditative practice (BHĀVANĀMAYĪPRAJNĀ). The moksabhāgīyas are generally concerned with the temporary allayment of the influence of the three major afflictions (KLEsA)-viz., greed (LOBHA), hatred (DVEsA), and ignorance (MOHA)-by cultivating the three kusalamulas of nongreed (ALOBHA), nonhatred (ADVEsA), and nondelusion (AMOHA). These factors are "conducive to liberation" by encouraging such salutary actions as giving (DĀNA), keeping precepts (sĪLA), and learning the dharma. The moksabhāgīya are associated with the development of the first twelve of the BODHIPĀKsIKADHARMAs, or "thirty-seven factors pertaining to awakening." Among them, the first set of four develop SMṚTI (mindfulness) as described in the four SMṚTYUPASTHĀNA (applications of mindfulness), the second set of four develop VĪRYA (effort) as described in the four PRAHĀnA (efforts or abandonments), and the third set of four develop SAMĀDHI (concentration) as described in the four ṚDDHIPĀDA (bases of psychic powers). According to a different enumeration, there are five moksabhāgīya: (1) faith (sRADDHĀ), (2) effort (VĪRYA), (3) mindfulness (SMṚTI), (4) concentration (SAMĀDHI), and (5) wisdom (PRAJNĀ).

Monotheism Belief in a single or supreme god; opposed to polytheism and pantheism, although all polytheistic forms of thought recognize a supreme divinity, of which all others were children or offspring; and pantheism itself, when properly understood, likewise includes all forms or varieties of polytheistic belief. The Hebrews are a notable example of a people following a very definite monotheism in their religious beliefs; subsequent to this were the systems of Christianity and Islam. If deity be regarded as periodic cosmic mind or intelligence incessantly evolving through its emanated hierarchies — the structure inner and outer of the universe — which is the abode of such divinity, governed in its operations by its own spirit-wisdom, far transcending the remotest shadow of the limitations we call personality, then in this sense theosophists might be called pantheists, polytheists, and even monotheists, all in one. But where deity is by human imagination endowed with human attributes, however sublimated, and with human limitations of personality, an unphilosophical, impossible, and unnatural monotheism results. Such a god — being the offspring of human imagination, a creature of human fancy — cannot be universal, and must submit to rivalry with the humanly imagined gods of other religions.

Monotheists recognize but one God, conceived as a supreme personality and usually endowed with attributes pertaining to human personality, this mental image of God therefore being but a reflection of the human mind, with its inherent limitations and biases; yet even monotheists tacitly recognize other gods under the name of natural forces. Polytheism recognizes hierarchies of divine beings, and pantheism discerns divine power as everywhere and eternally present. The human being also in essence is a divinity. The attribution of personality to God is justly regarded as an inadmissible limitation; but there is a lack of clearness as to the meaning of such words as personality, self, and individuality, which unfortunately leads some monotheistic minds to the fear that the denial of personality will reduce the conception of divinity to merely an empty abstraction. Yet our inability to conceive the inconceivable has nothing to do with our intuition and duty, nor with the vision of the inner god as the supreme guide in a human life. See also PERSONAL GOD

More, Thomas: (1478-1535) Lord chancellor of England. One of the leading humanists along with his friends Colet and Erasmus. He was beheaded for his refusal to recognize the king as the head of the church. In his classic, Utopia, he has left a vision of an Ideal state in which war and all glories connected with it were abhorrent. The prince and all magistrates were elected. Nothing is private. All work and all enjoyment are shared. There is no oppression, neither industrial nor religious. The work gives no philosophical analysis of the nature of the state, but merely an exposition of what the author conceived to be and what we have since come to call utopian. -- L.E.D.

Mortal mind: In Christian Science, “that self-contradictory consciousness with which the individual mortal man identifies himself, unless by education and religious craving for metaphysical completeness he recognizes its fallacious character. It has a certain resemblance to Maya (q.v.). Christian Science explains that mortal mind consciousness is an erroneous point of view, and asserts that all imperfection, evil, physical objectivity seen as matter, are misrepresentations of a metaphysically perfect universe. Mortal mind stands in opposition to the ethical nature of the metaphysical universe.” (H. W. Steiger.)

muyu. (J. mokugyo; K. mogo 木魚). In Chinese, literally "wooden fish"; referring to a wooden percussion instrument carved in the shape of a fish, which is commonly used in Chinese Buddhist monasteries to summon monks and nuns to daily events and to mark time during rituals. It is one of the four percussion instruments (see DRUM), together with the Brahmā bell, dharma drum, and cloud-shaped gong. Various explanations are given for its fish-like shape. According to the BAIZHANG QINGGUI ("Baizhang's Rules of Purity"), since a fish's eyes are never closed, the wooden fish is a subtle admonition to monks and nuns to remain ever vigilant about their practice. The TIANTAI monastic code, Jiaoyuan Qinggui ("Rules of Purity for the Garden of the Teachings"), includes a story said to come from the ABHIDHARMAMAHĀVIBHĀsĀ, about a monk who had been reborn as a fish with a tree growing out of his back, which was retribution for betraying his teacher and slandering the dharma in a prior lifetime. Whenever the tree swayed, the fish bled and felt great pain. One day, the monk's former teacher was crossing the sea in a boat and, seeing the fish, recognized it to be his former student. He performed the "rite of water and land" (C. SHUILU HUI), freeing the fish from its torment, and the fish repented for its past behavior. When his former student was again reborn, the tree was donated to a monastery, which carved it into the shape of a fish as a symbol of admonition. In a third story from a different source, the Chinese pilgrim XUANZANG was returning home from India and saved a wealthy man's three-year-old son from the stomach of a big fish. The man wanted to repay him for his deed, so Xuanzang instructed him to have a piece of wood carved in the shape of a fish and hung in the monastery for the benefit of the fish. Over time, the body depicted on the wooden fish began to take on more the look of a dragon, autochthonous water divinities in traditional China, with a dragon-like head with a talismanic pearl (MAnI) in its mouth. In Korea, the muyu takes on the more abstract fish shape of the MOKT'AK (wooden clacker).

Nagarjuna (Sanskrit) Nāgārjuna A Buddhist arhat or sage generally recognized in Northern Buddhism as a bodhisattva-nirmanakaya. After his conversion to Buddhism, he went to China, and according to legend converted the whole country to Buddhism. He was famous for his dialectical subtlety in metaphysical argument, and was the first teacher of the Amitabha doctrine. He was one of the most prominent representatives and a founder of the esoteric Mahayana system. The source of his deeper teachings is undoubtedly the secret school of adepts; and his esoteric doctrine is one with esoteric theosophy. He was called the Dragon-Tree on account of his esoteric wisdom; and was referred to as one of the four suns which illumine the world.

namu Amidabutsu. (C. namo Amituo fo; K. namu Amit'a pul 南無阿彌陀佛). In Japanese, "I take refuge in the buddha AMITĀBHA." Chanting of the name of the buddha Amitābha as a form of "buddha-recollection" (J. nenbutsu; see C. NIANFO) is often associated with the PURE LAND traditions. In Japan, nenbutsu practice was spread throughout the country largely through the efforts of itinerant holy men (HIJIRI), such as KuYA and IPPEN. With the publication of GENSHIN's oJo YoSHu, the practice of nenbutsu and the prospect of rebirth in Amitābha's pure land came to play an integral role as well in the TENDAI tradition. HoNEN, a learned monk of the Tendai sect, inspired in part by reading the writings of the Chinese exegete SHANDAO, became convinced that the nenbutsu was the most appropriate form of Buddhist practice for people in the degenerate age of the dharma (J. mappo; C. MOFA). Honen set forth his views in a work called Senchaku hongan nenbutsushu ("On the Nenbutsu Selected in the Primal Vow," see SENCHAKUSHu). The title refers to the vow made eons ago by the bodhisattva DHARMĀKARA that he would become the buddha Amitābha, create the pure land of bliss (SUKHĀVATĪ), and deliver to that realm anyone who called his name. To illustrate the power of the practice of nenbutsu, Honen contrasted "right practice" and the "practice of sundry good acts." "Right practice" refers to all forms of worship of Amitābha, the most important of which is the recitation of his name. "Practice of sundry good acts" refers to ordinary virtuous deeds performed by Buddhists, which are meritorious but lack the power of "right practice" that derives from the grace of Amitābha. Indeed, the power of Amitābha's vow is so great that those who sincerely recite his name, Honen suggests, do not necessarily need to dedicate their merit toward rebirth in the land of bliss because recitation will naturally result in rebirth there. Honen goes on to explain that each bodhisattva makes specific vows about the particular practice that will result in rebirth in their buddha-fields (BUDDHAKsETRA). Some buddha-fields are for those who practice charity (DĀNA), others for those who construct STuPAs, and others for those who honor their teachers. While Amitābha was still the bodhisattva Dharmākara, he compassionately selected a very simple practice that would lead to rebirth in his pure land of bliss: the mere recitation of his name. Honen recognized how controversial these teachings would be if they were widely espoused, so he instructed that the Senchakushu not be published until after his death and allowed only his closest disciples to read and copy it. His teachings gained popularity in a number of influential circles but were considered anathema by the existing sects of Buddhism in Japan because of his promotion of the sole practice of reciting the name. His critics charged him with denigrating sĀKYAMUNI Buddha, with neglecting virtuous deeds other than the recitation of the name, and with abandoning the meditation and visualization practices that should accompany the chanting of the name. Some years after Honen's death, the printing xylographs of the Senchakushu were confiscated and burned as works harmful to the dharma. However, by that time, the teachings of Honen had gained a wide following among both aristocrats and the common people. Honen's disciple SHINRAN came to hold even more radical views. Like Honen, he believed that any attempt to rely on one's own powers (JIRIKI) to achieve freedom from SAMSĀRA was futile; the only viable course of action was to rely on the power of Amitābha. But for Shinran, this power was pervasive. Even to make the effort to repeat silently "namu Amidabutsu" was a futile act of hubris. The very presence of the sounds of Amitābha's name in one's heart was due to Amitābha's compassionate grace. It was therefore redundant to repeat the name more than once in one's life. Instead, a single utterance (ICHINENGI) would assure rebirth in the pure land; all subsequent recitation should be regarded as a form of thanksgiving. This utterance need be neither audible nor even voluntary; instead, it is heard in the heart as a consequence of the "single thought-moment" of faith (shinjin, see XINXIN), received through Amitābha's grace. Shinran not only rejected the value of multiple recitations of the phrase namu Amidabutsu; he also regarded the deathbed practices advocated by Genshin to bring about rebirth in the pure land as inferior self-power (jiriki). Despite harsh persecution by rival Buddhist traditions and the government, the followers of Honen and Shinran came to form the largest Buddhist community in Japan, known as the JoDOSHu and JoDO SHINSHu.

Nandaka. (T. Dga' byed; C. Nantuojia; J. Nandaka; K. Nandaga 難陀迦). In Sanskrit and Pāli, "Pleasing"; an ARHAT declared by the Buddha to be foremost among monk disciples who preach to nuns. According to the Pāli account, Nandaka was born into a rich family of merchants dwelling in Sāvatthi (S. sRĀVASTĪ). He entered the order on the same day that Anāthapindika (S. ANĀTHAPIndADA) donated the JETAVANA grove to the Buddha after hearing him preach. Nandaka practiced meditation and soon attained insight and became an ARHAT. Once, the Buddha requested that he preach to a large gathering of nuns, who had entered the order with Mahāpajāpatī (S. MAHĀPRAJĀPATĪ). He was hesitant when he recognized that they had been his wives in a previous life, when he had been a king. Fearing criticism from his fellows, he sent another monk as his substitute. The Buddha insisted that he preach, however, for he knew that only a sermon by Nandaka could lead the nuns to liberation. On the first day of his discourse, all in attendance became stream-enterers (P. sotāpanna; S. SROTAĀPANNA), and on the second day, five hundred became arhats. It was because of his great skill on this occasion that Nandaka earned a reputation for being preeminent in preaching. In one sermon attributed to him, Nandaka addressed a group of monks gathered in a waiting hall at Jetavana monastery. His voice attracted the Buddha, who listened the entire night from outside, because the door was locked. When he entered the hall the next morning, Nandaka begged forgiveness for having made him wait, but the Buddha only praised Nandaka for the quality of his sermon, stating that it was the duty of all good monks to give such exhortations.

Nan zong. (J. Nanshu; K. Nam chong 南宗). In Chinese, "Southern School," an appellation used widely throughout the Tang dynasty, largely due to the efforts of HEZE SHENHUI (684-758) and his lineage, to describe what they claimed to be the orthodox lineage of the CHAN ZONG; in distinction to the collateral lineage of the "Northern School" (BEI ZONG) of SHENXIU (606-706) and his successors. Heze Shenhui toured various provinces and constructed ordination platforms, where he began to preach that HUINENG (638-713), whom he claimed as his teacher, was the true sixth patriarch (LIUZU) of the Chan school. In 732, during an "unrestricted assembly" (WUZHE DAHUI) held at the monastery of Dayunsi in Huatai, Shenhui engaged a monk by the name of Chongyuan (d.u.) and publicly criticized what he called the "Northern School" of Shenxiu's disciples PUJI (651-739), YIFU (661-736), and XIANGMO ZANG (d.u.) as being merely a collateral branch of BODHIDHARMA's lineage, which advocated an inferior gradualistic teaching. Shenhui argued that his teacher Huineng had received the orthodox transmission of Bodhidharma's lineage and the "sudden teaching" (DUNJIAO), which was the unique soteriological doctrine of Bodhidharma and his Chan school. Shenhui launched a vociferous attack on the Northern School, whose influence and esteem in both religious and political circles were unrivaled at the time. He condemned Shenxiu's so-called "Northern School" for having wrongly usurped the mantle of the Chan patriarchy from Huineng's "Southern School." Shenhui also (mis)characterized the teaching of the "Northern School" as promoting a "gradual" approach to enlightenment (JIANWU), which ostensibly stood in stark contrast to Huineng's and thus Shenhui's own "sudden awakening" (DUNWU) teachings. As a result of Shenhui's polemical attacks on Shenxiu and his disciples, subsequent Chan historians, such as GUIFENG ZONGMI (780-841), came to refer reflexively to a gradualist "Northern School" that was to be rigidly distinguished from a subitist "Southern School." Modern scholarship has demonstrated that, in large measure, the centrality of the "Southern School" to early Chan history is a retrospective creation. The Chan patriarchal lineage going back to Chan's putative founder, Bodhidharma, was still inchoate in the eighth century; indeed, contemporary genealogical histories, such as the LIDAI FABAO JI, CHUAN FABAO JI, LENGQIE SHIZI JI, and BAOLIN ZHUAN, demonstrate how fluid and fragile the notion of the Chan lineage remained at this early period. Because the lineages that eventually came to be recognized within the later tradition were not yet cast in stone, it was therefore possible for Shenhui to advocate that a semilegendary, and relatively unknown figure, Huineng, rather than the leading Chan figures of his time, was the orthodox successor of the fifth patriarch HONGREN and the real sixth patriarch (liuzu). While this characterization is now known to be misleading, subsequent histories of the Chan tradition more or less adopted Shenhui's vision of early Chan history. The influential LIUZU TAN JING played an important role in this process of distinguishing a supposedly inferior, gradualist Northern School from a superior, subitist Southern School. By the eleventh century, with the composition of the mature Chan genealogical histories, such as the CHODANG CHIP (C. ZUTANG JI) and JINGDE CHUANDENG LU, this orthodox lineage was solidified within the tradition and became mainstream. In these later "transmission of the lamplight" records (CHUANDENG LU), the "Southern School" was now unquestioned as the orthodox successor in Bodhidharma's lineage, a position it retained throughout the subsequent history of the Chan tradition. Despite Shenhui's virulent attacks against the "Northern School," we now know that Shenxiu and his disciples were much more central to the early Chan school, and played much more important roles in Chan's early growth and development, than the mature tradition realized.

Nāropa. (1016-1100). An Indian scholar and tantric master who holds an important place in the lineages of tantric Buddhism in Tibet. According to his traditional biography, Nāropa was a brāhmana born in Bengal, who traveled to KASHMIR as a child. He was forced to marry at the age of seventeen, but the marriage ended by mutual consent after eight years. According to some sources, Nāropa's wife (or sister according to other sources) was NIGUMA, who became a famous tantric YOGINĪ. Nāropa was ordained as a Buddhist monk, entering NĀLANDĀ monastry in 1049. His talents as a scholar eventually led him to be selected to serve as abbot and as a senior instructor known by the name Abhayakīrti. In 1057, while at the monastery, he encountered an old hag (in reality a dĀKINĪ), who told him that he had understood the words of the texts he had studied but not their inner meaning. She urged him to go in search of her brother TILOPA. As a result of this encounter, Nāropa left the monastery to find Tilopa and become his disciple. Over the course of his journey, he encountered Tilopa in various forms but was unable to recognize him. Tilopa eventually revealed himself to Nāropa, subjecting him to a famous series of twelve greater and twelve lesser trials, involving serious physical injury and mental anguish. Tilopa eventually transferred his realization to Nāropa by striking him on the head with his shoe. Nāropa later compiled Tilopa's instructions and transmitted them to his own disciples. According to tradition, these students included the Tibetan translator MAR PA CHOS KYI BLO GROS, but in fact Nāropa had died before Mar pa made his first journey to India. Regardless, various instructions of Nāropa were transmitted to Tibet, the most famous of which are the NĀ RO CHOS DRUG, or "six doctrines (or yogas) of Nāropa." These practices became important for numerous Buddhist lineages but are especially associated with the BKA' BRGYUD sect, where Nāropa holds a central place in the lineage from VAJRADHARA to Tilopa to Nāropa to Mar pa to MI LA RES PA. Several works attributed to Nāropa are preserved in the Tibetan canon.

Nebo, Nabu, Nabi’ (Hebrew) Nĕbō The proclaimer by prophecy; one of the chief deities of the Chaldean or Babylonian pantheon, the god of wisdom, recognized as fully by the ancient Hebrews as by the Chaldeans. The name and function of the divinity correspond to the Greek Hermes, the Egyptian Thoth, and the Hindu Budha, all of which are related to the regent of the planet Mercury.

Nereus, Nereids Nereus pertains to the enclosed seas near Greece, in contradistinction to the ocean and the fresh waters. He is a later variant of Poseidon, the former ruling the sea in Atlantean times, the latter taking his place with the fifth root-race. The Nereids, the fifty daughters of Nereus, belong to the class of nature spirits presiding over water and recognized by various propitiatory rites. Like water spirits in general, they were beautiful maidens. Goats were sacrificed to them — a sign of their connection with the mysterious sign Capricorn.

New Realism: A school of thought which dates from the beginning of the twentieth century. It began as a movement of reaction against the wide influence of idealistic metaphysics. Whereas the idealists reduce everything to mind, this school reduced mind to everything. For the New Realists Nature is basic and mind is part and parcel of it. How nature was conceived (whether materialistic, neutralistic, etc.) was not the important factor. New Realists differed here among themselves. Their theory of knowledge was strictly monistic, the subject and object are one since there is no fundamental dualism. Two schools of New Realists are recognized:

Ngag dbang blo bzang rgya mtsho. (Ngawang Losang Gyatso) (1617-1682). The fifth DALAI LAMA of Tibet, widely held to be one of the most dynamic and influential members of his lineage. He was the first Dalai Lama to formally wield both religious and secular power over the Tibetan state and is renowned for his diverse range of religious and political activities. Commonly referred to as "the great fifth" (lnga pa chen po), Ngag dbang blo bzang rgya mtsho established himself as a gifted teacher, accomplished tantric practitioner, prolific author, and skillful statesman. The fifth Dalai Lama was born to an aristocratic family in the region of 'Phyong rgyas (Chongye) near the burial grounds of the early Tibetan dynastic rulers. His family had close ties with the RNYING MA sect, although the Dalai Lama claimed in one of his autobiographies that his mother had been the tantric consort of the JO NANG master TĀRANĀTHA and that Tāranātha was his biological father. He was recognized as the fifth Dalai Lama in 1622 by BLO BZANG CHOS KYI RGYAL MTSHAN, although there was a rival candidate, Grags pa rgyal mtshan. The fifth Dalai Lama mastered the DGE LUGS curriculum but also had a strong interest in Rnying ma, SA SKYA, and BKA' BRGYUD. During this period, the Dge lugs was being persecuted by the kings of Gtsang, who were patrons of the KARMA BKA' BRGYUD. The fifth Dalai Lama cultivated a relationship with the Qoshot Mongols. This deepened a connection with the Mongols begun by the third Dalai Lama, BSOD NAMS RGYA MTSHO, and enhanced by the fourth Dalai Lama, YON TAN RGYA MTSHO. With the aid of the Qoshot Mongol ruler Gushri Khan (1582-1655), the fifth Dalai Lama and his Dge lugs sect prevailed after a period of bitter political rivalry against the Bka' brgyud and their supporters in the Gtsang court. In 1642, the Dalai Lama and his regent Bsod nams chos 'phel became the rulers of Tibet, although it took nearly a decade before their power was consolidated throughout the provinces of central Tibet and extended to parts of eastern and western Tibet. The relationship thus forged between the Dalai Lama and the Mongol ruler was based on the so-called priest-patron (YON MCHOD) model previously established between the Sa skya heirarch ' PHAGS PA BLO GROS RGYAL MTSHAN and Qubilai Khan. The Dalai Lama promoted the view that he and the previous Dalai Lamas were incarnations (SPRUL SKU) of the BODHISATTVA AVALOKITEsVARA and that he himself was linked to the three great religious kings (chos rgyal) SRONG BTSAN SGAM PO, KHRI SRONG LDE BTSAN, and RAL PA CAN. In 1645, the fifth Dalai Lama began construction of the PO TA LA Palace on the site of Srong btsan sgam po's palace on Dmar po ri (Red Hill) in LHA SA. He named it after POTALAKA, the abode of Avalokitesvara. The palace included his residence quarters and space for the Tibetan government, the DGA' LDAN PHO BRANG, both relocated from 'BRAS SPUNGS monastery. In 1652, at the invitation of the Qing emperor, the fifth Dalai Lama traveled to the Manchu imperial court in Beijing, where he was greeted with great ceremony, although he resented attempts by the Chinese to present him as a vassal of the Qing emperor rather than as an equal head of state. The Dalai Lama forced the conversion to Dge lugs of those monasteries he considered doctrinally heterodox or politically dangerous. These included numerous Bka' brgyud institutions and, famously, the monastery of Dga' ldan (formerly Rtag brtan) phun tshogs gling (see JO NANG PHUN TSHOGS GLING), whose Jo nang texts were ordered to be locked under state seal. The fifth Dalai Lama did, however, support the founding of new Rnying ma institutions, such as RDZOGS CHEN monastery and SMIN GROL GLING, and the renovation of RDO RJE BRAG. He himself was a "treasure revealer" (GTER STON), discovering several texts that are included in his collected works. His religious training was broad and eclectic; among teachers of the Dge lugs sect, he was particularly close to the first PAn CHEN LAMA, BLO BZANG CHOS KYI RGYAL MTSHAN, who had also been the teacher of the fourth Dalai Lama, and from whom the fifth Dalai Lama received both his novice vows in 1625 and his monastic vows in 1638. After the Pan chen Lama's death, the Dalai Lama identified his next incarnation, continuing the alternating relation of teacher and student between the two foremost lamas of the Dge lugs. He died in 1682, but his death was kept secret by his regent, SDE SRID SANGS RGYAS RGYA MTSHO, until 1697. He is entombed in a massize STuPA in the Po ta la. The fifth Dalai Lama was a prolific and talented author, with his collected works comprising twenty-five volumes on a wide range of topics. Of particular note are his extensive autobiographies. Among his more strictly "religious" works, his LAM RIM teachings entitled LAM RIM 'JAM DPAL ZHAL LUNG is well known.

Nichiren Shoshu. (日蓮正宗). In Japanese, "Orthodox School of Nichiren"; one of the principal Japanese Buddhist schools based on the teachings of NICHIREN (1222-1282). Nichiren Shoshu is descended from Nichiren through Nichiko (1246-1332), the alleged sole heir of Nichiren among his six chief disciples. Nichiko was a loyal student and archivist of Nichiren's writings, who established in 1290 what was then called the Fuji school at TAISEKIJI, a monastery on Mt. Fuji in Shizuoka prefecture. Nichiko's school later divided into eight subbranches, known collectively as the Fuji Monryu (Fuji schools) or Nichiko Monryu (Nichiko schools). The monk Nichikan (1665-1726), a noted commentator and teacher, was instrumental in resurrecting the observance of Nichiren's teachings at Taisekiji. He was also the person who systematized and established many of the innovative features of the school, particularly the school's unique view that Nichiren was the Buddha (see below). The eight associated temples that remained in the Fuji school reunited in 1876 as the Komon sect, later adopting a new name, the Honmon. However, in 1899, Taisekiji split from the other temples and established an independent sect, renaming itself Nichiren Shoshu in 1912. In 1930, MAKIGUCHI TSUNESABURO and Toda Josei established the SoKA GAKKAI (then called Soka Kyoiku Gakkai), a lay organization for the promotion of Nichiren Shoshu thought, but quickly ran afoul of the Japanese government's promotion of the cult of state Shintoism. Makiguchi refused to comply with government promulgation of Shinto worship and was imprisoned for violating the Peace Preservation Law; he died in prison in 1944. Toda was eventually released, and he devoted himself after World War II to promoting Soka Gakkai and Nichiren Shoshu, which at that time were closely connected. The two groups acrimoniously separated in 1991, Nichiren Shoshu accusing Soka Gakkai of forming a personality cult around their leader IKEDA DAISAKU (b. 1928) and of improper modifications of Nichiren practice; Soka Gakkai accusing the Nichiren Shoshu leader Abe Nikken of trying to dominate both organizations. The two groups now operate independently. Nichiren Shoshu has grown to over seven hundreds temples in Japan, as well as a few temples in foreign countries. Nichiren Shoshu distinguishes itself from the other Nichiren schools by its unique view of the person of Nichiren: it regards the founder as the true buddha in this current degenerate age of the dharma (J. mappo; C. MOFA), a buddha whom sĀKYAMUNI promised his followers would appear two thousand years in the future; therefore, they refer to Nichiren as daishonin, or great sage. Other Nichiren schools instead regard the founder as the reincarnation of Jogyo Bosatsu (the BODHISATTVA VIsIstACĀRITRA). Nichiren Shoshu's claim to orthodoxy is based on two documents, not recognized by other Nichiren schools, in which Nichiren claims to transfer his dharma to Nichiko, viz., the Minobu sojosho ("Minobu Transfer Document") and the Ikegami sojosho ("Ikegami Transfer Document"), which are believed to have been written in 1282 by Nichiren, the first at Minobu and the second on the day of his death at Ikegami. Nichiren Shoshu practice is focused on the dai-gohonzon mandala, the ultimate object of devotion in the school, which Nichiren created. The DAI-GOHONZON (great object of devotion), a MAndALA (here, a cosmological chart) inscribed by Nichiren in 1279, includes the DAIMOKU (lit., "title"), viz., the phrase "NAMU MYoHoRENGEKYo" (Homage to the SADDHARMAPUndARĪKASuTRA), which is considered to be the embodiment of Nichiren's enlightenment and the ultimate reason for his advent in this world. The gohonzon is placed in a shrine or on a simple altar in the homes of devotees of the sect. This veneration of the gohonzon to the exclusion of all other deities and images of the Buddha distinguishes Nichiren Shoshu from other Nichiren schools. The school interprets the three jewels (RATNATRAYA) of the Buddha, DHARMA, and SAMGHA to refer, respectively, to Nichiren (the buddha); to namu Myohorengekyo and the gohonzon (the dharma); and to his successor Nichiko (the saMgha). By contrast, other Nichiren schools generally consider sākyamuni to be the Buddha and Nichiren the saMgha, and do not include the gohonzon in the dharma, since they question its authenticity. All schools of Nichiren thought accept Nichiren's acknowledgment of the buddhahood that is latent in all creatures and the ability of all human beings of any class to achieve buddhahood in this lifetime.

Nichirenshu. (日蓮宗). In Japanese, "schools [associated with] Nichiren." There was and is no single "Nichiren School," but the term is used to designate all of the different schools that trace their origins back to the life and teachings of NICHIREN (1222-1282). At the time of his death, Nichiren left no formal institution in place or instructions for the formation of any such institution. Thus, a number of groups emerged, led by various of his disciples. These groups, which can collectively be referred to as Nichirenshu, disagreed on a number of important points of doctrine and theories of propagation. However, they all shared the fundamental convictions that the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra") was the highest of the Buddha's teachings; that during the degenerate age (J. mappo; C. MOFA) liberation could be achieved by chanting the title (DAIMOKU) of that scripture; that Nichiren was the true teacher of this practice and Japan its appropriate site; and that all other forms of Buddhist practice were ineffective in this degenerate age and thus should be repudiated. However, Nichiren's disciples and his followers disagreed on such questions as whether they should have any connections with other Buddhist groups; how aggressively they should proselytize Nichiren's teachings; and whether the two sections of the Saddharmapundarīkasutra-the "SHAKUMON" (Chapters 1-14), or trace teaching, and the "HONMON" (Chapters 15-28), or essential teaching-are of equal importance or whether the "Honmon" is superior. During the Meiji period, specific schools of Nichiren's teachings were recognized, with six different schools institutionalized in 1874. One of these, which called itself the Nichirenshu, declared the two parts of the sutra to be of equal importance; the other five declared the superiority of the "Honmon." One of these five eventually became the NICHIREN SHoSHu.

nirodha. (T. 'gog pa; C. mie; J. metsu; K. myol 滅). In Sanskrit and Pāli, "cessation," "extinction," or "suppression," referring especially to the extinction of a specific affliction (KLEsA) or group of afflictions. Because NIRVĀnA is the cessation of all action (KARMAN) and affliction, it is thus a form of nirodha. The "truth of cessation," or NIRODHASATYA, is the third of the FOUR NOBLE TRUTHS articulated by the Buddha in his first sermon, "Setting in Motion the Wheel of Dharma" (P. DHAMMACAKKAPPAVATTANASUTTA; S. DHARMACAKRAPRAVARTANASuTRA). Because nirodha is an absence and hence does not change from moment to moment, it is sometimes classified as a permanent factor (NITYADHARMA). Two types of nirodha are described in ABHIDHARMA literature. PRATISAMKHYĀNIRODHA, or "analytical cessation," refers to a cessation that occurs as a result of meditative analysis of the real nature of phenomena; it is one of the uncompounded factors (ASAMSKṚTADHARMA) recognized in both the SARVĀSTIVĀDA-VAIBHĀsIKA and YOGĀCĀRA schools. APRATISAMKHYĀNIRODHA, or "nonanalytical cessation," refers to a mere absence, such as the temporary absence of hunger after a meal, or to an uncompounded factor (asaMskṛtadharma) that suppresses the production of all other dharmas, ensuring that they are restrained from ever again arising in the present. See also NIRODHASAMĀPATTI.

nirveda. (P. nibbidā; T. skyo ba; C. yan; J. en; K. yom 厭). In Sanskrit, "disgust," "disillusionment," "loathing"; a term used in Buddhist meditation theory to indicate the preliminary and conditional turning away from the things of this world and turning toward NIRVĀnA, which serves as the crucial mental factor (DHARMA) in catalyzing the transition from an ordinary person (PṚTHAGJANA) to a noble one (ĀRYA). There has been considerable discussion in the literature on the precise meaning of nirveda, with connotations suggested that range from disgust to disappointment to indifference. As the meditator comes to recognize that all worldly objects that may be perceived through the senses are impermanent (ANITYA), he realizes that association with, let alone attachment to, them will inexorably lead to suffering (DUḤKHA). The recognition of the ubiquity of suffering leads the adept inevitably toward a sense of nirveda, the volition to distance oneself from these worldly objects and to seek the alternative that is nirvāna. As a by-product of the experience of YATHĀBHuTAJNĀNADARsANA ("seeing things as they really are"), nirveda thus produces the mental factor VAIRĀGYA ("dispassion"), which ultimately leads to VIMOKsA ("liberation").

nirvedhabhāgīya. (T. nges par 'byed pa'i cha dang mthun pa; C. shunjuezefen; J. junketchakubun; K. sun'gyolt'aekpum 順決擇分). In Sanskrit, "aids to penetration," the constituent stages developed during the path of preparation (PRAYOGAMĀRGA), the second segment of the five-path schema outlined in the VAIBHĀsIKA ABHIDHARMA system, which mark the transition from the mundane sphere of cultivation (LAUKIKA[BHĀVANĀ]MĀRGA) to the supramundane vision (DARsANA) of the FOUR NOBLE TRUTHS (catvāry āryasatyāni); also called the "virtuous faculties associated with penetration" (nirvedhabhāgīya-KUsALAMuLA) or the "four virtuous faculties" (CATUsKUsALAMuLA). The nirvedhabhāgīya are the third of the three types of virtuous faculties (KUsALAMuLA) recognized in the VAIBHĀsIKA school, along with the punyabhāgīya and MOKsABHĀGĪYA kusalamulas. In distinction to the moksabhāgīyas, however, which are the remote path of preparation, the nirvedhabhāgīyas constitute instead the proximate path of preparation and are associated specifically with the type of wisdom that is generated through one's own meditative experience (BHĀVANĀMĀYĪPRAJNĀ). The four aids to penetration are (1) heat (usMAN [alt. usmagata]), (2) summit (MuRDHAN), (3) acquiescence or receptivity (KSĀnTI), (4) and highest worldly dharmas (LAUKIKĀGRADHARMA). After accumulating the preliminary skills necessary for religious cultivation on the preceding path of accumulation (SAMBHĀRAMĀRGA), the practitioner continues on to develop the mindfulness of mental constituents (dharma-SMṚTYUPASTHĀNA) on the path of preparation. This path involves the four aids to penetration, which mark successive stages in understanding the sixteen aspects of the four noble truths and are each subdivided into various categories, such as weak, medium, and strong experiences. While the first two of these NIRVEDHABHĀGĪYAs are subject to retrogression and thus belong to the worldly path of cultivation (laukikabhāvanāmārga), the latter two are nonretrogressive (AVAIVARTIKA) and lead inevitably to insight (DARsANA). Mastery of the four aids to penetration culminates in the "unimpeded concentration" (ĀNANTARYASAMĀDHI), in which the meditator acquires fully all the highest worldly dharmas; this distinctive concentration provides access to the third stage of the path, the path of vision (DARsANAMĀRGA), which marks the entrance into sanctity (ĀRYA) as a stream-enterer (SROTAĀPANNA). Thus the nirvedhabhāgīyas are the pivotal point in the progression of an ordinary person (PṚTHAGJANA) to the status of a noble one (ĀRYA). According to the ABHIDHARMAMAHĀVIBHĀsĀ, disciples (sRĀVAKA) and solitary buddhas (PRATYEKABUDDHA) may develop the nirvedhabhāgīyas either before or during any of the four stages of the meditative absorptions (DHYĀNA), while bodhisattvas develop all four in one sitting during their final lifetimes.

oak ::: n. --> Any tree or shrub of the genus Quercus. The oaks have alternate leaves, often variously lobed, and staminate flowers in catkins. The fruit is a smooth nut, called an acorn, which is more or less inclosed in a scaly involucre called the cup or cupule. There are now recognized about three hundred species, of which nearly fifty occur in the United States, the rest in Europe, Asia, and the other parts of North America, a very few barely reaching the northern parts of South America and Africa. Many of the oaks form forest trees of grand

obakushu. (黄檗宗). In Japanese, "obaku school"; one of the three main ZEN traditions in Japan, along with the RINZAISHu and SoToSHu. The émigré Chinese CHAN master YINYUAN LONGQI (1594-1673) is credited with its foundation. In 1654, Yinyuan fled the wars that accompanied the fall of the Ming dynasty and the establishment of the Manchu Qing dynasty, and arrived in Nagasaki, Japan, where he first served as abbot of the monastery of Kofukuji. With the support of the shogun Tokugawa Ietsuna (1639-1680) and Emperor Gomizunoo (r. 1611-1629), in 1661, Yinyuan traveled to a mountain he named obaku (after Mt. Huangbo in China), where he began construction of a new monastery that he named MANPUKUJI (C. Wanfusi), after his old monastery in Fujian, China. The monastery and the broader obaku tradition retained many of the exotic Chinese customs that Yinyuan and his Chinese disciples MU'AN XINGTAO, Jifei Ruyi (1616-1617), and Huilin Xingji (1609-1681) had brought with them from the mainland, including the latest monastic architecture and institutional systems, the use of vernacular Chinese as the official ritual language in the monastery, and training in Chinese artistic and literary styles. In addition, for thirteen generations after Yinyuan, Manpukuji's abbots continued to be Chinese, and only later began to alternate between Chinese and Japanese successors. These Chinese monastic customs that Yinyuan introduced were met with great ambivalence by such Japanese Rinzai leaders as Gudo Toshoku (1577-1661) and later HAKUIN EKAKU. Although Yinyuan himself was affiliated with the YANGQI PAI in the Chinese LINJI ZONG, Chinese Chan traditions during this period had also assimilated the widespread practice of reciting of the Buddha's name (C. NIANFO; J. nenbutsu) by transforming it into a form of "questioning meditation" (C. KANHUA CHAN; J. kannazen): e.g., "Who is it who is reciting the Buddha's name?" Raising this question while engaging in nenbutsu was a technique that initially helped to concentrate the mind, but would also subsequently help raise the sense of doubt (C. YIQING; J. gijo) that was central to Linji school accounts of authentic Chan meditation. However, since buddha-recitation was at this time closely associated in Japan with pure land traditions, such as JoDOSHu and JoDO SHINSHu, this approach to Chan practice was extremely controversial among contemporary Japanese Zen adepts. The Chinese style of Zen that Yinyuan and his followers promulgated in Japan prompted their contemporaries in the Rinzai and Soto Zen traditions to reevaluate their own practices and to initiate a series of important reform movements within their respective traditions (cf. IN'IN EKISHI). During the Meiji period, obaku, Rinzai, and Soto were formally recognized as separate Zen traditions (ZENSHu) by the imperial government. Currently, the monastery Manpukuji in Uji serves as the headquarters (honzan) of the obaku school.

obtain ::: v. t. --> To hold; to keep; to possess.
To get hold of by effort; to gain possession of; to procure; to acquire, in any way. ::: v. i. --> To become held; to gain or have a firm footing; to be recognized or established; to subsist; to become prevalent or general;


oenanthol ::: n. --> An oily substance obtained by the distillation of castor oil, recognized as the aldehyde of oenanthylic acid, and hence called also oenanthaldehyde.

O rgyan pa Rin chen dpal. (Orgyenpa Rinchenpal) (1229/30-1309). A Tibetan Buddhist master venerated as a lineage holder in the early BKA' BRGYUD tradition. Also known as Seng ge dpal, he was a disciple of the renowned "upper" (stod) 'BRUG PA BKA' BRGYUD teacher RGOD TSHANG PA MGON PO RDO RJEs and became famous as a highly accomplished meditator; for this reason, Tibetan literature frequently refers to him as a MAHĀSIDDHA, or great adept. He is said to have made a journey to the fabled land of OddIYĀNA (O rgyan), believed by some modern scholars to lie in the Swat region of modern-day Pakistan. He thus became known as O rgyan pa, "the man of Oddiyāna," and he later authored a pilgrimage guide to the location, the O rgyan lam yig. Some Tibetan historians have identified a separate transmission lineage stemming from O rgyan pa: the Service and Attainment of the Three Vajras (Rdo rje'i gsum gyi bsnyen sgrub), frequently known as the O rgyan bsnyen sgrub. Rin chen dpal is also known for his transmission of practices relating to the six-branch yoga of the KĀLACAKRATANTRA, a system of instructions he is said to have received from the dĀKINĪ VAJRAYOGINĪ during his travels in Oddiyāna. These traditions appear to have largely disappeared in Tibet several centuries after his death. O rgyan pa officially recognized the young RANG 'BYUNG RDO RJE as the third KARMA PA and then served as the hierarch's principal teacher.

Our first debt of gratitude is to the several generations of scholars of Buddhism around the world whose research we have mined shamelessly in the course of preparing our entries. We are unable to mention them by name, but those who remain during the present lifetime will recognize the fruits of their research as they read the entries. In addition to our collaborators listed on the title page, we would like to thank the following graduate students and colleagues, each of whom assisted with some of the myriad details of such a massive project: Wesley Borton, Bonnie Brereton, Tyler Cann, Caleb Carter, Mui-fong Choi, Shayne Clarke, Jacob Dalton, Martino Dibeltulo, Alexander Gardner, Heng Yi fashi (Chi Chen Ho), Anna Johnson, Min Ku Kim, Youme Kim, Alison Melnick, Karen Muldoon-Hules, Cuong Tu Nguyen, Aaron Proffitt, Cedar Bough Saeji, and Sherin Wing. In addition, we would like to thank our long-suffering colleagues: William Bodiford, Gregory Schopen, Natasha Heller, Stephanie Jamison, and Jennifer Jung-Kim at UCLA, and Madhav Deshpande, Luis Gómez, Robert Sharf, and James Robson, now or formerly at the University of Michigan. The map of Tibet was designed by Tsering Wangyal Shawa; the map of Japan and Korea was designed by Maya Stiller; all other maps were designed by Trevor Weltman. Christina Lee Buswell also provided invaluable assistance with preparing the lists of language cross-references.

own ::: v. t. --> To grant; to acknowledge; to admit to be true; to confess; to recognize in a particular character; as, we own that we have forfeited your love. ::: a. --> Belonging to; belonging exclusively or especially to; peculiar; -- most frequently following a possessive pronoun, as my,

Padma dkar po. (Pema Karpo) (1527-1592). A Tibetan Buddhist master and lineage holder of the 'BRUG PA BKA' BRGYUD tradition, renowned for his extensive and wide-ranging scholarship. Born in the Kong po region of southern Tibet, as a child he was already recognized as the fourth member in the line of 'BRUG CHEN INCARNATIONS. He became a fully ordained monk and studied widely in the Tibetan traditions of logic and TANTRA. Although famed for his experience in yogic practice and meditation, he also served as a skillful politician and religious administrator. He is perhaps most widely celebrated for his scholarly writings, which include extensive commentaries on traditional doctrinal topics as well as comprehensive historical works on the spread of Buddhism in Tibet, particularly his own 'Brug pa bka' brgyud sect. His followers referred to him by the title kun mkhyen, "the omniscient," a testament to his great learning. Padma dkar po was active at the monasteries of previous 'Brug chen incarnations, including the famed twelfth-century institution at RWA LUNG in Gtsang, but he also founded his own monastery Gsang sngags chos gling in 1574 at Rta dbang near the border with Bhutan. Following Padma dkar po's death, two candidates were pitted against one another as the master's authentic rebirth and the legitimate successor to the 'Brug chen throne. The outcome of the rivalry was eventually decided by the ruler of central Tibet, the Gtsang pa sde srid; the losing candidate, who had already been installed as the throne holder of Rwa lung Monastery, fled to Bhutan in 1616, where he established himself as the important Bhutanese religious figure ZHABS DRUNG NGAG DBANG RNAM RGYAL.

Padma gling pa. (Pema Lingpa) (1450-1521). An esteemed Bhutanese treasure revealer (GTER STON), famous for unearthing treasure in public and responsible for promulgating numerous important religious traditions, including forms of ritual monastic dance ('CHAM). He is counted as the fourth of the so-called five kingly treasure revealers (GTER STON RGYAL PO LNGA) and the last of the five pure incarnations of the royal princess PADMA GSAL. He is also regarded as the mind incarnation of the translator VAIROCANA and an incarnation of KLONG CHEN RAB 'BYAMS. Padma gling pa was born into a humble family of blacksmiths in the Bum thang region of Bhutan and studied the craft from the age of nine. Many examples of Padma gling pa's craftsmanship, in the form of swords and chain mail, still exist. Padma gling pa's life is somewhat unusual in that he did not undertake a traditional course of study with a spiritual master; it is recorded that he once declared, "I have no master and I am not a disciple." Rather, his religious training was achieved almost entirely through visionary revelation. At the age of twenty-six, he had a vision of PADMASAMBHAVA, who bestowed on him a roster of 108 treasure texts that he would unearth in the future. The next year, amid a large public gathering, he made his first treasure discovery at ME 'BAR MTSHO, a wide pool of water in a nearby river. Surrounded by a multitude of people gathered along the riverside, Padma gling pa dove in the waters holding a burning butter lamp in his hand. When he reemerged, he held a great treasure chest under his arm, and, to the crowd's amazement, the lamp in his hand was unextinguished; from that point on the pool was called "Burning Flame Lake." This feat marked the beginning of Padma gling pa's prolific career as treasure revealer and teacher. Between the years 1501 and 1505, he founded his seat at GTAM ZHING monastery in Bum thang. Padma gling pa composed a lengthy autobiography recording many of his activities in great detail. He was a controversial figure in his time (some of the treasure texts he discovered contain condemnations of those who doubted their authenticity), and the historicity of his deeds has been the subject of scholarly critique. However, Padma gling pa remains an important figure in the religious and cultural life of Bhutan, where he is considered both a saint and a national hero. He never received monastic ordination and fathered several sons who continued to transmit Padma gling pa's spiritual lineage, especially at SGANG STENG monastery in central Bhutan. Several incarnation lineages of Padma gling pa were also recognized, such as the gsung sprul ("speech incarnation") based at LHA LUNG Monastery in southern Tibet. Both the sixth DALAI LAMA TSHANGS DBYANGS RGYA MTSHO and the Bhutanese royal family are said to be descendants of Padma gling pa's familial lineage.

Pak Chungbin. (朴重彬) (1891-1943). Founder of the Korean new religion of WoNBULGYO; also known by his cognomen SOT'AESAN. He is said to have begun his quest to discover the fundamental principle of the universe and human life at the age of seven and continued ascetic training for about twenty years. Finally, in 1916 at the age of twenty-six, Sot'aesan is said to have attained a personal enlightenment, which is considered the founding year of his religion. Since Sot'aesan recognized compelling parallels between his own experience and the description of enlightenment in Buddhism, he first called his religious organization the Pulpop Yon'guhoe (Society for the Study of the BUDDHADHARMA); later, the religion adopted the formal name of Wonbulgyo (lit. Consummate Buddhism). He presented his enlightenment, which he symbolized with the "one circle image" (IRWoNSANG), as the criterion of religious belief and practice by proclaiming the "cardinal tenet of one circle" (irwon chongji). Along with organizing his religion's fundamental tenets and building its institutional base, he and his followers also worked to improve the ordinary life of his followers, by establishing thrift and savings institutions and engaging in farming and land reclamation projects. The three foundational religious activities of edification (kyohwa), education (kyoyuk), and public service (chason) continue to be emblematic of Wonbulgyo practice. Sot'aesan published in 1943 the Wonbulgyo chongjon ("Principal Book of Won Buddhism"), a primer of the basic tenets of Wonbulgyo, which is one of the two representative scriptures of the religion, along with the Taejonggyong ("Discourses of the Founding Master"), the dialogues and teachings of Sot'aesan, published in 1962 by his successor Chongsan Song Kyu (1900-1962). Sot'aesan died in 1943 at the age of fifty-three, after delivering his last lecture, entitled "The Truth of Birth and Death" (Saengsa ŭi chilli).

paNcavargika. (P. paNcavaggiyā; T. lnga sde; C. wuqun [biqiu]; J. gogun [biku]; K. ogun [pigu] 五群[比丘]). In Sanskrit, the "group of five"; the five ascetics who practiced austerities with the BODHISATTVA prior to his enlightenment and to whom the Buddha preached his first sermon after his enlightenment, thus becoming the Buddha's first disciples. They are ĀJNĀTAKAUndIYA (or Kaundinya), AsVAJIT, VĀsPA, MAHĀNĀMAN, and BHADRIKA. According to the Pāli account (where they are called ANNātakondaNNa or KondaNNa, Assaji, Vappa, Mahānāma, and Bhaddiya), KondaNNa had been present as one of the eight brāhmanas who attended the infant's naming ceremony, during which the prophesy was made that the prince would one day become either a wheel-turning monarch (P. cakkavatti, S. CAKRAVARTIN) or a buddha. The other four ascetics were sons of four of the other brāhmanas in attendance at the naming ceremony. When the prince gave up his practice of austerities and accepted a meal, the five ascetics abandoned him in disgust. After his enlightenment, the Buddha surveyed the world with his divine eye (S. DIVYACAKsUS) and surmised that, of all people then alive, these five ascetics were most likely to understand the profundity of his message. When he first approached them, they refused to recognize him, but the power of his charisma was such that they felt compelled to show him the honor due a teacher. He preached to them two important discourses, the DHAMMACAKKAPPAVATTANASUTTA, in which he explained the FOUR NOBLE TRUTHS (S. catvāry āryasatyāni), and the ANATTALAKKHAnASUTTA (S. *Anātmalaksanasutra), in which he explained the doctrine of nonself (P. anatta, S. ANĀTMAN). Upon hearing and comprehending the first sermon, the five ascetics attained the dhammacakku (S. DHARMACAKsUS) or the "dhamma eye," an attainment equated in the Pāli canon with that of the stream-enterer (P. sotāpanna, S. SROTAĀPANNA). The five then requested to be accepted as the Buddha's disciples and were ordained as the first Buddhist monks (P. bhikkhu, S. BHIKsU), using the informal EHIBHIKsUKĀ (P. ehi bhikkhu), or "come, monk," formula. Upon hearing the second sermon, the five were completely freed of the contaminants (P. āsava, S. ĀSRAVA), becoming thereby arahants (ARHAT) freed from the prospect of any further rebirth. With this experience, there were then six arahants in the world, including the Buddha. The Pāli story of the conversion of the group of five is recounted in the MAHĀVAGGA section of the Pāli VINAYAPItAKA. The group of five appears often in JĀTAKA stories of the previous lives of the Buddha, indicating their long karmic connections to him, which result in their remarkable fortune at being the first to hear the Buddha preach the dharma. In Sanskrit materials, this group of five is usually known as the bhadravargīya, or "auspicious group."

Pan chen Lama. A Tibetan title given to members of an important line of incarnate lamas (SPRUL SKU), commonly identified as second in stature in Tibet after the DALAI LAMAs. Their seat is BKRA SHIS LHUN PO monastery in Gtsang in western Tibet. Pan chen is a common abbreviation for the mixed Sanskrit and Tibetan appellation "pandita chen po" (literally "great scholar"), and is an honorific title granted to scholars of great achievement. It was also used as an epithet for the abbot of Bkra shis lhun po monastery, beginning with its founder and first abbot DGE 'DUN GRUB. The fifth Dalai Lama gave the abbacy of Bkra shis lhun po to his tutor, BLO BZANG CHOS KYI RGYAL MTSHAN. As abbot of the monastery, he was called Pan chen, but he came to receive the distinctive title "Pan chen Lama" when the fifth Dalai Lama announced that, upon his teacher's death, his teacher would reappear as an identifiable child-successor. Blo bzang chos kyi rgyal mtshan thus had conferred on him the title "Pan chen Lama." The Pan chen Lama is considered the human incarnation of the buddha AMITĀBHA, while the Dalai Lama is considered the human incarnation of the BODHISATTVA AVALOKITEsVARA. Blo bzang chos kyi rgyal mtshan is traditionally viewed as the fourth member of the lineage, with his previous incarnations recognized posthumously, beginning with TSONG KHA PA's disciple MKHAS GRUB DGE LEGS DPAL BZANG PO. For this reason, there is some confusion in the numbering of the lamas of the lineage; Blo bzang chos kyi rgyal mtshan is sometimes referred to as the fourth Pan chen Lama, but more commonly in Tibetan sources as the first. Blo bzang dpal ldan ye shes is sometimes referred to as the sixth Pan chen Lama, but more commonly in Tibetan sources as the third. (In the discussion below, the higher numerical designation will be employed, since it is used in the contemporary controversy over the identity of the Pan chen Lama.) The fifth Dalai Lama apparently hoped that the Dalai Lama and Pan chen Lama could alternate as teacher and student in lifetime after lifetime. This plan required, however, that each live a long life, which was not to be the case. Subsequent incarnations were recognized and installed at Bkra shis lhun po and eventually grew to wield considerable religious and political power, at times rivaling that of the Dalai Lama himself. This was particularly true in the nineteenth century, when few Dalai Lamas reached their majority. The sixth Pan chen Lama, Blo bzang dpal ldan ye shes (Losang Palden Yeshe, 1738-1780), was a skilled politician who secured Tibet's first relationship with a European power when he befriended George Bogle, British emissary to the East India Company under Warren Hastings. The ninth Pan chen Lama (1883-1937) did not enjoy close relations with the thirteenth Dalai Lama; the Dalai Lama felt that the Pan chen Lama was too close to both the British and the Chinese. They also disagreed over what taxes the Pan chen Lama owed the LHA SA government. The Pan chen Lama went to China in 1925, and his supporters became aligned with the nationalist Guomindang party. While in China, he gave teachings and performed rituals, including some intended to repulse the Japanese invaders then on the Chinese mainland. After the death of the thirteenth Dalai Lama, he served in an advisory capacity in the search for the fourteenth Dalai Lama and died shortly thereafter, while en route back to Tibet. His successor, the tenth Pan chen Lama 'Phrin las lhun grub chos kyi rgyal mtshan (Trinle Lhündrup Chokyi Gyaltsen, 1938-1989) was selected by the Chinese, with the Lha sa government providing only tacit support. He was drawn into the official Chinese administration as a representative of the Communist party and remained in China when the Dalai Lama fled into exile in 1959. In 1964, he was arrested and imprisoned for his outspoken opposition to the Communist party's harsh policies in Tibet, and was subjected to public humiliation and physical abuse. After fourteen years in prison, he was released in 1978, and played a key role in fostering the cultural reconstruction that helped to reestablish religious life in Tibet. Despite his role in the Communist administration, many Tibetans continue to view his life as a heroic struggle for the cause of liberalization in Tibet. His death led to the recognition of two child incarnations: one, Dge 'dun chos kyi nyi ma (Gendün Chokyi Nyima, b. 1989), chosen by the fourteenth Dalai Lama in exile and favored by the majority of Tibetan people, and another, Rgyal mtshan nor bu (b. 1990), installed by the Chinese government. The disappearance of the Dalai Lama's candidate in China has led to a significant increase in tension between the two factions. The lineage of Pan chen Lamas includes:

Pantheism [from Greek pan all + theos god] According to Plato, theos is derived from theein (to move); hence pantheism may be defined as belief in an all-moving or all-living principle. It is the doctrine that the root-essence of the universe is utter divinity, that divinity pervades throughout and is the substratum, the inmost, of all beings and things — every atom, sun, universe, man, god. Theosophic pantheism excludes the idea that deity is separate from the universe; and while denying monotheism and polytheism when these two are regarded as being exclusive of each other, theosophy recognizes both as complementary albeit partial statements of truth. Everything that is, is a manifestation, in one degree or another, of the all-permeant, divine essence.

Parākramabāhu I. [alt. Parakkamabāhu I] (r. 1153-1186). Also known as Sirisanghabodhi Parakkamabāhu, a Sinhalese king who abolished the ABHAYAGIRI and JETAVANA fraternities and unified the Sinhalese SAMGHA under the banner of the MAHĀVIHĀRA fraternity. Emulating the example of King AsOKA, the king first acquainted himself with the rules and regulations of the order so that he could discriminate between compliance and noncompliance with the monastic code. Monks were summoned to be examined by him and a council of elders. Unworthy monks were expelled and were assigned lucrative positions so that they would not reenter the order. Of the three fraternities, only the Mahāvihāra was judged to be in possession of a valid ordination ritual (UPASAMPADĀ), so monks of the Abhayagiri and Jetavana fraternities were forced to be reordained into the Mahāvihāra fraternity. The CulAVAMSA states that those monks from the Abhayagiri and Jetavana not unfrocked for misconduct were received as novices (P. samanera; S. sRĀMAnERA). At the end of the purification movement, in 1165 CE, the king had a committee of elders draw up a new monastic code on the basis of DHAMMAVINAYA, which was called the Mahā-Parakkamabāhu-Katikāvata. This law code was promulgated by the king and, citing Asoka as a precedent, was made binding on the entire Sinhalese saMgha. The reforms of Parākramabāhu I are recognized as having influenced (directly or indirectly) the Sinhalese fraternities established at PAGAN by Chapada Thera and his associates beginning in 1181 CE, as well as SUKHOTHAI Buddhism (fourteenth-fifteenth century), Mon Buddhism (fourteenth-fifteenth century) and the THUDHAMMA reformation of Burmese Buddhism (late eighteenth century). Later Buddhist historical writings borrowed directly from the Mahā-Parakkamabāhu-Katikāvata, including, e.g., Saddhammasangaha (fourteenth century) and the KALYĀnĪ INSCRIPTIONS (fifteenth century).

parallels ::: having comparable parts, analogous aspects, or readily recognized similarities.

Parapsychology: The study of supernormal abilities and phenomena. Defined in The Journal of Parapsychology as “a division of psychology dealing with those psychical effects which appear not to fall within the scope of what is at present recognized law.”

Paul A man by legend said to be of pure Jewish birth, of the tribe of Benjamin, at first a persecutor of Christians but who underwent a mystic enlightenment of which he speaks. His various letters prove that he was an initiate. He recognizes Christ — the Christos — as being principally the higher self in man, and strives to convey this truth to the minds of many congregations, adapting it to their power of comprehension. He evidently does his best to promote as high an interpretation of Christianity as might be possible among the varied and unpromising, and often indeed refractory, elements which he found at hand. His failure to mention the familiar gospel stories is due to the fact that the Gospels are of much later date. The brand of Christianity which has prevailed during the centuries would have been very different if Paul’s philosophic teachings had been taken more seriously, for they are in the main clear enough even without any esoteric key. Often they have been disfigured in interpretation, as in the doctrine of justification by faith and not by works, attributed to him. On reading Romans 3 with an unprejudiced eye, we find him insisting that man is not made virtuous by following the letter of the law and doing pious deeds alone, but also by pistis — a full realization of the truth and determination to follow it. This has become perverted into the dogma that man cannot be saved by any amount of good deeds alone, but must believe that Jesus died in propitiation for his sins.

Personality Disorder ::: A maladaptive and stable set of individual characteristics that cluster to form a recognized disorder.

Phap Loa. (法螺) (1284-1330). In Vietnamese, "Dharma Conch"; the second patriarch of the TRÚC LM school of Vietnamese Buddhism. His personal name was Đồng Kien Cương and was a native of Nam Sach (in northern Vietnam). He met TRẦN NHN TÔNG for the first time in 1304 and became his disciple. He received full ordination from Tràn Nhan Tông in 1305 and was given the dharma name Phap Loa. In 1308, he was officially recognized as the second patriarch of the Trúc Lam School. Buddhism prospered under his leadership. In support of Tràn Nhan Tông's goal of a unified SAMGHA, Phap Loa established in 1313 a national monastic hierarchy, according to which all monks had to register and were under his jurisdiction. Every three years, he would organize a collective ordination ceremony. He also oversaw the construction of many monasteries. By 1314, some thirty-three monasteries had been built, several with large libraries. He was also a tireless teacher, who gave frequent lectures on Chan texts and Buddhist scriptures. This was a period when many aristocrats either entered the monastic order or received precepts as lay practitioners and donated vast tracts of land to Buddhist temples. Among his disciples were the kings Tràn Anh Tông and Tràn Minh Tông. In 1311, he oversaw the printing of the complete canon and other Buddhist manuals. He also composed several works, most now lost, including commentaries on several MAHĀYĀNA sutras.

Pity: A more or less condescending feeling for other living beings in their suffering or lowly condition, condoned by those who hold to the inevitability of class differences, but condemned by those who believe in melioration or the establishment of more equitable relations and therefore substitute sympathy (q.v.). Synonymous with "having mercy" or "to spare" in the Old Testament (the Lord is "of many bowels"), Christians also are exhorted to be pitiful (e.g., 1. Pet. 3.8). Spinoza yet equates it with commiseration, but since this involves pain in addition to some good if alleviating action follows, it is to be overcome in a life dictated by reason. Except for moral theories which do not recognize feeling for other creatures as a fundamental urge pushing into action, such as utilitarianism in some of its aspects and Hinduism which adheres to the doctrine of karma (q.v.), however far apart the two are, pity may be regarded a prime ethical impulse but, due to its coldness and the possibility of calculation entering, is no longer countenanced as an essentially ethical principle in modern moral thinking. -- K.F.L.

Plato (427-347 B.C.) recognized the person in his doctrine of the soul, but turned the direction of thought toward dominance by the abstract Idea.

Pluralism ::: A general term for situations in which a variety of perspectives are accommodated, or at least tolerated, within the recognized system; e.g., America as a pluralistic society.

Political Philosophy: That branch of philosophy which deals with political life, especially with the essence, origin and value of the state. In ancient philosophy politics also embraced what we call ethics. The first and most important ancient works on Political Philosophy were Plato's Politeia (Republic) and Aristotle's Politics. The Politeia outlines the structure and functions of the ideal state. It became the pattern for all the Utopias (see Utopia) of later times. Aristotle, who considers man fundamentally a social creature i.e. a political animal, created the basis for modern theories of government, especially by his distinction of the different forms of government. Early Christianity had a rather negative attitude towards the state which found expression in St. Augustine's De Civitate Dei. The influence of this work, in which the earthly state was declared to be civitas diaboli, a state of the devil, was predominant throughout the Middle Ages. In the discussion of the relation between church and empire, the main topic of medieval political philosophy, certain authors foreshadowed modern political theories. Thomas Aquinas stressed the popular origin of royal power and the right of the people to restrict or abolish that power in case of abuse; William of Ockham and Marsiglio of Padua held similar views. Dante Alighieri was one of the first to recognize the intrinsic value of the state; he considered the world monarchy to be the only means whereby peace, justice and liberty could be secured. But it was not until the Renaissance that, due to the rediscovery of the individual and his rights and to the formation of territorial states, political philosophy began to play a major role. Niccolo Machiavelli and Jean Bodin laid the foundation for the new theories of the state by stressing its independence from any external power and its indivisible sovereignty. The theory of popular rights and of the right of resistance against tyranny was especially advocated by the "Monarchomachi" (Huguenots, such as Beza, Hotman, Languet, Danaeus, Catholics such as Boucher, Rossaeus, Mariana). Most of them used the theory of an original contract (see Social Contract) to justify limitations of monarchical power. Later, the idea of a Natural Law, independent from divine revelation (Hugo Grotius and his followers), served as an argument for liberal -- sometimes revolutionary -- tendencies. With the exception of Hobbes, who used the contract theory in his plea for absolutism, almost all the publicists of the 16th and 17th century built their liberal theories upon the idea of an original covenant by which individuals joined together and by mutual consent formed a state and placed a fiduciary trust in the supreme power (Roger Williams and John Locke). It was this contract which the Pilgrim Fathers translated into actual facts, after their arrival in America, in November, 1620, long before John Locke had developed his theorv. In the course of the 17th century in England the contract theory was generally substituted for the theory of the divine rights of kings. It was supported by the assumption of an original "State of Nature" in which all men enjoyed equal reciprocal rights. The most ardent defender of the social contract theory in the 18th century was J. J. Rousseau who deeply influenced the philosophy of the French revolution. In Rousseau's conception the idea of the sovereignty of the people took on a more democratic aspect than in 17th century English political philosophy which had been almost exclusively aristocratic in its spirit. This tendency found expression in his concept of the "general will" in the moulding of which each individual has his share. Immanuel Kant who made these concepts the basis of his political philosophy, recognized more clearly than Rousseau the fictitious character of the social contract and treated it as a "regulative idea", meant to serve as a criterion in the evaluation of any act of the state. For Hegel the state is an end in itself, the supreme realization of reason and morality. In marked opposition to this point of view, Marx and Engels, though strongly influenced by Hegel, visualized a society in which the state would gradually fade away. Most of the 19th century publicists, however, upheld the juristic theory of the state. To them the state was the only source of law and at the same time invested with absolute sovereignty: there are no limits to the legal omnipotence of the state except those which are self imposed. In opposition to this doctrine of unified state authority, a pluralistic theory of sovereignty has been advanced recently by certain authors, laying emphasis upon corporate personalities and professional groups (Duguit, Krabbe, Laski). Outspoken anti-stateism was advocated by anarchists such as Kropotkin, etc., by syndicalists and Guild socialists. -- W.E.

polity ::: n. --> The form or constitution of the civil government of a nation or state; the framework or organization by which the various departments of government are combined into a systematic whole.
Hence: The form or constitution by which any institution is organized; the recognized principles which lie at the foundation of any human institution.
Policy; art; management.


post-captain ::: n. --> A captain of a war vessel whose name appeared, or was "posted," in the seniority list of the British navy, as distinguished from a commander whose name was not so posted. The term was also used in the United States navy; but no such commission as post-captain was ever recognized in either service, and the term has fallen into disuse.

prabhāsvaracitta. [alt. ābhāsvaracitta] (T. 'od gsal gyi sems; C. guangmingxin; J. komyoshin; K. kwangmyongsim 光明心). In Sanskrit, "mind of clear light." According to the systems of ANUTTARAYOGATANTRA, this state of mind is the most subtle form of consciousness, which must be used to perceive reality directly in order to achieve buddhahood. There are various views as to the location and accessibility of this type of consciousness, with some asserting that it resides in an indestructible drop (BINDU) located at the center of the heart CAKRA in the central channel (AVADHuTĪ), entering at the moment of conception and departing at the moment of death. Because the mind of clear light must be made manifest in order to achieve buddhahood, various practices are set forth to simulate the process of its manifestation at the moment of death, including sexual yogas. Other views hold that the mind of clear light is present in all moments of awareness and needs only to be recognized in order to achieve enlightenment. See also ĀGANTUKAKLEsA; PRABHĀSVARA.

Prana: (Skr.) Originally meaning "breath", the word figures in early Indian philosophy as "vital air" and "life" itself. Subspecies of it are also recognized, such as apana, udana, etc. -- K.F.L.

Prasada: Favor, grace, recognized by some Indian religio-metaphysical systems as divine recompense for bhakti (q.v.).

Prasada: (Skr. inclining towards) Favor, grace, recognized by some Indian religio-metaphysical systems as divine recompense for bhakti (q.v.). -- K.F.L.

pratisaMkhyānirodha. (T. so sor brtags 'gog; C. zemie; J. chakumetsu; K. t'aengmyol 擇滅). In Sanskrit, "analytical cessation," the permanent elimination of an affliction (KLEsA) that occurs as a result of meditative analysis of the true nature of phenomena; one of the uncompounded factors (ASAMSKṚTA-DHARMA) recognized in both the VAIBHĀsIKA school of SARVĀSTIVĀDA ABHIDHARMA and the YOGĀCĀRA schools. The "true cessations" or "truth of cessation" (NIRODHASATYA) that constitute the third of the four noble truths (see NIRODHASATYA) involve analytical cessations. Analytical cessations are permanent phenomena because they are the permanent absence of a specific klesa, essentially serving as a kind of "place marker" that ensures that a klesa, once eliminated, can never recur. Analytical cessations are distinguished from nonanalytical suppressions (APRATISAMKHYĀNIRODHA), which are neither an object of knowledge nor the result of insight; they suppress the production of any kind of dharma, ensuring (in the Sarvāstivāda interpretation) that they remain positioned in future mode and are never again able to arise in the present. The state of the analytical cessation of all the klesas is synonymous with NIRVĀnA.

Pratisamvid (Sanskrit) Pratisaṃvid [from prati-sam-vid to recognize, attain knowledge by cognition or recognition] In Buddhism, “the four ‘unlimited forms of wisdom’ attained by an Arhat; the last of which is the absolute knowledge of and power over the twelve Nidanas,” the twelve causes of existence on earth (TG 260-1).

pratyaya. (P. paccaya; T. rkyen; C. yuan; J. en; K. yon ). In Sanskrit, "condition"; referring generally to the subsidiary factors whose concomitance results in the production of an effect from a cause, especially in the compound HETUPRATYAYA ("causes and conditions"). For example, in the production of a sprout from a seed, the seed would be the cause (HETU), while such factors as heat and moisture would be conditions (pratyaya). Given the centrality of the doctrine of causality of Buddhist thought, detailed lists and descriptions of conditions appear in all strata of Buddhist literature. In the context of epistemology, in the case of the perception of a tree by a moment of visual consciousness (CAKsURVIJNĀNA), the prior moment of consciousness that leads to this specific visual consciousness is called the immediately antecedent condition (SAMANANTARAPRATYAYA), the tree is called the object condition (ĀLAMBANAPRATYAYA), and the visual sense organ is called the predominant condition (ADHIPATIPRATYAYA); the "cooperative condition" (SAHAKĀRIPRATYAYA) is the subsidiary conditions that must be present in order for an effect to be produced, such as for light to be present in order to generate visual consciousness, or the presence of heat and moisture for a seed to grow into a sprout. ¶ A much more detailed roster of these conditions occurs in a detailed list of twenty-four conditions enumerated in the PAttHĀNA, the seventh book of the Pāli ABHIDHAMMAPItAKA, a work that applies twenty-four specific conditions to the mental and physical phenomena of existence and presents a detailed account of the Pāli interpretation of the doctrine of dependent origination (P. paticcasamuppāda; S. PRATĪTYASAMUTPĀDA). The twenty-four conditions are (1) the root condition (hetupaccaya), the condition upon which mental states entirely depend, such as a tree depending on its root. These root conditions are greed (LOBHA), hate (P. dosa, S. DVEsA), and delusion (MOHA) in the case of unwholesome mental states, or greedlessness (alobha), hatelessness (adosa; DVEsA), and undeludedness (amoha) in the case of wholesome mental states. Without these roots being present, the respective mental states cannot exist. (2) The object condition (ārammanapaccaya) is an object of perception and as such forms the condition for mental phenomena. External sense objects, such a sound, comprise the object conditions for the five physical sense consciousnesses, while mental objects such as thoughts, emotions, and memories comprise the object condition for the single internal sense consciousness of mind. (3) The dominant condition (adhipatipaccaya) gives rise to mental phenomena by way of predominance and can be one of four types: intention (chanda), energy (viriya), consciousness (citta), and investigation (vīmaMsā). At any given time only one of the four conditions can predominate in a state of consciousness. (4) The proximate condition (anantarapaccaya) and (5) the immediately antecedent condition (samanantarapaccaya) refer to any stage in the process of consciousness that serves as the condition for the immediately following stage. For example, an eye consciousness that sees a visual object functions as the immediately antecedent condition for the arising in the next moment of the mental consciousness that receives the visual image. The mental consciousness, in turn, serves as the immediately antecedent condition for the mental consciousness that performs the function of investigating the object. (6) The cooperative condition (sahajātapaccaya) is any phenomenon or condition the arising of which necessitates the simultaneous arising of another thing; for example, any one of the four mental aggregates (P. khandha; S. SKANDHA) of feeling (vedanā), conception (P. saNNā; S. SAMJNĀ), conditioning factors (P. sankhāra; S. SAMSKĀRA), and consciousness (P. viNNāna; S. VIJNĀNA) functions as the cooperative condition for all the rest, since all four invariably arise together in the same moment. (7) The condition by way of mutuality (aNNāmaNNapaccaya) refers to the fact that all simultaneous phenomena, such as the mental aggregates mentioned above, are mutually supportive and so are also conditioned by way of mutuality; they arise and fall in dependence on one another. (8) The support condition (nissayapaccaya) is a preceding or simultaneous condition that functions as a foundation for another phenomenon in the manner of earth for a tree. An example is the five external sense organs (eye, ear, nose, tongue and body) and the one internal mental sense organ (mind), which are the preceding and simultaneous conditions for the six kinds of consciousness that arise when sense organs come into contact with their respective objects. (9) The decisive support condition (upanissayapaccaya) is anything that functions as a strong inducement to moral, immoral, or neutral mental or physical action. It is of three kinds: (a) by way of object (ārammana), which can be any real or imaginary object of thought; (b) by way of proximity; and (c) by way of natural support (pakati), which includes such things as mental attitudes and associations with friends that can act as natural inducements to either wholesome or unwholesome behavior, or climate and food that induce health or illness of the body. (10) The prenascent condition (purejātapaccaya) is something previously arisen that forms a base for something arising later. An example is the five physical sense organs and the physical base of mind that, having already arisen, form the condition for the arising of consciousness through their operation. (11) The postnascent condition (pacchājātapaccaya) refers to consciousness arisen through the operation of the senses, because it serves as the necessary condition for the continued preservation of this already arisen body with its functioning senses. (12) The repetition condition (āsevanapaccaya) refers to impulsion moments of consciousness (javana) that arise in a series, each time serving as a condition for succeeding moments by way of repetition and frequency. (13) The action condition (kammapaccaya) refers to the KARMAN or karmic volitions (kammacetanā) of a previous birth that functioned to generate the physical and mental characteristics of an individual's present existence. (14) The karmaresult condition (vipākapaccaya) refers to the five karmically resultant external sense consciousnesses that function as simultaneous conditions for other mental and physical phenomena. (15) The nutriment condition (āhārapaccaya) is of four kinds and refers to material food (kabalinkārāhāra), which is food for the body; sensory and mental contact (phassa), which is food for sensation (vedanā); mental volition (CETANĀ = karman), which is food for rebirth; and consciousness (viNNāna), which is food for the mind-body complex (NĀMARuPA) at the moment of conception. (16) The faculty condition (indriyapaccaya) refers to twenty of twenty-two faculties (INDRIYA) enumerated in the Pāli abhidhamma out of which, for example, the five external sense faculties form the condition for their respective sense consciousnesses. (17) The meditative-absorption condition (jhānapaccaya) refers to a list of seven jhāna factors as conditions for simultaneous mental and corporeal phenomena. They are thought (vitakka), imagination (vicāra), rapture (pīti), joy (sukha), sadness (domanassa), indifference (upekkhā), and concentration (samādhi). (18) The path condition (maggapaccaya) refers to twelve path factors that condition progress along the path. These are: wisdom (paNNā), thought-conception (vitakka), right speech (sammavācā), right bodily action (sammakammanta), right livelihood (sammajīva), energy (viriya), mindfulness (sati), concentration (samādhi), wrong views (micchāditthi), wrong speech (micchāvācā), wrong bodily action (micchākammanta), and wrong livelihood (micchājīva). (19) The association condition (sampayuttapaccaya) refers to the four mental aggregates of feeling (vedanā), perception (saNNā), mental formations (sankhāra), and consciousness (viNNāna), which assist one another by association through sharing a common physical base, a common object, and arising and passing away simultaneously. (20) The dissociation condition (vippayuttapaccaya) refers to phenomena that assist other phenomena by virtue of not having the same physical base and objects. (21 and 24) The presence condition (atthipaccaya) and the nondisappearance condition (avigatapaccaya) refer to any phenomenon that through its presence is a condition for other phenomena. (22 and 23) The absence condition (natthipaccaya) and the disappearance condition (vigatapaccaya) refer to any phenomenon, such as a moment of consciousness, which having just passed away constitutes the necessary condition for the immediately following moment of the same phenomenon by providing an opportunity for it to arise. ¶ The SARVĀSTIVĀDA school also recognizes a list of four conditions, all of which appear in the preceding Pāli list and thus appear to have evolved before the separation of the SARVĀSTIVĀDA and STHAVIRANIKĀYA schools: (1) HETUPRATYAYA, or condition qua cause, corresponding to no. 1 in the Pāli list; (2) SAMANANTARAPRATYAYA, or immediately antecedent condition, corresponding to no. 5 in the Pāli list; (3) ĀLAMBANAPRATYAYA, or object condition, corresponding to no. 2 in the Pāli list; (4) ADHIPATIPRATYAYA, or predominant condition, corresponding to no. 3 in the Pāli list. These four pratyaya first appear in the first-century CE VIJNĀNAKĀYA and antedate the related Sarvāstivāda list of six "causes" (HETU).

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

prosopagnosia ::: The inability to recognize faces; usually associated with lesions to the right inferior temporal cortex.

protyle ::: n. --> The hypothetical homogeneous cosmic material of the original universe, supposed to have been differentiated into what are recognized as distinct chemical elements.

race condition ::: Anomalous behavior due to unexpected critical dependence on the relative timing of events.For example, if one process writes to a file while another is reading from the same location then the data read may be the old contents, the new contents or some mixture of the two depending on the relative timing of the read and write operations.A common remedy in this kind of race condition is file locking; a more cumbersome remedy is to reorganize the system such that a certain processes and all other processes that need to access the data in that file do so only via interprocess communication with that one process.As an example of a more subtle kind of race condition, consider a distributed chat network like IRC, where a user is granted channel-operator privileges in since neither will yet have received the other's signal that that channel has been started.In this case of a race condition, the shared resource is the conception of the state of the network (what channels exist, as well as what users started them acceptable, the more pragmatic solution is to have the system recognize when a race condition has occurred and to repair the ill effects.Race conditions also affect electronic circuits where the value output by a logic gate depends on the exact timing of two or more input signals. For also be true. If this output is fed to an edge-sensitive component such as a counter or flip-flop then the temporary effect (glitch) will become permanent.(2002-08-03)

race condition Anomalous behavior due to unexpected critical dependence on the relative timing of events. For example, if one process writes to a file while another is reading from the same location then the data read may be the old contents, the new contents or some mixture of the two depending on the relative timing of the read and write operations. A common remedy in this kind of race condition is {file locking}; a more cumbersome remedy is to reorganize the system such that a certain processes (running a {daemon} or the like) is the only process that has access to the file, and all other processes that need to access the data in that file do so only via interprocess communication with that one process. As an example of a more subtle kind of race condition, consider a {distributed} {chat} {network} like {IRC}, where a {user} is granted channel-operator {privileges} in any channel he starts. If two users on different {servers}, on different ends of the same network, try to start the same-named channel at the same time, each user's respective server will grant channel-operator privileges to each user, since neither will yet have received the other's signal that that channel has been started. In this case of a race condition, the "shared resource" is the conception of the {state} of the network (what channels exist, as well as what users started them and therefore have what privileges), which each server is free to change as long as it signals the other servers on the network about the changes so that they can update their conception of the state of the network. However, the {latency} across the network makes possible the kind of race condition described. In this case, heading off race conditions by imposing a form of control over access to the shared resource -- say, appointing one server to be in charge of who holds what privileges -- would mean turning the distributed network into a centralized one (at least for that one part of the network operation). Where this is not acceptable, the more pragmatic solution is to have the system recognize when a race condition has occurred and to repair the ill effects. Race conditions also affect electronic circuits where the value output by a {logic gate} depends on the exact timing of two or more input signals. For example, consider a two input AND gate fed with a logic signal X on input A and its negation, NOT X, on input B. In theory, the output (X AND NOT X) should never be high. However, if changes in the value of X take longer to propagate to input B than to input A then when X changes from false to true, there will be a brief period during which both inputs are true, and so the gate's output will also be true. If this output is fed to an edge-sensitive component such as a counter or flip-flop then the temporary effect ("{glitch}") will become permanent. (2002-08-03)

Rādha. (C. Luotuo; J. Rada; K. Rada 羅陀). Sanskrit and Pāli proper name of an eminent ARHAT deemed by the Buddha to be foremost among his monk disciples who were able to inspire speech in others. According to the Pāli account, Rādha was an aging brāhmana who was neglected by his children in his old age and sought to enter the order of monks (SAMGHA) for refuge. He initially went to a monastery in RĀJAGṚHA, where he performed chores, but was refused ordination by the monks because of his advanced age. Out of disappointment, Rādha began to grow thin. The Buddha, realizing that Rādha had the potential to achieve arhatship, summoned the monks and asked if any of them remembered any act of kindness performed for them by Rādha. sĀRIPUTRA recalled once receiving a ladle of food from Rādha's meager meal while on alms rounds in Rājagṛha, so the Buddha ordered sāriputra to ordain him and soon afterward, he became an arhat. sāriputra was pleased with Rādha's gentle behavior and kept him as an attendant; he also served for a time as an attendant to the Buddha. It was during that time that he was recognized for preeminence in inspiring others. His power even influenced the Buddha, who said that whenever he saw Rādha, he felt inclined to speak on subtle aspects of doctrine because of Rādha's wealth of views and his constant faith.

Ra ::: Evil eye. ::: Rabat Arab Summit ::: A meeting held in Rabat, Morocco in October 1974 at which Arab participants, except for Jordan, agreed to recognize the Palestinian Liberation Organization as the sole legitimate representative of the Palestinian people and the Palestinian right of return.

Rang 'byung rdo rje. (Rangjung Dorje) (1284-1339). A Tibetan Buddhist master recognized as the third KARMA PA, renowned for his erudition and his knowledge of practice traditions based on both new translation (GSAR MA) and old translation (RNYING MA) tantras. He was born either in the Skyid rong Valley or in the western Tibetan region of Ding ri and, according to traditional sources, as a child, was known for his exceptional perspicacity. The DEB THER SNGON PO ("Blue Annals") records that as a five-year-old boy, he met O RGYAN PA RIN CHEN DPAL, his principal guru, who recognized the young boy as the reincarnation of his teacher KARMA PAKSHI when the child climbed up on a high seat that had been prepared for O rgyan pa Rin chen dpal and declared himself to have been Karma Pakshi in his previous life (this was before the institution of incarnate lamas was established in Tibet). Rang 'byung rdo rje trained first at MTSHUR PHU monastery. He also studied with teachers from GSANG PHU and JO NANG. His collected works include explanations of the major YOGĀCĀRA and MADHYAMAKA treatises and commentaries and rituals based on the CAKRASAMVARA, HEVAJRA, GUHYASAMĀJA, and KĀLACAKRA tantras. According to his traditional biographies, while in retreat, he had a vision of VIMALAMITRA and PADMASAMBHAVA in which he received the complete transmission of the Rnying ma tantras. He received instructions on the RDZOGS CHEN doctrine from Rig 'dzin Gzhon nu rgyal po, and wrote short works on rdzogs chen. He also discovered a treasure text (GTER MA), known as the Karma snying thig. He was a renowned poet and wrote important works on GCOD practice. The third Karma pa was also a skilled physician and astrologer. He developed a new system of astrology known as Mtshur rtsi, or "Mtshur phu astrology," on the basis of which a new Tibetan calendar was formulated and promulgated at Mtshur phu monastery. In 1331, he was summoned to the court of the Yuan emperor Tugh Temür, but stopped enroute when he correctly interpreted portents that the emperor had died. He later traveled to the Mongol capital of Daidu (modern Beijing) during the reign of Togon Temür, for whom he procured an elixir of long life. After returning to Tibet, he was summoned once again to the Mongol capital, where he passed away while meditating in a three-dimensional CakrasaMvara MAndALA. Rang 'byung rdo rje's writings include the influential tantric work Zab mo nang don ("Profound Inner Meaning"). It is said that his image appeared in the full moon on the evening of his death, and illustrations of the third Karma pa often portray him seated amid a lunar disk.

Rang 'byung rig pa'i rdo rje. (Rangjung Rikpe Dorje) (1924-1981). A renowned and influential Tibetan Buddhist master, recognized as the sixteenth Karma pa, principal leader of the KARMA BKA' BRGYUD sect of Tibetan Buddhism. He was born in 1924 in the SDE DGE area of Khams, eastern Tibet, to an aristocratic family, and was recognized as the incarnation of the fifteenth Karma pa by the eleventh TAI SI TU. At the age of eight, the Karma pa was enthroned by the Tai Si tu at DPAL SPUNGS monastery in Khams. Soon after, he went to MTSHUR PHU monastery in central Tibet, where he undertook his studies. In his early years, he received many important Bka' brgyud, SA SKYA, and RNYING MA teachings from eminent masters of the time. In his teenage years, the Karma pa divided his time between Mtshur phu and Dpal spungs monasteries, settling at Mtshur phu at the age of eighteen for several years of retreat. In 1947, the Karma pa took his first long pilgrimage and visited the holy sites of India, Nepal, and Sikkim. In 1954, he accompanied the fourteenth DALAI LAMA to Beijing in attempts to find a peaceful agreement between the nations of China and Tibet. The next year, the Karma pa returned to Khams, where he sought to mediate conflicts between Tibetan militias and the Chinese military, which was beginning to establish a presence in Tibet. By the spring of 1959, the Karma pa decided that it would be better for the preservation of his tradition's religious heritage to leave his homeland and move into exile. After informing the Dalai Lama of his decision, the Karma pa left for Bhutan with an entourage of one hundred fifty laypeople, incarnate lamas (SPRUL SKU), and monks. He soon moved to Rumtek (Rum theg) monastery in Sikkim, which had been founded previously by the ninth Karma pa DBANG PHYUG RDO RJE. By 1966, the sixteenth Karma pa and his followers had restored Rumtek and formed a new seat in exile for the Karma Bka' brgyud sect. Rang 'byung rig pa'i rdo rje was renowned for his erudition in Buddhist philosophy as well as his mastery of meditation and his ability to work miracles. Beginning in 1974, the sixteenth Karma pa undertook numerous journeys to Europe and North America, where he founded several important Karma bka' brgyud study and meditation centers. During this time, he traveled widely, attracting a great number of Western disciples. In 1981, the sixteenth Karma pa passed away in a hospital near Chicago. His attending physician attested to the fact that the Karma pa's body remained warm for three days after being pronounced dead. Rang 'byung rig pa'i rdo rje was succeeded by the seventeenth Karma pa, O rgyan 'phrin las rdo rje (Orgyan Tinle Dorje).

Rāstrapāla. (P. Ratthapāla; T. Yul 'khor skyong; C. Laizhaheluo; J. Raitawara; K. Noet'ahwara 賴羅). In Sanskrit, an eminent ARHAT declared by the Buddha to be foremost among his monk disciples who renounced the world through faith. According to the Pāli account, he was born in Kuru as the son of a wealthy counselor who had inherited the treasure of a destroyed kingdom. He lived with his wives amid great luxury in his father's house in the township of Thullakotthita. He went to listen to the Buddha preach when the latter was visiting his city and decided at once to renounce the world and become a monk in the Buddha's dispensation. His parents refused to give their permission until he threatened to starve himself to death. They agreed on the condition that he return to visit their house as a monk. After his ordination, Rāstrapāla accompanied the Buddha to sRĀVASTĪ (P. Sāvatthi) and there, through assiduous practice, attained arhatship. Having received the Buddha's permission, Rāstrapāla resolved to fulfill his promise to his parents and returned to Thullakotthita, where he lived in the park of the Kuru king. On his alms round the next morning, he stopped at entrance of his parents' house. His father did not recognize him and mistook him for one of the monks who had enticed his son to abandon his home. He cursed Rāstrapāla and ordered him away. But a servant girl recognized him and offered him the stale rice she was about to throw away and then announced his true identity to his father. His father, filled with joy and hope at seeing his son, invited him to receive his morning meal at his home the next day. When he returned at the appointed time, Rāstrapāla's father tried to tempt him to return to the lay life with a vulgar display of the family's wealth and the beauty of his former wives. They taunted him about the celestial maidens for whose sake he had renounced the world. They fainted in disappointment when he addressed them as "sisters" in reply. At the end of his meal, he preached to his family about the impermanence of conditioned things, the uselessness of wealth, and the enticing trap of physical beauty. But even then they were not convinced, and it is said that Rāstrapāla flew through the air to return to his abode after his father bolted the doors to keep him at home and had servants try to remove his robes and dress him in the garb of a layman.

rdzogs chen. (dzokchen). A Tibetan philosophical and meditative tradition, usually rendered in English as "great perfection" or "great completion." Developed and maintained chiefly within the RNYING MA sect, rdzogs chen has also been embraced to varying degrees by other Tibetan Buddhist sects. The non-Buddhist Tibetan BON religion also upholds a rdzogs chen tradition. According to legend, the primordial buddha SAMANTABHADRA (T. Kun tu bzang po) taught rdzogs chen to the buddha VAJRASATTVA, who transmitted it to the first human lineage holder, DGA' RAB RDO RJE. From him, rdzogs chen was passed to MANJUsRĪMITRA and thence to sRĪSIMHA, and the Tibetan translator Ba gor VAIROCANA, who had been sent to India by the eighth-century Tibetan King KHRI SRONG LDE BTSAN. In addition to Vairocana, the semimythical figures of VIMALAMITRA and PADMASAMBHAVA are considered to be foundational teachers of rdzogs chen in Tibet. Historically, rdzogs chen appears to have been a Tibetan innovation, drawing on multiple influences, including both non-Buddhist native Tibetan beliefs and Chinese and Indian Buddhist teachings. The term was likely taken from the GUHYAGARBHATANTRA. In the creation and completion stages of tantric practice, one first generates a visualization of a deity and its MAndALA and next dissolves these into oneself, merging oneself with the deity. In the Guhyagarbha and certain other tantras, this is followed with a stage known as rdzogs chen, in which one rests in the unelaborated natural state of one's own innately luminous and pure mind. In the Rnying ma sect's nine-vehicle (T. THEG PA DGU) doxography of the Buddhist teachings, these three stages constitute the final three vehicles: the MAHĀYOGA, ANUYOGA, and ATIYOGA, or rdzogs chen. The rdzogs chen literature is traditionally divided into three categories, which roughly trace the historical development of the doctrine and practices: the mind class (SEMS SDE), space class (KLONG SDE), and instruction class (MAN NGAG SDE). These are collected in a group of texts called the RNYING MA'I RGYUD 'BUM ("treasury of Rnying ma tantras"). The mind class is comprised largely of texts attributed to Vairocana, including the so-called eighteen tantras and the KUN BYED RGYAL PO. They set forth a doctrine of primordial purity (ka dag) of mind (sems nyid), which is the basis of all things (kun gzhi). In the natural state, the mind, often referred to as BODHICITTA, is spontaneously aware of itself (rang rig), but through mental discursiveness (rtog pa) it creates delusion ('khrul ba) and thus gives rise to SAMSĀRA. Early rdzogs chen ostensibly rejected all forms of practice, asserting that striving for liberation would simply create more delusion. One is admonished to simply recognize the nature of one's own mind, which is naturally empty (stong pa), luminous ('od gsal ba), and pure. As tantra continued to grow in popularity in Tibet, and new techniques and doctrines were imported from India, a competing strand within rdzogs chen increasingly emphasized meditative practice. The texts of the space class (klong sde) reflect some of this, but it is in the instruction class (man ngag sde), dating from the eleventh to fourteenth centuries, that rdzogs chen fully assimilated tantra. The main texts of this class are the so-called seventeen tantras and the two "seminal heart" collections, the BI MA SNYING THIG ("Seminal Heart of Vimalamitra") and the MKHA' 'GRO SNYING THIG ("Seminal Heart of the dĀKINĪ"). The seventeen tantras and the "Seminal Heart of Vimalamitra" are said to have been taught by Vimalamitra and concealed as "treasure" (GTER MA), to be discovered at a later time. The "Seminal Heart of the dākinī" is said to have been taught by Padmasambhava and concealed as treasure by his consort, YE SHES MTSHO RGYAL. In the fourteenth century, the great scholar KLONG CHEN RAB 'BYAMS PA DRI MED 'OD ZER systematized the multitude of received rdzogs chen literature in his famous MDZOD BDUN ("seven treasuries") and the NGAL GSO SKOR GSUM ("Trilogy on Rest"), largely creating the rdzogs chen teachings as they are known today. With the man ngag sde, the rdzogs chen proponents made full use of the Tibetan innovation of treasure, a means by which later tantric developments were assimilated to the tradition without sacrificing its claim to eighth-century origins. The semilegendary figure of Padmasambhava was increasingly relied upon for this purpose, gradually eclipsing Vairocana and Vimalamitra as the main rdzogs chen founder. In subsequent centuries there have been extensive additions to the rdzogs chen literature, largely by means of the treasure genre, including the KLONG CHEN SNYING THIG of 'JIGS MED GLING PA and the Bar chad kun gsal of MCHOG GYUR GLING PA to name only two. Outside of the Rnying ma sect, the authenticity of these texts is frequently disputed, although there continue to be many adherents to rdzogs chen from other Tibetan Buddhist lineages. Rdzogs chen practitioners are commonly initiated into the teachings with "pointing-out instructions" (sems khrid/ngos sprod) in which a lama introduces the student to the nature of his or her mind. Two main practices known as KHREGS CHOD (breakthrough), in which one cultivates the experience of innate awareness (RIG PA), and THOD RGAL (leap over), elaborate visualizations of external light imagery, preserve the tension between the early admonition against practice and the appropriation of complex tantric techniques and doctrines. Extensive practices engaging the subtle body of psychic channels, winds, and drops (rtsa rlung thig le) further reflect the later tantric developments in rdzogs chen. ¶ RDZOGS CHEN is also used as the short name for one of the largest and most active Tibetan monasteries, belonging to the Rnying ma sect of Tibetan Buddhism, located in the eastern Tibetan region of Khams; the monastery's full name is Rus dam bsam gtan o rgyan chos gling (Rudam Samten Orgyan Choling). It is a major center for both academic study and meditation retreat according to Rnying ma doctrine. At its peak, the monastery housed over one thousand monks and sustained more than two hundred branches throughout central and eastern Tibet. The institution was founded in 1684-1685 by the first RDZOGS CHEN INCARNATION Padma rig 'dzin (Pema Rikdzin) with the support of the fifth DALAI LAMA NGAG DBANG BLO BZANG RGYA MTSHO. Important meditation hermitages in the area include those of MDO MKHYEN RTSE YE SHE RDO RJE and MI PHAM 'JAM DBYANGS RNAM RGYAL RGYA MTSHO. DPAL SPRUL RIN PO CHE passed many years in retreat there, during which time he composed his great exposition of the preliminary practices of Tibetan Buddhism entitled the KUN BZANG BLA MA'I ZHAL LUNG ("Words of My Perfect Teacher").

Realistic Idealism recognizes the reality of non-ideal types of being, but relegates them to a subordinate status with respect either to quantity of being or power. This view is either atheistic or theistic. Realistic theism admits the existence of one or more kinds of non-mental being considered as independently co-eternal with God, eternally dependent upon Deity, or as a divine creation. Platonic Idealism, as traditionally interpreted, identifies absolute being with timeless Ideas or disembodied essences. Thtse, organically united in the Good, are the archetypes and the dynamic causes of existent, material things. The Ideas are also archetypes of rational thought, and the goal of fine art and morality. Axiological Idealism, a modern development of Platonism and Kantianism, maintains that the category of Value is logically and metaphysically prior to that of Being.

recognition ::: n. --> The act of recognizing, or the state of being recognized; acknowledgment; formal avowal; knowledge confessed or avowed; notice.

recognition ::: the act of recognizing or condition of being recognized.

recognizable ::: a. --> Capable of being recognized.

recognizing ::: p. pr. & vb. n. --> of Recognize

recognosce ::: v. t. --> To recognize.

reconnoitre ::: v. t. --> To examine with the eye to make a preliminary examination or survey of; esp., to survey with a view to military or engineering operations.
To recognize.


reject ::: 1. To refuse to recognize, consider. 2. To refuse to accept, submit to, believe, or make use of. rejects, rejected, rejecting.

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

Renwang jing. (J. Ninnogyo; K. Inwang kyong 仁王經). In Chinese, "Scripture for Humane Kings"; an influential indigenous Chinese scripture (see APOCRYPHA), known especially for its role in "state protection Buddhism" (HUGUO FOJIAO) and for its comprehensive outline of the Buddhist path of practice (MĀRGA). Its full title (infra) suggests that the scripture belongs to the "perfection of wisdom" (PRAJNĀPĀRAMITĀ) genre of literature, but it includes also elements drawn from both the YOGĀCĀRA and TATHĀGATAGARBHA traditions. The text's audience and interlocutors are not the typical sRĀVAKAs and BODHISATTVAs but instead kings hailing from the sixteen ancient regions of India, who beseech the Buddha to speak this sutra in order to protect both their states and their subjects from the chaos attending the extinction of the dharma (MOFA; SADDHARMAVIPRALOPA). By having kings rather than spiritual mentors serve as the interlocutors, the scripture thus focuses on those qualities thought to be essential to governing a state founded on Buddhist principles. The text's concepts of authority, the path, and the world draw analogies with the "humane kings" of this world who serve and venerate the transcendent monks and bodhisattvas. The service and worship rendered by the kings turns them into bodhisattvas, while the soteriological vocation of the monks and bodhisattvas conversely renders them kings. Thus, the relationship between the state and the religion is symbiotic. The sutra is now generally presumed to be an indigenous Chinese scripture that was composed to buttress imperial authority by exalting the benevolent ruler as a defender of the dharma. The Renwang jing is also known for including the ten levels of faith (sRADDHĀ) as a preliminary stage of the Buddhist path prior to the arousal of the thought of enlightenment (BODHICITTOTPĀDA). It is one of a number of Chinese Buddhist apocrypha that seek to provide a comprehensive elaboration of all fifty-two stages of the path, including the PUSA YINGLUO BENYE JING and the YUANJUE JING. The Renwang jing is not known in Sanskrit sources, but there are two recensions of the Chinese text. The first, Renwang bore boluomi jing, is purported to have been translated by KUMĀRAJĪVA and is dated to c. 402, and the latter, titled Renwang huguo bore boluomiduo jing, is attributed to AMOGHAVAJRA and dated to 765. The Amoghavajra recension is based substantially on the Kumārajīva text, but includes additional teachings on MAndALA, MANTRA, and DHĀRAnĪ, additions that reflect Amoghavajra's place in the Chinese esoteric Buddhist tradition. Furthermore, because Amoghavajra was an advisor to three Tang-dynasty rulers, his involvement in contemporary politics may also have helped to shape the later version. Chinese scriptural catalogues (JINGLU) were already suspicious about the authenticity of the Renwang jing as least as early as Fajing's 594 Zhongjing mulu; Fajing lists the text together with twenty-one other scriptures of doubtful authenticity (YIJING), because its content and diction do not resemble those of the ascribed translator. Modern scholars have also recognized these content issues. One of the more egregious examples is the RENWANG JING's reference to four different perfection of wisdom (prajNāpāramitā) sutras that the Buddha is said to have proclaimed; two of the sutras listed are, however, simply different Chinese translations of the same text, the PANCAVIMsATISĀHASRIKĀPRAJNĀPĀRAMITĀSuTRA, a blunder that an Indian author could obviously not have committed. Another example is the scripture's discussion of a three-truth SAMĀDHI (sandi sanmei), in which these three types of concentrations are named worldly truth (shidi), authentic truth (zhendi), and supreme-meaning truth (diyiyidi). This schema is peculiar, and betrays its Chinese origins, because "authentic truth" and "supreme-meaning truth" are actually just different Chinese renderings of the same Sanskrit term, PARAMĀTHASATYA. Based on other internal evidence, scholars have dated the composition of the sutra to sometime around the middle of the fifth century. Whatever its provenance, the text is ultimately reclassified as an authentic translation in the 602 catalogue Zongjing mulu by Yancong and continues to be so listed in all subsequent East Asian catalogues. See also APOCRYPHA; SANDI.

resent ::: v. t. --> To be sensible of; to feel
In a good sense, to take well; to receive with satisfaction.
In a bad sense, to take ill; to consider as an injury or affront; to be indignant at.
To express or exhibit displeasure or indignation at, as by words or acts.
To recognize; to perceive, especially as if by smelling;


Resolution adopted in 1967 that established the principle of land for peace. The resolution calls for the “[w]ithdrawal of Israeli armed forces from territories occupied in the recent conflict,” as well as calling for the Arab states to recognize that “every State in the area” has the “right to live in peace within secure and recognized boundaries free from threats or acts of force.” UNSC Resolution 242 also stresses the importance of freedom of navigation through Middle East waterways and “a just settlement of the refugee problem.”

Reversibility ::: A child&

Right-hand Path From time immemorial, in all countries and among all races, there have been recognized two antagonistic schools of occult training, known as the path of light and the path of darkness. They represent two fundamental courses in nature, and are more commonly called the right-hand path and the left-hand path, as in Greek, Latin, English, and many other languages the word for right-hand also means propitious or skilled, or right as opposed to wrong. Hence in symbology it implies goodness, rightness, light: solar as opposed to lunar, spiritual as opposed to material, etc.

rig pa. The standard Tibetan translation of the Sanskrit term VIDYĀ, or "knowledge." The Tibetan term, however, has a special meaning in the ATIYOGA and RDZOGS CHEN traditions of the RNYING MA sect of Tibetan Buddhism, where it refers to the most profound form of consciousness. Some modern translators of Tibetan texts into European languages consider the term too profound to be rendered into a foreign language, while others translate it as "awareness," "pure awareness," or "mind." Unlike the "mind of clear light" (PRABHĀSVARACITTA; 'od gsal gyi sems) as described in other tantric systems, rig pa is not said to be accessible only in extraordinary states, such as death and sexual union; instead, it is fully present, although generally unrecognized, in each moment of sensory experience. Rig pa is described as the primordial basis, characterized with qualities such as presence, spontaneity, luminosity, original purity, unobstructed freedom, expanse, clarity, self-liberation, openness, effortlessness, and intrinsic awareness. It is not accessible through conceptual elaboration or logical analysis. Rather, rig pa is an eternally pure state free from the dualism of subject and object (cf. GRĀHYAGRĀHAKAVIKALPA), infinite and complete from the beginning. It is regarded as the ground or the basis of both SAMSĀRA and NIRVĀnA, with the phenomena of the world being its reflection; all thoughts and all objects of knowledge are said to arise from rig pa and dissolve into rig pa. The ordinary mind believes that its own creations are real, forgetting its true nature of original purity. For the mind willfully to seek to liberate itself is both inappropriate and futile because rig pa is already self-liberated. Rig pa therefore is also the path, and its exponents teach practices that instruct the student how to distinguish rig pa from ordinary mental states. These practices include a variety of techniques designed to eliminate karmic obstacles (KARMĀVARAnA), at which point the presence of rig pa in ordinary experience is introduced, allowing the mind to eliminate all thoughts and experiences itself, thereby recognizing its true nature. Rig pa is thus also the goal of the path, the fundamental state that is free from obscuration. Cf. LINGZHI.

Ring-Pass-Not ::: A profoundly mystical and suggestive term signifying the circle or bounds or frontiers within which iscontained the consciousness of those who are still under the sway of the delusion of separateness -- andthis applies whether the ring be large or small. It does not signify any one especial occasion or condition,but is a general term applicable to any state in which an entity, having reached a certain stage ofevolutionary growth of the unfolding of consciousness, finds itself unable to pass into a still higher statebecause of some delusion under which the consciousness is laboring, be that delusion mental or spiritual.There is consciously a ring-pass-not for every globe of the planetary chain, a ring-pass-not for theplanetary chain itself, a ring-pass-not for the solar system, and so forth. It is the entities who labor underthe delusion who therefore actually create their own rings-pass-not, for these are not actual entitativematerial frontiers, but boundaries of consciousness.A ring-pass-not furthermore may perhaps be said with great truth to be somewhat of the nature of aspiritual laya-center or point of transmission between plane and plane of consciousness.The rings-pass-not as above said, however, have to do with phases or states of consciousness only. Forinstance, the ring-pass-not for the beasts is self-consciousness, i.e., the beasts have not yet been enabledto develop forth their consciousness to the point of self-consciousness or reflective consciousness exceptin minor degree. A dog, for example, located in a room which it desires to leave, will run to a door out ofwhich it is accustomed to go and will sit there whining for the door to be opened. Its consciousnessrecognizes the point of egress, but it has not developed the self-conscious mental activity to open thedoor.A general ring-pass-not for humanity is their inability to self-consciously participate in spiritualself-consciousness.

Ring-pass-not The limit in spiritual, intellectual, or psychological power or consciousness, beyond which an individual is unable to pass until he evokes from within the strength and the vision to carry him forwards and over the circumscribing limits set by that individual’s own karma. In the Stanzas of Dzyan, the lipikas are said to circumscribe the triangle, the first one, the cube, the second one, and the pentacle within the egg, which is the ring called pass not for those who descend and ascend and for those who are progressing toward the great Day Be-With-Us. Also called the dhyanipasa (rope of the dhyanis or angels) that hedges off the phenomenal from the noumenal kosmos. The world circumscribed by this ring is signified mathematically by 31415 = 14 expressing hierarchies of dhyan-chohans. The imbodying monads, and men who are ascending towards purification but have not yet quite reached the goal, can cross the ring only on the Day Be-With-Us, the day when man will have freed himself from the trammels of ignorance and recognized fully the nonseparateness of his personal ego from the universal ego, and returns into conscious at-one-ness with Brahman.

Risk Identification ::: Recognizing that a hazard exists and trying to define its characteristics. Often risks exist and are even measured for some time before their adverse consequences are recognized. In other cases, risk identification is a deliberate procedure to review, and it is hoped, anticipate possible hazards.



Rje btsun dam pa. (Jetsün Dampa). In Tibetan, "excellent lord," the Tibetan name of the Khalkha Jebtsundamba Khutuktu, the lineage of incarnate lamas who serve as head of the DGE LUGS sect in Mongolia, also known as Bogd Gegen. The lineage was established by the fifth DALAI LAMA, who, after his suppression of the JO NANG sect, declared that the renowned Jo nang scholar TĀRANĀTHA had been reborn in Mongolia, thus taking an important line of incarnations from a rival sect and transferring it to his own Dge lugs sect. The first Rje btsun dam pa was Blo bzang bstan pa'i rgyal mtshan (1635-1723), known in Mongolian as Bogdo Zanabazar or simply Zanabazar. He was the son of the Mongol prince Gombodorj, the Tosiyetu Khan, ruler of the Khan Uula district of Mongolia, and himself became the head of the Khalkha Mongols. He and the second Rje btsun dam pa lama were direct descendants of Genghis Khan. Zanabazar was ordained at the age of five and recognized as the incarnation of Tāranātha, this recognition confirmed by the fifth Dalai Lama and first PAn CHEN LAMA. He spent 1649-1651 in Tibet where he received initiations and teachings from the two Dge lugs hierarchs. Zanabazar is remembered especially as a great sculptor who produced many important bronze images. He was also a respected scholar and a favorite of the Manchu Chinese Kangxi emperor. During the Qing dynasty, the Rje btsun dam pa was selected from Tibet, perhaps in fear that a Mongol lama would become too powerful. During the Qing, it was said that the Qing emperor, the Dalai Lama, and the Rje btsun dam pa were incarnations of MANJUsRĪ, AVALOKITEsVARA, and VAJRAPĀnI, respectively. When northern Mongolia sought independence, the eighth Rje btsun dam pa (1869-1924) assumed the title of emperor of Mongolia, calling himself Boghda Khan (also "Bogd Khan"). He was the head of state until his death in 1924, after which the Communist government declared the end of the incarnation line. However, 'Jam dpal rnam grol chos kyi rgyal mtshan was recognized in LHA SA as the ninth Rje btsun dam pa; he fled into exile in India in 1959.

Ropt (Icelandic) [from hroptr crier, prophet (cf hroptatyr crier of the gods), slandered, maligned] In Norse mythology, the name by which Odin is known in Valhalla where his heroes, the One-harriers, are brought by the Valkyries when they have been “slain” on the field of battle. As the initiator or higher self of any human aspirant, Odin is said to be maligned for he not only instructs and inspires, he also subjects the soul to the severe testing it must undergo before it can be admitted to the Hall of the Elect (Valhalla). Hence only the successful initiate recognizes Odin as Ropt.

Rotation Circular motion seems to be a primary attribute of monads — cosmic, planetary, or atomic. The modern dynamic system of the universe will not solve the problem until it is recognized that physical forces are but manifestations of the intelligence of living beings — intracosmic and not extracosmic — forming the body of nature itself. The speed of the earth’s axial rotations has varied concurrently with changes in the inclination of its axis — which suggests gyroscopic action due to force external to the earth, but not external in the sense of being systemically distinct. Such a slackening of rotational speed caused the break-up of the Lemurian continent into smaller pieces. This cannot be the same as the alleged exceedingly slow secular retardation due to tidal friction.

Sabbath (Hebrew) Shabbāth [from shābath voluntary repose] The seventh day of the week, appointed in the Hebrew decalog a day of rest, to be observed by the Jews — now equivalent to Saturday, Saturn’s day. The intimate relationship of ancient Jewish mystical and theological thought with the planet Saturn as the outermost then recognized of the planetary system provides a key.

Sacrament [from Latin sacrare to make sacred] Consecration, an oath, pledge; later a sacred rite. The Roman Catholic Church recognizes seven sacraments, and the Protestant churches in general but two, the eurcharist and baptism. The Latin root sacr- (sacred, consecrated) is connected with the Hebrew zachar (male principle, often degraded into a purely phallic significance). Religious views as to the value of sacraments vary between those which regard them as channels by which actual grace is bestowed and those which regard them as merely symbolic and commemorative.

Saha (Sanskrit) Sahā [from the verbal root sah to endure, suffer] One of the loka-dhatus or divisions of the world in Buddhist philosophy: the world inhabited by men, or the earth — Buddhists consider this earth a world of suffering. Adopted into theosophy to signify the earth and likewise any inhabited or manifested world or globe in the chiliocosm or sakvala. Theosophy recognizes no hells in nature except those spheres of experience, evolutionary progress, and purgation through suffering which all the manifested globes of space are in almost infinitely varying degrees.

Saicho. (最澄) (767-822). In Japanese, "Most Pure"; the monk traditionally recognized as the founder of the TENDAISHu in Japan; also known as Dengyo Daishi (Great Master Transmission of the Teachings). Although the exact dates and place of Saicho's birth remain a matter of debate, he is said to have been born to an immigrant Chinese family in omi province east of HIEIZAN in 767. At age eleven, Saicho entered the local Kokubunji and studied under the monk Gyohyo (722-797), a disciple of the émigré Chinese monk Daoxuan (702-766). In 785, Saicho received the full monastic precepts at the monastery of ToDAIJI in Nara, after which he began a solitary retreat in a hermitage on Mt. Hiei. In 788, he built a permanent temple on the summit of Mt. Hiei. After Emperor Kanmu (r. 781-806) moved the capital to Kyoto in 794, the political significance of the Mt. Hiei community and thus Saicho seem to have attracted the attention of the emperor. In 797, Saicho was appointed a court priest (naigubu), and in 802 he was invited to the monastery of Takaosanji to participate in a lecture retreat, where he discussed the writings of the eminent Chinese monk TIANTAI ZHIYI on the SADDHARMAPUndARĪKASuTRA. Saicho and his disciple GISHIN received permission to travel to China in order to acquire Tiantai texts. In 804, they went to the monastery or Guoqingsi on Mt. Tiantai and studied under Daosui (d.u.) and Xingman (d.u.), disciples of the eminent Chinese Tiantai monk JINGQI ZHANRAN. Later, they are also known to have received BODHISATTVA precepts (bosatsukai) from Daosui at Longxingsi. He is also said to have received tantric initiation into the KONGoKAI and TAIZoKAI (RYoBU) MAndALAs from Shunxiao (d.u.). After nine and a half months in China, Saicho returned to Japan the next year with numerous texts, which he catalogued in his Esshuroku. Emperor Kanmu, who had been ill, asked Saicho to perform the esoteric rituals that he had brought back from China as a therapeutic measure. Saicho received permission to establish the Tendai sect and successfully petitioned for two Tendai monks to be ordained each year, one for doctrinal study and one to perform esoteric rituals. After the death of Kanmu in 806, little is known of Saicho's activities. In 810, he delivered a series of lectures at Mt. Hiei on the Saddharmapundarīkasutra, the SUVARnAPRABHĀSOTTAMASuTRA, and the RENWANG JING ("Scripture for Humane Kings"). In 812, Saicho also constructed a meditation hall known as the Hokkezanmaido. Later, Saicho is also said to have received kongokai initiation from KuKAI at the latter's temple Takaosanji, but their relations soured after a close disciple of Saicho's left Saicho for Kukai. Their already tenuous relationship was sundered completely when Saicho requested a tantric initiation from Kukai, who replied that Saicho would need to study for three years with Kukai first. Saicho then engaged the eminent Hossoshu (FAXIANG ZONG) monk Tokuitsu (d.u.) in a prolonged debate concerning the buddha-nature (see BUDDHADHĀTU, FOXING) and Tendai doctrines, such as original enlightenment (see HONGAKU). In response to Tokuitsu's treatises Busshosho and Chuhengikyo, Saicho composed his Shogonjikkyo, Hokke kowaku, and Shugo kokkaisho. Also at this time, Saicho began a prolonged campaign to have an independent MAHĀYĀNA ordination platform established at Mt. Hiei. He argued that the bodhisattva precepts as set forth in the FANWANG JING, traditionally seen as complementary to monastic ordination, should instead replace them. He argued that the Japanese were spiritually mature and therefore could dispense entirely with the HĪNAYĀNA monastic precepts and only take the Mahāyāna bodhisattva precepts. His petitions were repeatedly denied, but permission to establish the Mahāyāna ordination platform at Mt. Hiei was granted a week after his death. Before his death Saicho also composed the Hokke shuku and appointed Gishin as his successor.

Saivites (devotees of Siva) recognize 28 agamas as continuing the full doctrine; Saktas list 77 agamas or tantras; Vaishnavas (followers of Vishnu) regard the Pancharatra Agamas as their sacred books; and the Jain agamas as a whole constitute the Jain canon.

Sakti-kriya (Sanskrit) Śakti-kriyā [from śakti power + kriyā action] An inner power or force recognized and taught from immemorial time in India, embracing spiritual, intellectual, as well as psychic elements, which can be exercised by any adept, whether ascetic or layman, and said to be most efficient when accompanied by meditation or bhavana. Its reality depends on the inner merits of one’s character and on the intensity of one’s will, added to an absolute faith born of knowledge in one’s own powers. When applied to ceremonial or ritualistic practice, sakti-kriya is akin to a magic mantra.

samanantarapratyaya. (P. samanantarapaccaya; T. de ma thag pa'i rkyen; C. dengwujian yuan; J. tomuken'en; K. tŭngmugan yon 等無間). In Sanskrit, "immediate-antecedent condition"; the second of the four types of conditions (PRATYAYA) recognized in the VAIBHĀsIKA school of SARVĀSTIVĀDA ABHIDHARMA and the YOGĀCĀRA school. Samanantarapratyaya is also listed as one of the twenty-four conditions (P. paccaya) in the massive Pāli ABHIDHAMMA text, the PAttHĀNA. This type of condition refers to the immediately antecedent moment, which through its cessation enables a subsequent moment to arise; in the case of consciousness (VIJNĀNA), it therefore refers to the prior moment of consciousness that is a necessary antecedent to the next moment of consciousness. All types of thought in the conditioned (SAMSKṚTA) realm serve as immediate-antecedent conditions. The only exception is the final thought-moment in the mental continuum of an ARHAT: because the next thought-moment involves the experience of the unconditioned (ASAMSKṚTA), no further thoughts from the conditioned realm can ever again recur. This type of condition is also called the "antecedent condition" (ANANTARAPRATYAYA); the VISUDDHIMAGGA explains that samanantarapratyaya and anantarapratyaya are essentially the same, except that the former emphasizes the immediacy of the connection between the two moments.

Samaritans ::: Another of the numerous sub-groups in early Judaism (see also Sadducees, Pharisees, Essenes) and residents of the district of Samaria north of Jerusalem and Judah in what is now Israel. They are said to have recognized only the Pentateuch as scripture and Mt. Gerizim as the sacred center rather than Jerusalem. There was ongoing hostility between Samaritans and Judahites. Samaritan communities exist to the present.

saMgha. (P. sangha; T. dge 'dun; C. sengqie; J. sogya; K. sŭngga 僧伽). A BUDDHIST HYBRID SANSKRIT term, generally translated as "community" or "order," it is the term most commonly used to refer to the order of Buddhist monks and nuns. (The classical Sanskrit and Pāli of this term is sangha, a form often seen in Western writings on Buddhism; this dictionary uses saMgha as the generic and nonsectarian Buddhist Hybrid Sanskrit form.) The term literally means "that which is struck together well," suggesting something that is solid and not easily broken apart. In ancient India, the term originally meant a "guild," and the different offices in the saMgha were guild terms: e.g., ĀCĀRYA, which originally meant a "guild master," was adopted in Buddhism to refer to a teacher or preceptor of neophytes to the monastic community. The Buddhist saMgha began with the ordination of the first monks, the "group of five" (PANCAVARGIKA) to whom the Buddha delivered his first sermon, when he turned the wheel of the dharma (DHARMACAKRAPRAVARTANA) at SĀRNĀTH. At that time, there was no formal ordination ceremony; the Buddha simply used the EHIBHIKsUKĀ formula, lit. "Come, monk," to welcome someone who had joined the order. The order grew as rival teachers were converted, bringing their disciples with them. Eventually, a more formal ritual of ordination (UPASAMPADĀ) was developed. In addition, as circumstances warranted, the Buddha slowly began making rules to organize the daily life of the community as a whole and its individual members (see VINAYA). Although it seems that in the early years, the Buddha and his followers wandered without fixed dwellings, donors eventually provided places for them to spend the rainy season (see VARsĀ) and the shelters there evolved into monasteries (VIHĀRA). A saMgha came to be defined as a group of monks who lived within a particular geographical boundary (SĪMĀ) and who gathered fortnightly (see UPOsADHA) to recite the monastic code (PRĀTIMOKsA). That group had to consist of at least ten monks in a central region and five monks in more remote regions. In the centuries after the passing of the Buddha, variations developed over what constituted this code, leading to the formation of "fraternities" or NIKĀYAs; the tradition typically recognizes eighteen such groups as belonging to the MAINSTEAM BUDDHIST SCHOOLS, but there were clearly more. ¶ There is much discussion in Buddhist literature on the question of what constitutes the saMgha, especially the saMgha that is the third of the three jewels (RATNATRAYA), to which Buddhists go for refuge (sARAnA). One of the oldest categories is the eightfold saMgha, composed only of those who have reached a certain level of spiritual attainment. The eight are four groups of two, in each case one who is approaching and one who has attained one of the four ranks of stream-enterer, or SROTAĀPANNA; once-returner, or SAKṚDĀGĀMIN; nonreturner, or ANĀGĀMIN; and worthy one, or ARHAT. This is the saMgha of the saMgha jewel, and is sometimes referred to as the ĀRYASAMGHA, or "noble saMgha." A later and more elaborate category expanded this group of eight to a group of twenty, called the VIMsATIPRABHEDASAMGHA, or "twenty-member saMgha," based on their different faculties (INDRIYA) and the ways in which they reach NIRVĀnA; this subdivision appears especially in MAHĀYĀNA works, particularly in the PRAJNĀPĀRAMITĀ literature. Whether eight or twenty, it is this group of noble persons (ĀRYAPUDGALA) who are described as worthy of gifts (daksinīyapudgala). Those noble persons who are also ordained are sometimes referred to as the "ultimate saMgha" (PARAMĀRTHASAMGHA) as distinguished from the "conventional saMgha" (SAMVṚTISAMGHA), which is composed of the ordained monks and nuns who are still ordinary persons (PṚTHAGJANA). In a still broader sense, the term is sometimes used for a fourfold group, composed of monks (BHIKsU), nuns (BHIKsUnĪ), lay male disciples (UPĀSAKA), and lay female disciples (UPĀSIKĀ). However, this fourfold group is more commonly called PARIsAD ("followers" or "congregation"), suggesting that the term saMgha is more properly used to refer to the ordained community. In common parlance, however, especially in the West, saMgha has come to connote any community of Buddhists, whether monastic or lay, or a combination of the two. In the long history of Buddhism, however, the presence or absence of the Buddhist dispensation (sĀSANA) has traditionally been measured by the presence or absence of ordained monks who virtuously maintain their precepts. In the history of many Buddhist lands, the establishment of Buddhism is marked by the founding of the first monastery and the ordination of the first monks into the saMgha. See also SAMGHABHEDA; SAMMUTISAnGHA; ĀRYAPUDGALA; SŬNGT'ONG; SAnGHARĀJA.

saMjNā. (P. saNNā; T. 'du shes; C. xiang; J. so; K. sang 想). In Sanskrit, "perception," "discrimination," or "(conceptual) identification." The term has both positive and negative connotations. As one of the five omnipresent factors (SARVATRAGA) among the listings of mental concomitants (CAITTA, P. CETASIKA) in the VAIBĀsIKA school of SARVĀSTIVĀDA ABHIDHARMA and in the YOGĀCĀRA school, saMjNā might best be translated as "discrimination," referring to the mental function of differentiating and identifying objects through the apprehension of their specific qualities. SaMjNā perceives objects in such a way that when the object is perceived again it can be readily recognized and categorized conceptually. In this perceptual context, there are six varieties of saMjNā, each derived from one of the six sense faculties. Thus we have perception of visual objects (rupasaMjNā), perception of auditory objects (sabdasaMjNā), perception of mental objects (dharmasaMjNā), and so on. As the third of the five aggregates (SKANDHA), saMjNā is used in this sense, particularly as the factor that perceives pleasant or unpleasant sensations as being such, giving rise to attraction, aversion and other afflictions (KLEsA) that motivate action (KARMAN). In the compound "equipoise of nonperception" (ASAMJNĀSAMĀPATTI), saMjNā refers to mental activities that, when temporarily suppressed, bring respite from tension. Some accounts interpret this state positively to mean that the perception aggregate itself is no longer functioning, implying a state of rest with the cessation of all conscious thought. In other accounts, however, asaMjNāsamāpatti is characterized as a nihilistic state of mental dormancy, which some non-Buddhist teachers had mistakenly believed to be the ultimate, permanent quiescence of the mind and to have become attached to this state as if it were final liberation. In Pāli materials, saNNā may also refer to "concepts" or "perceptions" that may be used as objects of meditation. The Pāli canon offers several of these meditative objects, such as the perception of impermanence (aniccasaNNā, see S. ANITYA), the perception of danger (ĀDĪNAVA-saNNā), the perception of repugnance (patighasaNNā, see PRATIGHA), and so on.

saMsāra. (T. 'khor ba; C. lunhui/shengsi lunhui; J. rinne/shojirinne; K. yunhoe/saengsa yunhoe 輪迴/生死輪迴). In Sanskrit and Pāli, "wandering," viz., the "cycle of REBIRTH." The realms that are subject to rebirth are typically described as composed of six rebirth destinies (GATI): divinities (DEVA), demigods or titans (ASURA), humans (MANUsYA), animals (TIRYAK), ghosts (PRETA), and hell denizens (NĀRAKA). These destinies are all located within the three realms of existence (TRAIDHĀTUKA), which comprises the entirety of our universe (see also AVACARA; LOKADHĀTU). At the bottom of the sensuous realm (KĀMADHĀTU; kāmāvacara) are located the denizens of the hells (NĀRAKA), the lowest of which is named the interminable (AVĪCI). This most ill-fated of existences is followed by ghosts, animals, humans, demigods, and the divinities of the six heavens of the sensuous realm. Higher levels of the divinities occupy the upper two realms of existence, the subtle-materiality realm (RuPADHĀTU) and the immaterial realm (ĀRuPYADHĀTU). The bottom three destinies, of hell denizens, hungry ghosts, and animals, are referred to as the three evil bournes (DURGATI); these are destinies where suffering predominates because of the past performance of unwholesome (AKUsALA) actions (KARMAN). In the various levels of the divinities, happiness predominates, because of the past performance of wholesome (KUsALA) actions. By contrast, the human destiny is thought to be ideally suited for religious training, because it is the only bourne where both suffering and happiness can be readily experienced, allowing the adept to recognize more easily the true character of life as impermanent (ANITYA), suffering (DUḤKHA), and nonself (ANĀTMAN). SaMsāra is said to have no beginning and to come to end only for those individuals who achieve liberation from rebirth through the practice of the path (MĀRGA) to NIRVĀnA. SaMsāra is depicted iconographically as a "wheel of existence" (BHAVACAKRA), which shows the six rebirth destinies, surrounding a pig, a rooster, and a snake, which symbolize ignorance (AVIDYĀ), desire (LOBHA), and hatred (DVEsA), respectively. Around the edge of the wheel are scenes representing the twelve links of dependent origination (PRATĪTYASAMUTPĀDA). The relation between saMsāra and nirvāna is discussed at length in Buddhist texts, with NĀGĀRJUNA famously declaring that there is not the slightest difference between them, because the true nature of both is emptiness (suNYATĀ).

sangong. (三公). In Chinese, lit. "three gentlemen"; the three great lay masters of Chinese Buddhism recognized by PENG SHAOSHENG (1740-1796) in his JUSHI ZHUAN ("The Biographies of [Eminent] Laymen"): LIU CHENGZHI (354-410), for his mastery of PURE LAND (JINGTU) practice; LI TONGXUAN (635-730), for his scholarship on HUAYAN; and PANG YUN (740-803), for his practice of CHAN. See individual entries for the three.

Sapta-ratnani (Sanskrit) Sapta-ratnāni [from sapta seven + ratnāni jewels] Seven jewels; applied by the ancient esoteric schools of the Orient to seven key teachings or master keys, a knowledge of which gives one a relatively complete understanding of nature and its operations, being a synopsis of all possible human knowledge on this earth during this present fourth round. These seven key teachings when properly understood in all their ramifications and recognized to be absolutely interconnected in meanings, supply the student with a relatively complete picture of the sevenfold nature in both its spiritual and material aspects.

Schelling, Friedrich Wilhelm Joseph von (1775-1854) Founder of the philosophy of identity which holds that subject and object coincide in the Absolute, a state to be realized in intellectual intuition. Deeply involved in romanticism, Schelling's philosophy of nature culminates in a transcendental idealism where nature and spirit are linked in a series of developments by unfolding powers or potencies, together forming one great organism in which nature is dynamic visible spirit and spirit invisible nature. Freedom and necessity are different refractions of the same reality. Supplementing science -- which deals with matter as extinguished spirit and endeavors to rise from nature to intelligence -- philosophy investigates the development of spirit, theoretically practically, and artistically, converts the subjective into the objective, and shows how the world soul or living principle animates the whole. Schelling's monism recognizes nature and spirit as real and ideal poles respectively, the latter being the positive one. It is pantheistic and aesthetic in that it allows the world process to create with free necessity unconsciously at first in the manner of an artist. Art is perfect union of freedom and necessity, beauty reflects the infinite in the finite. History is the progressive revelation of the Absolute. The ultimate thinking of Schelling headed toward mysticism in which man, his personality expanded into the infinite, becomes absorbed into the absolute self, free from necessity, contingency, consciousness, and personality. Sämmtliche Werke, 14 vols. (1856, re-edited 1927). Cf. Kuno Fischer, Schellings Leben, Werke und Lehre; E. Brehier, Schelling, 1912; V. Jankelevitch, L'Odysee de la conscience dans la derniere philosophie de Schelling, 1933. -- K.F.L.

season ::: n. --> One of the divisions of the year, marked by alternations in the length of day and night, or by distinct conditions of temperature, moisture, etc., caused mainly by the relative position of the earth with respect to the sun. In the north temperate zone, four seasons, namely, spring, summer, autumn, and winter, are generally recognized. Some parts of the world have three seasons, -- the dry, the rainy, and the cold; other parts have but two, -- the dry and the rainy.
Hence, a period of time, especially as regards its fitness


Self-luminous Matter Matter which shines from itself and not by reflected light; the existence of such matter in interstellar space was believed in by Halley, and The Secret Doctrine states that matter in several phases of the nebulous condition, before it condenses into solar or planetary bodies, is self-luminous; and that the planets are also self-luminous before they become materially concreted globes. Science has long recognized self-luminosity in phosphorus, radium, and in some other bodies.

septfoil ::: n. --> A European herb, the tormentil. See Tormentil.
An ornamental foliation having seven lobes. Cf. Cinquefoil, Quarterfoil, and Trefoil.
A typical figure, consisting of seven equal segments of a circle, used to denote the gifts of the Holy Chost, the seven sacraments as recognized by the Roman Catholic Church, etc.


Shadayatana (Sanskrit) Ṣaḍāyatana [from ṣaṣ six + āyatana seat, abode from ā towards + the verbal root yat to rest in or on] Six seats of the human sense organs, each of which has a physical means of expression and of reception: the eyes, nose, ear, tongue, body (for the sense of touch), and brain (the organ of mind). The physical organs of sense themselves are mere vehicles of the living impulses of sense acting from their seats within the astral constitution, these being the shadayatana. Commonly described as the organs of sensation through which consciousness passes to and fro, it is recognized as the eighth of the twelve nidanas.

shilling ::: n. --> A silver coin, and money of account, of Great Britain and its dependencies, equal to twelve pence, or the twentieth part of a pound, equivalent to about twenty-four cents of the United States currency.
In the United States, a denomination of money, differing in value in different States. It is not now legally recognized.
The Spanish real, of the value of one eight of a dollar, or 12/ cets; -- formerly so called in New York and some other States.


Sidereal Force Used by Paracelsus to denote an emanation from the stars or stellar regions, which helps to build and feed one of the inner human principles. He recognized the existence of higher forms of matter, subtler imbodiments of the monad, and the intimate relations between the universe and man its offspring. There are a number of such sidereal forces, each one of which has its respective influence upon the different principles of the human constitution.

Sinai II Agreement ::: Signed on September 4, 1975 by Israel and Egypt and mediated by US Secretary of State Henry Kissinger, Egypt and Israel widened their buffer zone in the Sinai. Egypt renounced violence against Israel, and the US promised to construct a warning station on Sinai Peninsula and to neither recognize nor negotiate with the PLO.

Sodales (Latin) Members or fellows of a fraternity, society, or recognized corporation, hence members of a mystic, secret, or occult fraternity. It suggests the Shemitic, as in the Hebrew sod (both an assembly or fraternity, and a secret and sacred mystery). Cicero in his De Senectute speaks of sodalities in the Idaean Mysteries of the Magna Mater (great mother, mystic nature).

Some: It is now recognized that to construe such a phrase as, e.g., "some men" as a name of an undetermined [non-empty] part of the class of men (thus as a sort of variable) constitutes an inadequate analysis. In translation into an exact logical notation the word "some" is usually to be represented by an existential quantifier (q.v.). -- A.C.

Sozura [from Greek sozein save + auron tail] Tail-keeping; a term coined by Haeckel, not generally recognized today, for a group of tailed batrachians, which lose their gills but not their tails when adult; in contrast to the anura, which have no tails, and the sozobranchia, which lose their gills.

spoilsman ::: n. --> One who serves a cause or a party for a share of the spoils; in United States politics, one who makes or recognizes a demand for public office on the ground of partisan service; also, one who sanctions such a policy in appointments to the public service.

Stern, William: (1871-1938) Psychologist and philosopher who has contributed extensively to individual psychology (see Individual Psychology), child psychology and applied psychology. He was an innovator in the field of intelligence testing, having suggested the use of intelligence quotient (I.Q.) obtained by dividing in individual's mental age by his chronological age and recognized that this quotient is relatively constant for a given individual. The Psychological Methods of Testing Intelligence. Stern's psychology with its emphasis on individual differences affords the foundation for his personalistic philosophy, the main contention of which is that the person is a psychophysical unity, characterized by purposiveness and individuality. See Die Psychologie und der Personalismus (1917); Person und Sache, 3 Vols. Die Philosophie der Gegenwart in Selbstdarstellung, Vol. 6. -- L.W.

Subjective idealism denies the existence of objective reality altogether, except perhaps as illusory, as for instance in the views of Berkeley. Objective idealism, such as the system of Schelling, recognizes the existence of objective worlds while regarding the ideal world as the primary production and paramount: the external world has a relative and temporary or mayavi reality. This latter view is the only strictly logical one; for if we annihilate the object, we must thereby annihilate the subject also, these two terms having no meaning except relatively to each other. In any theory of knowledge, there must be knower and thing known; and the latter is objective to the former. Absolute idealism logically is as unthinkable as is absolute materialism. See also MAYA

Such wise women or initiates are known in the Orient and also among ancient Germanic tribes with their amazing priestesses, without whose counsel and consent war could not be declared, who received deputations, at times dictated alliances and treaties, and were consulted as oracles in matters of state and religion both — Albruna, Ganna, Aurima, Veleda, and others. Such oracular or prophetic power is limited to no people and to no time, or to either sex, for what the sibyls and their Sibylline Oracles were in Greece and Rome the prophets and oracular priests and priestesses were to other countries. As far as Greece is concerned the Pythia or Prophetess of the Oracle of Apollo at Delphi was a sibyl, but of a somewhat different type, her functions being officially recognized by the Greek States and her responses received in accordance with traditional methods of interpretation. See also SIBYLLINE BOOKS; ORACLES

Sunyata (Sanskrit) Śūnyatā A void, vacuum, emptiness; the Boundless or Void. In mystical philosophy, especially Mahayana Buddhism, illusory being or existence, the emptiness of cosmic manifestation when compared with the nonmanifest reality. This recognizes that all manifested existence, high or low, on whatever plane, as compared with essential reality is after all illusory deception and therefore relatively false by comparison. Being false and unreal it is therefore empty of essential significance, although possessing a very positive relative reality, so to speak.

Swedenborgianism: A highly developed religious philosophy arising from Emanuel Swedenborg (Jan. 29, 1688-March 29, 1772). Swedenborg claimed direct spiritual knowledge. He recognized three descending levels or "degress of being in God"; Love the Celestial, Spirit or the End; then Wisdom, the Spiritual or Soul, Cause; and finally the degree of Use, the Natural and Personal, the realm of Effects. Swedenborgism was formally launched in London in 1783 and is often called the New (or New Jerusalem) Church. -- F.K.

tariqa :::   lit., way to; path; order of Sufism founded by a recognized member of a silsila

Tattvas(Sanskrit) ::: A word the meaning of which is the elementary principles or elements of original substance, orrather the different principles or elements in universal, intelligent, conscious nature when consideredfrom the standpoint of occultism. The word tattva perhaps may be literally translated or rendered as"thatness," reminding one of the "quiddity" of the European Scholastics.The number of tattvas or nature's elemental principles varies according to different systems ofphilosophy. The Sankhya, for instance, enumerates twenty-five tattvas. The system of the Mahesvaras orworshipers of Siva with his consort Durga, reckons five principles, which are simply the five elements ofnature found in all ancient literatures. Occultism, of course, recognizes seven tattvas, and, indeed, tenfundamental element-principles or element-substances or tattvas in universal nature, and each one ofthese tattvas is represented in the human constitution and active therein. Otherwise, the humanconstitution could not cohere as an organic entity.

te: Universally recognized moral qualities of man, namely, wisdom (chih), moral chiracter (jen), and courage (yung). (Confucianism). -- W.T.C.

The doctrine of the person reached its high point in Greek philosophy in Socrates (469-399 B.C.) who recognized the soul or self as the center from which sprang all man's actions.

The Dreyfus Affair ::: In 1894, in the aftermath of military defeat at the hands of Prussia, Alfred Dreyfus (1859-1935), an assimilated Jewish captain in the French military, was tried for selling military secrets to Germany. He was found guilty and sentenced to internment at Devil’s Island. During the controversy surrounding the trial, anti-Jewish riots broke out in various French cities. Under pressure from French intellectuals who recognized Dreyfus was being used because he was a Jew as a scapegoat for France's military defeat, a retrial freed Dreyfus for time served. Eventually, Dreyfus was fully exonerated and reinstated as a major in the army. Jews worldwide were shocked that enlightened France and much of her citizenry could act in such a blatantly anti-Semitic manner. The lesson learned by many was that assimilation is no defense against anti-Semitism. As a result of the anti-Semitic overtones of the trial and much of the French press, Theodore Herzl, a reporter covering the trial, involved himself with the Zionist movement.

The existence of such powers should be recognized and we should hope some day to be able to avail ourselves properly of them, but a prime requisite in discipleship is equal and harmonious development. We may attain psychic powers by observing the conditions under which they may safely and profitably be allowed to develop. The presence of vanity, ambition, self-assertion, egoism, and similar qualities prove a bar, and the aspirant who is sincerely desirous of eliminating these defects will not willingly adopt a course likely to enhance them. There is no hard-and-fast division of powers into psychic, physical, mental, etc.: we may contemplate the gradual development of our mental faculties without defining a point where we have stepped out of the ordinary into the occult; and our perceptions may become refined by gradual stages without any sudden jump from one plane to another.

The first Dalai Lama, DGE 'DUN GRUB, was known as a great scholar and religious practitioner. A direct disciple of TSONG KHA PA, he is remembered for founding BKRA SHIS LHUN PO monastery near the central Tibetan town of Shigatse. The second Dalai Lama, Dge 'dun rgya mtsho, was born the son of a RNYING MA YOGIN and became a renowned tantric master in his own right. ¶ It is with the third Dalai Lama, BSOD NAMS RGYA MTSHO, that the Dalai Lama lineage actually begins. Recognized at a young age as the reincarnation of Dge 'dun rgya mtsho, he was appointed abbot of 'BRAS SPUNGS monastery near LHA SA and soon rose to fame throughout central Asia as a Buddhist teacher. He served as a religious master for the Mongol ruler Altan Khan, who bestowed the title "Dalai Lama," and is credited with converting the Tümed Mongols to Buddhism. Later in life, he traveled extensively across eastern Tibet and western China, teaching and carrying out monastic construction projects. ¶ The fourth Dalai Lama, Yon tan rgya mtsho, was recognized in the person of the grandson of Altan Khan's successor, solidifying Mongol-Tibetan ties. ¶ While the first four Dalai Lamas served primarily as religious scholars and teachers, the fifth Dalai Lama, NGAG DBANG BLO BZANG RGYA MTSHO, combined religious and secular activities to become one of Tibet's preeminent statesmen. He was a dynamic political leader who, with the support of Gushi Khan, defeated his opponents and in 1642 was invested with temporal powers over the Tibetan state, in addition to his religious role, a position that succeeding Dalai Lamas held until 1959. A learned and prolific author, he and his regent, SDE SRID SANGS RGYAS RGYA MTSHO, were largely responsible for the identification of the Dalai Lamas with the bodhisattva Avalokitesvara. The construction of the PO TA LA palace began during his reign (and was completed after this death). He is popularly known as the "Great Fifth." ¶ The sixth Dalai Lama, TSHANGS DBYANGS RGYA MTSHO, was a controversial figure who chose to abandon the strict monasticism of his predecessors in favor of a life of society and culture, refusing to take the vows of a fully ordained monk (BHIKsU). He is said to have frequented the drinking halls below the Po ta la palace. He constructed pleasure gardens and the temple of the NAGAs, called the KLU KHANG, on the palace grounds. He is remembered especially for his poetry, which addresses themes such as love and the difficulty of spiritual practice. Tibetans generally interpret his behavior as exhibiting an underlying tantric wisdom, a skillful means for teaching the dharma. His death is shrouded in mystery. Official accounts state that he died while under arrest by Mongol troops. According to a prominent secret biography (GSANG BA'I RNAM THAR), however, he lived many more years, traveling across Tibet in disguise. ¶ The seventh Dalai Lama, SKAL BZANG RGYA MTSHO, was officially recognized only at the age of twelve, and due to political complications, did not participate actively in affairs of state. He was renowned for his writings on tantra and his poetry. ¶ The eighth Dalai Lama, 'Jam dpal rgya mtsho (Jampal Gyatso, 1758-1804), built the famous NOR BU GLING KHA summer palace. ¶ The ninth through twelfth Dalai Lamas each lived relatively short lives, due, according to some accounts, to political intrigue and the machinations of power-hungry regents. According to tradition, from the death of one Dalai Lama to the investiture of the next Dalai Lama as head of state (generally a period of some twenty years), the nation was ruled by a regent, who was responsible for discovering the new Dalai Lama and overseeing his education. If the Dalai Lama died before reaching his majority, the reign of the regent was extended. ¶ The thirteenth Dalai Lama, THUB BSTAN RGYA MTSHO, was an astute and forward-looking political leader who guided Tibet through a period of relative independence during a time of foreign entanglements with Britain, China, and Russia. In his last testament, he is said to have predicted Tibet's fall to Communist China. ¶ The fourteenth and present Dalai Lama, Bstan 'dzin rgya mtsho, assumed his position several years prior to reaching the age of majority as his country faced the Chinese invasion of Tibet in 1950. In 1959, he escaped into exile, establishing a government-in-exile in the Himalayan town of Dharamsala (DHARMAsALA) in northwestern India. Since then, he has traveled and taught widely around the world, while also advocating a nonviolent solution to Tibet's occupation. He was born in the A mdo region of what is now Qinghai province in China to a farming family, although his older brother had already been recognized as an incarnation at a nearby important Dge lugs monastery (SKU 'BUM). On his becoming formally accepted as Dalai Lama, his family became aristocrats and moved to Lha sa. He was educated traditionally by private tutors (yongs 'dzin), under the direction first of the regent Stag brag rin po che (in office 1941-1950), and later Gling rin po che Thub bstan lung rtogs rnam rgyal (1903-1983) and Khri byang rin po che Blo bzang ye shes (1901-1981). His modern education was informal, gained from conversations with travelers, such as the Austrian mountaineer Heinrich Harrer. When the Chinese army entered the Khams region of eastern Tibet in 1951, he formally took over from the regent and was enthroned as the head of the DGA' LDAN PHO BRANG government. In the face of Tibetan unrest as the Chinese government brought Tibet firmly under central control, the Dalai Lama fled to India in 1959; the Indian government accorded the Dalai Lama respect as a religious figure but did not accept his claim to be the head of a separate state. In 1989, the Dalai Lama was awarded the Nobel Peace Prize, an event that increased his prominence around the world. He is the author of many books in English, most of them the written record of lectures and traditional teachings translated from Tibetan.

The first incarnation, 'Jigs med phrin las 'od zer (Jikme Tinle Öser), was born in the Rdo valley of Mgo log, in eastern Tibet, and for this reason was later known as Rdo grub chen, the "great adept (grub chen) of Rdo." Despite the fact that he was not recognized as an incarnate lama (SPRUL SKU) at a young age, his youth is described as having been filled with visionary experiences of his past lives. He spent his early life studying under numerous masters throughout eastern, central, and southern Tibet, although it was only at the age of forty-one that he met his principal GURU, 'Jigs med gling pa, from whom he received the entire RNYING MA transmissions of BKA' MA and GTER MA and by whom he was certified as the principal lineage holder of the klong chen snying thig tradition. His fame as a spiritual luminary spread and traveled widely among the great monastic communities of eastern Tibet, teaching many of the great Rnying ma masters of his day and establishing the monastic center of Yar klungs Padma bkod in eastern Tibet. The second incarnation, 'Jigs med phun tshogs 'byung gnas (Jikme Puntsok Jungne), was known for his ability to perform miraculous feats, and he continued many of the traditions of his predecessor. He also laid the foundations for what would later become the famed Rdo grub chen monastery. The third incarnation, 'Jigs med bstan pa'i nyi ma (Jikme Tenpe Nyima), was born into a prominent family in the Mgo log region of eastern Tibet: his father was Bdud 'joms gling pa (1835-1903), a famed treasure revealer (GTER STON), and his seven younger brothers were all recognized as incarnate lamas. He studied under many great Rnying ma masters, including DPAL SPRUL RIN PO CHE and 'JAM DBYANGS MKHYEN BRTSE DBANG PO. Two individuals were recognized as the fourth incarnation and were enthroned simultaneously at Rdo grub chen monastery in about 1930. They continued their education together until the age of twenty. The first, Rig 'dzin bstan pa'i rgyal mtshan, was imprisoned during the Chinese invasion of Tibet and died in a prison labor camp. In 1957, the second incarnation, Thub bstan phrin las dpal bzang, escaped into exile in Sikkim where he established a permanent residence. He later became a representative at the Sikkim Research Institute of Tibetology in Gangtok and traveled widely throughout Europe and the United States.

The first three successors to Tsong-kha-pa as leaders of the Gelukpa school were his foremost disciples Gyel-tshab-je (Rgyal tshab rje), Khe-dub-je (Mkhas grub rje), and his nephew Gen-dun-dub (Dge ’dun grub). Gendundub, who founded the monastery of Tashi-Lhunpo and built up the Gelukpa order, was subsequently recognized as the first Dalai Lama. He was succeeded by Gen-dun Gya-tsho (Dge ’dun rgya mtsho), who was recognized as the reincarnation of Gendundub. Gendun Gyatsho was, in turn, succeeded by his reincarnation, Sonam Gyatsho (Bsod nams Rgya mstho). In 1578 Sonam Gyatsho received the patronage of Altan Khan, leader of the Tumed Mongols, who conferred on him the honorific title of Ta-le Lama, which was posthumously conferred on Sonam Gyatsho’s predecessors. From this time on the Gelukpas received Mongol patronage and spread their school among the Mongols — in fact, the fourth Dalai Lama was a great-grandson of Altan Khan. It was the fifth Dalai Lama who commissioned the building of the Potala palace and, with the aid of the Mongol leader Gushri Khan, established the Gelukpa order as the dominant power in Tibet and the Dalai Lama in Lhasa as the temporal ruler of the country.

The general principles of occult physiology underlie and coordinate the numerous details of chemical, microscopic, and biological research. The human organism illustrates the modern scientific view of the electronic nature of matter. In man, the positive and negative phases of the one Life unite to manifest in functional currents of vitality; all of which has a significant bearing on the prevailing medical recourse to organotherapy, the end results of which are not recognized, as such, since they operate on inner lines of force. Each animal body — human or beast — is a complex organism whose various parts are vibrating in consonance with the synthetic character of its own evolutionary status of vital matter and conscious force — its selfhood. Hence, the injection of the physiologic essence of any one creature’s organs into the life-currents of another, aiming to give a certain impetus to functional reaction, inevitably adds a subtly disturbing foreign element. The same physical matter composes all animal bodies, so that the human and beast life-atoms are interchangeable, but such interchange is governed or regulated by extremely occult causal relations which raise their action outside or above the plane of human interference. Organotherapy, as at present understood and practiced, is a divergence from nature’s normal processes, having no analog in nature which, in turn, provides resources of wholesome remedial matter. These artificial mixtures of both physical and superphysical forces, involve vital issues beyond the ken of research laboratories. The end results of unbalanced forces might be sought among the increase in cases of malignant, degenerative, and mental and nervous disorders, with their unequilibrated operation of functioning vitality and of consciousness.

The Great Brotherhood of the mahatmas on earth, through their chief, the Mahachohan, is the representative on our globe of adi-buddha. Because of this, Tibetan Buddhism recognizes the continuous “reincarnations of Buddha” — not that Gautama Buddha is thus reimbodied but that adi-buddha through its human ray perpetuates itself by reflection in fit and chosen human beings. As adi-buddha is the individualized divine ideation of our universe, all-permeant and omnipresent, those individuals who raise themselves to become self-consciously at one with a ray from adi-buddha are de facto “reincarnations,” greater or minor imbodiments of the cosmic buddha. Adi-buddha manifests through the hierarchy of the celestial buddhas or dhyani-buddhas, these again manifest through the manushya-buddhas and in lesser degree through human individuals who, though great, are inferior to the manushya-buddhas.

The Greek Skeptics and Pyrrhonists demonstrate that rigid logic leads to contradictory conclusions (antinomies), a fact which led them to doubt the efficacy of the mentality as a means of ascertaining truth. A strictly logical system may be found in pure mathematics, where we lay down axioms and postulates, which are to be treated as not open to question; and then proceed by rigid rules to the inevitable conclusion. But what is possible in an ideal science is not possible in an actual world of infinite variety and fluidity. Theosophy places the subject in a different light, because it recognizes the existence in man of powers of direct cognition by the awakened faculties of buddhi. Thus man has the means of a true deductive system; but even so, deduction must be considered together with induction, analogy, and other methods, as merely one of the various means by which we arrive at a knowledge of truth.

The historical antecedents of experimental psychology are various. From British empiricism and the psychological philosophy of Locke, Berkeley and Hume came associationism (see Associationism), the psychological implications of which were more fully developed by Herbart and Bain. Associationism provided the conceptual framework and largely colored the procedures of early experimental psychology. Physics and physiology gave impetus to experiments on sensory phenomena while physiology and neurology fostered studies of the nervous system and reflex action. The names of Helmholtz, Johannes Müller, E. H. Weber and Fechner are closely linked with this phase of the development of experimental psychology. The English biologist Galton developed the statistical methods of Quetelet for the analysis of data on human variation and opened the way for the mental testing movement; the Russian physiologist Pavlov, with his researches on "conditioned reflexes," contributed an experimental technique which has proved of paramount importance for the psychologist. Even astronomy made its contribution; variations in reaction time of different observers having long been recognized by astronomers as an important source of error in their observations.

The Jewish IHVH was but the ancient Hebrew form of the deity equally recognized, although with far less reverence, by other ancient nations of the Near East, called Yaho among the Phoenicians, Iao among the Gnostics, etc. It was an androgynous deity, recognized as existing in nature, and mystically having an intimate magnetic connection with the planet Saturn. The influence of this cosmic bipolar force is known everywhere, expressing itself as positive and negative or in human beings as male and female. This deity is by no means one of the highest or most spiritual in the solar system, being one of the manifested cosmic powers rather than one of the unmanifest spiritualities. In fact the four-lettered name, IHVH or Tetragrammaton, from one view is as Blavatsky remarks, “pre-eminently phallic.” Ancient Jewish initiates equally with initiates of other countries turned to their ’eyn soph as the loftiest encompassing universal life-wisdom, very much as the ancient Hindus turned to parabrahman for the same reasons.

The Mayas of Yucatan had a calendar system, deciphered at least in part, that extended far back into the past. In this calendar we find not only the familiar cycles of the lunation and of the solar year, but others such as the synodical revolution of Venus, and exact periods of 250, 280, or 360 days. The Egyptians in their calendar time-measurements used three different years, one of which was a year of 365 days, adapted to the Julian year by a Sothic period of 1460 years. The lunar year of 12 lunations is one of immense antiquity, and formerly of almost universal usage, frequently combined with the solar year; and the lunar year is still used, with various systems of intercalation to adapt it to the tropical year. As to such periods as 280 and 260 days, one may wonder whether these numbers were merely used as convenient for computation, or whether they rest on actual cycles not recognized by modern astronomy. The 280 is evidently connected with the human gestation and prenatal period. The position of the equinoctal point in relation to the stellar zodiac is often referred to as an indication of the dates of ancient events; and cycles of successive conjunctions of all or most of the planets are frequently mentioned in the archaic literatures of different peoples.

Theosophy teaches that unity and duality, with their development as plurality in manifestation, subsist throughout the universe, every duality being comprised in a unity existing on a higher plane of being than its dual manifestation — and the duality reproducing itself in the webwork of pluralities composing the manifested universe. This is on the principle of the Pythagorean Monad producing the Duad, which produces the Triad, the last again reproducing itself in incomputable hierarchical numbers. Thus, light and dark are the dual manifestations of that which is called at once absolute light and darkness; spirit and matter are the dual manifestations of the one life; the most fundamental duality being the alternation between manvantara and pralaya, which are aspects of the ever-productive ineffable source. Monistic and dualistic philosophies merely accentuate each its own side of the question, and in reality each view more or less implies the other. The Zoroastrian doctrine, for example, in its esoteric side recognized that dualism applies only to the planes of manifestation which flow forth from it.

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

The precipitates of the propaedeutical effort are to be found, for Spinoza, in the definitions, axioms, postulates, and within the structural plan expressed in the geometrical ordering. It is highly probable that Spinoza would have admitted the tentative character of at least some of the definitions, axioms, and postulates formulated by him. He doubtless saw the possibility that the process of inquiry, revising, augmenting, and re-coordinating the fund of knowledge, might demand alteration in the structural bases of systematic expression as well as in the knowledge to be ordered. Such changes, however, would occur within limits set by the propaedeutical disclosures and the general framework. Advance might require the abandonment of an older metaphysical element, and the substitution of a new one. But with equal likelihood, the advance of knowledge would make possible a richer and deeper apprehension of the content of fixed principles. To illustrate: The first definition of the Ethica, that of Causa sui, might well be for Spinoza a principle that awakened reason must accept, a truth whose priority and validity could not be undermined. He might regard it as a minimal definition of reality, of the nature of the ultimate object of inquiry. On the other hand, Spinoza, it may be conjectured, would not claim for every element of his system a similar finality. Just as he recognizes the role of hypothesis in science, in a similar way, he would recognize the tentative character of some metaphysical and theological elements.

There are four commonly recognized great classes of these unevolved beings, called by the medieval European mystics gnomes, undines, sylphs, and salamanders — elementals respectively of earth, water, air, and fire. These elementals are not only the inhabitants of and born from the respective elements, but really are the elements themselves. They are from one viewpoint simply nature forces, tools of the higher intelligences, and actually perform all the physical work of the world.

The rudras here are collectively spoken of as an individual equivalent to Siva, who has always been recognized as the patron or chief of initiates and of occult training. He is often spoken of as the destroyer, whereas regenerator would be a better term. Rudra is truly the Siva of the Rig-Veda, and in many respects the Agni of later writings. Like Siva, Rudra is a beneficent deity (because regenerating), and a mistaken maleficent deity (because destroying falsehoods and imperfections at the same time). As the beneficent one or spiritual healer, Rudra is the higher human ego aspiring to its own spiritual pure state; and as the destroyer he is the same imprisoned higher human ego whose war against imperfection, evil, and sin make him the “roarer” or the “terrible.”

The salient feature of Manichaeism is its uncompromising dualism, for it recognized a world of light and a world of darkness as eternally coeval; and there is a God of light opposed to a hostile Satan. Teachings of the esoteric gnosis as taught by Neoplatonists, Gnostics, and others were materialized, and both doctrine and ritual assumed forms less exacting and therefore better calculated for perpetuation in an age of increasing materialism. It showed little affinity for Christianity or facility for combination with it, and Manichaeism and Christianity may be regarded as Oriental and Occidental products of the same materializing influence transforming and adapting the original gnosis. It has more affinity with Gnostic than with ecclesiastical Christianity, for there was a large amount of truly esoteric thought and teaching in what for centuries passed under the name of Manichaeism.

These elementals are the principal nature forces used by the disimbodied human dead, very real but never visible “shells” mistaken for spirits at seances, and are the producers of all the phenomena except the purely subjective. They may be described as centers of force having instinctive desires but no consciousness as we understand it. Hence their acts may be what we humans call good or bad, indifferently. They have astral forms which partake, to a distinguishing degree, of the element to which they belong and also of the universally encompassing ether. They are a combination of sublimated matter and a purely rudimental mind. Some remain throughout several cycles relatively unchanging, so far as radical change goes, but still have no separate individuality, and usually acting collectively, so to speak. Others, of certain elements and species, change under a fixed law which Qabbalists explain. The most solid of their bodies are ordinarily just immaterial enough to escape perception by our physical eyesight, but not so unsubstantial that they cannot be perfectly recognized by the inner or clairvoyant vision. They not only exist and can all live in ether, but can handle and direct it for the production of physical effects, as readily as we can compress air or water for the same purpose by pneumatic and hydraulic apparatus; in which occupation they are readily helped by the human elementaries or astral shells.

The symbology connected with this deity is multiform and complex, as he functions on many levels. Thor’s various names indicate his many aspects as electromagnetic force which he represents in all its spectrum. His “shelf” (plane) is Thrudvang, his mansion Bilskirnir (flash, from bil momentary + skirnir shining). He is comparable to the Greek Eros, the Vedic Kama, the primal motive power which gave rise to the creative divinities from whom emanated the cosmos. In this capacity he is named Trudgalmer (sound of Thor, Icelandic Thrudgelmir), the sustaining power that maintains the cosmos as a viable functioning entity throughout its existence. Trudgalmer has two sons in space: Mode (force) and Magne (strength), the forces of repulsion and attraction recognized in radiation and gravitation or as centrifugal and centripetal force. As the life force in all living beings Thor is called Vior; as electricity on earth his name is Lorride. The terrestrial Lorride has two adopted children, Tjalfe (speed) and Roskva (work).

The term monad was adopted from Greek philosophy by Bruno, Leibniz, and others. According to Leibniz there can be but one ultimate cosmic reality or monad, the universe; but he recognizes an innumerable multiplicity of monads which pervade the universe, copies or reflections of the universal monad regarded as real except in their relation to the universal monad. He divides his derivative monads into three classes: rational souls; sentient but irrational monads; and material monads, or organic and inorganic bodies. As regards the material monads, while recognizing that corporeal matter is compound, and the attributes by which we perceive it unreal, unlike Berkeley, he does not deny its existence but regards it essentially as monadic. Thus his universe is an aggregate of individuals. The relations of these individuals to each other and to the universal is a supreme harmony, implying both individuality and coordination, thus reconciling the antinomy of bonds of law and freedom. The interrelations of various groups of monads is as a series of hierarchies. Theosophical usage is largely the same as that of Leibniz, as the focus or heart in any individual being, of all its divine, spiritual, and intellectual powers and attributes — the immortal part of its being. In The Secret Doctrine we find a triadic union of gods-monads-atoms, related to each other as spirit-soul-body (or more accurately spirit, spirit-soul, and spirit-soul-body). Monads and atoms are related to each other as the energic and the material side of manifestation, the atoms being the reflections, veils, or projections of and from the monads themselves.

The theory amounts to trying to correct one error by means of another. If we suppose the physical universe to be composed of inert particles, how can we explain their activity? Materialistic science has simply shelved the difficulty. It is necessary to postulate an immaterial force, which in its origin is immaterial and in its manifestations substantial or material, but materialistic science does not recognize anything basically immaterial. It speaks of energy and matter as twin in destructibles, but merely assumes the former without explaining its nature. Moreover the words force and energy are used by science to denote effects occurring in matter. Are these effects without causes?

The Theosophical Societies at present existing in the world are parts of a spiritual and intellectual movement which, known or unknown, has been active in all ages. Indeed, this movement took its rise in the earliest origins of self-conscious humanity. At times this movement has disappeared from sight, during “periods of spiritual barrenness,” as Plato expressed it, yet its work continues, although not always recognized and known. The aims and purposes of the Society are religious, philosophical, and scientific, as well as distinctly humanitarian or philanthropic: it aims to restore to mankind its ancient heritage of wisdom — knowledge of the truths of being — and to inculcate in human hearts and minds the great worth and intrinsic beauty of its lofty ethical code. The Theosophical Society is nonpolitical and nonsectarian. It has members belonging to different races who may or may not be likewise members of other religious or philosophical bodies. It has no creed or dogmas in the modern sense, and its members are essentially searchers and lovers of truth.

The three above were recognized posthumously.

The works of Plato are chiefly in the form of dialogues, remarkable for their literary as well as for their philosophic qualities. The following list includes all the dialogues recognized as authentic by modern authorities.

Third Eye Possessed by early humans and, up to the physicalization of the third root-race, it was the only seeing organ in most living species. At the beginning of that root-race, the organ which has developed into the eye was beneath a semitransparent covering or membrane, like some of the blind vertebrata today. In early humanity, the third eye was the organ of spiritual vision, as it was that of objective vision in the animals (SD 2:299), as indeed it still remains, and it appears as the pineal gland inside the skull of modern mankind. In the course of physical evolution, with corresponding loss of spiritual vision, the cyclopean eye was gradually replaced by the physical vision of the two front eyes. The original eye has since then continued to function — although unrecognized by the vast majority of people — as the organ of intuitive discernment. As this recession was not complete before the close of the fourth root-race, there were late subraces of Lemurians and of early Atlanteans who were still in some degree at least physically three-eyed (SD 2:302).

This contrast is an exoteric rather than an esoteric one. It is a recognition of the fact that the religion of Gautama Buddha has separated into two general paths of action; but both the Hinayana and the Mahayana are recognized because known to possess each one its own particular value in training. The combination of the two is what one might call the esoteric path. The Hinayana is that portion of the esoteric path in which the mystic traveler takes the lower passional and elemental sides of himself into strict discipline and self-control, the while following certain simple rules of day-to-day procedure; whereas the Mahayana aspect includes rather the training of the spiritual, intellectual, and higher psychic parts of the human constitution, such as is brought about by a profound study of philosophy, of the truths of nature, the mystical side of religion, and the higher parts of kosmic philosophy — all these collected together around the heart of the Mahayana which is mystical study and aspiration.

This symbol can be traced “from our modern cathedrals down to the Temple of Solomon, to the Egyptian Karnac, 1600 BC. The Thebans find it in the oldest Coptic records of symbols preserved on tablets of stone and recognize it, varying its multitudinous forms with every epoch, every people, creed or worship. It is a Rosicrucian symbol, one of the most ancient and the most mysterious. As the Egyptian Crux ansata, crossor crossthat travelled from India, where it was considered as belonging to the Indian symbolism of the most early ages, its lines and curves could be suited to answer the purpose of many symbols in every age and fitted for every worship” (Some Unpublished Letters of Blavatsky 153-5).

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

trade-mark ::: n. --> A peculiar distinguishing mark or device affixed by a manufacturer or a merchant to his goods, the exclusive right of using which is recognized by law.

Triangle An emblem of the triad or three-in-one, expressing more than the three dots alone: the points, lines, and the whole figure give a septenate composed of two triads and a monad. The triangle also symbolizes twin rays proceeding from a central point, and when the other ends of these lines are joined, the base line signifies that which is produced by the interaction and interblending of the two formative rays. The apex, the side lines, and the base thus represent the three chief stages of cosmic evolution. The idea is further elaborated in the square pyramid. The Pythagoreans recognized the triangle as the first regular rectilinear figure, as three is the first odd number — the one being considered as the origin and unit, out of which all subsequent parts flow. The usual form of the triangle in symbology is equilateral, with the apex up or down. The circle, triangle, and square form another important triad representing stages in evolution. For interlaced triangles, see also SIX-POINTED STAR

trisacramentarian ::: n. --> One who recognizes three sacraments, and no more; -- namely, baptism, the Lord&

tuscan ::: a. --> Of or pertaining to Tuscany in Italy; -- specifically designating one of the five orders of architecture recognized and described by the Italian writers of the 16th century, or characteristic of the order. The original of this order was not used by the Greeks, but by the Romans under the Empire. See Order, and Illust. of Capital. ::: n.

ungod ::: v. t. --> To deprive of divinity; to undeify.
To cause to recognize no god; to deprive of a god; to make atheistical.


unknowledged ::: a. --> Not acknowledged or recognized.

Vajradhara (Sanskrit) Vajradhara Diamond-holder; the First Logos, supreme buddha, or adi-buddha, equivalent to the Tibetan dorjechang. “As the Lord of all Mysteries he cannot manifest, but sends into the world of manifestation his heart — the ‘diamond heart,’ Vajrasattva (Dorjesempa)” (SD 1:571). Vajra here expresses the indestructibility and spiritually adamantine quality of this “One unknown, without beginning or end” — unknown to the average worldly person, but recognized by full initiates as the source of their divine inspiration and intuitions.

Veda, plural Vedas: (Skr. knowledge) Collectively the ancient voluminous, sacred literature of India (in bulk prior to 1000 B.C.), composed of Rigveda (hymns to gods), Samaveda (priests' chants), Yajurveda (sacrificial formulae), and Atharvaveda (magical chants), which among theosophic speculations contain the first philosophic insights. Generally recognized as an authority even in philosophy, extended and supplemented later by sutras (q.v.) and various accessory textbooks on grammar, astronomy, medicine, etc., called Vedangas ("members of the Veda") and the philosophical treatises, such as the Upanishads (q.v.). -- K.F.L.

von Neumann architecture ::: (architecture, computability) A computer architecture conceived by mathematician John von Neumann, which forms the core of nearly every computer successive operation can read or write any memory location, independent of the location accessed by the previous operation.A von Neumann machine also has a central processing unit (CPU) with one or more registers that hold data that are being operated on. The CPU has a set of a program if the binary integer in some register is equal to zero (conditional branch).The CPU can interpret the contents of memory either as instructions or as data according to the fetch-execute cycle.Von Neumann considered parallel computers but recognized the problems of construction and hence settled for a sequential system. For this reason, parallel computers are sometimes referred to as non-von Neumann architectures.A von Neumann machine can compute the same class of functions as a universal Turing machine.[Reference? Was von Neumann's design, unlike Turing's, originally intended for physical implementation?] .(2003-05-16)

von Neumann architecture "architecture, computability" A computer {architecture} conceived by mathematician {John von Neumann}, which forms the core of nearly every computer system in use today (regardless of size). In contrast to a {Turing machine}, a von Neumann machine has a {random-access memory} (RAM) which means that each successive operation can read or write any memory location, independent of the location accessed by the previous operation. A von Neumann machine also has a {central processing unit} (CPU) with one or more {registers} that hold data that are being operated on. The CPU has a set of built-in operations (its {instruction set}) that is far richer than with the Turing machine, e.g. adding two {binary} {integers}, or branching to another part of a program if the binary integer in some register is equal to zero ({conditional branch}). The CPU can interpret the contents of memory either as instructions or as data according to the {fetch-execute cycle}. Von Neumann considered {parallel computers} but recognized the problems of construction and hence settled for a sequential system. For this reason, parallel computers are sometimes referred to as non-von Neumann architectures. A von Neumann machine can compute the same class of functions as a universal {Turing machine}. [Reference? Was von Neumann's design, unlike Turing's, originally intended for physical implementation?] {(http://salem.mass.edu/~tevans/VonNeuma.htm)}. (2003-05-16)

Voodoo or Voodooism [from Fongbe dialect vodunu from vodu moral and religious life of the Fons of Dahomey] A definite system of African black magic or sorcery, including various types of necromantic practice. It reached the Americas with the African slaves brought from the West Coast, and in and around the Caribbean various degrees of the cult persist and constitute a recognized if little understood social feature in the history and life of the people. Especially significant in the original Fon religion are the principal temples in the sacred forests, with symbolic hieroglyphics on the walls, depicting the exploits of their kings, voodoo legends, etc., and explaining their belief in the unknowable god Meru (Great Master); this unmanifest god, too far removed from men for them to give to him any form, dealt with them through lesser gods and nature spirit, i.e., voodoo; the priestesses serving the temple in a secret cult with four degrees of initiation, and having passwords unknown to laymen; the cult of the snake or adder as the most primitive form of the religion. Such findings in voodoo history, however degraded in course of time and overlaid by beliefs and customs of cruder native tribes, have the basic elements of a hierarchic religion so enveloped in mystery as to indicate an origin far beyond the creative imagination of any people. Rather, here in strange temples of dark mystery, were the lingering echoes of some ancient wisdom teaching of those who were truly “as wise as serpents.” The least altered of the original system is probably the voodoo music with its solemn, insistent rhythm in the mood of prayer or an invocation. This rhythm persists, even when the ritual songs in Haiti are composed entirely of Creole words, or of a series of unintelligible sounds.

Weber&

What are technically classified as obsessing ideas and feelings are evidence of the subjective reality of the astral plane and its disimbodied entities. Knowledge of man’s multifold nature, including the parts played by each of its principles both during life and after death, gives a key to many psychological problems in the postmortem survival of the kama-rupa. The differing aspects of obsession result from the varied types of the astral entities — ghosts or shades of the dead, elementaries of suicides and executed criminals, evil sorcerers, nature spirits, etc. The kama-rupic shells alone, being remnants of deceased personalities, differ as the latter had done in their imbodied desires and impulses. The variety of obsessing influences accounts for the medley of typical symptoms in conditions of inert melancholia, of sustained catalepsy, of violent mania and convulsions, of emotional egoism in hysteria, of childish grimaces and erratic muscular contractions in essential chorea, of subjective horrors in delirium tremens, and of the perverted brutality in purposeless, unhuman crimes. Though only a seer’s inner vision could reveal just what entity was active in each case, yet a student of human duality can recognize the unseemly and distorted play of the animal, lower nature, separated from the conscience and higher mind — the kama-rupic condition. Mild types of these disorders frequently are simply the uncontrolled play of the person’s own selfish nature; but these are in danger of drifting into the severer forms, because like attracts like. See also POSSESSION

While these three types of necessity are generally recognized by philosophers, the weighting of the distinctions is a matter of considerable divergence of view. Those who hold that the distinctions are all radical, sharply distinguish between logical statements, statements of fact, and so-called ethical or value statements. On the other hand, the attempt to establish an a priori ethics may be regarded as an attempt to reduce moral necessity to logical necessity; while the attempt to derive ethical evaluations from the statements of science, e.g. from biology, is an attempt to reduce moral necessity to physical or causal necessity. -- F.L.W.

White light is in the physical world resolvable into a spectrum or band of colors, and color is defined as a quality of visual perception depending on the wavelength of light. But according to theosophy we could see no color at all unless we had it in our mind from the first, and thus recognized the color outside because of its identity with what is within us. Still less could we resolve the continuous band into seven colors, as even infants can do. The physical stimuli merely evokes what is already in us, the latter recognizing what is objective outside us, causing a phenomenon of cognition to pass along the plane of the physical senses. This becomes more evident when we remember that color sense is relative, depending largely on contrast. Colors are light or sight in its septenary aspect; and color, sight, and light are used almost interchangeably in speaking of the evolution of the senses and their corresponding planes of prakriti.

With the Jews, the tribal deity Jehovah represents the racial divinity or Saturn, and hence it is that the Jews considered Jehovah as their own god, for he is in fact the dominating planetary influence on their race. The mystical type-figure for Saturn in the lands of the Near East was the ass, that patient, faithful animal, as greatly beloved as a companion of man in the Near East even today as the dog is in many parts of the West. One is reminded of the conqueror of Jerusalem who, entering the Holy of Holies in the temple of Jerusalem, stated that all he saw was a golden ass — nor was there either irony or sarcasm intended, for the ancients recognized all these matters as being allegorical and mystical. One is likewise reminded of the statement made in the New Testament that Jesus rode into Jerusalem on an ass and the foal of an ass.

With these principles of matter and form, and the parallel distinction between potential and actual existence, Aristotle claims to have solved the difficulties that earlier thinkers had found in the fact of change. The changes in nature are to be interpreted not as the passage from non-being to being, which would make them unintelligible, but as the process by which what is merely potential being passes over, through form, into actual being, or entelechy. The philosophy of nature which results from these basic concepts views nature as a dynamic realm in which change is real, spontaneous, continuous, and in the main directed. Matter, though indeed capable of form, possesses a residual inertia which on occasion produces accidental effects; so that alongside the teological causation of the forms Aristotle recognizes what he calls "necessity" in nature; but the products of the latter, since they are aberrations from form, cannot be made the object of scientific knowledge. Furthermore, the system of nature as developed by Aristotle is a graded series of existences, in which the simpler beings, though in themselves formed matter, function also as matter for higher forms. At the base of the series is prime matter, which as wholly unformed is mere potentiality, not actual being. The simplest formed matter is the so-called primary bodies -- earth, water, air and fire. From these as matter arise by the intervention of successively more complex forms the composite inorganic bodies, organic tissues, and the world of organisms, characterized by varying degrees of complexity in structure and function. In this realization of form in matter Aristotle distinguishes three sorts of change: qualitative change, or alteration; quantitative change, or growth and diminution; and change, of place, or locomotion, the last being primary, since it is presupposed in all the others. But Aristotle is far from suggesting a mechanical explanation of change, for not even locomotion can be explained by impact alone. The motion of the primary bodies is due to the fact that each has its natural place to which it moves when not opposed; earth to the center, then water, air, and fire to successive spheres about the center. The ceaseless motion of these primary bodies results from their ceaseless transformation into one another through the interaction of the forms of hot and cold, wet and dry. Thus qualitative differences of form underlie even the most elemental changes in the world of nature.

Wyck: A common name for primordial magi and magic. Special K What happened to "magick"? Of the mages left on Earth, few know enough about Avatars and Prime theory to even recognize that the Awakened Avatar allows for a very different sort of magic than Sleeper sorcery. You speak in strange tongues – you make gestures with your hand – your enemy bursts in flames! Was it Awakened magic or sorcery? Who can tell? When someone changes the world through practice and will, it’s magic. Perhaps it was a conceit of hubris to ever think that Awakened mages were somehow special and superior to others with their "True Magick." Titles

Yana (Sanskrit) Yāna [from the verbal root yā to go] Path, road, vehicle; there are two recognized paths of action in nature, the pratyeka-yana (the path of each one for himself) and the amrita-yana (the immortal vehicle or path of immortality). There are also two schools of philosophy in India using this term: the Hinayana (the lesser, inferior, or defective vehicle) and the Mahayana (the greater or superior vehicle).

Yoga: Sanskrit for union. The development of the powers latent in man for achieving union with the Divine Spirit. It is defined as “the restraint of mental modifications.” Eight stages are enumerated, viz. moral restraint (yama), self-culture (niyama), posture (asana) breath-control (pranayama), control of the senses (pratyahara), concentration (dharana), meditation (dhyana), and a state of superconsciousness (samadhi). The techniques of Yoga are recognized and applied by all schools of occultism.

Yung: Courage, one of the universally recognized moral qualities of man (ta te), especially of the superior man. -- W.T.C.

zamindar ::: n. --> A landowner; also, a collector of land revenue; now, usually, a kind of feudatory recognized as an actual proprietor so long as he pays to the government a certain fixed revenue.



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   4 Sri Ramakrishna
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   1 Thomas Merton
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   1 Thich Nhat Hanh
   1 Tenzin Wangyal Rinpoche
   1 Tashkandi
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   1 Simone Weil
   1 Saint Leo the Great
   1 Ramakrishna
   1 Rabindranath Tagore
   1 Padmasambhava
   1 Niels Bohr
   1 Mingyur Rinpoche
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   1 Christ
   1 Charles F Haanel
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   1 Heraclitus

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1:Recognize what is before you and what is hidden shall be revealed to you. ~ Christ,
2:Alone the sage can recognize the sage. ~ Sri Ramakrishna,
3:Recognize what is before you and what is hidden shall be revealed to you.
   ~ Gospel of Thomas,
4:The keenest sorrow is to recognize ourselves as the sole cause of all our adversities.
   ~ Sophocles,
5:Alone the sage can recognize the sage. ~ Ramakrishna, the Eternal Wisdom
6:When someone has a light delivered into hishand, he must recognize it as his most valuable property." ~ Tashkandi,
7:If you do not expect the unexpected, you will not recognize it when it arrives. ~ Heraclitus,
8:You can recognize a small truth because its opposite is a falsehood. The opposite of a great truth is another truth. ~ Niels Bohr,
9:One should realize the Self by the Eye of Wisdom. Does Rama need a mirror to recognize himself as Rama? ~ Sri Ramana Maharshi,
10:It's the beauty within us that makes it possible for us to recognize the beauty around us. The question is not what you look at but what you see. ~ Henry David Thoreau,
11:I recognize my affinity with [all beings]; I am nothing but an ability to echo them, to understand them, to respond to them. ~ Maurice Merleau-Ponty, Sense and Non-sense,
12:The individuals cannot act of their own accord. Recognize the force of the Divine Will and keep quiet. ~ Sri Ramana Maharshi, Talks, 594,
13:Pain warns us not to exert our limbs to the point of breaking them. How much knowledge would we not need to recognize this by the exercise of mere reason. ~ Georg C Lichtenberg,
14:Everyone who has ever written will have discovered that writing always awakens something which, though it lay within us, we failed clearly to recognize before. ~ Georg C Lichtenberg,
15:When Sri Ramachandra came to this world only twelve sages recognized him as an Avatar. So when God descends few recognize his divine nature. ~ Sri Ramakrishna,
16:Wake up and recognize the dignity of your nature! Remember that you were made in the image of God—which, although it was corrupted in Adam, was still re-molded in Christ. ~ Saint Leo the Great,
17:As you start to see your own potential, you will also begin to recognize it in every being around you. Buddha nature is not a special quality available to just a privileged few. ~ Mingyur Rinpoche,
18:Every day we are engaged in a miracle which we don't even recognize: a blue sky, white clouds, green leaves, the black, curious eyes of a child — our own two eyes. All is a miracle." ~ Thich Nhat Hanh,
19:To love is to recognize yourself in another." ~ Eckhart Tolle, (b. 1948) spiritual teacher, best-selling author, German-born resident of Canada, best known as the author of :The Power of Now," et. al., Wikipedia.,
20:Only, intelligence has to recognize by the methods proper to it... the pre-eminence of love. It must not yield unless it knows why, and it must know this quite precisely and clearly. ~ Simone Weil, Gravity & Grace,
21:Philosophers, for example, often fail to recognize that their remarks about the universe apply also to themselves and their remarks. If the universe is meaningless, so is the statement that it is so. ~ Alan Wilson,
22:Once we recognize that thoughts are empty, the mind will no longer have the power to deceive us. But as long as we take our deluded thoughts as real, they will continue to torment us mercilessly. ~ Dilgo Khyentse Rinpoche,
23:Mind is what creates both samsara and nirvana. Yet there is nothing much to it - it is just thoughts. Once we recognize that thoughts are empty, the mind will no longer have the power to deceive us. ~ Dilgo Khyentse Rinpoche,
24:This light which is in you is "little," because even though you recognize the eternity of the Christ, you do not believe in his death and resurrection ~ Saint Thomas Aquinas, (Commentary on John 12).,
25:Esoteric more generally means simply a continuing knowledge of reality which is rejected. That it is esoteric not because it cannot be known but because we refuse to recognize it. Therefore it remains a profound secret.
   ~ Manly P Hall,
26:God sports in the world as man. He incarnates Himself as man -- as in the case of Krishna, Rama, and Chaitanya. One needs spiritual practice in order to know God and recognize Divine Incarnations. ~ Sri Ramakrishna,
27:Learn the divine words [of Scripture] and understand them in your spirit: there you will recognize the Word . Perceive with the bodily sense the forms and beauties of sensible things: in them you will understand the Word of God. ~ Eriugena, Homilia in Johannem,
28:The saying "Know thyself" means that we should recognize & acknowledge in ourselves the God who made us in his own image, for if we do this, we will be recognized by our Maker. So let us not be at enmity with ourselves but change our way of life without delay. ~ Hippolytus of Rome,
29:It is the one Savior of his body, our Lord Jesus Christ, the Son of God, who prays for us and in us and is himself the object of our prayers.... Let us then recognize both our voice in his, and his voice in ours. ~ Saint Augustine of Hippo, Expositions of the Psalms 85:1,
30:We must recognize that the attempt to set forth the temporal course commonly referred to as the "evolution of mankind" is merely an attempt to structure events for convenient accessibility. Consequently, we must exclude from our discussion as far as possible such misleading notions as "development" and "progress." ~ Jean Gebser,
31:A hundred things may be explained to you, a thousand things told, but one thing only should you grasp. Know one thing and everything is freed- remain within your inner nature, your Awareness. May I recognize all the manifestations that appear to me in the bardo (intermediate state) as being my own projections; emanations of my own mind. ~ Padmasambhava,
32:The disciple will probably be visited at night by his Teacher, who will come in a superphysical body. [...] If he has not developed his spiritual nature by right living, right thinking and right feeling during his probation as a student, he will be unable to recognize the Master when he comes. ~ Manly P Hall, What the Ancient Wisdom Expects of Its Disciples,
33:People usually consider walking on water or in thin air a miracle. But I think the real miracle is not to walk either on water or in thin air, but to walk on earth. Every day we are engaged in a miracle which we don't even recognize: a blue sky, white clouds, green leaves, the black, curious eyes of a child ~ our own two eyes. All is a miracle. ~ Thich Nhat Hanh,
34:Insofar as he makes use of his healthy senses, man himself is the best and most exact scientific instrument possible. The greatest misfortune of modern physics is that its experiments have been set apart from man, as it were, physics refuses to recognize nature in anything not shown by artificial instruments, and even uses this as a measure of its accomplishments. ~ Johann Wolfgang von Goethe,
35:Practice in a straightforward way. There is no need to live in fantasy and 'pretend' to be anything other than what you are. Be honest and open with yourself - if you are a good person, recognize that goodness and build upon it. If you are a deluded person, recognize that delusion and begin to disentangle yourself from it, be rid of it. It is essential that your practice be pure, straightforward and honest. ~ Dilgo Khyentse Yangsi Rinpoche,
36:The unfolding through time of all things from one is the simple message, finally, of every one of the creation myths reproduced in the pages of these volumes~including that of our contemporary biological view, which becomes an effective mythic image the moment we recognize its own inner mystery. By the same magic, every god that is dead can be conjured again to life, as any fragment of rock from a hillside, set respectfully in a garden, will arrest the eye. ~ Joseph Campbell,
37:There in the Heart, where the couple finally unite, the entire game is undone, the nightmare of evolution, and you are exactly where you were prior to the beginning of the whole show. With a sudden shock of the entirely obvious, you recognize your own Original Face, the face you had prior to the Big Bang, the face of utter Emptiness that smiles as all creation and sings as the entire Kosmos - and it is all undone in that primal glance, and all that is left is the smile, and the reflection of the moon on a quiet pond, late on a crystal clear night. ~ Ken Wilber, A Brief History of Everything, p. 43,
38:You cannot seek the unknown. What is sought must already be known, otherwise, it could not be recognized.
All recognition requires memory. What is recognized must have been cognized before. The process works as cognize, then name, and subsequently recognize.
There is nothing to be gained by pursuing the unknown. It is sufficient to fully comprehend the known.

Wu Hsin comes to take you to the real; his words are final. Drink them fully and your thirst has ended.

You are no longer mesmerized by your own self-importance. To have done so means to reach the state in which imagination is no longer taken for the actual. ~ Wu Hsin,
39:Although there is a difference of procedure between a Shaman of the Tungas and a Catholic prelate of Europe or between a coarse and sensual Vogul and a Puritan Independent of Connecticut, there is no difference in the principle of their creeds; for they all belong to the same category of people whose religion consists not in becoming better, but in believing in and carrying out certain arbitrary regulations. Only those who believe that the worship of God consists in aspiring to a better life differ from the first because they recognize quite another and certainly a loftier principle uniting all men of good faith in an invisible temple which alone can be the universal temple. ~ Immanuel Kant,
40:Although there is a difference of procedure between a Shaman of the Tungas and a Catholic prelate of Europe or between a coarse and sensual Vogul and a Puritan Independent of Connecticut, there is no difference in the principle of their creeds; for they all belong to the same category of people whose religion consists not in becoming better, but in believing in and carrying out certain arbitrary regulations. Only those who believe that the worship of God consists in aspiring to a better life differ from the first because they recognize quite another and certainly a loftier principle uniting all men of good faith in an invisible temple which alone can be the universal temple. ~ Kant, the Eternal Wisdom
41:Happy is the man who can recognize in the work of to-day a connected portion of the work of life and an embodiment of the work of Eternity. The foundations of his confidence are unchangeable, for he has been made a partaker of Infinity. He strenuously works out his daily enterprises because the present is given him for a possession.
   Thus ought man to be an impersonation of the divine process of nature, and to show forth the union of the infinite with the finite, not slighting his temporal existence, remembering that in it only is individual action possible, nor yet shutting out from his view that which is eternal, knowing that Time is a mystery which man cannot endure to contemplate until eternal Truth enlighten it. ~ James Clerk Maxwell,
42:If you want to identify me, ask me not where I live, or what I like to eat, or how I comb my hair, but ask me what I am living for, in detail, ask me what I think is keeping me from living fully for the thing I want to live for . . . To be grateful is to recognize the Love of God in everything He has given us - and He has given us everything. Every breath we draw is a gift of His love, every moment of existence is a grace, for it brings with it immense graces from Him.

Gratitude therefore takes nothing for granted, is never unresponsive, is constantly awakening to new wonder and to praise of the goodness of God. For the grateful person knows that God is good, not by hearsay but by experience. And that is what makes all the difference. ~ Thomas Merton,
43:This Dog
   Every morning this dog, very attached to me,
   Quietly keeps sitting near my seat
   Till touching its head
   I recognize its company.
   This recognition gives it so much joy
   Pure delight ripples through its entire body.
   Among all dumb creatures
   It is the only living being
   That has seen the whole man
   Beyond what is good or bad in him
   It has seen
   For his love it can sacrifice its life
   It can love him too for the sake of love alone
   For it is he who shows the way
   To the vast world pulsating with life.
   When I see its deep devotion
   The offer of its whole being
   I fail to understand
   By its sheer instinct
   What truth it has discovered in man.
   By its silent anxious piteous looks
   It cannot communicate what it understands
   But it has succeeded in conveying to me
   Among the whole creation
   What is the true status of man.
   ~ Rabindranath Tagore,
44:Spirit comes from the Latin word to breathe. What we breathe is air, which is certainly matter, however thin. Despite usage to the contrary, there is no necessary implication in the word spiritual that we are talking of anything other than matter (including the matter of which the brain is made), or anything outside the realm of science. On occasion, I will feel free to use the word. Science is not only compatible with spirituality; it is a profound source of spirituality. When we recognize our place in an immensity of light years and in the passage of ages, when we grasp the intricacy, beauty and subtlety of life, then that soaring feeling, that sense of elation and humility combined, is surely spiritual. So are our emotions in the presence of great art or music or literature, or of acts of exemplary selfless courage such as those of Mohandas Gandhi or Martin Luther King Jr. The notion that science and spirituality are somehow mutually exclusive does a disservice to both. ~ Carl Sagan,
45:There are two Paths to the Innermost: the Way of the Mystic, which is the way of devotion and meditation, a solitary and subjective path; and the way of the occultist, which is the way of the intellect, of concentration, and of trained will; upon this path the co-operation of fellow workers is required, firstly for the exchange of knowledge, and secondly because ritual magic plays an important part in this work, and for this the assistance of several is needed in most of the greater operations. The mystic derives his knowledge through the direct communion of his higher self with the Higher Powers; to him the wisdom of the occultist is foolishness, for his mind does not work in that way; but, on the other hand, to a more intellectual and extrovert type, the method of the mystic is impossible until long training has enabled him to transcend the planes of form. We must therefore recognize these two distinct types among those who seek the Way of Initiation, and remember that there is a path for each. ~ Dion Fortune, Esoteric Orders and Their Work and The Training and Work of the Initiate,
46:SHYAM: "What is the distinction between the gross body and the subtle body?"

MASTER: "The body consisting of the five gross elements is called the gross body. The subtle body is made up of the mind, the ego, the discriminating faculty, and the mind-stuff. There is also a causal body, by means of which one enjoys the Bliss of God and holds communion with Him. The Tantra calls it the Bhagavati Tanu, the Divine Body. Beyond all these is the Mahakarana, the Great Cause. That cannot be expressed by words.

"What is the use of merely listening to words? Do something! What will you achieve by merely repeating the word 'siddhi'? Will that intoxicate you? You will not be intoxicated even if you make a paste of siddhi and rub it all over your body. You must eat some of it. How can a man recognize yarns of different counts, such as number forty and number forty-one, unless he is in the trade? Those who trade in yarn do not find it at all difficult to describe a thread of a particular count. Therefore I say, practise a little spiritual discipline; then you will know all these — the gross, the subtle, the causal, and the Great Cause. While praying to God, ask only for love for His Lotus Feet." ~ Sri Ramakrishna,
47:all is the method of God's workings; all life is Yoga :::
   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 recognize in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of the 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 self-conscious 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 there for right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Conditions of the Synthesis [47] [T1],
48:8. We all recognize the Universe must have been thought into shape before it ever could have become a material fact. And if we are willing to follow along the lines of the Great Architect of the Universe, we shall find our thoughts taking form, just as the universe took concrete form. It is the same mind operating through the individual. There is no difference in kind or quality, the only difference is one of degree.
9. The architect visualizes his building, he sees it as he wishes it to be. His thought becomes a plastic mold from which the building will eventually emerge, a high one or a low one, a beautiful one or a plain one, his vision takes form on paper and eventually the necessary material is utilized and the building stands complete.
10. The inventor visualizes his idea in exactly the same manner, for instance, Nikola Tesla, he with the giant intellect, one of the greatest inventors of all ages, the man who has brought forth the most amazing realities, always visualizes his inventions before attempting to work them out. He did not rush to embody them in form and then spend his time in correcting defects. Having first built up the idea in his imagination, he held it there as a mental picture, to be reconstructed and improved by his thought. "In this way," he writes in the Electrical Experimenter. "I am enabled to rapidly develop and perfect a conception without touching anything. When I have gone so far as to embody in the invention every possible improvement I can think of, and see no fault anywhere, I put into concrete, the product of my brain. Invariably my devise works as I conceived it should; in twenty years there has not been a single exception. ~ Charles F Haanel, The Master Key System,
49:THE FOUR FOUNDATIONAL PRACTICES
   Changing the Karmic Traces
   Throughout the day, continuously remain in the awareness that all experience is a dream. Encounter all things as objects in a dream, all events as events in a dream, all people as people in a dream.
   Envision your own body as a transparent illusory body. Imagine you are in a lucid dream during the entire day. Do not allow these reminders to be merely empty repetition. Each time you tell yourself, "This is a dream," actually become more lucid. Involve your body and your senses in becoming more present.

   Removing Grasping and Aversion
   Encounter all things that create desire and attachment as the illusory empty, luminous phenomena of a dream. Recognize your reactions to phenomena as a dream; all emotions, judgments, and preferences are being dreamt up. You can be certain that you are doing this correctly if immediately upon remembering that your reaction is a dream, desire and attachment lessen.

   Strengthening Intention
   Before going to sleep, review the day and reflect on how the practice has been. Let memories of the day arise and recognize them as memories of dream. Develop a strong intention to be aware in the coming night's dreams. Put your whole heart into this intention and pray strongly for success.

   Cultivating Memory and joyful Effort
   Begin the day with the strong intention to maintain the practice. Review the night, developing happiness if you remembered or were lucid in your dreams. Recommit yourself to the practice, with the intention to become lucid if you were not, and to further develop lucidity if you were. At any time during the day or evening it is good to pray for success in practice. Generate as strong an intention as possible. This is the key to the practice, ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep,
50:middle vision logic or paradigmatic ::: (1:25) Cognition is described as middle-vision logic, or paradigmatic in that it is capable of co-ordinating the relations between systems of systems, unifying them into principled frameworks or paradigms. This is an operation on meta-systems and allows for the view described above, a view of human development itself. Self-sense at teal is called Autonomous or Strategist and is characterized by the emergent capacity to acknowledge and cope with inner conflicts in needs, ... and values. All of which are part of a multifacted and complex world. Teal sees our need for autonomy and autonomy itself as limited because emotional interdependence is inevitable. The contradictory aspects of self are weaved into an identity that is whole, integrated and commited to generating a fulfilling life.

Additionally, Teal allows individuals to link theory and practice, perceive dynamic systems interactions, recognize and strive for higher principles, understand the social construction of reality, handle paradox and complexity, create positive-sum games and seek feedback from others as a vital source for growth. Values embrace magnificence of existence, flexibility, spontaneioty, functionality, the integration of differences into interdependent systems and complimenting natural egalitarianism with natural ranking. Needs shift to self-actualization, and morality is in both terms of universal ethical principles and recognition of the developmental relativity of those universals. Teal is the first wave that is truly able to see the limitations of orange and green morality, it is able to uphold the paradox of universalism and relativism. Teal in its decision making process is able to see ... deep and surface features of morality and is able to take into consideration both those values when engaging in moral action. Currently Teal is quite rare, embraced by 2-5% of the north american and european population according to sociological research. ~ Essential Integral, L4.1-53, Middle Vision Logic,
51:Although a devout student of the Bible, Paracelsus instinctively adopted the broad patterns of essential learning, as these had been clarified by Pythagoras of Samos and Plato of Athens. Being by nature a mystic as well as a scientist, he also revealed a deep regard for the Neoplatonic philosophy as expounded by Plotinus, Iamblichus, and Proclus. Neo­platonism is therefore an invaluable aid to the interpretation of the Paracelsian doctrine.
   Paracelsus held that true knowledge is attained in two ways, or rather that the pursuit of knowledge is advanced by a two-fold method, the elements of which are completely interdependent. In our present terminology, we can say that these two parts of method are intuition and experience. To Paracelsus, these could never be divided from each other.
   The purpose of intuition is to reveal certain basic ideas which must then be tested and proven by experience. Experience, in turn, not only justifies intuition, but contributes certain additional knowledge by which the impulse to further growth is strengthened and developed. Paracelsus regarded the separation of intuition and experience to be a disaster, leading inevitably to greater error and further disaster. Intuition without experience allows the mind to fall into an abyss of speculation without adequate censorship by practical means. Experience without intuition could never be fruitful because fruitfulness comes not merely from the doing of things, but from the overtones which stimulate creative thought. Further, experience is meaningless unless there is within man the power capable of evaluating happenings and occurrences. The absence of this evaluating factor allows the individual to pass through many kinds of experiences, either misinterpreting them or not inter­ preting them at all. So Paracelsus attempted to explain intuition and how man is able to apprehend that which is not obvious or apparent. Is it possible to prove beyond doubt that the human being is capable of an inward realization of truths or facts without the assistance of the so-called rational faculty?
   According to Paracelsus, intuition was possible because of the existence in nature of a mysterious substance or essence-a universal life force. He gave this many names, but for our purposes, the simplest term will be appropriate. He compared it to light, further reasoning that there are two kinds of light: a visible radiance, which he called brightness, and an invisible radiance, which he called darkness. There is no essential difference between light and darkness. There is a dark light, which appears luminous to the soul but cannot be sensed by the body. There is a visible radiance which seems bright to the senses, but may appear dark to the soul. We must recognize that Paracelsus considered light as pertaining to the nature of being, the total existence from which all separate existences arise. Light not only contains the energy needed to support visible creatures, and the whole broad expanse of creation, but the invisible part of light supports the secret powers and functions of man, particularly intuition. Intuition, therefore, relates to the capacity of the individual to become attuned to the hidden side of life. By light, then, Paracelsus implies much more than the radiance that comes from the sun, a lantern, or a candle. To him, light is the perfect symbol, emblem, or figure of total well-being. Light is the cause of health. Invisible light, no less real if unseen, is the cause of wisdom. As the light of the body gives strength and energy, sustaining growth and development, so the light of the soul bestows understanding, the light of the mind makes wisdom possible, and the light of the spirit confers truth. Therefore, truth, wisdom, understanding, and health are all manifesta­ tions or revelations ot one virtue or power. What health is to the body, morality is to the emotions, virtue to the soul, wisdom to the mind, and reality to the spirit. This total content of living values is contained in every ray of visible light. This ray is only a manifestation upon one level or plane of the total mystery of life. Therefore, when we look at a thing, we either see its objective, physical form, or we apprehend its inner light Everything that lives, lives in light; everything that has an existence, radiates light. All things derive their life from light, and this light, in its root, is life itself. This, indeed, is the light that lighteth every man who cometh into the world. ~ Manly P Hall, Paracelsus,
1:Do you even recognize your own consciousness? ~ ken-wilber, @wisdomtrove
2:The sincere alone can recognize sincerity. ~ thomas-carlyle, @wisdomtrove
3:Money doesn't exist because I don't recognize it. ~ bob-dylan, @wisdomtrove
4:The people who matter will recognize who you are. ~ alan-cohen, @wisdomtrove
5:Be aware of danger-but recognize the opportunity ~ john-f-kennedy, @wisdomtrove
6:Let us try to recognize the precious nature of each day.   ~ dalai-lama, @wisdomtrove
7:Revisit your past only to recognize how far you have come. ~ alan-cohen, @wisdomtrove
8:We look for good on earth and cannot recognize it when met. ~ euripedes, @wisdomtrove
9:To be truly happy you must recognize who you are with nothing. ~ gangaji, @wisdomtrove
10:Begin to recognize prosperity everywhere, and rejoice in it. ~ louise-hay, @wisdomtrove
11:Only the person of worth can recognize the worth in others. ~ thomas-carlyle, @wisdomtrove
12:To be grateful is to recognize the love of God in everything. ~ thomas-merton, @wisdomtrove
13:We can rise above our limitations, only once we recognize them. ~ b-k-s-iyengar, @wisdomtrove
14:Man can hardly even recognize the devils of his own creation. ~ albert-schweitzer, @wisdomtrove
15:The first step in solving a problem is to recognize that it does exist. ~ zig-ziglar, @wisdomtrove
16:Luck is a thing that comes in many forms and who can recognize her? ~ ernest-hemingway, @wisdomtrove
17:Anybody who preserves the ability to recognize beauty will never get old. ~ franz-kafka, @wisdomtrove
18:A breakthrough occurs when you recognize, you are more energy than matter ~ caroline-myss, @wisdomtrove
19:Your job isn't to find these ideas but to recognize them when they show up. ~ stephen-king, @wisdomtrove
20:Live in such a way that men may recognize that you have been with Jesus. ~ charles-spurgeon, @wisdomtrove
21:If you do not expect the unexpected, you will not recognize it when it arrives. ~ heraclitus, @wisdomtrove
22:You can only recognize your happiness against the background of suffering. ~ thich-nhat-hanh, @wisdomtrove
23:“A man has as many social selves as there are individuals who recognize him.” ~ william-james, @wisdomtrove
24:How important it is for us to recognize and celebrate our heroes and she-roes! ~ maya-angelou, @wisdomtrove
25:I came here to say that I do not recognize anyone's right to one minute of my life. ~ ayn-rand, @wisdomtrove
26:Every moment is a golden one for him who has the vision to recognize it as such. ~ henry-miller, @wisdomtrove
27:A breakthrough occurs when you recognize, you are more energy than matter ~ norman-vincent-peale, @wisdomtrove
28:It is important to recognize that you are special, the most special, the only special. ~ gangaji, @wisdomtrove
29:True friends are like stars; you can only recognize them when it's dark around you. ~ bob-marley, @wisdomtrove
30:The keenest sorrow is to recognize ourselves as the sole cause of all our adversities. ~ sophocles, @wisdomtrove
31:The election is not very far off when a candidate can recognize you across the street. ~ kin-hubbard, @wisdomtrove
32:Only when the pursuit ceases, is it possible to recognize what comprises you: pure being. ~ adyashanti, @wisdomtrove
33:Pedigree and ancestry and what we ourselves have not achieved, I scarcely recognize as our own. ~ ovid, @wisdomtrove
34:Don't worry if people don't recognize your merits; worry that you may not recognize theirs. ~ confucius, @wisdomtrove
35:We will first understand how simple the universe is when we recognize how strange it is. ~ john-wheeler, @wisdomtrove
36:If you get your face and your name out there enough, people will start to recognize you. ~ richard-branson, @wisdomtrove
37:Now we sit through Shakespeare in order to recognize the quotations.”   Orson Welles ~ william-shakespeare, @wisdomtrove
38:One of the things [fiction] does is lead you to recognize what you did not know before. ~ ursula-k-le-guin, @wisdomtrove
39:I never considered myself a patriot. I like to think I recognize only humanity as my nation. ~ isaac-asimov, @wisdomtrove
40:We must recognize that every nation determines its policies in terms of its own interests. ~ john-f-kennedy, @wisdomtrove
41:We will never have true civilization until we have learned to recognize the rights of others. ~ will-rogers, @wisdomtrove
42:All truths are old, and all that we have to do is recognize and utter them anew. ~ johann-wolfgang-von-goethe, @wisdomtrove
43:We must recognize that the suffering of one person or one nation is the suffering of humanity.   ~ dalai-lama, @wisdomtrove
44:Love is to recognize that the other person is a person, is precious, is important and has value. ~ jean-vanier, @wisdomtrove
45:The humorist has a good eye for the humbug; he does not always recognize the saint. ~ william-somerset-maugham, @wisdomtrove
46:Joy is what happens to us when we allow ourselves to recognize how good things really are. ~ marianne-williamson, @wisdomtrove
47:Our faculties are more fitted to recognize the wonderful structure of a beetle than a Universe. ~ charles-darwin, @wisdomtrove
48:The more you recognize the immense good within you, the more you magnetize immense good around you. ~ alan-cohen, @wisdomtrove
49:The last function of reason is to recognize that there are an infinity of things which surpass it. ~ blaise-pascal, @wisdomtrove
50:A mistake is valuable if you do four things with it: recognize it, admit it, learn from it, forget it ~ john-wooden, @wisdomtrove
51:I think what we lack isn't science, but poetry that reveals what the heart is ready to recognize. ~ joseph-campbell, @wisdomtrove
52:One of the most healing things you can do is recognize where in your life you are your own poison. ~ steve-maraboli, @wisdomtrove
53:We wouldn’t worry nearly as much about what others thought of us if we recognize how seldom they do. ~ paulo-coelho, @wisdomtrove
54:Waiting does not exist in the experience of those who recognize the presence of love wherever they are. ~ alan-cohen, @wisdomtrove
55:You already have every characteristic necessary for success if you recognize, claim, develop and use them ~ zig-ziglar, @wisdomtrove
56:The highest possible stage in moral culture is when we recognize that we ought to control our thoughts. ~ charles-darwin, @wisdomtrove
57:Trusting no man as his friend, he could not recognize his enemy when the latter actually appeared. ~ nathaniel-hawthorne, @wisdomtrove
58:We will never recognize the true value of our own lives until we affirm the value in the life of others. ~ ronald-reagan, @wisdomtrove
59:Do not search for SUCCESS off in the distance, but instead recognize it and grasp it right where you are! ~ napoleon-hill, @wisdomtrove
60:Let the GRATEFUL HEART sweep through the day that it may recognize in every hour some sweet blessing. ~ henry-ward-beecher, @wisdomtrove
61:The world will always punish the few people with special talents the rest of us don't recognize as real. ~ chuck-palahniuk, @wisdomtrove
62:Until we recognize the SELF that exists apart from who we think we are - we cannot know the Ch'an ( ZEN ) MIND. ~ d-t-suzuki, @wisdomtrove
63:Time And health are two precious assets that we don't recognize and appreciate until they have been depleted. ~ denis-waitley, @wisdomtrove
64:When you go through difficult times... recognize that God is refining you, knocking off some of your rough edges. ~ joel-osteen, @wisdomtrove
65:To recognize one's own insanity is, of course, the arising of sanity, the beginning of healing and transcendence. ~ eckhart-tolle, @wisdomtrove
66:Some movie stars wear their sunglasses even in church. They're afraid God might recognize them and ask for autographs. ~ fred-allen, @wisdomtrove
67:The more you recognize and express gratitude for the things you have, the more you will have to express gratitude for. ~ zig-ziglar, @wisdomtrove
68:The paradoxical secret of enlightenment is to recognize that there is no &
69:We accept the love we think we deserve. please help me to recognize the truth about myself,no matter how beautiful it is. ~ alan-cohen, @wisdomtrove
70:We just have to recognize life for what it is: a gift to be grateful for, not a property to cling to, hoard, or defend. ~ henri-nouwen, @wisdomtrove
71:First, you learn to recognize the automatic thoughts flitting through your consciousness at the times you feel worst. ~ martin-seligman, @wisdomtrove
72:Ultimately, man should not ask what the meaning of his life is, but rather he must recognize that it is he who is asked. ~ viktor-frankl, @wisdomtrove
73:I pray daily, not for more riches, but for more wisdom with which to recognize, embrace and enjoy what I already possess. ~ napoleon-hill, @wisdomtrove
74:Deep listening helps us to recognize the existence of wrong perceptions in the other person and wrong perceptions in us. ~ thich-nhat-hanh, @wisdomtrove
75:I leaf through books, I do not study them. What I retain of them is something I no longer recognize as anyone else’s. ~ michel-de-montaigne, @wisdomtrove
76:We aren't going to have peace on Earth until we recognize the basic fact of the interrelated structure of all reality. ~ martin-luther-king, @wisdomtrove
77:Whatever we refuse to recognize about ourselves has a way of rearing its head and making itself known when we least expect it. ~ debbie-ford, @wisdomtrove
78:In every work of genius, we recognize our own rejected thoughts; they come back to us with a certain alienated majesty. ~ ralph-waldo-emerson, @wisdomtrove
79:When you perceive that problems serve a purpose in your life, you will recognize that problems are opportunities in disguise. ~ peace-pilgrim, @wisdomtrove
80:When you recognize the festive and the still moments as moments of prayer, then you gradually realize that to pray is to live. ~ henri-nouwen, @wisdomtrove
81:The last advance of reason is to recognize that it is surpassed by innumerable things; it is feeble if it cannot realize that. ~ blaise-pascal, @wisdomtrove
82:It is reasonable to expect the doctor to recognize that science may not have all the answers to problems of health and healing. ~ norman-cousins, @wisdomtrove
83:Thou canst not recognize not-being (for this is impossible), nor couldst thou speak of it, for thought and being are the same thing. ~ parmenides, @wisdomtrove
84:We can learn to see each other and see ourselves in each other and recognize that human beings are more alike than we are unalike. ~ maya-angelou, @wisdomtrove
85:Whether pleasure or pain; every situation in your life serves a purpose. It is up to us to recognize what that purpose could be. ~ steve-maraboli, @wisdomtrove
86:Do not look for Jesus away from yourselves. He is not out there; He is in you. Keep your lamp burning, and you will recognize him. ~ mother-teresa, @wisdomtrove
87:I'm not suggesting that you have to overcome your fear of death. But we have to be willing to recognize at any moment, death could come. ~ gangaji, @wisdomtrove
88:When we finally recognize that we truly know nothing, there is an exhilarating feeling of freedom and an overwhelming sense of wonder. ~ tim-freke, @wisdomtrove
89:The good man does not grieve that other people do not recognize his merits. His only anxiety is lest he should fail to recognize theirs. ~ confucius, @wisdomtrove
90:Philosophy must indeed recognize the possibility that the people rise to it, but must not lower itself to the people. ~ georg-wilhelm-friedrich-hegel, @wisdomtrove
91:Sincerity must be bought at a price: the humility to recognize our innumerable errors, and fidelity in tirelessly setting them right. ~ thomas-merton, @wisdomtrove
92:Many successful people have found opportunities in failure and adversity that they could not recognize in more favorable circumstances. ~ napoleon-hill, @wisdomtrove
93:To keep hope alive one must, in spite of all mistakes, horrors, and crimes, recognize the obvious superiority of the socialist camp. ~ jean-paul-sartre, @wisdomtrove
94:There is something that is much more scarce, something finer far, something rarer than ability. It is the ability to recognize ability. ~ elbert-hubbard, @wisdomtrove
95:What if you have failed in the past? So, at one time did every man we recognize as a towering success. They called it "temporary defeat. ~ napoleon-hill, @wisdomtrove
96:You see, it's one thing to accept Him as Lord, another to recognize Him as Savior - but it's another matter entirely to accept Him as Father. ~ max-lucado, @wisdomtrove
97:To recognize causes is to think, and through thought alone feelings become knowledge and are not lost, but become real and begin to mature. ~ hermann-hesse, @wisdomtrove
98:We find things beautiful because we recognize them and contrariwise we find things beautiful because their novelty surprises us. ~ william-somerset-maugham, @wisdomtrove
99:In order to heal themselves, people must recognize, first, that they have an inner guidance deep within and, second, that they can trust it. ~ shakti-gawain, @wisdomtrove
100:When we are able to recognize and forgive ignorant actions of the past, we gain strength to constructively solve the problems of the present.   ~ dalai-lama, @wisdomtrove
101:It is wisdom to recognize necessity when all other courses have been weighed, though as folly it may appear to those who cling to false hope. ~ j-r-r-tolkien, @wisdomtrove
102:How you all will change the work after I am gone. If I came back a hundred years from now, I just wonder if I would even recognize it. ~ paramahansa-yogananda, @wisdomtrove
103:Recognize, you ARE Home. Not, you are &
104:The psychoanalysis of neurotics has taught us to recognize the intimate connection between wetting the bed and the character trait of ambition. ~ sigmund-freud, @wisdomtrove
105:The Buddha said that if we know how to look deeply into our suffering and recognize what feeds it, we are already on the path of emancipation. ~ thich-nhat-hanh, @wisdomtrove
106:Learn to recognize the counterfeit coins that may buy you just a moment of pleasure, But then drag you for days like a broken man behind a farting camel. ~ hafez, @wisdomtrove
107:The superior man is distressed by the limitations of his ability; he is not distressed by the fact that men do not recognize the ability that he has. ~ confucius, @wisdomtrove
108:Mindfulness helps you go home to the present. And every time you go there and recognize a condition of happiness that you have, happiness comes. ~ thich-nhat-hanh, @wisdomtrove
109:There are only two things. Truth and lies. Truth is indivisible, hence it cannot recognize itself; anyone who wants to recognize it has to be a lie. ~ franz-kafka, @wisdomtrove
110:When each day is the same as the next, it’s because people fail to recognize the good things that happen in their lives every day that the sun rises. ~ paulo-coelho, @wisdomtrove
111:Recognize when your peak energy occurs during the day. Allocate the most difficult projects to that period. Work on easy projects at low-energy times ~ denis-waitley, @wisdomtrove
112:It is not that you set the individual apart from society but that you recognize in any society that the individual must have rights that are guarded. ~ eleanor-roosevelt, @wisdomtrove
113:She couldn't be on his wavelength all the time. That's all. When you could recognize that and deal with it, you were on your way to an adult relationship. ~ stephen-king, @wisdomtrove
114:No one can be a great thinker who does not recognize that as a thinker it is his first duty to follow his intellect to whatever conclusions it may lead. ~ john-stuart-mill, @wisdomtrove
115:Once we deeply trust that we ourselves are precious in God's eyes, we are able to recognize the preciousness of others and their unique places in God's heart. ~ henri-nouwen, @wisdomtrove
116:Let every man recognize what he is, and be certain that we are all equally priests, that is, we have the same power in the word and in any sacrament whatever. ~ martin-luther, @wisdomtrove
117:The more we touch the intimate love of God which creates, sustains, and guides us, the more we recognize the multitude of fruits that come forth from that love. ~ henri-nouwen, @wisdomtrove
118:Il est non seulement impossible, mais inutile de conna|"tre Dieu sans Je sus-Christ. It is not only impossible, but also useless to recognize God without Jesus. ~ blaise-pascal, @wisdomtrove
119:Real happiness is so simple that most people do not recognize it. It is derived from the simplest, the quietest, the most unpretentious things in the world. ~ orison-swett-marden, @wisdomtrove
120:As for a limit to one’s labors, I, for one, do not recognize any for a high-minded man, except that the labors themselves should lead to noble accomplishments. ~ alexander-the-great, @wisdomtrove
121:Sometimes you recognize that there is a category of human experience that has not been identified but everyone knows about it. That is when I find a term to describe it. ~ brian-eno, @wisdomtrove
122:There is one thing, and only one thing, in which it is granted to you to be free in life, all else being beyond your power: that is to recognize and profess the truth. ~ leo-tolstoy, @wisdomtrove
123:I always thought the best kind of sunglasses are the motorcycle helmets with the black plastic masks on them. That way, nobody can recognize the back of your head either. ~ bob-dylan, @wisdomtrove
124:We see men who have accumulated great fortunes, but we often recognize only their triumph, overlooking the temporary defeats which they had to surmount before ‘arriving.’ ~ napoleon-hill, @wisdomtrove
125:It is not our purpose to become each other; it is to recognize each other, to learn to see the other and honor him for what he is: each the other's opposite and complement. ~ hermann-hesse, @wisdomtrove
126:The last proceeding of reason is to recognize that there is an infinity of things which are beyond it. There is nothing so conformable to reason as this disavowal of reason. ~ blaise-pascal, @wisdomtrove
127:No man who enters upon the office to which I have succeeded can fail to recognize how every president of the United States has placed special reliance upon his faith in God. ~ john-f-kennedy, @wisdomtrove
128:The first duty of the educator, whether he is involved with the newborn infant or the older child, is to recognize the human personality of the young being and respect it. ~ maria-montessori, @wisdomtrove
129:To drop into being means to recognize your interconnectedness with all life, and with being itself. Your very nature is being part of larger and larger spheres of wholeness. ~ jon-kabat-zinn, @wisdomtrove
130:If you recognize that all of your inner hurts are caused by your own wrong actions or your own wrong reactions or your own wrong inaction, then you will stop hurting yourself. ~ peace-pilgrim, @wisdomtrove
131:It is only common sense to recognize that the great bulk of Americans, whether Republican or Democrat, face many common problems and agree on a number of basic objectives. ~ dwight-eisenhower, @wisdomtrove
132:We are stuck with technology when all we really want is just stuff that works. How do you recognize something that is still technology? A good clue is if it comes with a manual. ~ douglas-adams, @wisdomtrove
133:You will always receive help within a second of a prayer. To recognize the help, you must see everything in your life from that second on as a part of the answer to your prayer. ~ caroline-myss, @wisdomtrove
134:It's easy to get lost in endless speculation. So today, release the need to know why things happen as they do. Instead, ask for the insight to recognize what you're meant to learn. ~ caroline-myss, @wisdomtrove
135:But I think there are a set of experiences that turn a potential writer into a working writer, and then there are places in your life were you start to recognize what you want to do. ~ stephen-king, @wisdomtrove
136:In the end, we shall recognize our song and sing it well. You may feel a little warbly at the moment, but so have all the great singers. Just keep singing and you’ll find your way home. ~ alan-cohen, @wisdomtrove
137:Life is a balanced system of learning and evolution. Whether pleasure or pain; every situation in your life serves a purpose. It is up to us to recognize what that purpose could be. ~ steve-maraboli, @wisdomtrove
138:There is a resemblance between men and women, not a contrast. When a man begins to recognize his feeling, the two unite. When men accept the sensitive side of themselves, they come alive. ~ anais-nin, @wisdomtrove
139:The Bible recognizes no faith that does not lead to obedience, nor does it recognize any obedience that does not spring from faith. The two are at opposite sides of the same coin. ~ aiden-wilson-tozer, @wisdomtrove
140:You will always receive help within a second of a prayer. To recognize the help, you must see everything in your life from that second on as a part of the answer to your prayer. ~ norman-vincent-peale, @wisdomtrove
141:You do not stop losing power by refusing to recognize your fear, by anesthetizing yourself to what you feel. The road to authentic power is always through what you feel through your heart. ~ gary-zukav, @wisdomtrove
142:A man who lies to himself, and believes his own lies, becomes unable to recognize truth, either in himself or in anyone else, and he ends up losing respect for himself and for others. ~ fyodor-dostoevsky, @wisdomtrove
143:I do not seek the good of others as a sanction for my right to exist, nor do I recognize the good of others as a justification for their seizure of my property or their destruction of my life. ~ ayn-rand, @wisdomtrove
144:It's easy to get lost in endless speculation. So today, release the need to know why things happen as they do. Instead, ask for the insight to recognize what you're meant to learn. ~ norman-vincent-peale, @wisdomtrove
145:The Lord is coming, always coming. When you have ears to hear and eyes to see, you will recognize him at any moment of your life. Life is Advent; life is recognizing the coming of the Lord ~ henri-nouwen, @wisdomtrove
146:God sometimes allows us to feel anger so we'll recognize when we're being mistreated. But even when we experience true injustices in our lives, we must not vent our anger in an improper way. ~ joyce-meyer, @wisdomtrove
147:A sensible man will remember that the eyes may be confused in two ways - by a change from light to darkness or from darkness to light; and he will recognize that the same thing happens to the soul. ~ plato, @wisdomtrove
148:To receive spiritual direction is to recognize that God does not solve our problems or answer all our questions, but leads us closer to the mystery of our existence where all questions cease. ~ henri-nouwen, @wisdomtrove
149:I have often seen quite demented patients recognize and respond vividly to paintings and delight in the act of painting at a time when they are scarcely responsive, disoriented, and out of it. ~ oliver-sacks, @wisdomtrove
150:Much to his annoyance, a thought popped into his mind. It was very clear and very distinct, and he had now come to recognize these thoughts for what they were. His instinct was to resist them. ~ douglas-adams, @wisdomtrove
151:People have forgotten what the human touch is, what it is to smile, for somebody to smile at them, somebody to recognize them, somebody to wish them well. The terrible thing is to be unwanted. ~ mother-teresa, @wisdomtrove
152:Investors making purchases in an overheated market need to recognize that it may often take an extended period for the value of even an outstanding company to catch up with the price they paid. ~ warren-buffet, @wisdomtrove
153:The sordid qualities imputed to the enemy are always those which we recognize as our own and therefore rise to slay, because only through projection do we realize the enormity and horror of them. ~ henry-miller, @wisdomtrove
154:The thing is to understand myself: the thing is to find a truth which is true for me, to find the idea for which I can live and die. That is what I now recognize as the most important thing. ~ soren-kierkegaard, @wisdomtrove
155:Truly it is an evil to be full of faults; but it is a still greater evil to be full of them and to be unwilling to recognize them, since that is to add the further fault of a voluntary illusion. ~ blaise-pascal, @wisdomtrove
156:If some among you fear taking a stand because you are afraid of reprisals from customers, clients, or even government, recognize that you are just feeding the crocodile hoping he'll eat you last. ~ ronald-reagan, @wisdomtrove
157:The close and thoughtful observer more and more learns to recognize his limitations. He realizes that with the steady growth of knowledge more and more new problems keep on emerging. ~ johann-wolfgang-von-goethe, @wisdomtrove
158:When you are free enough to stop searching for freedom, you recognize that freedom is always here, it's your nature as timeless presence. That doesn't mean the circumstances are always free, of course. ~ gangaji, @wisdomtrove
159:An adult who does not understand that a child needs to use his hands and does not recognize this as the first manifestation of an instinct for work can be an obstacle to the child's development ~ maria-montessori, @wisdomtrove
160:Philosophers, for example, often fail to recognize that their remarks about the universe apply also to themselves and their remarks. If the universe is meaningless, so is the statement that it is so. ~ alan-watts, @wisdomtrove
161:The deeper we look into nature, the more we recognize that it is full of life, and the more profoundly we know that all life is a secret and that we are united with all life that is in nature. ~ albert-schweitzer, @wisdomtrove
162:Have you felt it too? Have you seen how your best friends love everything about you- except the things that count? And your most important is nothing to them; nothing, not even a sound they can recognize. ~ ayn-rand, @wisdomtrove
163:Recognize that it is natural and normal to fear rejection. The only thing wrong with it is if you allow the fear to dominate you so that it holds you back from fulfilling your potential in your business. ~ brian-tracy, @wisdomtrove
164:We must recognize that we can't solve our problems now until there is a radical redistribution of economic and political power... . a radical restructuring of the architecture of American society. ~ martin-luther-king, @wisdomtrove
165:The only way to drive out bad culture is to create good culture. We need to recognize that artistic talent is a gift from the Lord - and that developing those talents is the only way to create good culture. ~ c-s-lewis, @wisdomtrove
166:We seek to unify ourselves with the endless light of truth, of God, of nirvana. We recognize the infinite playing through all beings and all forms, but we only have to concern ourselves with ourselves. ~ frederick-lenz, @wisdomtrove
167:Opportunity ... It has a sly habit of slipping in by the back door, and often it comes disguised in the form of misfortune, or temporary defeat. Perhaps this is why so many fail to recognize opportunity. ~ napoleon-hill, @wisdomtrove
168:The Chinese use two brush strokes to write the word &
169:To study and constantly, is this not a pleasure? To have friends come from far away places, is this not a joy? If people do not recognize your worth, but this does not worry you, are you not a true gentleman? ~ confucius, @wisdomtrove
170:As you recognize that you already own the wholeness you seek, and no one outside you can give you more than you already are, dysfunctional situations will evaporate like bad dreams exposed to the morning sun. ~ alan-cohen, @wisdomtrove
171:I suppose what makes me most glad is that we all recognize each other in this metaphysical space of silence and happening, and get some sense, for a moment, that we are full of paradise without knowing it. ~ thomas-merton, @wisdomtrove
172:I certainly wasn't happy. Happiness has to do with reason, and only reason earns it. What I was given was the thing you can't earn, and can't keep, and often don't even recognize at the time; I mean joy. ~ ursula-k-le-guin, @wisdomtrove
173:Buddhism teaches us not to try to run away from suffering. You have to confront suffering. You have to look deeply into the nature of suffering in order to recognize its cause, the making of the suffering. ~ thich-nhat-hanh, @wisdomtrove
174:You come to me for advice, but you can't cope with anything you don't recognize. Hmmm. So we'll have to tell you something you already know but make it sound like news, eh Well, business as usual , I suppose. ~ douglas-adams, @wisdomtrove
175:America was founded by people who believe that God was their rock of safety. I recognize we must be cautious in claiming that God is on our side, but I think it's all right to keep asking if we're on His side. ~ ronald-reagan, @wisdomtrove
176:People are always a little disconcerted when you don't recognize them, they are so important to themselves, it is a shock to discover of what small importance they are to others. [The human element] ~ william-somerset-maugham, @wisdomtrove
177:In the face of the oppressed I recognize my own face, and in the hands of the oppressor I recognize my own hands. Their flesh is my flesh, their blood is my blood, their pain is my pain, their smile is my smile. ~ henri-nouwen, @wisdomtrove
178:We grow primarily through our challenges, especially those life-changing moments when we begin to recognize aspects of our nature that make us different from the family and culture in which we have been raised. ~ caroline-myss, @wisdomtrove
179:When you recognize God as Creator, you will admire Him. When you recognize His wisdom, you will learn from Him. When you discover His strength, you will rely on Him. But only when He saves you will you worship Him. ~ max-lucado, @wisdomtrove
180:It is probably not love that makes the world go around, but rather those mutually supportive alliances through which partners recognize their dependence on each other for the achievement of shared and private goals. ~ fred-allen, @wisdomtrove
181:There is a terrible hunger for love. We all experience that in our lives - the pain, the loneliness. We must have the courage to recognize it. The poor you may have right in your own family. Find them. Love them. ~ mother-teresa, @wisdomtrove
182:Today, however, those things which occupy us in the field of education are the interests of humanity at large and of civilization, and before such great forces we can recognize only one country-the entire world. ~ maria-montessori, @wisdomtrove
183:Perhaps we need some outside, universal threat to make us recognize this common bond. I occasionally think how quickly our differences worldwide would vanish if we were facing an alien threat from outside this world. ~ ronald-reagan, @wisdomtrove
184:If you are willing to experience anything directly and immediately, whether good or bad, joyous or hateful,  you will recognize that what you are running from does not exist, and what you are running toward is already here. ~ gangaji, @wisdomtrove
185:They don't subscribe to our sense of morality; they don't believe in an afterlife; they don't believe in a God or religion. And the only morality they recognize, therefore, is what will advance the cause or socialism. ~ ronald-reagan, @wisdomtrove
186:We grow primarily through our challenges, especially those life-changing moments when we begin to recognize aspects of our nature that make us different from the family and culture in which we have been raised. ~ norman-vincent-peale, @wisdomtrove
187:Thus, with the good we have the bad: we have the opposed movements of a dancer guided by one artistic plan; we recognize in his steps the good as against the bad, and see that in the opposition lies the merit of the design. ~ plotinus, @wisdomtrove
188:Shame on such a morality that is worthy of pariahs, and that fails to recognize the eternal essence that exists in every living thing, and shines forth with inscrutable significance from all eyes that see the sun! ~ arthur-schopenhauer, @wisdomtrove
189:I'm proud of having been one of the first to recognize that states and the federal government have a duty to protect our natural resources from the damaging effects of pollution that can accompany industrial development. ~ ronald-reagan, @wisdomtrove
190:I recognize terror as the finest emotion and so I will try to terrorize the reader. But if I find that I cannot terrify, I will try to horrify, and if I find that I cannot horrify, I'll go for the gross-out. I'm not proud. ~ stephen-king, @wisdomtrove
191:He was a wonderful man. And when a man is that special, you know it sooner than you think possible. You recognize it instinctively, and you're certain that no matter what happens, there will never be another one like him. ~ nicholas-sparks, @wisdomtrove
192:Humanists recognize that it is only when people feel free to think for themselves, using reason as their guide, that they are best capable of developing values that succeed in satisfying human needs and serving human interests. ~ isaac-asimov, @wisdomtrove
193:If you want to be important-wonderful. If you want to be recognized-wonderful. If you want to be great-wonderful. But recognize that he who is greatest among you shall be your servant. That's a new definition of greatness. ~ martin-luther-king, @wisdomtrove
194:Nature compels us to recognize the fact of mutual dependence, each life necessarily helping the other lives who are linked to it. In the very fibers of our being, we bear within ourselves the fact of the solidarity of life. ~ albert-schweitzer, @wisdomtrove
195:A feeling for equal rights for other human beings cannot exist in adults if a feeling for authority is not implanted in them during childhood. Otherwise, adults will never become mature enough to recognize the rights of others. ~ rudolf-steiner, @wisdomtrove
196:The laughter that happens when people are truth-telling and showing up and being real - I call that "knowing laughter." That's what happens between people when we recognize the absurdity of the belief that we're alone in anything. ~ brene-brown, @wisdomtrove
197:Fear wears so many clever disguises it is virtually impossible to always recognize it. Fear disguises itself as the need to be somewhere else, doing something else, not knowing how to do something or not needing to do something. ~ lyania-vanzant, @wisdomtrove
198:Getting things done, and feeling good about it, means being willing to recognize, acknowledge, and appropriately manage all the things that have your consciousness engaged. Mastering the art of stress-free productivity requires it. ~ david-allen, @wisdomtrove
199:I think very often producers are really trying to repeat things. When they hear something in the new songs that they recognize as being a bit like something that was a success on a previous record, they're inclined to encourage that. ~ brian-eno, @wisdomtrove
200:You do not need to know precisely what is happening, or exactly where it is all going. What you need is to recognize the possibilities and challenges offered by the present moment, and to embrace them with courage, faith and hope. ~ thomas-merton, @wisdomtrove
201:Equality comes in realizing that we are all doing different jobs for a common purpose. That is the aim behind any community. The very name community means let's come together to recognize the unity. Come ... unity. ~ swami-satchidananda-saraswati, @wisdomtrove
202:We are having experiences all the time which may on occasion render some sense of this, a little intuition of where your bliss is. Grab it. No one can tell you what it is going to be. You have to learn to recognize your own depth. ~ joseph-campbell, @wisdomtrove
203:Most of the threats we face come from the progress we’ve made in science and technology. We are not going to stop making progress, or reverse it, so we must recognize the dangers and control them. I’m an optimist, and I believe we can. ~ stephen-hawking, @wisdomtrove
204:The highest result of education is tolerance. Long ago men fought and died for their faith; but it took ages to teach them the other kind of courage, - the courage to recognize the faiths of their brethren and their rights of conscience. ~ hellen-keller, @wisdomtrove
205:I clung to nothing, in a way I was calm. But it was a horrible calm‚îbecause of my body; my body, I saw with its eyes, I heard with its ears, but it was no longer me; it sweated and trembled by itself and I didn't recognize it any more. ~ jean-paul-sartre, @wisdomtrove
206:Every new discovery is assumed at once into the sum total of knowledge, and with that ceases in a sense to be a discovery; it dissolves into the whole and disappears, and one must have a trained scientific eye even to recognize it after that. ~ franz-kafka, @wisdomtrove
207:You recognize that you are feeling upset, and you identify what the Source is that has upset you, and then you say, "Well, clearly I know what I do not want—what is it that I do want?" and you deliberately practice the thought of your desire. ~ esther-hicks, @wisdomtrove
208:You don't need to be an expert in order to achieve satisfactory investment returns. But if you aren't, you must recognize your limitations and follow a course certain to work reasonably well. Keep things simple and don't swing for the fences. ~ warren-buffet, @wisdomtrove
209:I'm a student of history and know that civilizations get lost - they are born and die - and so I recognize the tender mortality of our civilization. I'm not saying I'm separate from the despair of that, but I'm not controlled by the despair of that. ~ gangaji, @wisdomtrove
210:The unvarnished truth is that almost all the people you meet feel themselves superior to you in some way, and a sure way to their hearts is to let them realize in some subtle way that you recognize their importance, and recognize it sincerely. ~ dale-carnegie, @wisdomtrove
211:The more valuable you become [in your company], the more influence you have, the better communicator you are, you manage your time better, and you recognize people for their contributions. You also become more valuable as a spouse, parent and friend. ~ jim-rohn, @wisdomtrove
212:Photographs are perhaps the most mysterious of all the objects that make up, and thicken, the environment we recognize as modern. Photographs really are experience captured, and the camera is the ideal arm of consciousness in its acquisitive mood. ~ susan-sontag, @wisdomtrove
213:Design in art, is a recognition of the relation between various things, various elements in the creative flux. You can't invent a design. You recognize it, in the fourth dimension. That is, with your blood and your bones, as well as with your eyes. ~ d-h-lawrence, @wisdomtrove
214:Thrown into the atmosphere of action [in 1954], I suddenly understood the kind of neurosis that dominated all my previous work. I had not been able to recognize it before: I was inside. Simone de Beauvoir had guessed these reasons before I did. ~ jean-paul-sartre, @wisdomtrove
215:... When you can look into the face of human beings and you have enough light to recognize them as your brothers and sisters. Up until then it is night and darkness is still with us. Let us pray for the light. It is the peace the world cannot give. ~ henri-nouwen, @wisdomtrove
216:Although others may feel sorry for you, never feel sorry for yourself: it has a deadly effect on spiritual well-being. Recognize all problems, no matter how difficult, as opportunities for spiritual growth, and make the most of these opportunities. ~ peace-pilgrim, @wisdomtrove
217:Taking bold climate action now has the potential to unleash the full power of business and at the same time lift millions of people out of poverty. We're the first generation to recognize this and the last generation that will have this opportunity. ~ richard-branson, @wisdomtrove
218:Compassion is not a relationship between the healer and the wounded. It’s a relationship between equals. Only when we know our own darkness well can we be present with the darkness of others. Compassion becomes real when we recognize our shared humanity. ~ brene-brown, @wisdomtrove
219:You say you want to get rid of the noise, but you and the noise go together. You have to be you without &
220:Angels can recognize the nature of our unique essence on the basis of nothing more than a brief conversation with us. From hearing the tone of our voice angels sense what we love; and from hearing what we say, angels sense our level of understanding. ~ emanuel-swedenborg, @wisdomtrove
221:Both the Winter and the Summer Solstices are expressions of love. They show us the opposition of light and dark, expansion and contraction, that characterize our experiences in the Earth school so that we can recognize our options as we move through our lives. ~ gary-zukav, @wisdomtrove
222:This is a matter of vital importance to the public safety ... While we recognize that assault-weapon legislation will not stop all assault-weapon crime, statistics prove that we can dry up the supply of these guns, making them less accessible to criminals. ~ ronald-reagan, @wisdomtrove
223:Scientists make mistakes. Accordingly, it is the job of the scientist to recognize our weakness, to examine the widest range of opinions, to be ruthlessly self-critical. Science is a collective enterprise with the error-correction machinery often running smoothly. ~ carl-sagan, @wisdomtrove
224:All you need to do is recognize your true position as the witness. You only have to do this for some time, until the spell is broken. Even after the spell is broken these mental tendencies may arise, but without any power, just like you can see the moon in the daylight. ~ mooji, @wisdomtrove
225:We think there is someplace other than here to get to‚that’s what drives the whole pursuit. Only when the pursuit ceases, is it possible to recognize what comprises you: pure being, pure consciousness. This is actually the very substance of your own self and being. ~ adyashanti, @wisdomtrove
226:To be successful, you have to develop certain traits such as courage, dignity, charisma and integrity. You also have to recognize that you have to work harder on yourself than on your job. You attract success because of the person you are. Personal development is key. ~ jim-rohn, @wisdomtrove
227:We are beginning to regain a knowledge of Creation, a knowledge forfeited by the fall of Adam. By God's mercy we can begin to recognize His Wonderful works and wonders also in flowers when we ponder his might and goodness. Therefore we laud, magnify and thank Him. ~ martin-luther, @wisdomtrove
228:The moment at which two people, approaching from opposite ends of a long passageway, recognize each other and immediately pretend they haven t. This is to avoid the ghastly embarrassment of having to continue recognizing each other the whole length of the corridor. ~ douglas-adams, @wisdomtrove
229:There is nothing wrong with thought and it can be used whenever necessary. But in every moment you can choose to follow your thoughts or you can recognize that which is not thinking. Don’t try to stop thinking, let it happen. Just recognize that which is not thinking. ~ adyashanti, @wisdomtrove
230:Out of the millions of people we live among, most of whom we habitually ignore and are ignored by in turn, there are always a few that hold hostage our capacity for happiness, whom we could recognize by their smell alone and whom we would rather die than be without. ~ alain-de-botton, @wisdomtrove
231:The greatness of man is so evident that it is even proved by his wretchedness. For what in animals is nature, we call in man wretchedness&
232:We’re miserable because we think that we are mere individuals, alone with our fears and flaws and resentments and mortality. We wrongly believe that our limited little egos constitute our whole entire nature. We have failed to recognize our deeper divine character. ~ elizabeth-gilbert, @wisdomtrove
233:One must learn to forgive and not to hold a hostile, bitter attitude of mind, which offends those about us and prevents us from enjoying ourselves. One must recognize human shortcomings and adjust himself to them rather than to be constantly finding fault with them. ~ napoleon-bonaparte, @wisdomtrove
234:We have five senses in which we glory and which we recognize and celebrate, senses that constitute the sensible world for us. But there are other senses - secret senses, sixth senses, if you will - equally vital, but unrecognized, and unlauded ... unconscious, automatic. ~ oliver-sacks, @wisdomtrove
235:I am a strong individualist by personal habit, inheritance, and conviction; but it is a mere matter of common sense to recognize that the State, the community, the citizens acting together, can do a number of things better than if they were left to individual action. ~ theodore-roosevelt, @wisdomtrove
236:Mountains, according to the angle of view, the season, the time of day, the beholder's frame of mind, or any one thing, can effectively change their appearance. Thus, it is essential to recognize that we can never know more than one side, one small aspect of a mountain. ~ haruki-murakami, @wisdomtrove
237:Whenever we feel lost, or insane, or afraid, all we have to do is ask for His help. The help might not come in the form we expected, or even thought we desired, but it will come, and we will recognize it by how we feel. In spite of everything, we will feel at peace. ~ marianne-williamson, @wisdomtrove
238:Business men are to be pitied who do not recognize the fact that the largest side of their secular business is benevolence. ... No man ever manages a legitimate business in this life without doing indirectly far more for other men than he is trying to do for himself. ~ henry-ward-beecher, @wisdomtrove
239:Any refusal to recognize reality, for any reason whatever, has disastrous consequences. There are no evil thoughts except one: the refusal to think. Don't ignore your own desires... . Don't sacrifice them. Examine their cause. There is a limit to how much you should have to bear. ~ ayn-rand, @wisdomtrove
240:The theoretician believes in logic and believes that he despises dreams, intuition, and poetry. He does not recognize that these three fairies have only disguised themselves in order to dazzle him... . He does not know that he owes his greatest discoveries to them. ~ antoine-de-saint-exupery, @wisdomtrove
241:Rather, Spirit, and enlightement, has to be something that you are fully aware of right now. Something you are already looking at right now... We are all already looking directly at Spirit, we just don't recognize it. We have all the necessary cognition, but not the recognition. ~ ken-wilber, @wisdomtrove
242:Our attitude towards what has happened to us in life is the important thing to recognize. Once hopeless, my life is now hope-full, but it did not happen overnight. The last of human freedoms, to choose one's attitude in any given set of circumstances, is to choose one's own way. ~ viktor-frankl, @wisdomtrove
243:Our nature is the nature of no birth and no death. It is impossible for a cloud to pass from being into nonbeing. And that is true with a beloved person. They have not died. They have continued in many new forms and you can look deeply and recognize them in you and around you. ~ thich-nhat-hanh, @wisdomtrove
244:Conservation means development as much as it does protection. I recognize the right and duty of this generation to develop and use the natural resources of our land; but I do not recognize the right to waste them, or to rob, by wasteful use, the generations that come after us. ~ theodore-roosevelt, @wisdomtrove
245:During my first press conference as president, in answer to a direct question, I pointed out that, as good Marxist-Leninists, the Soviet leaders have openly and publicly declared that the only morality they recognize is that which will further their cause, which is world revolution. ~ ronald-reagan, @wisdomtrove
246:We people of the world need to find ways to get to know one another - for then we will recognize that our likenesses are so much greater than our differences, however great our differences may seem. Every cell, every human being, is of equal importance and has work to do in this world ~ peace-pilgrim, @wisdomtrove
247:Even when other powers have been lost and people may not even be able to understand language, they will nearly always recognize and respond to familiar tunes. And not only that. The tunes may carry them back and may give them memory of scenes and emotions otherwise unavailable for them. ~ oliver-sacks, @wisdomtrove
248:There are times when I look over the various parts of my character with perplexity. I recognize that I am made up of several persons and that the person that at the moment has the upper hand will inevitably give place to another. But which is the real one? All of them or none? ~ william-somerset-maugham, @wisdomtrove
249:There is an ineffable mystery that underlies ourselves and the world. It is the darkness from which the light shines. When you recognize the integrity of the universe and that death is as certain as birth, then you can relax and accept that this is the way it is. There is nothing else to do. ~ alan-watts, @wisdomtrove
250:I trust, and I recognize the beneficence of the power which we all worship as supreme- Order, Fate, the Great Spirit, Nature, God. I recognize this power in the sun that makes all things grow and keeps life afoot. I make a friend of this indefinable force…this is my religion of optimism. ~ hellen-keller, @wisdomtrove
251:Recognize that many rejections are rarely personal. They usually reflect more about the other person and how the request doesn’t meet his/her needs, than about you. By taking yourself out of the equation, you’ll realize a lot of your emotional responses with the rejection are unnecessary. ~ celestine-chua, @wisdomtrove
252:The selfless love that we give to others, to the point of being willing to sacrifice our lives for them, is all the proof I need that human beings are not mere animals of self-interest. We carry within us a divine spark, and if we chose to recognize it, our lives have dignity, meaning, hope. ~ dean-koontz, @wisdomtrove
253:The simplest way to start becoming deep awake is to wonder… to look at the world with amazement… to be conscious of the breathtaking mystery of existence… to recognize that you really don’t know what life is. If you wonder deeply you’ll come out of your story and into the mystery of the moment. ~ tim-freke, @wisdomtrove
254:Each state claims the right to control interests foreign to itself when those interests are such that it can control them without putting its own interests in danger. ... other powers only recognize this right of intervening in proportion as the country doing it has the power to do it. ~ napoleon-bonaparte, @wisdomtrove
255:I've continued to recognize the power individuals have to change virtually anything and everything in their lives in an instant. I've learned that the resources we need to turn our dreams into reality are within us, merely waiting for the day when we decide to wake up and claim our birthright. ~ tony-robbins, @wisdomtrove
256:The problem arose that the primal awareness identified with each of the separate forms it appeared to be and didn’t recognize its deeper identity as the oneness of being. And here we are… that’s you and me. Each one of us is the field of awareness believing itself to be just a separate individual. ~ tim-freke, @wisdomtrove
257:A spiritual kingdom lies all about us, enclosing us, embracing us, altogether within reach of our inner selves, waiting for us to recognize it. God Himself is here awaiting our response to His presence. This eternal world will come alive to us the moment we begin to reckon upon its reality. ~ aiden-wilson-tozer, @wisdomtrove
258:War is a dead end, literally. And, what is more, we simply can't afford it. Not morally, and not financially. How long will it take the citizens of the United States, one wonders, to recognize that the house their country bombed in Iraq is the same one they were living in until it was foreclosed? ~ alice-walker, @wisdomtrove
259:Before you finish eating breakfast in the morning, you've depended on more than half the world. This is the way our universe is structured, this is its interrelated quality. We aren't going to have peace on Earth until we recognize the basic fact of the interrelated structure of all reality. ~ martin-luther-king, @wisdomtrove
260:There are times when we do not recognize that it is time for us to move forward. When life is ready for us to move and we resist, life will move us by any means necessary. What may feel like a disaster is actually a graduation. Remain open to being guided, supported and protected by the universe. ~ lyania-vanzant, @wisdomtrove
261:I just think that it's strong and it's important that we recognize what the Christmas season is about; it's about the birth of our Savior, and there's a lot of pressure today to be politically correct ,but people are realizing, too, that you have to be open to express your faith what you want believe. ~ joel-osteen, @wisdomtrove
262:Great feelings take with them their own universe, splendid or abject. They light up with their passion an exclusive world in which they recognize their climate. There is a universe of jealousy, of ambition, of selfishness or generosity. A universe — in other words a metaphysic and an attitude of mind. ~ albert-camus, @wisdomtrove
263:But there’s a reason we recognize Hamlet as a masterpiece: it’s that Shakespeare told us the truth, and people so rarely tell us the truth in this rise and fall here [indicates blackboard]. The truth is, we know so little about life, we don’t really know what the good news is and what the bad news is. ~ kurt-vonnegut, @wisdomtrove
264:Our joy, peace and happiness depend very much on our practice of recognizing and transforming habit energies. There are positive habit energies that we have to cultivate, and negative habit energies that we have to recognize, embrace and transform. The energy with which we do these things is mindfulness. ~ thich-nhat-hanh, @wisdomtrove
265:Your anxiety is your baby. You have to take care of it. You have to go back to yourself, recognize the suffering in you, embrace the suffering, and you get relief. And if you continue with your practice of mindfulness, you understand the roots, the nature of the suffering, and you know the way to transform it. ~ thich-nhat-hanh, @wisdomtrove
266:Dearest Lord, may I see you today and every day in the person of your sick, and, whilst nursing them, minister unto you. Though you hide yourself behind the unattractive disguise of the irritable, the exacting, the unreasonable, may I still recognize you, and say: "Jesus, my patient, how sweet it is to serve you. ~ mother-teresa, @wisdomtrove
267:Life consists in learning to live on one's own, spontaneous, freewheeling: to do this one must recognize what is one's own-be familiar and at home with oneself. This means basically learning who one is, and learning what one has to offer to the contemporary world, and then learning how to make that offering valid. ~ thomas-merton, @wisdomtrove
268:If you are a person this world will seem full of persons. When you are the being you will not feel bound. You will know every being, look in the eyes of every being, and you know, you will recognize yourself. These things are not poetry. They are simple truths. You will experience them. In your heart they will be confirmed. ~ mooji, @wisdomtrove
269:Will you resist the temptation to get a government handout for your community? Realize that the doctor's fight against socialized medicine is your fight. We can't socialize the doctors without socializing the patients. Recognize that government invasion of public power is eventually an assault upon your own business. ~ ronald-reagan, @wisdomtrove
270:We will never have peace in the world until men everywhere recognize that ends are not cut off from means, because the means represent the ideal in the making, and the end in process, and ultimately you can't reach good ends through evil means, because the means represent the seed and the end represents the tree. ~ martin-luther-king, @wisdomtrove
271:Fail your way forward. Recognize that Ready, fire, aim is superior to ready, aim, aim, aim. Straightforward trial and error produces better results than endless vacillating. If you're afraid to make decisions and act on them in the face of ambiguity and uncertainty, get a job. Failure's lessons are essential to success. ~ steve-pavlina, @wisdomtrove
272:It's the self that suffers, and there's a place where the self&
273:The occultists tell us that even in the mineral world there is the first faint indication of life, and some of the more advanced scientists are beginning to recognize that matter is not entirely dead— that there is nothing absolutely dead in Nature— that intelligence is merely a matter of degree— that the mineral. ~ william-walker-atkinson, @wisdomtrove
274:How good it is to work in the invigorating fresh air under the life-giving sun amid the inspiring beauty of nature. There are many who recognize this... How good it is to earn you livelihood by contributing constructively to the society in which you live - everyone should, of course, and in a healthy society everyone would. ~ peace-pilgrim, @wisdomtrove
275:Technology tends toward avoidance of risks by investors. Uncertainty is ruled out if possible. People generally prefer the predictable. Few recognize how destructive this can be, how it imposes severe limits on variability and thus makes whole populations fatally vulnerable to the shocking ways our universe can throw the dice. ~ frank-herbert, @wisdomtrove
276:The ladies men admire, I've heard, Would shudder at a wicked word. Their candle gives a single light, They'd rather stay at home at night. They do not keep awake 'till three, Nor read erotic poetry. They never sanction the impure, Nor recognize an overture. They shrink from powders and from paints... So far I've had no complaints. ~ dorothy-parker, @wisdomtrove
277:Certainly it's not just a visual experience - it's an emotional one. In an informal way I have often seen quite demented patients recognize and respond vividly to paintings and delight in painting at a time when they are scarcely responsive to words and disoriented and out of it. I think that recognition of visual art can be very deep. ~ oliver-sacks, @wisdomtrove
278:Indeed, when God's glory dwells in me, there is nothing too far away, nothing too painful, nothing too strange or too familiar that it cannot contain and renew by its touch. Every time I recognize the glory of God in me and give it space to manifest itself to me, all that is human can be brought there and nothing will be the same again. ~ henri-nouwen, @wisdomtrove
279:You can't remove that layer of pain by just saying, "Okay, I'm not going to wallow in it." The only way to remove that layer of pain is to face what it says and to recognize it as the look in the mirror that it is, reflecting the things you did that you wish you hadn't done and the things you didn't do that you wish you had done. ~ marianne-williamson, @wisdomtrove
280:I think, too, that we've got to recognize that where the preservation of a natural resource like the redwoods is concerned, that there is a common sense limit. I mean, if you've looked at a hundred thousand acres or so of trees-you know, a tree is a tree, how many more do you need to look at? Opposing expansion of Redwood National Park. ~ ronald-reagan, @wisdomtrove
281:Managing the power of choice, with all its creative and spiritual implications, is the essence of the human experience. All spiritual teachings are directed toward inspiring us to recognize that the power to make choices is the dynamic that converts our spirits into matter, our words into flesh. Choice is the process of creation itself. ~ caroline-myss, @wisdomtrove
282:We must fight against the spirit of unconscious cruelty with which we treat the animals. Animals suffer as much as we do. True humanity does not allow us to impose such sufferings on them. It is our duty to make the whole world recognize it. Until we extend our circle of compassion to all living things, humanity will not find peace. ~ albert-schweitzer, @wisdomtrove
283:May a merciful God preserve me from a Christian Church in which everyone is a saint! I want to be and remain in the church and little flock of the fainthearted, the feeble and the ailing, who feel and recognize the wretchedness of their sins, who sigh and cry to God incessantly for comfort and help, who believe in the forgiveness of sins. ~ martin-luther, @wisdomtrove
284:Managing the power of choice, with all its creative and spiritual implications, is the essence of the human experience. All spiritual teachings are directed toward inspiring us to recognize that the power to make choices is the dynamic that converts our spirits into matter, our words into flesh. Choice is the process of creation itself. ~ norman-vincent-peale, @wisdomtrove
285:Retire from the world each day to some private spot. Stay in the secret place till the surrounding noises begin to fade out of your heart and a sense of God's presence envelops you. Deliberately tune out the unpleasant sounds and come out of your closet determined not to hear them. Listen for the inward voice till you learn to recognize it. ~ aiden-wilson-tozer, @wisdomtrove
286:Fortunately Jesus didn't leave [the disciples]-or any of us-without hope or direction. Where we fail, Jesus succeeded. The only One who as able to recognize and follow His purpose from the beginning was Jesus. He alone was able to obey consistently and please God completely. And His divine mission was to make a way for each of us to do the same. ~ charles-r-swindoll, @wisdomtrove
287:If our poor die of hunger, it is not because God does not care for them. Rather, it is because neither you nor I are generous enough.  It is because we are not instruments of love in the hands of God.  We do not recognize Christ when once again He appears to us in the hungry man, in the lonely woman, in the child who is looking for a place to get warm. ~ mother-teresa, @wisdomtrove
288:People usually consider walking on water or in thin air a miracle. But I think the real miracle is not to walk either on water or in thin air, but to walk on earth. Every day we are engaged in a miracle which we don't even recognize: a blue sky, white clouds, green leaves, the black, curious eyes of a child - our own two eyes. All is a miracle. ~ thich-nhat-hanh, @wisdomtrove
289:There is something that is much more scarce, something finer far, something rarer than ability. It is the ability to recognize ability. The sternest comment that can be made against employers as a class lies in the fact that men of Ability usually succeed in showing their worth in spite of their employer, and not with his assistance and encouragement. ~ elbert-hubbard, @wisdomtrove
290:I don't mean to say that you shouldn't take care of your body, or want to keep it from dying. But it doesn't have the same hold as when you totally identify yourself as the body. To recognize the tenderness of mortality, the fragility of your life form and all life forms, including cosmic life forms, is to be humbled in a deep way that is actually enlivening. ~ gangaji, @wisdomtrove
291:Look at the word responsibility—’response-ability’—the ability to choose your response. Highly proactive people recognize that responsibility. They do not blame circumstances, conditions, or conditioning for their behavior. Their behavior is a product of their own conscious choice, based on values, rather than a product of their conditions, based on feeling. ~ stephen-r-covey, @wisdomtrove
292:The earth is not a lair, neither is it a prison. The earth is a Paradise, the only one we'll ever know. We will realize it the moment we open our eyes. We don't have to make it a Paradise-it is one. We have only to make ourselves fit to inhabit it. The man with the gun, the man with murder in his heart, cannot possibly recognize Paradise even when he is shown it. ~ henry-miller, @wisdomtrove
293:I feel that all you can do is give it your absolute best with whatever gifts the universe has given you. And if you make it in some way that other people can recognize, that's fine. But even if you don't quote-unquote make it, you're fine, if you've given it your whole heart and soul. You're totally in sync with your purpose and with the universe. And that's fine. ~ alice-walker, @wisdomtrove
294:I do my work easily and joyously. I feel beauty all around me and I see beauty in everyone I meet, for I see God in everything. I recognize my part in the Life Pattern and I find harmony through gladly and joyously living it. I recognize my oneness with all mankind and my oneness with God. My happiness overflows in loving and giving toward everyone and everything. ~ peace-pilgrim, @wisdomtrove
295:In time, Mr Hall, one gets to recognize that sneer, that hardness, for fornication extends far beyond the actual deed. Were it a deed only, I for one would not hold it anathema. But when the nations went a whoring they invariably ended by denying God, I think, and until all sexual irregularities and not some of them are penal the Church will never reconquer England. ~ e-m-forster, @wisdomtrove
296:There are no insignificant relationships. Every experience that we have contains purpose and meaning. Each event, each person in our lives embodies an energetic fragment of our own psyche and soul. Our individual spiritual task is to recognize and integrate all of them into our awareness so that the greater pattern of our mission can shine forth in its full dimensions. ~ caroline-myss, @wisdomtrove
297:The emotions that you feel, are ALWAYS responding to the PRESENT moment. Therefore, if fear comes forth because of your thoughts regarding the future, recognize that there is no basis for that fear - since you can alter the future by altering your thoughts. And recognize that as you allow fearful emotion to persist, you are also allowing creation toward that which you fear. ~ esther-hicks, @wisdomtrove
298:In history an additional result is commonly produced by human actions beyond that which they aim at and obtain - that which they immediately recognize and desire. They gratify their own interest; but something further is thereby accomplished, latent in the actions in question, though not present to their consciousness, and not included in their design. ~ georg-wilhelm-friedrich-hegel, @wisdomtrove
299:When you recognize that there is a voice in your head that pretends to be you and never stops speaking, you are awakening out of your unconscious identification with the stream of thinking. When you notice that voice, you realize that who you are is not the voice — the thinker — but the one who is aware of it. Knowing yourself as the awareness behind the voice is freedom.    ~ eckhart-tolle, @wisdomtrove
300:There are no insignificant relationships. Every experience that we have contains purpose and meaning. Each event, each person in our lives embodies an energetic fragment of our own psyche and soul. Our individual spiritual task is to recognize and integrate all of them into our awareness so that the greater pattern of our mission can shine forth in its full dimensions. ~ norman-vincent-peale, @wisdomtrove
301:Put the person in his/her best light. Always look for ways to make the person look good. Give credit where credit is due. Recognize talent where you see it. Drop compliments where appropriate. Allow the person to shine in his/her own light. A lot of people don’t recognize their personal prowess and it’s up to you to help them do that. Be their guide; be their conduit to love. ~ celestine-chua, @wisdomtrove
302:Intuitive guidance means having the self-esteem to recognize that the discomfort or confusion that a person feels is actually directing him to take charge of his life and make choices that will break him out of stagnation or misery. And, while we measure our own success in terms of our personal comfort and security, the universe measures our success by how much we have learned. ~ caroline-myss, @wisdomtrove
303:Dogs invite us not only to share their joy but also to live in the moment, where we are neither proceeding from nor moving toward, where the enchantment of the past and future cannot distract us, where a freedom from practical desire and a cessation of our usual ceaseless action allows us to recognize the truth of our existence, the reality of our world and purpose&
304:For even the most childish intoxication with progress will soon be forced to recognize that writing and books have a function that is eternal. It will become evident that formulations in words and the handling on of these formulations through writing are not only important aids but actually the only means by which humanity can have a history and continuing consciousness of itself. ~ hermann-hesse, @wisdomtrove
305:Today is a new day. It's a day you have never seen before and will never see again. Stop telling yourself the &
306:Let's get one thing clear right now, shall we? There is no Idea Dump, no Story Central, no Island of the Buried Bestsellers; good story ideas seem to come quite literally from nowhere, sailing at you right out of the empty sky: two previously unrelated ideas come together and make something new under the sun. Your job isn't to find these ideas but to recognize them when they show up. ~ stephen-king, @wisdomtrove
307:We seem, these days, much more willing to recognize the perils before us than we were even a decade ago. The newly recognized dangers threaten all of us, equally. No one can say how it will turn out down here. But this is also, we may note, the first time that a species has become able to journey to the planets and the stars. Sailors on a becalmed sea, we sense a stirring of the breeze. ~ carl-sagan, @wisdomtrove
308:I have faith that God will show you the answer. But you have to understand that sometimes it takes a while to be able to recognize what God wants you to do. That's how it often is. God's voice is usually nothing more than a whisper, and you have to listen very carefully to hear it. But other times, in those rarest of moments, the answer is obvious and rings as loud as a church bell. ~ nicholas-sparks, @wisdomtrove
309:Intuitive guidance means having the self-esteem to recognize that the discomfort or confusion that a person feels is actually directing him to take charge of his life and make choices that will break him out of stagnation or misery. And, while we measure our own success in terms of our personal comfort and security, the universe measures our success by how much we have learned. ~ norman-vincent-peale, @wisdomtrove
310:One may not always know his purpose until his only option is to monopolize in what he truly excels at. He grows weary of hearing the answer &
311:I am an expression of the divine, just like a peach is, just like a fish is. I have a right to be this way... I can't apologize for that, nor can I change it, nor do I want to... We will never have to be other than who we are in order to be successful... We realize that we are as ourselves unlimited and our experiences valid. It is for the rest of the world to recognize this, if they choose. ~ alice-walker, @wisdomtrove
312:To speak plainly and truthfully about the state of our world - to say, for instance, that the Bible and the Koran both contain mountains of life-destroying gibberish - is antithetical to tolerance as moderates currently conceive it. But we can no longer afford the luxury of such political correctness. We must finally recognize the price we are paying to maintain the iconography of our ignorance. ~ sam-harris, @wisdomtrove
313:As followers of Christ, we are to be careful not to remain victims of the many cultural presuppositions of who he is, and what he teaches, insofar as taking for granted our own caricatures of him. Let it boil in both mind and heart the question, &
314:First, recognize that you are not a sheep who will be satisfied with only a few nibbles of dry grass or with following the herd as they wander aimlessly, bleating and whining, all of their days. Separate yourself now from the multitude of humanity so that you will be able to control your own destiny. Remember that what others think and say and do need never influence what you think and say and do. ~ og-mandino, @wisdomtrove
315:I recognize that even you, yourself, will change. Your ideals will change, your tastes will change, your desires will change. Your whole understandings of who you are had better change, because if it doesn't change, you've become a very static personality over a great many years, and nothing would displease me more. And so I recognize that the process of evolution will produce changes in you. ~ neale-donald-walsch, @wisdomtrove
316:Most of us encounter a great deal more Mystery than we are willing to experience. Sometimes knowing life requires us to suspend disbelief, to recognize that all our hard-won knowledge may only be provisional, and the world may be quite different than we believe it to be.  This can be very stressful, even frightening.  But if we are not willing to wonder, we may have to hang up the phone on life. ~ rachel-naomi-remen, @wisdomtrove
317:That Hegelian dialectics should provide a wonderful instrument for always being right, because they permit the interpretations of all defeats as the beginning of victory, is obvious. One of the most beautiful examples of this kind of sophistry occurred after 1933 when the German Communists for nearly two years refused to recognize that Hitler's victory had been a defeat for the German Communist Party. ~ hannah-arendt, @wisdomtrove
318:I'd learned enough from life's experiences to understand that destiny's interventions can sometimes be read as invitation for us to address and even surmount our biggest fears. It doesn't take a great genius to recognize that when you are pushed by circumstance to do the one thing you have always most specifically loathed and feared, this can be, at the very least, an interesting growth opportunity. ~ elizabeth-gilbert, @wisdomtrove
319:None of us needs instruction in how to recognize what your heart is saying. We do need guidance, however, on how to have the courage to follow those feelings, since they will force us to change our lives in any case. But consider the consequences of not listening to the heart's guidance: depression, confusion, and the wretched feeling that we are not on our life's true path, but viewing it from a distance. ~ caroline-myss, @wisdomtrove
320:Everyday we slaughter our finest impulses. That is why we get a heartache when we read the lines written by the hand of a master and recognize them as our own, as the tender shoots which we stifled because we lacked the faith to believe in our own powers, our own criterion of truth and beauty. Everyman, when he gets quiet, when he becomes desperately honest with himself, is capable of uttering profound truths. ~ henry-miller, @wisdomtrove
321:If sometimes our poor people have had to die of starvation, it is not that God didn't care for them, but because you and I didn't give, were not an instrument of love in the hands of God, to give them that bread, to give them that clothing; because we did not recognize him, when once more Christ came in distressing disguise, in the hungry man, in the lonely man, in the homeless child, and seeking for shelter. ~ mother-teresa, @wisdomtrove
322:After watching the State of the Union address the other night [1994], I'm reminded of the old adage that imitation is the sincerest form of flattery. Only in this case, it's not flattery, but grand larceny: the intellectual theft of ideas that you and I recognize as our own. Speech delivery counts for little on the world stage unless you have convictions, and, yes, the vision to see beyond the front row seats. ~ ronald-reagan, @wisdomtrove
323:God would love to piece together the shattered fragments of your life. But He is waiting ... graciously waiting until the time is right. Until you are tired of the life you are living ... until you see it for what it really is. Until you are weary of coping ... of taking charge of your own life ... until you realize the mess you are making of it. Until you recognize your need for Him ... He's waiting. ~ charles-r-swindoll, @wisdomtrove
324:None of us needs instruction in how to recognize what your heart is saying. We do need guidance, however, on how to have the courage to follow those feelings, since they will force us to change our lives in any case. But consider the consequences of not listening to the heart's guidance: depression, confusion, and the wretched feeling that we are not on our life's true path, but viewing it from a distance. ~ norman-vincent-peale, @wisdomtrove
325:When all mental activity around who you think you are is stopped, there is a crack in the authority of perception, in the structure of the mind. I invite you to enter through that crack. Come in through that opening. When you do, the mind is no longer filled with its latest self-definition. In that moment, there is only silence. And in that silence, it is possible to recognize absolute fulfilment: the truth of who you are. ~ gangaji, @wisdomtrove
326:Sex is difficult, yes. But they are difficult things with which we have been charged... If you only recognize this and manage out of yourself, out of your own nature and ways, out of your own experience and childhood and strength to achieve a relation to sex wholly your own (not influenced by convention and custom) then you need no longer be afraid of losing yourself and becoming unworthy of your best possession. ~ rainer-maria-rilke, @wisdomtrove
327:The only thing that's real in any universe [is] that brilliant fire of Love that burns to the exclusion of everything else. As we recognize the presence of Love, we break through the wall of grief that would try to convince us that the dear soul with whom we have learned and loved so much no longer exists, or that she or he cannot speak with us. There is no wall that Love cannot vaporize. We may believe in death, Love doesn't. ~ richard-bach, @wisdomtrove
328:Because You have called me here not to wear a label by which I can recognize myself and place myself in some kind of a category. You do not want me to be thinking about what I am, but about what You are. Or rather, You do not even want me to be thinking about anything much: for You would raise me above the level of thought. And if I am always trying to figure out what I am and where I am and why I am, how will that work be done? ~ thomas-merton, @wisdomtrove
329:The true democracy, living and growing and inspiring, puts its faith in the people - faith that the people will not simply elect men who will represent their views ably and faithfully, but will also elect men who will exercise their conscientious judgment - faith that the people will not condemn those whose devotion to principle leads them to unpopular courses, but will reward courage, respect honor, and ultimately recognize right. ~ john-f-kennedy, @wisdomtrove
330:Freedom is the right to question and change the established way of doing things. It is the continuing revolution of the marketplace. It is the understanding that allows us to recognize shortcomings and seek solutions. It is the right to put forth an idea, scoffed at by the experts, and watch it catch fire among the people. It is the right to follow your dream, or stick to your conscience even if you're the only one in a sea of doubters. ~ ronald-reagan, @wisdomtrove
331:This world is not a vale of sorrows if you will recognize discriminatingly what is truly excellent in it; and if you will avail yourself of it for mutual happiness and well-being. Therefore, let us explain as often as possible, and particularly at the departure of life, that we base our faith on firm foundations, on Truth for putting into action our ideas which do not depend on fables and ideas which Science has long ago proven to be false. ~ kurt-vonnegut, @wisdomtrove
332:It is remarkable how liberating it feels to be able to see that your thoughts are just thoughts and that they are not &
333:Part of understanding the notion of Justice is to recognize the disproportions among which we live... it takes an awful lot of living with the powerless to really understand what it is like to be powerless, to have your voice, thoughts, ideas and concerns count for very little. We, who have been given much, whose voices can be heard, have a great duty and responsibility to make our voices heard with absolute integrity for those who are powerless. ~ john-odonohue, @wisdomtrove
334:When all mental activity around who you think you are or what you need for happiness is stopped, there is a crack in the authority of perception, in the structure of the mind. I invite you to enter through that crack. Come in through that opening. When you do, the mind is no longer filled with its latest self-definition. In that moment, there is only silence. And in that silence, it is possible to recognize absolute fulfilment: the truth of who you are. ~ gangaji, @wisdomtrove
335:To me, one of the most profound questions we can ask is: "So what?" And so what if there's an indefinite number of worlds with alternate "us-es" in them? The "so what," to me, comes alive when I ask myself: "What if I could find a way to get in touch with those alternate mes who made those choices?" That is, persons who, if I saw them now, I wouldn't even recognize because their choices, once small, have multiplied to make them such different people. ~ richard-bach, @wisdomtrove
336:People continued regardless of all that leads man forward to try to unite the incompatibles:;: the virtue of love, and what is opposed to love, namely, the restraining of evil by violence. And such a teaching, despite its inner contradiction, was so firmly established that the very people who recognize love as a virtue accept as lawful at the same time an order of life based on violence and allowing men not merely to torture but even to kill one another. ~ leo-tolstoy, @wisdomtrove
337:We must be educated in inner human modesty, so we can recognize that we are not, even for a moment, complete as human beings. Instead, we continue to develop from birth until death. We must recognize that every day of life has a special value, that it is not without purpose that we must learn to live through our thirties right after we have just gone through our twenties. We need to learn that each new day and each new year offers continual revelation. ~ rudolf-steiner, @wisdomtrove
338:I now believe that evolution, or deevolution, never ends short of death, that no society has ever achieved an absolute pinnacle, that all humans are not created equal. In fact, I believe attempts to create some abstract equalization create a morass of injustices that rebound on the equalizers. Equal justice and equal opportunity are ideals we should seek, but we should recognize that humans administer the ideals and that humans do not have equal ability. ~ frank-herbert, @wisdomtrove
339:On coming to the house, they (the Magi), saw the child with his mother Mary, and they bowed down and worshiped him. (Matthew 2:11) [This] adoration, too, was not the same as the worship of God. In my opinion they did not yet recognize him as God, but they acted in keeping with the custom mentioned in Scripture, according to which Kings and important people were worshiped; this did not mean more than falling down before them at their feet and honoring them. ~ martin-luther, @wisdomtrove
340:Some periods of our growth are so confusing that we don't even recognize that growth is happening... Those long periods when something inside ourselves seems to be waiting, holding its breath, unsure about what the next step should be, eventually become the periods we wait for, for it is in those periods that we realize that we are being prepared for the next phase of our life and that, in all probability, a new level of the personality is about to be revealed. ~ alice-walker, @wisdomtrove
341:When you learn to embrace your self with a sense of appreciation and affection, you begin to glimpse the goodness and light that is in you and gradually you will realize that you are worthy of respect from yourself. When you recognize your limits, but still embrace your life with affection and graciousness, the sense of inner dignity begins to grow. You become freer and less dependent on the affirmation of outer voices and less troubled by the negativity of others. ~ john-odonohue, @wisdomtrove
342:A man who lies to himself, and believes his own lies becomes unable to recognize truth, either in himself or in anyone else, and he ends up losing respect for himself and for others. When he has no respect for anyone, he can no longer love, and, in order to divert himself, having no love in him, he yields to his impulses, indulges in the lowest forms of pleasure, and behaves in the end like an animal. And it all comes from lying - lying to others and to yourself. ~ fyodor-dostoevsky, @wisdomtrove
343:May your body be blessed. May you realize that your body is a faithful and beautiful friend of your soul. And may you be peaceful and joyful and recognize that your senses are sacred thresholds. May you realize that holiness is mindful gazing, feeling, hearing and touching. May your senses gather you and bring you home. May your senses always enable you to celebrate the universe and the mystery and possibilities in you presence here. May the Eros of the Earth bless you. ~ john-odonohue, @wisdomtrove
344:This is what I believe: That I am I. That my soul is a dark forest. That my known self will never be more than a little clearing in the forest. That gods, strange gods, come forth from the forest into the clearing of my known self, and then go back. That I must have the courage to let them come and go. That I will never let mankind put anything over me, but that I will try always to recognize and submit to the gods in me and the gods in other men and women. There is my creed. ~ d-h-lawrence, @wisdomtrove
345:When we're born on this planet, we're taught to believe that what we see is real. But as we grow in understanding, we recognize first that we've been hypnotized by that reaching, and second that it's within our power to de-hypnotize ourselves. And as we do that, the illusion appears to change, to come in harmony with what we most value. If we most value love, we will begin to see more and more love and joy and adventure-creative expressions of life shimmering everywhere around us. ~ richard-bach, @wisdomtrove
346:The integral approach is committed to the full spectrum of consciousness as it manifests in all its extraordinary diversity. This allows the integral approach to recognize and honor the Great Holarchy of Being first elucidated by the perennial philosophy and the great wisdom traditions in general... The integral vision embodies an attempt to take the best of both worlds, ancient and modern. But that demands a critical stance willing to reject unflinchingly the worst of both as well. ~ ken-wilber, @wisdomtrove
347:I have no concern with any economic criticisms of the communist system; I cannot inquire into whether the abolition of private property is expedient or advantageous. But I am able to recognize that the psychological premisses on which the system is based are an untenable illusion. In abolishing private property we deprive the human love of aggression of one of its instruments... but we have in no way altered the differences in power and influence which are misused by aggressiveness. ~ sigmund-freud, @wisdomtrove
348:The opposite of recognizing that we’re feeling something is denying our emotions. The opposite of being curious is disengaging. When we deny our stories and disengage from tough emotions, they don’t go away; instead, they own us, they define us. Our job is not to deny the story, but to defy the ending—to rise strong, recognize our story, and rumble with the truth until we get to a place where we think, Yes. This is what happened. This is my truth. And I will choose how this story ends. ~ brene-brown, @wisdomtrove
349:When you go through difficult times, make sure you pass the test. Don’t be stubborn and hardheaded. Recognize that God is refining you, knocking off some of your rough edges. Stand strong and fight the good fight of faith. God has called each of us to be champions; you are destined to win. If you will work with God and keep a good attitude, then no matter what comes against you, the bible says that all things not just the good things in life, but all things work together for your good. ~ joel-osteen, @wisdomtrove
350:No man who enters upon the office to which I have succeeded can fail to recognize how every president of the United States has placed special reliance upon his faith in God. Every president has taken comfort and courage when toldthat the Lord &
351:The mistake made by all previous systems of ethics has been the failure to recognize that life as such is the mysterious value with which they have to deal. All spiritual life meets us within natural life. Reverence for life, therefore, is applied to natural life and spiritual life alike. In the parable of Jesus, the shepherd saves not merely the soul of the lost sheep but the whole animal. The stronger the reverence for natural life, the stronger grows also that for spiritual life. ~ albert-schweitzer, @wisdomtrove
352:I do ask every publisher, every editor, and every newsman in the nation to reexamine his own standards, and to recognize the nature of our country's peril. In time of war, the government and the press have customarily joined in an effort based largely on self-discipline, to prevent unauthorized disclosures to the enemy. In time of "clear and present danger," the courts have held that even the privileged rights of the First Amendment must yield to the public's need for national security. ~ john-f-kennedy, @wisdomtrove
353:The majority of your thoughts which bring forth fearful emotion have no valid basis. Most often, when the emotion is present within you, the thought that is present is pointed toward some unwanted event that you believe is lurking in your future, and once you understand that every future event is of your choosing - for you are attracting those future events with your thoughts - then you will recognize that the fearful emotion is coming forth to guide you away from thoughts of mis-creation. ~ esther-hicks, @wisdomtrove
354:The whole game is undone, this nightmare of evolution, and you are exactly where you were prior to the beginning of the whole show. With a sudden shock of the utterly obvious, you recognize your own Original Face, the face you had prior to the Big Bang, the face of utter Emptiness that smiles as all creation and sings as the entire Kosmos—and it is all undone in that primal glance, and all that is left is the smile, and the reflection of the moon on a quiet pond, late on a crystal clear night. ~ ken-wilber, @wisdomtrove
355:Once there is a certain degree of Presence, of still and alert attention in human beings' perceptions, they can sense the divine life essence, the one indwelling consciousness or spirit in every creature, every life- form, recognize it as one with their own essence and so love it as themselves. Until this happens, however, most humans see only the outer forms, unaware of the inner essence, just as they are unaware of their own essence and identify only with their own physical and psychological form.  ~ eckhart-tolle, @wisdomtrove
356:To be grateful is to recognize the Love of God in everything He has given us - and He has given us everything. Every breath we draw is a gift of His love, every moment of existence is a grace, for it brings with it immense graces from Him. Gratitude therefore takes nothing for granted, is never unresponsive, is constantly awakening to new wonder and to praise of the goodness of God. For the grateful person knows that God is good, not by hearsay but by experience. And that is what makes all the difference. ~ thomas-merton, @wisdomtrove
357:Seeing with better eyes We can recognize that the offender is a valuable human being who struggles with the same needs, pressures, and confusions that we struggle with. We will recognize that the incident really may not have been about us in the first place. Instead it was about the wrongdoer's misguided attempt to meet his or her own needs. As we regard offenders from this point of view (regardless of whether they repent and regardless of what they have done or suffered), we will be in a position to forgive them. ~ elbert-hubbard, @wisdomtrove
358:We may think it humility not to realize that the Lord is bestowing gifts upon us. Let us understand very, very clearly, how this matter stands. God gives us these gifts for no merit of ours. Let us be grateful to His Majesty for them, for, unless we recognize that we are receiving them, we shall not be aroused to love Him. And it is a most certain thing that, if we remember all the time that we are poor, the richer we find ourselves, the greater will be the profit that comes to us and the more genuine our humility. ~ teresa-of-avila, @wisdomtrove
359:Israel exists; it has a right to exist in peace behind secure and defensible borders; and it has a right to demand of its neighbors that they recognize those facts. I have personally followed and supported Israel's heroic struggle for survival, ever since the founding of the State of Israel 34 years ago. In the pre-1967 borders Israel was barely 10 miles wide at its narrowest point. The bulk of Israel's population lived within artillery range of hostile Arab armies. I am not about to ask Israel to live that way again. ~ ronald-reagan, @wisdomtrove
360:There is a terrible hunger for love. We all experience that in our lives&
361:We often hear the teachers of all creeds lamenting the difficulty of keeping up in the minds of believers a lively apprehension of the truth which they nominally recognize, so that it may penetrate the feelings, and acquire a real mastery over the conduct... . When it has come to be a hereditary creed, and to be received passively, not actively ... there is a progressive tendency to forget all of the belief except the formularies ... until it almost ceases to connect itself at all with the inner life of the human being. ~ john-stuart-mill, @wisdomtrove
362:Just as the law in civilized countries assumes that the voice of conscience tells everybody, "Thou shalt not kill," even though man's natural desires and inclinations may at times be murderous, so the law of Hitler's land demanded that the voice of conscience tell everybody: "Thou shalt kill," although the organizers of the massacres knew full well that murder is against the normal desires and inclinations of most people. Evil in the Third Reich had lost the quality by which most people recognize it - the quality of temptation. ~ hannah-arendt, @wisdomtrove
363:Through compassion it is possible to recognize that the craving for love that people feel resides also in our own hearts, that the cruelty the world knows all too well is also rooted in our own impulses. Through compassion we also sense our hope for forgiveness in our friends' eyes and our hatred in their bitter mouths. When they kill, we know that we could have done it; when they give life, we know that we can do the same. For a compassionate person nothing human is alien: no joy and no sorrow, no way of living and no way of dying. ~ henri-nouwen, @wisdomtrove
364:Why should you think that beauty, which is the most precious thing in the world, lies like a stone on the beach for the careless passer-by to pick up idly? Beauty is something wonderful and strange that the artist fashions out of the chaos of the world in the torment of his soul. And when he has made it, it is not given to all to know it. To recognize it you must repeat the adventure of the artist. It is a melody that he sings to you, and to hear it again in your own heart you want knowledge and sensitiveness and imagination. ~ william-somerset-maugham, @wisdomtrove
365:You will find as you grow older that the first thing needful to make the world a tolerable place to live in is to recognize the inevitable selfishness of humanity. You demand unselfishness from others, which is a preposterous claim that they should sacrifice their desires to yours. Why should they? When you are reconciled to the fact that each is for himself in the world you will ask less from your fellows. They will not disappoint you, and you will look upon them more charitably. Men seek but one thing in life - their pleasure. ~ william-somerset-maugham, @wisdomtrove
366:In medicine, we have invented an entirely new healing paradigm. Now we no longer simply look to the doctor and to medicine to heal us. We now recognize what has been substantiated scientifically everywhere from Harvard to Duke to Stanford - that the power of the mental and spiritual consciousness of the patient is as significant in healing as physical factors are. If we apply that same paradigm to politics, we see that the mind and the spiritual consciousness of the citizen are every bit as important as anything that goes on in the government. ~ marianne-williamson, @wisdomtrove
367:There is a quiet light that shines in every heart. It draws no attention to itself though it is always secretly there. It is what illuminates our minds to see beauty, our desire to seek possibility and our hearts to love life. Without this subtle quickening our days would be empty and wearisome, and no horizon would ever awaken our longing. Our passion for life is quietly sustained from somewhere in us that is wedded to the energy and excitement of life. This shy inner light is what enables us to recognize and receive our very presence here as blessing. ~ john-odonohue, @wisdomtrove
368:What you encounter, recognize or discover depends to a large degree on the quality of your approach. Many of the ancient cultures practiced careful rituals of approach. An encounter of depth and spirit was preceded by careful preparation. When we approach with reverence, great things decide to approach us. Our real life comes to the surface and its light awakens the concealed beauty in things. When we walk on the earth with reverence, beauty will decide to trust us. The rushed heart and arrogant mind lack the gentleness and patience to enter that embrace. ~ john-odonohue, @wisdomtrove
369:The essence of love and compassion is understanding, the ability to recognize the physical, material, and psychological suffering of others, to put ourselves "inside the skin" of the other. We "go inside" their body, feelings, and mental formations, and witness for ourselves their suffering.  Shallow observation as an outsider is not enough to see their suffering.  We must become one with the subject of our observation.  When we are in contact with another's suffering, a feeling of compassion is born in us.  Compassion means, literally, "to suffer with." ~ thich-nhat-hanh, @wisdomtrove
370:Because Christian morality leaves animals out of account, they are at once outlawed in philosophical morals; they are mere &
371:Cannot swords be turned to plowshares? Can we and all nations not live in peace? In our obsession with antagonisms of the moment, we often forget how much unites all the members of humanity. Perhaps we need some outside, universal threat to make us recognize this common bond. I occasionally think how quickly our differences worldwide would vanish if we were facing an alien threat from outside this world. And yet, I ask you, is not an alien force already among us? What could be more alien to the universal aspirations of our peoples than war and the threat of war? ~ ronald-reagan, @wisdomtrove
372:The most transformative and resilient leaders that I’ve worked with over the course of my career have three things in common: First, they recognize the central role that relationships and story play in culture and strategy, and they stay curious about their own emotions, thoughts, and behaviors. Second, they understand and stay curious about how emotions, thoughts, and behaviors are connected in the people they lead, and how those factors affect relationships and perception. And, third, they have the ability and willingness to lean in to discomfort and vulnerability. ~ brene-brown, @wisdomtrove
373:Courage is a heart word. The root of the word courage is cor - the Latin word for heart. In one of its earliest forms, the word courage meant "To speak one's mind by telling all one's heart." Over time, this definition has changed, and today, we typically associate courage with heroic and brave deeds. But in my opinion, this definition fails to recognize the inner strength and level of commitment required for us to actually speak honestly and openly about who we are and about our experiences - good and bad. Speaking from our hearts is what I think of as "ordinary courage. ~ brene-brown, @wisdomtrove
374:When we haven't the time to listen to each other's stories we seek out experts to tell us how to live. The less time we spend together at the kitchen table, the more how-to books appear in the stores and on our bookshelves. But reading such books is a very different thing than listening to someone' s lived experience. Because we have stopped listening to each other we may even have forgotten how to listen, stopped learning how to recognize meaning and fill ourselves from the ordinary events of our lives. We have become solitary; readers and watchers rather than sharers and participants. ~ rachel-naomi-remen, @wisdomtrove
375:A Blessing of Solitude May you recognize in your life the presence, power, and light of your soul. May you realize that you are never alone, that your soul in its brightness and belonging connects you intimately with the rhythm of the universe. May you have respect for your own individuality and difference. May you realize that the shape of your soul is unique, that you have a special destiny here, that behind the facade of your life there is something beautiful, good, and eternal happening. May you learn to see yourself with the same delight, pride, and expectation with which God sees you in every moment. ~ john-odonohue, @wisdomtrove
376:Recognize the power of mind, respect the power of mind. And also recognize the power behind the power, the ocean holding the wave. Recognize yourself as the ocean, with your stories, your feelings, as waves. Waves can be beautiful or terrifying, but always they return to the ocean. Every wave always is made up of the ocean. No wave can ever be separate from the ocean. Waves of thoughts, waves of emotions, waves of sensations, waves of events, are all made up of consciousness. And all return to consciousness, while never being separate from consciousness. And if this becomes another story, let this go, and see what is true. ~ gangaji, @wisdomtrove
377:Reclaiming ourselves usually means coming to recognize and accept that we have in us both sides of everything. We are capable of fear and courage, generosity and selfishness, vulnerability and strength. These things do not cancel each other out but offer us a full range of power and response to life. Life is as complex as we are. Sometimes our vulnerability is our strength, our fear develops our courage, and our woundedness is the road to our integrity. It is not an either/or world. It is a real world. In calling ourselves "heads" or "tails," we may never own and spend our human currency, the pure gold of which our coin is made. ~ rachel-naomi-remen, @wisdomtrove
378:The fear of anything is the fear of death, and the fear of death is the same as the fear of life…You cannot live fully until you are willing to die fully and you cannot die fully until you are willing to meet the fear of death fully. If you really meet the fear of death, you are at peace. You recognize what cannot die. To meet death is not suicide, nor is it the least bit dangerous. It only seems dangerous. What is dangerous, what is a living suicide, is to live your life in bondage to the belief that you are limited to a body (or a mind, or any-thing). As long as you resist the fact of death and hide from death through the tricks of the mind, you will suffer. ~ gangaji, @wisdomtrove
379:You don’t need to accept an undesirable or unpleasant life situation. Nor do you need to deceive yourself and say that there is nothing wrong with being stuck in the mud. No. You recognize fully that you want to get out of it. You then narrow your attention down to the present moment without mentally labelling it in any way. This means that there is no judgement of the Now. Therefore, there is no resistance, no emotional negativity. You accept the “isness” of this moment. Then you take action and do all that you can to get out of the mud. Such action I call positive action. It is far more effective than negative action, which arises out of anger, despair, or frustration. ~ eckhart-tolle, @wisdomtrove
380:Recognize the fleeting nature of rewards and that they usually aren’t actually all that great. See, too, that painful experiences are transient and usually not that awful. Neither pleasure nor pain is worth claiming as your own or identifying with. Further, consider how every event is determined by countless preceding factors so that things can not be any other way. This is not fatalism or despair:you can take action to make the future different. But even then, remember that most of the factors that shape the future are out of your hands. You can do everything right, and still the glass will break, the project will go nowhere, you’ll catch the flu, or a friend will remain upset. ~ rick-hanson, @wisdomtrove
381:Not only anxious thoughts, but also resentment, grievances, pointless complaining, guilt and regret, criticism of self and others, perpetual discontent... ... are ways in which we unconsciously create suffering for ourselves. They arise in imagination (the mind). We need to recognize that these are all unnecessary baggage that brings a heaviness into our lives and strengthens a false sense of self. When you recognize their pointlessness, you can let go of them and then move through life without unnecessary baggage, enjoying the present moment, including its challenges. And so the present moment becomes your friend, and you begin to experience life as supportive, rather than hostile. This is the miracle of transformation. ~ eckhart-tolle, @wisdomtrove
382:You need to challenge your fear of life becoming unreasonable - because it is already unreasonable. In truth, your life has never been reasonable, it’s just that you keep hoping tomorrow will be different and that you will find a way to bring more control into your world. Recognize that life will always be full of challenges and crisis. The wise way is not to attempt to find one path that promises you will never have to endure the pain of loss and illness, but instead to learn how to endure and transcend when unreasonable events come your way. Learning to defy gravity in your world - to think, perceive, and act at the mystical level of consciousness - is the greatest gift you can give yourself, because it is the gift of truth. And as we are bound to learn again and again in this life, the truth does indeed set us free. ~ caroline-myss, @wisdomtrove
383:You need to challenge your fear of life becoming unreasonable - because it is already unreasonable. In truth, your life has never been reasonable, it’s just that you keep hoping tomorrow will be different and that you will find a way to bring more control into your world. Recognize that life will always be full of challenges and crisis. The wise way is not to attempt to find one path that promises you will never have to endure the pain of loss and illness, but instead to learn how to endure and transcend when unreasonable events come your way. Learning to defy gravity in your world - to think, perceive, and act at the mystical level of consciousness - is the greatest gift you can give yourself, because it is the gift of truth. And as we are bound to learn again and again in this life, the truth does indeed set us free. ~ norman-vincent-peale, @wisdomtrove
384:The many aspects of self are based on structures and processes spread throughout the brain and nervous system, and embedded in the body’s interactions with the world. Researchers categorize those aspects of self, and their neural underpinnings, in a variety of ways. For example, the reflective self (I am solving a problem) likely arises mainly in neural connections among the anterior cingulate cortex, upper-outer prefrontal cortex (PFC), and hippocampus; the emotional self (I am upset) emerges from the amygdala, hypothalamus, striatum (part of the basal ganglia), and upper brain stem (Lewis and Todd 2007). Different parts of your brain recognize your face in group photos, know about your personality, experience personal responsibility, and look at situations from your perspective rather than someone else’s (Gillihan and Farah 2005). ~ rick-hanson, @wisdomtrove
385:When I rest in simple, clear, ever-present awareness, I am resting in intrinsic Spirit; I am in fact nothing other than witnessing Spirit itself. I do not become Spirit; I simply recognize the Spirit that I always already am. When I rest in simple, clear, ever-present awareness, I am the Witness of the World. I am the eye of Spirit. I see the world as God sees it. I see the world as the Goddess sees it. I see the world as Spirit sees it: every object an object of Beauty, every thing and event a gesture of the Great Perfection, every process a ripple in the pond of my own eternal Being, so much so that I do not stand apart as a separate witness, but find the witness is one taste with all that arises within it. The entire Kosmos arises in the eye of Spirit, in the I of Spirit, in my own intrinsic awareness, this simple ever-present state, and I am simply that. ~ ken-wilber, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Fish recognize a bad leader. ~ Conan O Brien,
2:Real recognize real, I suppose. ~ Young Jeezy,
3:I recognize the vestiges of an old flame ~ Virgil,
4:Even monkeys recognize each other ~ Jennifer Niven,
5:I learned to recognize failure. ~ Anthony Bourdain,
6:I recognize the lion by his paw. ~ Jacob Bernoulli,
7:did not recognize that any of the fault ~ Sarah Lark,
8:I don't know how people recognize me. ~ Laura Prepon,
9:The beautiful minds recognize each other. ~ Toba Beta,
10:Only a lion can recognize a lion's roar. ~ Kodo Sawaki,
11:recognize, appreciate, and ultimately need ~ Anonymous,
12:I can recognize shame when it’s happening. ~ Bren Brown,
13:Alone the sage can recognize the sage. ~ Sri Ramakrishna,
14:Learn to recognize omens, and follow them ~ Paulo Coelho,
15:Men are slower to recognize blessings than evils. ~ Livy,
16:Only one broken soul can recognize the other ~ V F Mason,
17:recognize the beauty in truth and tenacity. ~ Bren Brown,
18:Alone the sage can recognize the sage. ~ Sri Ramakrishna,
19:I can always recognize the fellow wounded. ~ Suzette Mayr,
20:I don't recognize you - I've changed a lot. ~ Oscar Wilde,
21:I recognize no rights but human rights. ~ Angelina Grimke,
22:It takes a wise man to recognize a wise man. ~ Xenophanes,
23:Some people recognize me. I really like it. ~ Miley Cyrus,
24:To recognize your insignificance is empowering. ~ Lao Tzu,
25:Do you even recognize your own consciousness? ~ Ken Wilber,
26:I have to recognize that I am agnostic. ~ Antonio Banderas,
27:In the idea we recognize our true homeland. ~ Julius Evola,
28:Life learned early on to recognize itself. ~ Lynn Margulis,
29:We recognize the touch of the Opera ghost. ~ Gaston Leroux,
30:Goodness is easier to recognize than to define. ~ W H Auden,
31:It is upon each soul to recognize its limit. ~ Janet Morris,
32:The sincere alone can recognize sincerity. ~ Thomas Carlyle,
33:Can't you recognize the human in the inhuman? ~ Ray Bradbury,
34:If you're a fighter, you recognize a fighter. ~ Danai Gurira,
35:My answer is: Recognize yourself in others ~ Nadine Gordimer,
36:Recognize and honour your uniqueness. ~ Sri Sri Ravi Shankar,
37:To love is to recognize yourself in another. ~ Eckhart Tolle,
38:I recognize the smell—his smell—spice and rain. ~ Sabaa Tahir,
39:Money doesn't exist because I don't recognize it. ~ Bob Dylan,
40:To love is to recognize yourself in another.. ~ Eckhart Tolle,
41:All you have to do is recognize an opportunity. ~ Meyer Lansky,
42:He who is reluctant to recognize me opposes me. ~ Frantz Fanon,
43:others. Compassion becomes real when we recognize ~ Bren Brown,
44:I like roles that people don't recognize me in. ~ Penelope Cruz,
45:She kissed him but he didn't seem to recognize it. ~ Naomi Wood,
46:Sometimes other people recognize us before we do. ~ Nina George,
47:To recognize bullshit,
nose is better than ear. ~ Toba Beta,
48:We don't recognize the power of compounding. ~ Sallie Krawcheck,
49:Recognize your limitations and rejoice in them! ~ Nancy Atherton,
50:You have to learn to recognize your own depth. ~ Joseph Campbell,
51:Be aware of danger-but recognize the opportunity ~ John F Kennedy,
52:You have to learn to recognize your own depths. ~ Joseph Campbell,
53:Does not a child recognize her own mother? ~ Lauren Baratz Logsted,
54:I’d recognize your eyes anywhere in the world.” And ~ Tahereh Mafi,
55:Strong people rarely recognize their own strength ~ Valerie Bowman,
56:We have to pull back, and we have to recognize it. ~ Newt Gingrich,
57:I want you to recognize that I'm a proud monkey... ~ Kendrick Lamar,
58:"We're all Buddhas. We just don't recognize it." ~ Mingyur Rinpoche,
59:I hardly recognize what I do well. I just do it. ~ Stephen Jay Gould,
60:The only way to defeat pain is to recognize pain exists. ~ Ray Lewis,
61:There are parts of me I only recognize from photographs. ~ Sarah Kay,
62:We do not recognize our souls until they are in pain. ~ James O Barr,
63:It's best to recognize the things one cannot change. ~ Marie Rutkoski,
64:Let us try to recognize the precious nature of each day. ~ Dalai Lama,
65:Limited minds can recognize limitations only in others. ~ Jack London,
66:limited minds can recognize limitations only in others. ~ Jack London,
67:They did not know her-gods are hard for mortals to recognize. ~ Homer,
68:When your silent, people recognize your greatness. ~ Jordan Burroughs,
69:you will recognize happines
when you see it die ~ Georges Bataille,
70:Before speaking, recognize what motivates your words. ~ Lama Surya Das,
71:Jilo recognize you. She know who you are. You Mercy Taylor. ~ J D Horn,
72:limited minds can recognize limitations only in others.  ~ Jack London,
73:No man has to be a rocket surgeon to recognize love. ~ Chuck Palahniuk,
74:To recognize great talent, we must encourage dreamers. ~ Benjamin West,
75:We Recognize No Sovereign but God, and no King but Jesus! ~ John Adams,
76:When thoughts arise, recognize them clearly as your teacher. ~ Gampopa,
77:Customers must recognize that you stand for something. ~ Howard Schultz,
78:Defeat? I do not recognize the meaning of the word. ~ Margaret Thatcher,
79:If you saw me without makeup, you wouldn't recognize me. ~ Cyndi Lauper,
80:I want people to recognize Luther Allison when I play. ~ Luther Allison,
81:People see God every day, they just don't recognize him. ~ Pearl Bailey,
82:says. I recognize her voice. Farley. “—starting with ~ Victoria Aveyard,
83:The way to recognize a dead word is that it exudes boredom. ~ Anais Nin,
84:We look for good on earth and cannot recognize it when met. ~ Euripides,
85:Sooner or later people will learn to recognize your worth ~ Paul Gauguin,
86:The president has zero psychological ability to recognize ~ Bob Woodward,
87:To be truly happy you must recognize who you are with nothing. ~ Gangaji,
88:We're all buddhas. We just don't recognize it. ~ Yongey Mingyur Rinpoche,
89:When the system does not recognize me I'm not devastated. ~ Haile Gerima,
90:A man doesn’t recognize his own wife. Because she’s happy. ~ Delia Ephron,
91:Begin to recognize prosperity everywhere, and rejoice in it. ~ Louise Hay,
92:harp. I recognize her by the gray hair.” David pointed at a ~ Lauren Carr,
93:It takes loneliness in oneself to recognize it in another. ~ Aimee Carter,
94:Let us try to recognize the precious nature of each day. ~ Dalai Lama XIV,
95:Our role as humans is to recognize the complexity of others. ~ John Green,
96:I’m not sure I know how to recognize a good thing anymore. ~ Dot Hutchison,
97:You just need to recognize inspiration when it strikes. ~ Julianne MacLean,
98:Don’t they see it? Can’t they recognize the temptation? ~ Michael D O Brien,
99:If you recognize anyone it does not mean you like them. ~ Winston Churchill,
100:I think people recognize I'm very sincere in what I say. ~ Michele Bachmann,
101:Progressives should recognize common morality with religion. ~ Barack Obama,
102:"We are all Buddhas. We only need to recognize ourselves." ~ Lama Surya Das,
103:"We must recognize the great capacity we all have within." ~ Dalai Lama XIV,
104:Who would recognize the unhappy if grief had no language? ~ Publilius Syrus,
105:fail to recognize that the best plan is often not to have one. ~ Matt Ridley,
106:How somebody can’t recognize their own eyes, I’ll never know. ~ Sally Thorne,
107:I am not very smart, but I recognize that I am not very smart. ~ Woody Hayes,
108:Only the person of worth can recognize the worth in others. ~ Thomas Carlyle,
109:To recognize the significant in the factual is wisdom. ~ Dietrich Bonhoeffer,
110:Words are not that important when you recognize intentions. ~ Isabel Allende,
111:Young people recognize the big challenges that are coming up. ~ Barack Obama,
112:You wouldn't recognize me from one project to the next. ~ Rachael Leigh Cook,
113:But when I cut off my hair I even had friends not recognize me. ~ Davey Havok,
114:Compassion becomes real when we recognize our shared humanity. ~ Pema Chodron,
115:I am a badass, and I recognize that you, too, are a badass, ~ Cassandra Clare,
116:I am a badass, and I recognize that you, too, are a badass. ~ Cassandra Clare,
117:I never want to change so much that people can't recognize me. ~ Taylor Swift,
118:People all over the world recognize me as a spiritual leader. ~ Steven Seagal,
119:RAIN. R: recognize A: allow I: investigate N: non-identification ~ Dan Harris,
120:Sometimes it takes getting a little lost to recognize a path. ~ Kazu Kibuishi,
121:To be grateful is to recognize the love of God in everything. ~ Thomas Merton,
122:To deal with reality you must first recognize it as such. ~ Laurence Gonzales,
123:We do not always recognize the thing that comes to destroy us. ~ Terry Brooks,
124:If you know what you want, you will recognize it when you see it. ~ Bill Cosby,
125:I respect a man who can recognize a quotation. It's a dying art. ~ David Lodge,
126:Lord, help us to recognize you in the sick, poor and suffering. ~ Pope Francis,
127:People sometimes recognize me here, but they are very nice. ~ Olivier Martinez,
128:Recognize yourself in he and she who are not like you and me. ~ Carlos Fuentes,
129:A world without Tony Randall is a world that I cannot recognize. ~ Jack Klugman,
130:Because the show is popular, people do recognize us on the streets. ~ Ted Allen,
131:I think it would be great for the Academy to recognize old age. ~ Michael Caine,
132:It’s really fun when people recognize you in a passionate way. ~ Tom Hiddleston,
133:Reading more than life teaches us to recognize ethos and pathos. ~ Mason Cooley,
134:Recognize success with thanksgiving and build more success on that. ~ Emmet Fox,
135:Slavery comes in many guises lady. A woman should recognize that. ~ A J Hartley,
136:table seemed to recognize that anything out of the ordinary was ~ Jack McDevitt,
137:We can rise above our limitations, only once we recognize them. ~ B K S Iyengar,
138:Work to recognize the primary importance of the present moment. ~ Eckhart Tolle,
139:You wouldn't recognize a good thing if it was spanking your ass. ~ Kresley Cole,
140:But even among all the chaos, my soul will always recognize yours. ~ Ella Fields,
141:Curious how things can work on you even when you recognize them. ~ Thomas Harris,
142:I couldn't even recognize love until it punched me in the face. ~ Helena Hunting,
143:I’ll always recognize the evil lying underneath the perfect exterior ~ V F Mason,
144:The only books I recognize as mine are those I must still write. ~ Italo Calvino,
145:You can always recognize truth by its beauty and simplicity. ~ Richard P Feynman,
146:As I get older, I recognize that my thinking about poetry may or ~ Robert Creeley,
147:I am a fundamentally changed person. They wouldn’t recognize me. ~ Robin S Sharma,
148:if you cannot recognize your privilege, you have a lot of work to do ~ Roxane Gay,
149:I knew–though I didn't recognize the fact–that I wasn't all right. ~ Jim Thompson,
150:it is easier to recognize other people’s mistakes than our own. ~ Daniel Kahneman,
151:It takes courage to recognize the real as opposed to the convenient. ~ Judi Dench,
152:Man can hardly even recognize the devils of his own creation. ~ Albert Schweitzer,
153:She was as easy to recognize in that crowd as a rose among nettles. ~ Leo Tolstoy,
154:Sometimes you gotta stand by your failures to recognize your success ~ Joe Budden,
155:Sometimes, you recognize truth because it destroys you for a bit. ~ Akwaeke Emezi,
156:To recognize another's inwardness is to have seen the sacred. ~ Peter Koestenbaum,
157:Bring a mirror and let a dirty face recognize itself. ~ Saint Bernard of Clairvaux,
158:Does the world not recognize that we are destined to be a great power? ~ Jay Winik,
159:I recognize that winning is not everything, but the effort to win is. ~ Zig Ziglar,
160:It's a helluva start, being able to recognize what makes you happy. ~ Lucille Ball,
161:no one who still shares a delusion will ever recognize it as such. ~ Sigmund Freud,
162:Sin is nothing else but the failure to recognize human wretchedness. ~ Simone Weil,
163:The most dangerous kind of waste is the waste we do not recognize. ~ Shigeo Shingo,
164:There is really no right and wrong. I recognize no right and wrong. ~ Mary MacLane,
165:Unless a man is simple, he cannot recognize God, the Simple One. ~ Sri Ramakrishna,
166:You can’t ever stop seeing what you recognize as part of yourself. ~ Tarryn Fisher,
167:Appreciate the journey, and recognize your strength. —See the Triumph ~ Susan Wiggs,
168:Artists recognize other artists as soon as the pencil begins to move. ~ Dan Simmons,
169:For all the progress, we recognize we're very far from the finish line. ~ Bill Ford,
170:I like movies that challenge people to recognize different things ~ Casper Van Dien,
171:Most humans recognize their ruin, but they carry on regardless. ~ Leopold von Ranke,
172:Now we sit through Shakespeare in order to recognize the quotations. ~ Orson Welles,
173:Opportunities will present themselves. Recognize them, act on them. ~ Robert Ludlum,
174:…we’re all part of nature. Some day the world will recognize this… ~ Radclyffe Hall,
175:When you see a man in distress, recognize him as a fellow man. ~ Seneca the Younger,
176:Are you then unable to recognize unless it has the same sound as yours? ~ Andre Gide,
177:In every work of genius we recognize our own rejected thoughts ~ Ralph Waldo Emerson,
178:I think that you really get what you recognize is in the universe. ~ Janina Gavankar,
179:Some people might only recognize me half naked in my bikini and bra! ~ Ashley Graham,
180:The problem with incompetence is its inability to recognize itself. ~ Orrin Woodward,
181:In every work of genius we recognize our own rejected thoughts. ~ Ralph Waldo Emerson,
182:Look, I'm Mormon, and most Christians don't recognize me as a Christian. ~ Glenn Beck,
183:Would those who knew me ever recognize me? I couldn't recognize myself. ~ Julie Berry,
184:Disease does not recognize congressional districts or party affiliation. ~ Steve Kagen,
185:DON’T EAT ANYTHING YOUR GREAT GRANDMOTHER WOULDN’T RECOGNIZE AS FOOD. ~ Michael Pollan,
186:Don't eat anything your great-grandmother wouldn't recognize as food. ~ Michael Pollan,
187:Don’t eat anything your great-grandmother wouldn’t recognize as food. ~ Michael Pollan,
188:If there are 10 people there, two or three are going to recognize you. ~ Richard Petty,
189:Luck is a thing that comes in many forms and who can recognize her? ~ Ernest Hemingway,
190:The problem is the Palestinians don't recognize the legitimacy of Israel. ~ Ruth Wisse,
191:They’d not only nearly killed the man but also failed to recognize how. ~ Atul Gawande,
192:You can only recognize your happiness against the background of suffering. ~ Nhat Hanh,
193:Affliction compels us to recognize as real what we do not think possible. ~ Simone Weil,
194:Anybody who preserves the ability to recognize beauty will never get old. ~ Franz Kafka,
195:I did a voice for Odo, but people don't recognize you by your voice. ~ Rene Auberjonois,
196:I'm always shocked when I see myself because I don't recognize myself. ~ Ursula Andress,
197:I think with all of us, sometimes we're afraid to recognize that we're here. ~ Andy Kim,
198:It's important to recognize that expanding the circle of opportunity ~ Hillary Clinton,
199:Nine out of 10 people who recognize me recognize me from the commercials. ~ Justin Long,
200:One can often recognize herd animals by their tendency to carry bibles. ~ Allen Wheelis,
201:People recognize something's going to happen, and they'd better get ready. ~ Tim LaHaye,
202:Sisterhood is a funny thing. It's easy to recognize, but hard to define. ~ Pearl Cleage,
203:The most dangerous enemy in the world is the one you do not recognize. ~ Tess Gerritsen,
204:Through you
the world learns
to recognize itself
— as heaven. ~ Ivan M Granger,
205:Why was it that it took losing things to recognize the full value of them? ~ Sonali Dev,
206:You spend your life getting walked on, you learn to recognize the tread. ~ Nora Roberts,
207:Clever people will recognize and tolerate nothing but cleverness. ~ Henri Frederic Amiel,
208:Criticism exists only to recognize the truth, not to act as judge. ~ Carl von Clausewitz,
209:How seldom we recognize the sound when the bolt of our fate slides home. ~ Thomas Harris,
210:I will work for energy policies that recognize oil won't last forever. ~ Roscoe Bartlett,
211:One must be a fox to recognize traps and a lion to frighten wolves ~ Niccolo Machiavelli,
212:To love is to recognize ; to be loved is to be recognized by the other ~ Thich Nhat Hanh,
213:A breakthrough occurs when you recognize, you are more energy than matter ~ Caroline Myss,
214:A real artist is the one who has learned to recognize and to render... ~ Joseph Campbell,
215:If we cannot recognize the truth, then it cannot liberate us from untruth. ~ James H Cone,
216:I recognize that on paper, you can't really tell that I'm a fan or a nerd. ~ Lev Grossman,
217:It is crucial to recognize, reward, and celebrate accomplishments. ~ Rosabeth Moss Kanter,
218:I want the world to recognize with me the open door of every consciousness ~ Frantz Fanon,
219:The best way to express gratitude is to recognize the sorrows of other people. ~ Benyamin,
220:The need is to recognize that The patient is the healer, Not the doctor. ~ Norman Cousins,
221:We have the greatest chance of success if we recognize our vulnerability. ~ Sherry Turkle,
222:We must recognize, however, that intrinsic value is an elusive concept. ~ Benjamin Graham,
223:We should recognize that women become mothers the moment they are pregnant. ~ Alveda King,
224:Give me five years and you will not recognize Germany again. - Adolf Hitler. ~ Lee Strauss,
225:How can those of us who are parents help our children recognize their bliss? ~ Bill Moyers,
226:I have no talent except for being able to enjoy and recognize it in others. ~ David Geffen,
227:Recognize and reward players who put the team first, not just the gifted ones. ~ Don Meyer,
228:The good news is: If you can recognize illusion as illusion, it dissolves. ~ Eckhart Tolle,
229:We can recognize happiness only when we remember the times of suffering! ~ Thich Nhat Hanh,
230:When I'm dead twenty-five years, people are going to begin to recognize me. ~ Scott Joplin,
231:You recognize her?” He actually looked stricken. “She wanted to buy a gun. ~ Gillian Flynn,
232:Your job isn't to find these ideas but to recognize them when they show up. ~ Stephen King,
233:A man has as many social selves as there are individuals who recognize him. ~ William James,
234:I have a mind myself and recognize
Mind when I meet with it in any guise. ~ Robert Frost,
235:Let's recognize that, the Houthi rebels in Yemen are fully subsidized by Iran. ~ Mike Pence,
236:Live in such a way that men may recognize that you have been with Jesus. ~ Charles Spurgeon,
237:One trait of addictive families is that we never recognize our own addictions. ~ Lorna Luft,
238:Recognize suffering, Eliminate its source, End it By practicing the path. ~ Matthieu Ricard,
239:The Christian must recognize that there are no degrees in right or wrong ~ Donald Barnhouse,
240:The only job you have in life is to recognize and honor your personal legend ~ Paulo Coelho,
241:The point is, we are always choosing, whether we recognize it or not. Always. ~ Mark Manson,
242:Tomorrow, I might be in a different mood and you wouldn't recognize my voice. ~ Nina Simone,
243:You always recognize great champions... how they come back from a loss. ~ Georges St Pierre,
244:A man must know his destiny. if he does not recognize it, then he is lost. ~ George S Patton,
245:If I now recognize evil in other people, is it not because I have become evil too? ~ Amy Tan,
246:If you do not expect the unexpected, you will not recognize it when it arrives. ~ Heraclitus,
247:Insomniacs are exquisitely grateful for people to recognize their weariness. ~ Gillian Flynn,
248:Its always important to recognize your situation and not take it for granted. ~ Darren Criss,
249:It's time to recognize what compromise means: no side wins or loses all. ~ Madeleine M Kunin,
250:Learn to recognize the counterfeit coins that may buy you just a moment of pleasure, ~ Hafez,
251:My "me" is God nor do I recognize any other "me" except my God himself. ~ Catherine of Genoa,
252:People recognize me, I have scripts, and auditions. And I meet great people. ~ Berenice Bejo,
253:The music of men’s lives’ isn’t as easy to recognize as the average fool thinks, ~ Ivan Doig,
254:There is magic in every world, you just have to learn to recognize its essence. ~ Marie Hall,
255:The trick is to recognize the flaw in yourself and work to correct it. ~ Keith R A DeCandido,
256:Tilth is something every farmer can recognize but no scientist can measure. ~ Walter Russell,
257:We kings do develop a certain ability to recognize objects under our noses. ~ Robin McKinley,
258:By examining what’s normal, we begin to recognize and identify what’s abnormal. ~ Joe Navarro,
259:Commandment 4: Learn to recognize and decode idiosyncratic nonverbal behaviors. ~ Joe Navarro,
260:How important it is for us to recognize and celebrate our heroes and she-roes! ~ Maya Angelou,
261:If they don't appreciate your presence, they may never recognize your absence. ~ Najwa Zebian,
262:If you do not expect the unexpected, you will not recognize it when it arrives. ~ Heraclitus,
263:The most delightful surprise in life is to suddenly recognize your own worth. ~ Maxwell Maltz,
264:The only obligation I recognize in this world is my duty to my immediate family ~ H L Mencken,
265:We fear the monster's capacity for evil because we recognize it in human hearts. ~ Nick Sagan,
266:America is woven of many strands. I would recognize them and let it so remain. ~ Ralph Ellison,
267:America is woven of many strands; I would recognize them and let it so remain. ~ Ralph Ellison,
268:I came here to say that I do not recognize anyone's right to one minute of my life. ~ Ayn Rand,
269:I don't recognize any law but the Sharia of Islam. There is no compromise. ~ John Walker Lindh,
270:I recognize that knitting can improve my mood in trying circumstances ~ Stephanie Pearl McPhee,
271:It is such a letdown to rise from the dead and have your friends not recognize you. ~ Rob Bell,
272:Life is meaningless, but worth living, provided you recognize it's meaningless. ~ Albert Camus,
273:Opportunities show up in direct proportion to your willingness to recognize them. ~ Alan Cohen,
274:recognize the evidence through which the world speaks to us like a great book... ~ Umberto Eco,
275:The first thing to recognize is that no startup has time to do optional things. ~ Ben Horowitz,
276:The most dangerous error is failure to recognize our own tendency to error. ~ B H Liddell Hart,
277:When the people are too foolish to recognize danger,
disaster will surely come. ~ Lao Tzu,
278:Women who don’t recognize their own beauty are the most attractive of them all. ~ Elle Strauss,
279:A nation that fails to recognize and appreciate history is destined for decay. ~ Mark Mortensen,
280:Do you recognize perhaps, also you, now, that a minute ago you were another? ~ Luigi Pirandello,
281:Every moment is a golden one for him who has the vision to recognize it as such. ~ Henry Miller,
282:If you were sane enough to recognize you were crazy, how crazy could you really be? ~ T L Hines,
283:In order for a thing to be horrible it has to suffer a change you can recognize. ~ Ray Bradbury,
284:Recognize what is before you and what is hidden shall be revealed to you.
   ~ Gospel of Thomas,
285:Those that recognize the inevitability of change stand to benefit the most from it. ~ Jay Samit,
286:Your thoughts do not create reality. They either recognize reality or they do not. ~ Alan Cohen,
287:Everyone must be given something he can grasp and recognize as his own idea. ~ Pliny the Younger,
288:Hamas is a political party and political parties don't recognize other countries. ~ Noam Chomsky,
289:I think everyone would recognize that we were in the middle of a fascist uprising. ~ Ann Coulter,
290:It is only when we recognize our inferiority that we become superior to others. ~ Fulton J Sheen,
291:Kitsch of course only comes into existence when we recognize how and why it works. ~ John Bayley,
292:Some people wouldn't recognize the truth if it bit 'em and had 'em for breakfast. ~ Lisa Shearin,
293:That's really empowering - people recognize that I care about other things. ~ Emmanuelle Chriqui,
294:The moment you recognize what is beautiful in this world, you stop being a slave ~ Aravind Adiga,
295:True friends are like stars; you can only recognize them when it's dark around you. ~ Bob Marley,
296:"We must recognize that without taming oneself, one cannot possibly tame others." ~ 17th Karmapa,
297:Commandment 3: Learn to recognize and decode nonverbal behaviors that are universal ~ Joe Navarro,
298:he could hardly recognize it as something that had grown out of what he had begun. ~ Eric Metaxas,
299:I’m trying to make other people recognize something of themselves rather than me. ~ Cindy Sherman,
300:In a church of my own we're perfect together I recognize you in the stained glass. ~ Heather Nova,
301:It is I, See-Threepio! You probably don’t recognize me because of the red arm. ~ Alan Dean Foster,
302:Maybe we just don't recognize the blessings that come as a result of terrible things ~ Amy Harmon,
303:One must know and recognize not merely the direct but the secret power of the word. ~ Knut Hamsun,
304:Recognize reality even when you don't like it-especially when you don't like it. ~ Charlie Munger,
305:They recognize the power of emotion and they’re not afraid to lean in to discomfort. ~ Bren Brown,
306:We recognize already that regeneration of the spirit is the paramount need of man. ~ Watchman Nee,
307:When you do not recognize the wrongs of the past, the future takes its revenge. ~ Ian C Esslemont,
308:A lot of people have dementia, which is great, because then they don't recognize me. ~ Erykah Badu,
309:As a historian I refuse to recognize an epochal boundary before the fact. ~ Wladyslaw Bartoszewski,
310:But the more power you have, the harder it is to recognize what’s beyond your power. ~ Brent Weeks,
311:It is strange, I thought, how we always recognize our best memories in hindsight. ~ Tanaz Bhathena,
312:Learn to recognize good luck when it's waving at you, hoping to get your attention. ~ Sally Koslow,
313:My body has gotten so used to hunger that I don’t know how to recognize it anymore. ~ Tahereh Mafi,
314:No, we’re talking Brad and Johnny need to bow down and recognize,” Jacque answered. ~ Quinn Loftis,
315:Now if I worry too much about all my have nots, I might not recognize just what I've got. ~ Mike G,
316:The arts generally have had to recognize Modernism - how should poetry escape? ~ John Crowe Ransom,
317:The keenest sorrow is to recognize ourselves as the sole cause of all our adversities. ~ Sophocles,
318:You must always be open to your luck. You cannot force it, but you can recognize it. ~ Henry Moore,
319:Leaders don't look for recognition from others, leaders look for others to recognize. ~ Simon Sinek,
320:Next in importance to having a good aim is to recognize when to pull the trigger. ~ David Letterman,
321:Only those who fail to recognize that inner strength will say, "I lost", and be sad. ~ Paulo Coelho,
322:recognize in the heat of battle that the battle itself is something to grieve about. ~ Wayne W Dyer,
323:To see, to hear, means nothing. To recognize (or not to recognize) means everything. ~ Andre Breton,
324:Do you have to find the evil in yourself in order to truly recognize it in the world? ~ Piper Kerman,
325:I wore my same look for six years. My hat and glasses - people recognize me now. ~ Theophilus London,
326:Let us recognize that we are all part of each other. We are all human. We are all one. ~ Suzy Kassem,
327:Many people fail to recognize opportunity because it comes disguised as work. ~ Suzanne Woods Fisher,
328:Moscow is simply unwilling to recognize the right of self-determination of nations. ~ Garry Kasparov,
329:Opportunities are usually disguised as hard work, so most people don't recognize them. ~ Ann Landers,
330:Our imperfections are the bonds that hold us together. We might as well recognize them. ~ Irwin Shaw,
331:Science fails to recognize the single most potent element of human existence...faith. ~ Serj Tankian,
332:Stop struggling for perfection,
and recognize the perfection
you already are. ~ Ivan M Granger,
333:The blushing queen-to-be is gone, replaced by the sharp she-devil I recognize. He ~ Victoria Aveyard,
334:The human soul is designed to recognize and respond to the calm assurance of Jesus. ~ Lysa TerKeurst,
335:The Muslims have got Islam as a legacy, hence they fail to recognize its value ~ Marmaduke Pickthall,
336:The president has zero psychological ability to recognize empathy or pity in any way. ~ Bob Woodward,
337:They recognize the Master, now that I have preached Truth to them. All the robots do. ~ Isaac Asimov,
338:Ultimately a good logo is something that people recognize instantly and relate to. ~ Matt Mickiewicz,
339:When a freedom is taken away from you...you recognize it as a privilege, not a right. ~ Jodi Picoult,
340:You need some knowledge to recognize knowledge, so where does the first knowledge come from? ~ Plato,
341:Because we all carry the Truth within us as our essence, we recognize it immediately. ~ Eckhart Tolle,
342:But many of us fail to recognize that the best moments are the ones happening right now. ~ Jeff Goins,
343:If people don't recognize such limits, God will make them realize His own way ~ Pramoedya Ananta Toer,
344:If you don’t recognize yourself, then who is the one who reminds you of who you are? ~ Nnedi Okorafor,
345:I'm totally anonymous until I open my bloody mouth and people recognize the voice. ~ Michael Ironside,
346:It's hilarious to recognize how completely another person resembles your imperfect self. ~ Ian McEwan,
347:One Must Be A Fox In Order To Recognize Traps, And A Lion To Frighten Off Wolves ~ Niccol Machiavelli,
348:People should recognize who you are and how you can act rather than how famous you are. ~ Mae Whitman,
349:The first step is to recognize what you need to know and why you need to know it. ~ Marcus Buckingham,
350:The keenest sorrow is to recognize ourselves as the sole cause of all our adversities.
   ~ Sophocles,
351:The music reminded me of times I’d failed to recognize as being the best I’d ever known. ~ Ace Atkins,
352:We know less when we erroneously think we know than when we recognize that we don’t. ~ Rebecca Solnit,
353:You are nearing the land that is life; you will recognize it by its seriousness. ~ Rainer Maria Rilke,
354:As our understanding of obedience deepens, we recognize the essential role of agency. ~ Robert D Hales,
355:Do not hate the people who are jealous because they recognize that you are the best. ~ Monica Bellucci,
356:He killed her and I made a mess of his head. Even the devil won't recognize him now. ~ Mickey Spillane,
357:Irony is not one of my favorite modes of communication, but I can still recognize it. ~ Sylvain Neuvel,
358:I think that we have opportunities all around us - sometimes we just don't recognize them. ~ Lou Holtz,
359:My nonviolence does recognize different species of violence, defensive and offensive. ~ Mahatma Gandhi,
360:Nor would he recognize hope if it came to him. Too much a stranger, too long a ghost. ~ Steven Erikson,
361:Only when the pursuit ceases, is it possible to recognize what comprises you: pure being. ~ Adyashanti,
362:Pedigree and ancestry and what we ourselves have not achieved, I scarcely recognize as our own. ~ Ovid,
363:Recognize that you are enough, and that all external gifts are simply extra blessings. ~ Bryant McGill,
364:Sometimes even common sense needs to come from a different voice before you recognize it. ~ Gary Ponzo,
365:The first was wit; the second beauty, and the third—that fools should recognize neither. ~ Naomi Novik,
366:The key is to never recognize these imbalances. To not let the dauntingness daunt us. ~ David Levithan,
367:The more we listen to God's voice, the easier it is to recognize when He speaks to us. ~ Larry Burkett,
368:The single most revolutionary thing you can do is recognize that you are enough. ~ Carlos Andres Gomez,
369:Don't worry if people don't recognize your merits; worry that you may not recognize theirs. ~ Confucius,
370:Experience is a valuable thing. It enables us to recognize mistakes when we repeat them. ~ Kathy Reichs,
371:Joy is what happens to us when we allow ourselves to recognize how good things really are. ~ Bren Brown,
372:Learn to recognize power in others. Become more conscious of your own power. It's there. ~ Brandon Mull,
373:One doesn't recognize the really important moments in one's life until it's too late. ~ Agatha Christie,
374:Only a few find the way, some don't recognize it when they do, somedon't ever want to. ~ American McGee,
375:Only when we admit to our failures and recognize our weaknesses can we rise above them. ~ R A Salvatore,
376:Recognize the skills and traits you don't possess, and hire the people who have them. ~ Warren G Bennis,
377:Something about the girl’s face tickles at the back of my mind, like I should recognize it, ~ Anonymous,
378:stop heaping your own definition of love on men and recognize that men love differently. ~ Steve Harvey,
379:The key to recognizing who Jesus was is to recognize this fundamental truth: He was a Jew. ~ Reza Aslan,
380:Uh-huh,” she said. He was beginning to recognize that was her way of indicating untruth. ~ Kresley Cole,
381:We both know how to hide our sharpest parts, I just don’t always recognize my own weaponry. ~ Sarah Kay,
382:We see the strengths and faults in others that we do not or cannot recognize in ourselves. ~ Penny Reid,
383:When we truly recognize that our beliefs are that powerful-we hold the key to freedom. ~ Bruce H Lipton,
384:You fail to recognize that it matters not what someone is born, but what they grow to be! ~ J K Rowling,
385:I love my job so much, and not everyone can say that and I recognize how lucky that is. ~ Larisa Oleynik,
386:I think my interest gets sparked when I recognize a memory. That is when I take a picture. ~ Alex Majoli,
387:Love is the feeling we get when we recognize the positive attributes in another. ~ Michael Adam Hamilton,
388:Percy wouldn’t recognize a joke if it danced naked in front of him wearing Dobby’s tea cozy. ~ Anonymous,
389:Perhaps we can recognize our way out of patterns rather than repeating our way out of them. ~ Patti Digh,
390:Recognize what is in your sight, and that which is hidden from you will become plain to you. ~ Anonymous,
391:that one of our problems was our inability to recognize and accept our own deformities ~ Haruki Murakami,
392:The humorist has a good eye for the humbug; he does not always recognize the saint. ~ W Somerset Maugham,
393:The wise recognize the limits of their knowledge;
the foolish think they know everything. ~ Lao Tzu,
394:When you do not recognize the wrongs of the past, the future takes its revenge. Author ~ Ian C Esslemont,
395:You recognize a survivor when you see one. You recognize a fighter when you see one. ~ Elizabeth Edwards,
396:He was so unfamiliar with this peaceful sense of happiness he did not even recognize it. ~ Isabel Allende,
397:If you’re going to recognize your value, you have to see yourself as amazing, as wonderful. ~ Joel Osteen,
398:No matter how useful we may be, sometimes it takes us a while to recognize our own value. ~ Benjamin Hoff,
399:Over the years I've become more confident in people's ability to recognize a good thing. ~ Michelle Obama,
400:People are bound to recognize the name Quasimodo.” “Why is that?” “Because he rings a bell. ~ J A Konrath,
401:Recognize this as a holy gift and celebrate this chance to be alive and breathing. ~ Maynard James Keenan,
402:To strive for perfection is to kill love because perfection does not recognize humanity. ~ Marion Woodman,
403:Women over thirty are at their best, but men over thirty are too old to recognize it ~ Jean Paul Belmondo,
404:Yo can always take back the lost parts of yourself if you can find and recognize them. ~ Jonathan Carroll,
405:You know, one of the biggest thrills I have is when famous people recognize me from Taxi. ~ Marilu Henner,
406:All of us have to recognize that we owe our children more than we have been giving them. ~ Hillary Clinton,
407:As you get older, you recognize the erotic nature of the vampire and the idea of the undead. ~ Johnny Depp,
408:Be able to recognize when you're reading or hearing material biased to your own side. ~ Marilyn vos Savant,
409:Before the TRUTH can set you free,you must first recognize which LIES are holding you hostage. ~ Prince Ea,
410:Coincidences are opportunities in disguise to recognize, and exploit, to improve your life—or ~ Jamie Beck,
411:Compassion becomes real when we recognize our shared humanity.— ~ Pema ChödrönToday's Doodle: I love you ♡,
412:Failure often happens because we fail to recognize our strengths and our weaknesses.’ Krishna ~ Kavita Kan,
413:I actually think every individual is now an entrepreneur, whether they recognize it or not. ~ Reid Hoffman,
414:I'd recognize that voice anywhere. Thick with humour, warm and rough enough at the edges t ~ Ainsley Booth,
415:If the gods cannot recognize your names,” she warned, “they will never hear your prayers. ~ Michelle Moran,
416:If you get your face and your name out there enough, people will start to recognize you. ~ Richard Branson,
417:It enriches us infinitely to recognize greater qualities than we possess in another. ~ Henry David Thoreau,
418:I think love can save the world. When we love, we completely recognize the value of the other. ~ Anne Rice,
419:One of the things [fiction] does is lead you to recognize what you did not know before. ~ Ursula K Le Guin,
420:People recognize me, call me Ron, and ask me questions. It's really cool and weird as well. ~ Rupert Grint,
421:Percy wouldn’t recognize a joke if it danced naked in front of him wearing Dobby’s tea cozy. ~ J K Rowling,
422:recognize how every moment of our journey is an important part of the growth of our soul. I ~ Muhammad Ali,
423:The trick is to recognize your mistakes, take what you need from them, and move on. ~ Tamara Ireland Stone,
424:The worst thing about being a tourist is having other tourists recognize you as a tourist. ~ Russell Baker,
425:We recognize that there are no trivial occurrences in life if we get the right focus on them. ~ Mark Twain,
426:Always recognize that human individuals are ends, and do not use them as means to your end. ~ Immanuel Kant,
427:Be able to recognize many of the major constellations and know the stories behind them ~ Marilyn vos Savant,
428:Be bold, he says. Be brave. Be true to your birthright, what you recognize in your heart. ~ Wallace Stegner,
429:Cells recognize each other and associate with their own kind. ~ Erich Jantsch, The Self-Organizing Universe,
430:Did you really think I wouldn't recognize my college futon, with its trademark absence of sex stains? ~ LIZ,
431:How can I recognize reality when everyone around me is wearing masks and playing roles? ~ Adrienne Thompson,
432:I never considered myself a patriot. I like to think I recognize only humanity as my nation. ~ Isaac Asimov,
433:Many people recognize that technology often comes with unintended and undesirable side effects. ~ Leon Kass,
434:People who cannot recognize a palpable absurdity are very much in the way of civilization. ~ Agnes Repplier,
435:Sometimes sanity just means the ability to recognize the end of the road when you reach it. ~ Robert Dunbar,
436:The more you recognize the immense good within you, the more you magnetize immense around you. ~ Alan Cohen,
437:We must recognize that every nation determines its policies in terms of its own interests. ~ John F Kennedy,
438:We must recognize that the suffering of one person or one nation is the suffering of humanity. ~ Dalai Lama,
439:We will never have true civilization until we have learned to recognize the rights of others. ~ Thomas King,
440:Don't belittle anyone who you don't recognize.
Don't be fooled by anybody who underrates you. ~ Toba Beta,
441:He doesn't need to know the path to adventure. He simply needs to recognize that it awaits. ~ Lorraine Heath,
442:It is a sign of wisdom to recognize those things we cannot change about ourselves and our fate ~ Juliet Gael,
443:It's in our own lives, every single day, whether we recognize it as funny at the moment or not. ~ Sean Astin,
444:It's time to recognize that the EU is beyond reform and deserves to be put out of its misery. ~ Roger Helmer,
445:Joy is what happens to us when we allow ourselves to recognize how good things really are.” DIG ~ Bren Brown,
446:Need you naked,” I gasped into the kiss, my voice so breathless I almost didn’t recognize it. ~ Lisa Kessler,
447:The most valuable commodity in business today, if people would only recognize it, is enthusiasm ~ Rona Jaffe,
448:Those are good questions. I recognize good questions, because I can come up with them myself. ~ Steven Brust,
449:When we hear the other person's feelings and needs, we recognize our common humanity. ~ Marshall B Rosenberg,
450:You fail to recognize that it matters not what someone is born, but what they grow to be! Your ~ J K Rowling,
451:All friends are but Māra’s tricksters; [10] I’ll recognize all sense objects as salt water.61 ~ Thupten Jinpa,
452:All truths are old, and all that we have to do is recognize and utter them anew. ~ Johann Wolfgang von Goethe,
453:A mother's voice is like no other. We recognize every lilt and whisper, every warble or shriek. ~ Mitch Albom,
454:Don’t grieve when people fail to recognize your ability. Grieve for your lack of ability instead. ~ Confucius,
455:Even gentle people recognize that sometimes the decision not to kill is a decision to die. ~ Orson Scott Card,
456:He knows I’ve seen something in him. Something I recognize, only because it exists in me too. ~ Siobhan Davis,
457:I don't think I have to introduce myself, unless you don't recognize me with my clothes on. ~ Madonna Ciccone,
458:I don't want anybody to not recognize how appreciative I am of the volume of e-mails I get. ~ Gary Vaynerchuk,
459:If we don't believe in the Devil, we won't be able to recognize him when he suddenly shows up. ~ Karin Fossum,
460:If you're gonna take in the love, you've gotta take in the hate. Or at least recognize it. ~ Keiynan Lonsdale,
461:I recognize no rights but human rights - I know nothing of men's rights and women's rights. ~ Angelina Grimke,
462:It is difficult to say what truth is, but sometimes it is so easy to recognize a falsehood. ~ Albert Einstein,
463:It is only in misery that we recognize the hand of God leading good men to good. ~ Johann Wolfgang von Goethe,
464:It is the Holy Spirit himself, the gift of the risen Christ, who makes us recognize the Truth. ~ Pope Francis,
465:m doing my best" "no,this isn't your best. We shall recognize your best when it appears ~ Christopher Paolini,
466:One doesn't recognize in one's life the really important moments - not until it's too late. ~ Agatha Christie,
467:Only someone who had experienced such bitter despair would be able to recognize it in another. ~ Lisa Kleypas,
468:Pathologists and physicians need to recognize that “inflammation” of the stomach is normal. ~ Martin J Blaser,
469:Recognize that getting a Hedgehog Concept is an inherently iterative process, not an event. ~ James C Collins,
470:Seeing a fancy TV up close made her recognize how much she loved to witness good storytelling ~ Rakesh Satyal,
471:The modern state no longer has anything but rights; it does not recognize duties any more. ~ Georges Bernanos,
472:To recognize and comprehend what influences us and others is to function with purpose. ~ Mark David Henderson,
473:We all have an extended family, people whom we recognize as our own as soon as we see them. ~ James Lee Burke,
474:we all move forward when
we recognize how resilient
and striking the women
around us are ~ Rupi Kaur,
475:Well, I think the United States first of all has to recognize the world for what it is. ~ Samuel P Huntington,
476:You didn't miss anything in math," he says, and I recognize a Kent McFuller babble coming on. ~ Lauren Oliver,
477:at times I couldn’t recognize my own words, because I was still so often afraid in my life. ~ Melanie Benjamin,
478:Futurists get to a certain age and, as one does, they suddenly recognize their own mortality. ~ William Gibson,
479:Good ideas come from everywhere. It's more important to recognize a good idea than to author it. ~ Jeanne Gang,
480:I know nothing of man's rights, or woman's rights; human rights are all that I recognize. ~ Sarah Moore Grimke,
481:In a healthy culture, all constituencies recognize the importance of balancing competing desires— ~ Ed Catmull,
482:In order to use color effectively it is necessary to recognize that color deceives continually. ~ Josef Albers,
483:It's like I keep waiting to look in the mirror and recognize the person staring back. ~ Shaun David Hutchinson,
484:It's the beauty within us that makes it possible for us to recognize the beauty around us. ~ Joan D Chittister,
485:Look carefully around you and recognize the luminosity of souls. Sit beside those who draw you to that. ~ Rumi,
486:Love is to recognize that the other person is a person, is precious, is important and has value. ~ Jean Vanier,
487:Nothing is ever the same as they said it was. It's what I've never seen before that I recognize. ~ Diane Arbus,
488:People who should be the first to recognize the value of an innovation are often the last. ~ Douglas Crockford,
489:recognize we’ve been scripted in ways that are not in harmony with our deep inner conscience ~ Stephen R Covey,
490:Some people don't even recognize real love when it comes without being called or sought. ~ J California Cooper,
491:The next wave of medical advances will be when we come to recognize the body as an energetic system. ~ Lisa Oz,
492:We recognize Tibet as part of the People’s Republic of China. We are not in favor of independence. ~ Anonymous,
493:When a freedom is taken away from you, I suppose, you recognize it as a privilege, not a right. ~ Jodi Picoult,
494:Wisdom can be found anywhere.
Be wise enough and brave enough
to recognize it! ~ Russell Anthony Gibbs,
495:Women, wake up; the tocsin of reason sounds throughout the universe; recognize your rights. ~ Olympe de Gouges,
496:You can’t fix America until whites recognize that slavery fucked it up for us all.” Stella said. ~ Pepper Pace,
497:After 'The Matrix,' I cannot wear sunglasses. As soon as I put them on, people recognize me. ~ Carrie Anne Moss,
498:A positive thinker does not refuse to recognize the negative; he refuses to dwell on it. ~ Norman Vincent Peale,
499:Finally, people are starting to recognize freedom and peace do have a cause, they do have a price. ~ Mark Foley,
500:I don't recognize my former self. Like I'm on the outside looking in at my life. Who is that guy? ~ Victor Cruz,
501:Men have to recognize that women are not all the same when it comes to what can get them aroused. ~ Drew Pinsky,
502:One did not have to be a Jesuit to recognize that to control the schools was to control the future. ~ Peter Gay,
503:One thing about a skunk—once you recognize the markings, you know things are gonna stink. ~ Richelle E Goodrich,
504:other colonies “began to recognize that giving land to women undermined their dependent role ~ Rebecca Traister,
505:The humility to recognize the truth that makes demands on me and that I do not choose for myself ~ Benedict XVI,
506:The trick is to recognize your mistakes, take what you need from them, and move on" -Sue ~ Tamara Ireland Stone,
507:To know in war how to recognize an opportunity and seize it is better than anything else. ~ Niccolo Machiavelli,
508:To me, the Virgen de Guadalupe is just a vessel for me to recognize my own God within myself. ~ Sandra Cisneros,
509:We must recognize that the suffering of one person or one nation is the suffering of humanity. ~ Dalai Lama XIV,
510:You are yourself the cloud veiling your own sun! So recognize the essential reality of your being! ~ Ibn ‘Arabi,
511:10 He was in the world, and the world was created through Him, yet the •world did not recognize Him. ~ Anonymous,
512:Contrary to popular thinking, being worthy isn't something you earn, it's something you recognize. ~ Mike Dooley,
513:Democracy requires us to recognize others’ rights even when we fundamentally disagree with them. ~ Philip Yancey,
514:Don't try to blame the rest of the world. The blame only lies with you. Recognize that immediately. ~ Alan Sugar,
515:Hey," Neil said, or thought he said. He didn't recognize his own voice. "Andrew. Andrew, are you— ~ Nora Sakavic,
516:If people can finally recognize you on radio without being told who it is, thats what you aim for. ~ Johnny Marr,
517:I recognize the divinity in you, but actually more like, I recognize our each-otherness, instantly ~ Anne Lamott,
518:Irresponsibility is part of the pleasure of all art; it is the part the schools cannot recognize. ~ Pauline Kael,
519:It is by doubting that we come to investigate, and by investigating that we recognize the truth. ~ Peter Abelard,
520:It's stupidity rather than courage to refuse to recognize danger when it is close upon you. ~ Arthur Conan Doyle,
521:Joy is what happens to us when we allow ourselves to recognize how good things really are. ~ Marianne Williamson,
522:m doing my best"
"no,this isn't your best. We shall recognize your best when it appears ~ Christopher Paolini,
523:Mortals could rarely recognize their true feelings before those true feelings hit them in the face ~ Lauren Kate,
524:Only those who recognize the value of war and exercise it have any degree of self-determination. ~ Frank Herbert,
525:Our faculties are more fitted to recognize the wonderful structure of a beetle than a Universe. ~ Charles Darwin,
526:Our thoughts dictate how we feel; so it is important to recognize that we are as we think we are ~ Jeremy Aldana,
527:people fail to recognize the good things that happen in their lives every day that the sun rises. ~ Paulo Coelho,
528:People generally don't recognize how long it takes to conceive, publish, and write a book. ~ Neil deGrasse Tyson,
529:Recognize and respect mutual self-interests, then build creative collaborations to serve them. ~ Warren G Bennis,
530:The Americans have no sense of doom, none whatever. They do not recognize doom when they see it. ~ James Baldwin,
531:When we see faces, we don’t just recognize them; we also make the same face, if only for a moment. ~ Carl Zimmer,
532:You can easily recognize the good parts of your life because they are starkly outlined in crap. ~ John DeChancie,
533:For nature does things in good order:
And birds and butterflies recognize
No man-made border ~ Ruskin Bond,
534:If you have a high evaluation of yourself then your ability to recognize new facts is weakened. ~ Robert M Pirsig,
535:It is stupidity rather than courage to refuse to recognize danger when it is close upon you. ~ Arthur Conan Doyle,
536:I’ve only been here a couple minutes, but it was long enough to recognize first class eye-fuckery. ~ Tessa Bailey,
537:Middle age is when your old classmates are so grey and wrinkled and bald they don't recognize you. ~ Bennett Cerf,
538:Pain-Avoiding Psychological Denial One should recognize reality even when one doesn’t like it. ~ Charles T Munger,
539:people may recognize one founder as the innovator, but it takes a team to make a new venture work. ~ Guy Kawasaki,
540:Soccer is an art more central to our culture than anything the Arts Council deigns to recognize. ~ Germaine Greer,
541:The damage, the fatigue, the imperfections. That's how they recognize me; Why I belong to them. ~ Suzanne Collins,
542:The finest peculiarity of belief is that believers do not recognize themselves as believers. ~ Adam Leith Gollner,
543:to feel blessed and recognize that working with people you like will make you want to work more! ~ Drew Barrymore,
544:To know the history of science is to recognize the mortality of any claim to universal truth. ~ Evelyn Fox Keller,
545:We will first understand how simple the universe is when we recognize how strange it is. ~ John Archibald Wheeler,
546:You don't get to a better place with God until you recognize that where you are is not as good. ~ James MacDonald,
547:Can’t you recognize the human in the inhuman?’ ‘I’d much rather recognize the inhuman in the human. ~ Ray Bradbury,
548:Drones overall will be more impactful than I think people recognize in positive ways to help society. ~ Bill Gates,
549:Everything that happens to us has merit, whether we recognize the surface significance of it or not. ~ Mark Wolynn,
550:For those who confuse you, recognize that their confusion is theirs and your clarity is yours. ~ Barbara Marciniak,
551:Girls don’t really recognize me on the street. No one has tried to serenade me or rip my shirt off. ~ Mark Salling,
552:I shall have my lasso, I shall lead the course;
I recognize it’s time to mount a different horse. ~ Mie Hansson,
553:I think what we lack isn't science, but poetry that reveals what the heart is ready to recognize ~ Joseph Campbell,
554:It's important to recognize that we in Europe will either succeed together or fail together. ~ Jean Claude Juncker,
555:Once we recognize our shadow's existence we must resist the enticing step of going with its flow. ~ Karl Marlantes,
556:One day some as yet unborn scholar will recognize in the clock the machine that has tamed the wilds. ~ J M Coetzee,
557:The last function of reason is to recognize that there are an infinity of things which surpass it. ~ Blaise Pascal,
558:The premise of this book is that it is easier to recognize other people's mistakes than our own. ~ Daniel Kahneman,
559:The premise of this book is that it is easier to recognize other people’s mistakes than our own. ~ Daniel Kahneman,
560:The time has come, I think, when we must recognize bisexuality as a normal form of human behavior. ~ Margaret Mead,
561:You can learn not to want what you want, to recognize desires but not be controlled by them. ~ Henepola Gunaratana,
562:You don't get to Define me, only I can Define me, all I wish from you is to recognize my Definition. ~ Kellan Lutz,
563:Although he may not always recognize his bondage, modern man lives under a tyranny of numbers. ~ Nicholas Eberstadt,
564:Even in complete silence, Buckshaw had its own unique silence; a silence I would recognize anywhere. ~ Alan Bradley,
565:Hollywood studio executives don't recognize the value of female performers as much as male performers. ~ Anna Faris,
566:In fact, all kinds of men, and not merely architects, can recognize a good piece of work. ~ Marcus Vitruvius Pollio,
567:I think readers are just looking for things that maybe they recognize or can relate to in the books. ~ Sarah Dessen,
568:It is a well-known fact that we always recognize our homeland at the moment we are about to lose it. ~ Albert Camus,
569:One of the most healing things you can do is recognize where in your life you are your own poison. ~ Steve Maraboli,
570:Recognize what is before your eyes, and what is hidden will be revealed to you. THE GOSPEL OF THOMAS ~ Thomas Moore,
571:The experienced pastor will recognize to which situation humor belongs and to which belongs sobriety. ~ Thomas Oden,
572:The premise of this book is that it is easier to recognize other people's mistakes than your own. ~ Daniel Kahneman,
573:We are so divided, and we recognize that we're divided, that we're looking for ways to come together. ~ Frank Luntz,
574:We must also recognize the new realities of modern warfare and the modern landscape of a battlefield. ~ Susan Davis,
575:We wouldn't worry nearly as much about what others thought of us if we recognize how seldom they do. ~ Paulo Coelho,
576:When you do not recognize the wrongs of the past, the future takes its revenge. -Author forgotten ~ Ian C Esslemont,
577:How can one become enlightened? One can, because one is enlightened - one just has to recognize the fact. ~ Rajneesh,
578:If a woman recognizes her power, she can present herself in rags and people will recognize her as queen. ~ Beth Kery,
579:I think we rarely recognize the fifth business in our lives at the time those people are changing us. ~ Stephen King,
580:It's funny how we don't recognize our own reflections, but the one thing about them is they never lie. ~ Jewel E Ann,
581:I've received a lot of compliments. People come right up to me on the street. They recognize me ~ Harry Dean Stanton,
582:Look carefully around you and recognize
the luminosity of souls.
Sit beside those who draw you to that. ~ Rumi,
583:My ambition is to become one of those actresses that is like a chameleon that you don't recognize. ~ Alexandra Roach,
584:Once a man begins to recognize himself in another, he can no longer look on that person as a stranger. ~ Paul Auster,
585:Our mission on earth is to recognize the void - inside and outside of us - and fill it. ~ Menachem Mendel Schneerson,
586:The first step to loving someone else is to recognize the evil in ourselves, so we can forgive them. ~ Veronica Roth,
587:Waiting does not exist in the experience of those who recognize the presence of love wherever they are. ~ Alan Cohen,
588:We have been slow to recognize the degree to which religious faith perpetuates man's inhumanity to man. ~ Sam Harris,
589:Well, he says, basically, that people have to suffer to really recognize grace when it comes. I ~ Marilynne Robinson,
590:By recognizing your own vulnerability you can recognize and identify with the vulnerability in others. ~ Jill Soloway,
591:Certain readers resented me when they could no longer recognize their territory, their institution. ~ Jacques Derrida,
592:I am here to urge [you] that all must recognize that simulation is fundamental to readiness for war, ~ Annie Jacobsen,
593:I recognize that losing is a part of growth in this sport and it's a positive thing in the long run. ~ Rory MacDonald,
594:I think our culture doesn't recognize passion, because real passion has the power to disrupt boundaries. ~ Bell Hooks,
595:It’s a good thing you write fiction. If you had to describe the real world, nobody would recognize it. ~ Peter Straub,
596:One of the tests of leadership is the ability to recognize a problem before it becomes an emergency. ~ Arnold Glasgow,
597:Two things I recognize, O Lord, in myself: Nature, which Thou hast made; Sin, which I have added. ~ Lancelot Andrewes,
598:We can recognize the dawn and the decline of love by the uneasiness we feel when alone together. ~ Jean de la Bruyere,
599:All of us know history repeats itself, but mighty few of us recognize the repetition until too late. ~ Kenneth Roberts,
600:But enough already of what grammarians will recognize as the third conditional: if + pluperfect + would. ~ Nick Hornby,
601:Christianity is strange: it requires human beings to recognize that they are vile and even abominable. ~ Blaise Pascal,
602:Everyone is a prisoner of his own experiences. No one can eliminate prejudices--just recognize them. ~ Edward R Murrow,
603:I'd like to be remembered as someone who got others to recognize the potential that was within them. ~ Benjamin Carson,
604:if you’ve experienced discrimination in one form, you’re more likely to recognize it in another. Also ~ Gloria Steinem,
605:I think especially as women we nned to recognize that feeling pressure is completely selfimposed. ~ Arianna Huffington,
606:I've come to recognize that questions of law and justice are at the same time questions of power. ~ William T Vollmann,
607:I’ve come to recognize that questions of law and justice are at the same time questions of power. ~ William T Vollmann,
608:Modern American liberalism is nothing but the socialism too stupid to recognize itself in the mirror. ~ Theodore Beale,
609:Moral decisions are always easy to recognize,” Odrade said. “They are where you abandon self-interest. ~ Frank Herbert,
610:People who have monsters recognize each other. They know each other without even saying a word. ~ Benjamin Alire S enz,
611:The noble-minded worry about their lack of ability, not about people’s failure to recognize their ability. ~ Confucius,
612:There are lots of opportunities in limitations, but it takes a positive mindset to recognize them. ~ Israelmore Ayivor,
613:The tragedy is that women so committed to survival cannot recognize that they are committing suicide. ~ Andrea Dworkin,
614:Those who have sat in a meeting debating the units of measurement in a report will recognize this problem. ~ Eric Ries,
615:Those who recognize their innocence do not expect, receive, or accept punishment from any outside source. ~ Alan Cohen,
616:You can recognize the people who live for others by the haunted look on the faces of the others.”) ~ Elizabeth Gilbert,
617:A lot of folks believe their best years are behind them. But I want Americans to recognize that's not true. ~ Mehmet Oz,
618:Everyone is a prisoner of his own experiences. No one can eliminate prejudices - just recognize them. ~ Edward R Murrow,
619:I believe that with enough practice and good faith, you can learn to recognize when the work is achieved. ~ Gail Godwin,
620:I cannot conceive of Israel withdrawing if Arab states do not recognize Israel, within secure borders. ~ Nelson Mandela,
621:If one has never been in love before, then it is difficult to recognize the beast when it comes along. ~ Marion Chesney,
622:I recognize my limits but when I look around I realise I am not living exactly in a world of giants. ~ Giulio Andreotti,
623:I recognize that I have chosen wrongly, I forgive this thought, and I choose again. I choose love ~ Gabrielle Bernstein,
624:I recognize the delivery of grace to my day, even if I cannot identify a specific return address. ~ Mary Anne Radmacher,
625:Successful people recognize crisis as a time for change - from lesser to greater, smaller to bigger. ~ Edwin Louis Cole,
626:Successful people recognize crisis as a time for change – from lesser to greater, smaller to bigger. ~ Edwin Louis Cole,
627:The ideal of man is to be a revelation himself, clearly to recognize himself as a manifestation of God. ~ Baal Shem Tov,
628:There is no criterion by which to recognize what is a color, except that it is one of our colors. ~ Ludwig Wittgenstein,
629:When I recognize I've got anger, then I realize it's because I have a need that's not being met. ~ Marshall B Rosenberg,
630:But I'm worse. I'm a child playing dress-up, who can't even recognize herself under her own costume. ~ Stephanie Perkins,
631:He was an abomination precisely because they saw his humanity, but degraded it and would not recognize it. ~ Jean M Auel,
632:How important it is for us to recognize and celebrate our heroes and she-roes! ~ Kathryn ShayMaya Angelou ~ Kathryn Shay,
633:I recognize that I have chosen wrongly, I forgive this thought, and I choose again. I choose love. ~ Gabrielle Bernstein,
634:I understand religion is a walk, it's a journey. And I fully recognize that I'm a sinner, just like you. ~ George W Bush,
635:Recognize a rock 'n' roller for what he is, which is a damned lucky guy not to have to work for a living. ~ Gene Simmons,
636:The highest possible stage in moral culture is when we recognize that we ought to control our thoughts. ~ Charles Darwin,
637:The very fact that we protest evil means that we recognize the reality and ultimate priority of goodness. ~ Holly Ordway,
638:This is suffering's lesson: pay attention. The important part might come in a form you do not recognize. ~ Sarah Manguso,
639:Trusting no man as his friend, he could not recognize his enemy when the latter actually appeared. ~ Nathaniel Hawthorne,
640:We will never recognize the true value of our own lives until we affirm the value in the life of others. ~ Ronald Reagan,
641:When we recognize that we don't have all the time in the world, we see our priorities most clearly. ~ Laura L Carstensen,
642:actually began looking into one “Lary Burg” before my eyes and brain realigned to recognize Burglary. ~ Michelle McNamara,
643:A person with taste is merely one who can recognize the greatest beauty in the simplest things. ~ Barbara Taylor Bradford,
644:Day after day in the season of disaster, it can be hard to recognize a chance in fortune when it comes. ~ Gregory Maguire,
645:Do not search for SUCCESS off in the distance, but instead recognize it and grasp it right where you are! ~ Napoleon Hill,
646:Evil in the Third Reich had lost the quality by which most people recognize it—the quality of temptation. ~ Hannah Arendt,
647:God gives you the resources for success. But it is up to you to recognize them and use them to their fullest. ~ T D Jakes,
648:I choose to recognize the message,” he said. “You are my savior—the only being on earth who can help me. ~ Linda Lafferty,
649:Instead you recognize all such tasks as obligations, so boastfulness toward others simply does not occur. ~ Thupten Jinpa,
650:I spent four years doing a doctorate in postmodern American literature. I can recognize it when I see it. ~ Kate Atkinson,
651:It was shepherds who were the first to recognize a king that the rest of the world refused to acknowledge. ~ Paulo Coelho,
652:Joy is what happens when we allow ourselves to recognize how good things really are. —MARIANNE WILLIAMSON ~ Crystal Paine,
653:Recognize emotion, and get curious about our feelings and how they connect with the way we think and behave. ~ Bren Brown,
654:The truth doesn’t need you to recognize it, young man, for it to be so. You need the truth to recognize you. ~ Robin Hobb,
655:We all must recognize that homeland security funds should be allocated by threat and no other reason. ~ Michael Bloomberg,
656:We can never grasp the extent of our depravity until we recognize the excellencies of our created dignity ~ Matt Chandler,
657:When you have writers who recognize they're making a wrong turn and correct it, I knew I was in good hands. ~ Terry Crews,
658:Whosoever does not know how to recognize the faults of great men is incapable of estimating their perfections. ~ Voltaire,
659:A sacred space is not a place to hide out. It is a place where we recognize ourselves and our commitments. ~ Sherry Turkle,
660:Fear of a bully, fear of a volcano; the power within you does not distinguish. It does not recognize degree. ~ N K Jemisin,
661:In the art of teaching, we recognize that ideas and insights need to cook over a period of time. ~ Stephen Nachmanovitch,
662:It's a great thing when you feel that you recognize yourself, deeply and movingly, in a work of literature. ~ Lev Grossman,
663:It was funny in a way, that a man who could forget how huge the world was could still recognize good boots. ~ T Kingfisher,
664:Jerome has merited hell rather than heaven for it-so little would I dare to recognize or call him a saint. ~ Martin Luther,
665:Let the GRATEFUL HEART sweep through the day that it may recognize in every hour some sweet blessing. ~ Henry Ward Beecher,
666:one of the habits of the truly powerful is that they have the humility to recognize the power in everyone. ~ Eric Greitens,
667:-only human beings can recognize catastrophes, provided they survive them; Nature recognizes no catastrophes. ~ Max Frisch,
668:Respect and affection for animals, particularly those who share our homes, recognize no geographic borders. ~ Nick Clooney,
669:The ethic of the journalist is to recognize one's prejudices, biases, and avoid getting them into print. ~ Walter Cronkite,
670:There are so many things we do not appreciate in our life until we recognize God's love for us in them. ~ Stormie Omartian,
671:The world will always punish the few people with special talents the rest of us don’t recognize as real. ~ Chuck Palahniuk,
672:We can never grasp the extent of our depravity until we recognize the excellencies of our created dignity. ~ Matt Chandler,
673:While I recognize the necessity for a basis of observed reality... true art lies in a reality that is felt. ~ Odilon Redon,
674:A picture is the expression of an impression. If the beautiful were not in us, how would we ever recognize it? ~ Ernst Haas,
675:Currently, most States do not recognize within their borders concealed carry permits issued in other States. ~ Howard Coble,
676:Damaged souls have their own beauty. A dark, terrifying beauty. The same type of beauty I recognize in Ronan. ~ A Zavarelli,
677:Fear is a thing. You can recognize it and work to release it or you can keep it and try to hide from it. ~ Michael A Singer,
678:God changes his appearance every second. Blessed is the man who can recognize him in all his disguises. ~ Nikos Kazantzakis,
679:If there is any truth to reincarnation, this must be my first trip through, 'cause I don't recognize anything. ~ Hoyt Axton,
680:I recognize the United States is a superpower. It has various interests. It has to balance various things. ~ Manmohan Singh,
681:I tend to think you're fearless when you recognize why you should be scared of things, but do them anyway. ~ Christian Bale,
682:I think society is entitled to recognize marriage as an institution that involves one man and one woman. ~ Phyllis Schlafly,
683:It is hard and perhaps impossible for many people to recognize the difference between innocence and naiveté. ~ M F K Fisher,
684:Mindfulness is the energy that allows us to recognize our habit energy and prevent it from dominating us. ~ Thich Nhat Hanh,
685:One man's insanity is another man's genius; someday the world will recognize the genius in my insanity. ~ Joyce Carol Oates,
686:Recognize the value and need for the missing pieces of wisdom in your life; then ask God to show them to you. ~ Henry Cloud,
687:The Holy Spirit who resides in us supplies abundant power not only to recognize the right thing, but to do it! ~ Beth Moore,
688:Thought alone cannot recognize spiritual truths no matter how highly developed thought is. It's impossible. ~ Eckhart Tolle,
689:Until we recognize the SELF that exists apart from who we think we are - we cannot know the Ch'an ( ZEN ) MIND ~ D T Suzuki,
690:We can sometimes recognize the looks of a century ago on a modern face; but never those of a century to come. ~ John Fowles,
691:We discover in ourselves what others hide from us and we recognize in others what we hide from ourselves. ~ Luc de Clapiers,
692:We have to get away from the class warfare and recognize that we are growing jobs by helping small business. ~ Norm Coleman,
693:When we live our lives everyday, we're met by opportunities, and most of us don't even recognize them. ~ Scarlett Johansson,
694:When you recognize good writing and you're lucky enough to get it, like with Lost, that's what I follow. ~ Nestor Carbonell,
695:You can easily recognize that something is coming from Ego because when you get it, it doesn't satisfy you. ~ Eckhart Tolle,
696:as I said,I believe in fate.Things happen as they are meant to be.We just have to recognize our destiny. ~ Edward Rutherfurd,
697:Bisexuals need to recognize that their being closeted is a huge contributing factor to the hostility they face. ~ Dan Savage,
698:But there will come a time and a place to give back, and each individual will recognize that time and place. ~ Vernon Jordan,
699:Did he realize I didn’t recognize his voice? Or did he just know I wouldn’t talk to him, smooth as glass? I ~ Eric Lindstrom,
700:I disagree with you, but I recognize the integrity of your argument. I recognize your moral responsibility. ~ Ronald Dworkin,
701:If I'm in a situation where someone doesn't recognize me and treats me like everyone else, I'm not used to it. ~ Kevin Bacon,
702:I've always seen myself in sentences. I begin to recognize myself, word by word, as I work through a sentence. ~ Don DeLillo,
703:Not one drop of blood is left inside my veins that does not throb: I recognize signs of the ancient flame. ~ Dante Alighieri,
704:The rats won't bother you, anyway. They may even recognize you as one of their own, Paul. They may adopt you. ~ Stephen King,
705:The truth is that sometimes it is hard even for me to recognize the Hillary Clinton that other people see. ~ Hillary Clinton,
706:This was the purpose of the whole creation, that man should recognize and know Him and give praise to His Name. ~ Nahmanides,
707:To gaze into another person's face is to do two things: to recognize their humanity, and to assert your own. ~ Lawrence Hill,
708:To gaze into another person’s face is to do two things: to recognize their humanity, and to assert your own. ~ Lawrence Hill,
709:When you use sleep mask, no one's gonna recognize you. You're gonna look like an idiot, but it's so worth it. ~ Nikki Glaser,
710:You don't always have to kiss a lot of frogs to recognize a prince when you find one

-Henrietta Barett ~ Julia Quinn,
711:Combinations of people, who should have nothing to say to each other. Yet, with hearts that do not recognize it. ~ Tracy Rees,
712:Everyone knows Cristiano Ronaldo is better than Messi, not only me, but for some it's hard to recognize that. ~ Didier Drogba,
713:Here’s something scary: If you don’t recognize yourself, then who is the one who reminds you of who you are? ~ Nnedi Okorafor,
714:He smiles an honest smile for the first time, and the difference is hard to describe but easy to recognize. ~ Brenna Yovanoff,
715:I can just barely tell when you're afraid because that is the only emotion I have been able to recognize. ~ S K N Hammerstone,
716:I have this typical Ukrainian face. Even people who know my music don't recognize me most of the time, thank God. ~ Neko Case,
717:I recognize as a man there's a lot of things that I don't have to think about. But I'm thinking about them now. ~ Nate Parker,
718:Not only can you not plan the impact you're going to have, you often won't recognize it when you're having it. ~ Dick Costolo,
719:Oh, mankind, race of crocodiles! How well I recognize you down there, and how worthy you are of yourselves! ~ Alexandre Dumas,
720:One should realize the Self by the Eye of Wisdom. Does Rama need a mirror to recognize himself as Rama? ~ Sri Ramana Maharshi,
721:Patty believed that parents have a duty to teach their children how to recognize reality when they see it. ~ Jonathan Franzen,
722:People who know me, recognize a definite difference in my poise and in my personality, because I've grown. ~ Karrine Steffans,
723:Surface beauty...is always easy to recognize. But if someone is braver, stronger, smarter, that's harder to see. ~ Alex Flinn,
724:There is a time to deliberate... and a time to act. Learn to recognize which is which, and act accordingly. ~ Douglas Merrill,
725:We also need to recognize that God may have other plans in store for us, and we must be willing to accept that. ~ Greg Laurie,
726:Attention: a sacred energy coming into me. Be sensitive to it. Recognize again and again that it is there ~ Michel de Salzmann,
727:Big surprise. You didn't dress up."
"I came as Awesome Sauce," I say. "You probably wouldn't recognize it. ~ Victoria Scott,
728:first, recognize them; second, try to overcome them; third, take a vow never to re-create such things again. ~ Ch gyam Trungpa,
729:Here's the paradox. We can fully embrace God's love only when we recognize how completely unworthy of it we are. ~ Ann Tatlock,
730:(I hate that Microsoft Word won’t recognize ‘google’ as a verb. Stupid squiggly lines of judgment. I digress.) ~ Brian D Meeks,
731:I recognize in thieves, traitors and murderers, in the ruthless and the cunning, a deep beauty - a sunken beauty. ~ Jean Genet,
732:Just recognize that you are not going to become a comfortable public speaker overnight. It can take a long time. ~ Dana Perino,
733:Must one become seventy years old to recognize that one's greatest strength lies in creating musical kitsch? ~ Richard Strauss,
734:My town's quite small and you kinda recognize everyone when you see them, so I definitely get funny looks from people. ~ Birdy,
735:People need to know that they are God. We mostly do not recognize that. We've lost the sense of our own divinity. ~ Wayne Dyer,
736:Recognize that ultimate success comes from opportunistic, bold moves which, by definition, cannot be planned. ~ Bryan Burrough,
737:Recognize the signs that you are in a cognitive minefield, slow down, and ask for reinforcement of system 2. ~ Daniel Kahneman,
738:She understood the nature of sin and knew that its most volatile form was the kind that did not recognize itself. ~ Pat Conroy,
739:Some of them had hardly developed a sense of self—they couldn’t even recognize themselves in a mirror. ~ Bessel A van der Kolk,
740:The TV shouted an old black-and-white film he didn't recognize, wheelchairs facing it like church pews. ~ Ser Prince Halverson,
741:Who can recognize the ending as it’s happening? What we live, it seems to me, is pretty much always a surprise. ~ Julie Buntin,
742:You have to get rid of characters to make room for new ones, but you also have to recognize when things are done. ~ Matt Lucas,
743:Every moment nature is serving fresh dishes with the items of happiness. It is our choice to recognize and taste it. ~ Amit Ray,
744:Her face had an imperious, timeless quality that I’d learned to recognize. It meant I’m a goddess; deal with it. ~ Rick Riordan,
745:he ruined soul must be willing to recognize its own ruin before it can discover how to enter a different path, ~ Dallas Willard,
746:How terrible it is to recognize that one’s brilliance rests solely upon the small-mindedness of others. ~ Sarah Shun lien Bynum,
747:It is not enough to recognize what is right and true. One must control the impulse to do what is wrong and easy. ~ Andy Andrews,
748:it’s possible to open our eyes, to see, to recognize our solitude—and at the same time to not be entirely alone. ~ Mohsin Hamid,
749:It was more as if they recognize they were two halves of a whole who'd found their missing.
Matt and Rachel ~ Leila Meacham,
750:London is full of women who trust their husbands. One can always recognize them. They look so thoroughly unhappy. ~ Oscar Wilde,
751:Love: I recognize the emotion for what it is, an irrational self-destructive impulse, which is disguised as joy. ~ Nikola Tesla,
752:Recognize and embrace your flaws so you can learn from them. Sometimes it takes a little polishing to truly shine. ~ Kanye West,
753:We must recognize and nurture the creative parts of each other without always understanding what will be created. ~ Audre Lorde,
754:What we need to do is recognize inner nature and work with things as they are. When we don't we get in trouble. ~ Benjamin Hoff,
755:Anything essential is invisible to the eye.” My eyes shot up. I’d recognize those words anywhere. “The Little Prince. ~ L J Shen,
756:Humans somehow fail to recognize situations outside the contexts in which they usually learn about them. ~ Nassim Nicholas Taleb,
757:I don't recognize myself. I don't know who I am anymore."
And it's all fun and games until someone loses an I. ~ Don Winslow,
758:I'm starting to see how unusual our lives are here. And the more I recognize it... the more I want to change it. ~ Suzanne Young,
759:I must confess, when I see anyone with an Obama 2012 bumper sticker, I recognize them as a threat to the gene pool. ~ Allen West,
760:It is time to recognize the past and ongoing genocides to prevent new ones. Together we can build a better world! ~ Widad Akreyi,
761:Most marriages recognize this paradox: Passion destroys passion; we want what puts an end to wanting what we want. ~ John Fowles,
762:Most people recognize that many blue-collar jobs pay more than white-collar jobs. Few act on that recognition. ~ Venkatesh G Rao,
763:recognize that it matters not what someone is born, but what they grow to be! Your dementor has just destroyed the ~ J K Rowling,
764:tormented souls have this incredible ability to recognize and approach one another, thus compounding their grief. ~ Paulo Coelho,
765:What does it take for a person to be able to recognize evil as it unfolds? To see with foresight and acuity . ~ Jessica Shattuck,
766:Do I recognize the difference between a good action designed to impress God and a good action simply inspired by God? ~ Anonymous,
767:She lent herself to immemorial human attitudes which we recognize by instinct as universal and true." --Jim Burden ~ Willa Cather,
768:Take away Toto Wolff's Mercedes shirt and send Sebastian [Vettel] down a street - nobody would recognize him. ~ Bernie Ecclestone,
769:The cyborg would not recognize the garden of Eden; it is not made of mud and cannot dream of returning to dust. ~ Donna J Haraway,
770:Too few people recognize that the high technology so celebrated today is essentially a mathematical technology. ~ Edsger Dijkstra,
771:To recognize one's own insanity is, of course, the arising of sanity, the beginning of healing and transcendence. ~ Eckhart Tolle,
772:What makes the bias particularly pernicious is that we all recognize this bias in others but not in ourselves. ~ Richard H Thaler,
773:When people first discover beauty, they tend to linger. Even if they don’t at first recognize it for what it is. ~ Sherwood Smith,
774:You are mine. I recognize you. We twist our souls around each other's miseries. It is that which makes us family. ~ Anthony Marra,
775:You are mine. I recognize you. We twist our souls around each other’s miseries. It is that which makes us family. ~ Anthony Marra,
776:You can recognize a small truth because its opposite is a falsehood. The opposite of a great truth is another truth. ~ Niels Bohr,
777:Almost all paleontologists recognize that the discovery of a complete transition is in any case unlikely. ~ George Gaylord Simpson,
778:I do recognize that India has to be the center, the hub of activity as far as the knowledge economy is concerned. ~ Manmohan Singh,
779:If in the darkness of ignorance, you don’t recognize a person’s true nature, look to see whom he has chosen for his leader. ~ Rumi,
780:I get little kids who recognize me from 'Mary Poppins,' and it just delights me because it's our third generation. ~ Dick Van Dyke,
781:I think when a time comes, a change comes, and you have to recognize the change but also believe in yourself. ~ Nicolas Ghesquiere,
782:It is not our differences that divide us. It is our inability to recognize, accept, and celebrate those differences. ~ Audre Lorde,
783:Marianne Williamson says, “Joy is what happens to us when we allow ourselves to recognize how good things really are. ~ Bren Brown,
784:maybe only those who faced death daily were able to recognize that courages could be as quiet as a man's thoughts ~ Lorraine Heath,
785:part of growing to maturity, part of growing up, requires that we recognize and accept that we cannot have it all. ~ Matthew Kelly,
786:reaching through time and speaking directly to him: Dostoyevsky’s Notes from the Underground. “I recognize myself ~ Michael Finkel,
787:To recognize that nature has neither a preference for our species nor a bias against it takes only a little courage. ~ James Randi,
788:Yes, yes, yes," said Vimes, who could recognize the verbal foot getting ready to stick itself in the aural door. ~ Terry Pratchett,
789:You can recognize a small truth because its opposite is a falsehood. The opposite of a great truth is another truth. ~ Niels Bohr,
790:Young men need to show women the respect they deserve and recognize sexual assault and to do their part to stop it. ~ Barack Obama,
791:Analyze. Think, think, think. When you do, you will recognize that our ordinary way of life is almost meaningless. ~ Dalai Lama XIV,
792:Be able to recognize the dangerous snakes, spiders, insects, and plants that live in your area of the country. ~ Marilyn vos Savant,
793:Even when others don’t understand, masters recognize their allegiance is to a higher calling than pleasing the masses. ~ Jeff Goins,
794:If you can recognize competition as a destructive force instead of a sign of value, you’re already more sane than most. ~ Anonymous,
795:Some movie stars wear their sunglasses even in church. They're afraid God might recognize them and ask for autographs. ~ Fred Allen,
796:The difference between the rich and the poor is that the rich have learned to recognize the value of their thoughts. ~ Paul McKenna,
797:The picture of fallen man as given in Scripture is that he knows God but does not want to recognize Him as God. ~ Cornelius Van Til,
798:We are cosmic traitors. We must recognize this problem within ourselves if we are to grasp the necessity of the cross. ~ R C Sproul,
799:[W]here there are things to be done the end is not to survey and recognize the various things, but rather to do them... ~ Aristotle,
800:With any rock documentary or band documentary you always recognize things that you've experienced some version of. ~ Chris Shiflett,
801:Be you and I think people will recognize the special things about yourself. Just be you, and be you to the fullest. ~ Rory MacDonald,
802:But the more insidious enemies of religion recognize but deplore religion's remarkable influence in the world order. ~ Jacob Neusner,
803:But tormented souls have this incredible ability to recognize and approach one another, thus compounding their grief. ~ Paulo Coelho,
804:But what Weaver could do that no other manager could do so well was recognize talent, and know its limitations. Thus ~ Daniel Okrent,
805:Casting is sort of like looking at paintings. You don't know what you'll like, but you recognize it when you see it. ~ Steven Bochco,
806:Deep listening helps us to recognize the existence of wrong perceptions in the other person and wrong perceptions in us. ~ Nhat Hanh,
807:Expect that a certain amount of failure is out of your control, and recognize you may need to endure it or move on. ~ Scott Galloway,
808:If you can't recognize the man in the mirror, it is time to step back and see when you stopped being yourself. ~ Michael A Stackpole,
809:I love acting and don't find it to be very hard. I recognize when I've nailed it, and I can be very proud of myself. ~ Ewan McGregor,
810:It has been my experience that the people I judge most harshly are the ones in whom I recognize some part of myself. ~ Melissa Febos,
811:Let's gear our advertising to sell goods, but let's recognize also that advertising has a broad social responsibility. ~ Leo Burnett,
812:love, he prayed. Let us recognize a great gift when it may appear small, or not what we wanted, or not a gift at all. ~ Sandy Nathan,
813:No, I think most astronauts recognize that the space shuttle program is very high-risk, and are prepared for accidents. ~ Sally Ride,
814:Our heroes are men who do things which we recognize, with regret, and sometimes with a secret shame, that we cannot do. ~ Mark Twain,
815:People only accept change when they are faced with necessity, and only recognize necessity when a crisis is upon them. ~ Jean Monnet,
816:She could only hope they could read the depth of sorrow in her face, to recognize that it was true, and not fleeting. ~ Markus Zusak,
817:Situational variables can exert powerful influences over human behavior, more so that we recognize or acknowledge. ~ Philip Zimbardo,
818:When we gaze into the eyes of our beloved, we're staring into the eyes of a sacred mirror, and we recognize our oneness. ~ Alex Grey,
819:But what I didn't recognize when I was much younger was this sort of...when you're on, when you're really on, go at it. ~ Tony Gilroy,
820:God! how is it that we fail to recognize that the mask of pleasure, stripped of all hypocrisy, is that of anguish? ~ Georges Bernanos,
821:If you can recognize competition as a destructive force instead of a sign of value, you’re already more sane than most. ~ Peter Thiel,
822:Love from one being to another can only be that two solitudes come nearer, recognize and protect and comfort each other. ~ Han Suyin,
823:Men who are devoid of the power of spiritual perception are unable to recognize anything that cannot be seen externally. ~ Paracelsus,
824:The hinge is distinctly different, so when you look at it carefully, you recognize that it is its own unique design. ~ Irwin M Jacobs,
825:The professional learns to recognize envy-driven criticism and to take it for what it is: the supreme compliment. ~ Steven Pressfield,
826:They knew nothing about one another, yet he would recognize her even if deaf or blind. She was that much a part of him. ~ Kelly Moran,
827:We need faith and the mind of the Lord Jesus to recognize something of lasting value in even our most ordinary tasks. ~ Philip Yancey,
828:We ought to really at least recognize the common predicament of Communists and democrats - or Americans, whatever. ~ Reinhold Niebuhr,
829:You must recognize that the way to get the good out of your brother and your sister is not to return evil for evil. ~ Louis Farrakhan,
830:Being a victim is more palatable than having to recognize the intrinsic contradictions of one's own governing philosophy. ~ Tom Clancy,
831:Funerals are important rituals. They don't just recognize that a life has ended; they recognize that a life was lived. ~ Aaron Eckhart,
832:(I did not recognize her face, for I am face-blind, but I recognized her voice—how could one not?) We chatted a good deal. ~ Anonymous,
833:I recognize that what you believe doesn’t matter in the slightest. All that matters is how you personally behave. ~ Lyudmila Ulitskaya,
834:I think that one should recognize reality even when one doesn't like it; indeed, especially when one doesn't like it. ~ Charlie Munger,
835:I think the most important thing to do is to recognize the fundamentally different circumstances of pursuing growth. ~ Scott D Anthony,
836:Probably hadn’t gotten a good enough look to recognize his face, not that his scarred mug was anything special to ~ Elisabeth Naughton,
837:She could only hope they could read the depth of sorrow in her face, to recognize that it was true, and not fleeting. I ~ Markus Zusak,
838:Situational variables can exert powerful influences over human behavior, more so that we recognize or acknowledge. ~ Philip G Zimbardo,
839:Spiritually we need to recognize the importance of wanting less in our lives, to the point that we want to disappear. ~ James Altucher,
840:The natural thing to do is to work—to recognize that prosperity and happiness can be obtained only through honest effort. ~ Henry Ford,
841:The ultimate function of art is to make men do what they want to do, as it is to make them recognize what they know. ~ Maurice Blondel,
842:True, the free market ignores the poor precisely as it does not recognize the wealthy - it is 'no respecter of persons' ~ Leonard Read,
843:Ultimately, man should not ask what the meaning of life is, but rather he must recognize that it is he who is asked. ~ Viktor E Frankl,
844:We all have reasons for our judgments, even if those reasons are so deeply buried we don’t recognize them ourselves. ~ Greer Hendricks,
845:We just have to recognize life for what it is: a gift to be grateful for, not a property to cling to, hoard, or defend. ~ Henri Nouwen,
846:WE MUST BEGIN TO REMOVE IDOLS BY CHOOSING TO RECOGNIZE THEIR EXISTENCE AND ADMITTING THEIR INABILITY TO KEEP US SATISFIED. ~ Anonymous,
847:when each day is the same as the next, it’s because people fail to recognize the good things that happen in their lives ~ Paulo Coelho,
848:when you don’t recognize the value of what you have in your hands, you will always get from it far less than it is worth. ~ Levi Lusko,
849:You don't have to be a genius to recognize one. If you did, Einstein would never have gotten invited to the White House. ~ Tom Robbins,
850:Because he is weak and shallow, and you should learn to recognize men who are afraid of others with power, Mutnodjmet. ~ Michelle Moran,
851:Every child is a thought in the mind of God, and our task is to recognize this thought and help it toward completion. ~ Eberhard Arnold,
852:Every generation must recognize and embrace the task it is peculiarly designed by history and by providence to perform. ~ Chinua Achebe,
853:I believe myself that there's a great deal more interest and engagement among Americans than our politicians recognize. ~ Jeffrey Sachs,
854:Iqbal, that great poet, was so right. The moment you recognize what is beautiful in this world, you stop being a slave. ~ Aravind Adiga,
855:It takes bravery to recognize where in your life you are your own poison... it takes courage to do something about it. ~ Steve Maraboli,
856:Nothing seems to matter but ourselves. That's not how I was brought up. I don't recognize the country I live in anymore. ~ Jeff Daniels,
857:Recognizing a problem doesn't always bring a solution, but until we recognize that problem, there can be no solution. ~ James A Baldwin,
858:We must recognize what in our accepted tradition is damaging to our fate and dignity-and shape our lives accordingly. ~ Albert Einstein,
859:What the poet says has never been said before, but, once he has said it, his readers recognize its validity for themselves. ~ W H Auden,
860:Whenever a painful feeling or emotion arises, we should be able to be present with it, not fight it, but recognize it ~ Thich Nhat Hanh,
861:You do not have to be a genius to recognize one. If you did, Einstein would never have gotten invited to the White House. ~ Tom Robbins,
862:But if you travel far enough, one day you will recognize yourself coming down to meet yourself. And you will say - yes. ~ Marion Woodman,
863:Every songwriter lives to have at least one song that a cab driver who asks 'You write anything I know?' will recognize. ~ Rupert Holmes,
864:God can do nothing for me until I recognize the limits of what is humanly possible, allowing Him to do the impossible. ~ Oswald Chambers,
865:I am proud of my part in the creation of this new state. Our Government was the first to recognize the State of Israel. ~ Harry S Truman,
866:Ignorance is a self-generating state of mind; one of its characteristics is that it doesn't recognize itself as ignorance. ~ Jane Smiley,
867:I guess I just would never be so arrogant as to think that anybody would even recognize me. I didn't even think about it. ~ Brady Corbet,
868:I'm not really often recognized - not really. Or if I am, nobody cares enough to come and tell me that they recognize me. ~ Brady Corbet,
869:I recognize women are under a lot more stress today. The things you consider stress are also the blessings in your life. ~ Bonnie Fuller,
870:It was so easy to disown what you couldn’t recognize, to keep yourself apart from things that were foreign and unsettling ~ Sarah Dessen,
871:Maybe when we recognize the trivial for what it is, we can concentrate on what we love most, what we most treasure. ~ Randy Susan Meyers,
872:Neither I nor anyone else knows what a standard is. We all recognize a dishonorable act, but have no idea what honor is. ~ Anton Chekhov,
873:Or should one recognize that one becomes a foreigner in another country because one is already a foreigner from within? ~ Julia Kristeva,
874:Roger was not flattered, because he did not recognize what was happening. Things that do not matter to him are invisible. ~ Priya Parmar,
875:There is a common emotion we all recognize and have not yet named—the happy anticipation of being able to feel contempt. ~ Thomas Harris,
876:These opportunities, then, gave these men the chance they needed, and their great abilities made them recognize it. ~ Niccol Machiavelli,
877:What I want people to recognize is that we have to keep working together and take charge because we all have the same story. ~ Nick Cave,
878:When you’re dead set on doing the right thing, sometimes it’s hard to recognize that you’re doing it in the wrong way. ~ Brian K Vaughan,
879:As a psychopathic creature, the corporation can neither recognize nor act upon moral reasons to refrain from harming others. ~ Joel Bakan,
880:Even as we recognize our resentment, bitterness, or jealousy, we can also honor our own wish to be happy, to feel free. ~ Sharon Salzberg,
881:…I am left with less
than one drop of my blood that does not tremble.
I recognize the the signs of the old flame. ~ Dante Alighieri,
882:I didn't invent forensic science and medicine. I just was one of the first people to recognize how interesting it is. ~ Patricia Cornwell,
883:I don't even know who that person was in the '80s. I see pictures of myself from back then and I don't even recognize myself. ~ Scott Ian,
884:I don't want to take photographs that I won't recognize as myself, and myself isn't necessarily just blankly staring at the lens. ~ Feist,
885:I flip through photo albums
and see my likeness in someone
I can't manage to recognize anymore,
even when I squint ~ Alicia Cook,
886:Imagine these expeditions, and then recognize that they all still exist in Area X in some form, even the ones that came ~ Jeff VanderMeer,
887:In our well-policed society we recognize that an illness is serious from the fact that we don't dare speak of it directly. ~ Albert Camus,
888:I pray daily, not for more riches, but for more wisdom with which to recognize, embrace and enjoy what I already possess. ~ Napoleon Hill,
889:I recognize the Republican Party as the sheet anchor of the colored man's political hopes and the ark of his safety. ~ Frederick Douglass,
890:It’s time to recognize that each person is just as valuable as any other no matter their continent, skin tone, or language. ~ Nancy Rynes,
891:Man must feel the earth to know himself and recognize his values. God made life simple. It is man who complicates it. ~ Charles Lindbergh,
892:Not until man is willing to recognize his animal nature - in the good sense of the word - will he create genuine culture. ~ Wilhelm Reich,
893:The individuals cannot act of their own accord. Recognize the force of the Divine Will and keep quiet. ~ Sri Ramana Maharshi, Talks, 594,
894:There are moments that define our existence, moments that, if we recognize them, become pivotal turning points in our life. ~ C W Gortner,
895:Those who can not adjust to change will be swept aside by it. Those who recognize change and react accordingly will benefit. ~ Jim Rogers,
896:Until we recognize the essential role of biology, our attempts to truly unify the universe will remain a train to nowhere. ~ Robert Lanza,
897:We're antithetical. You use your mind one way; I use mine another. I recognize what you're doing, but I can't imagine it. ~ Neil Welliver,
898:What we don't recognize is that holding onto resentment is like holding onto your breath. You'll soon start to suffocate. ~ Deepak Chopra,
899:When negative feelings move upon you, reflect, and recognize the danger of feeding those feelings and keeping them alive. ~ Bryant McGill,
900:When you look at the beginning of the actual war, it's not hard to recognize that the Pakistanis were the ones to attack. ~ Indira Gandhi,
901:When you recognize this, you also realize that you are now free to give up this futile conflict, this inner state of war. ~ Eckhart Tolle,
902:You have to let your people take pride in a job well accomplished and recognize them for it. You will get better results. ~ Ilona Andrews,
903:Become aware of what you are thinking and you will recognize a law between your mood and your surrounding circumstances. ~ Neville Goddard,
904:I am carving myself into a shape
that no one will recognize
because it is better being the marble
than the monster. ~ Ashe Vernon,
905:If we can just be brave enough to be each others mirror, we may finally recognize the face of conscious that we fear. ~ Dawud Wharnsby Ali,
906:I had never doubted my own abilities, but I was quite prepared to believe that "the world" would decline to recognize them. ~ Colin Wilson,
907:It takes discipline and compassion to awaken the divine in ourselves long enough to recognize the divine in another. ~ Mary Anne Radmacher,
908:I want the audience to recognize you when you’re in the arena,” says Cinna dreamily. “Katniss, the girl who was on fire. ~ Suzanne Collins,
909:Just about every animal,” Scott says—not just mammals and birds—“can learn, recognize individuals, and respond to empathy. ~ Sy Montgomery,
910:Just as those who practice the same profession recognize each other instinctively, so do those who practice the same vice. ~ Marcel Proust,
911:Just because Iran and Syria may recognize Assad's weaknesses doesn't necessarily mean that Assad recognizes his weaknesses. ~ Barack Obama,
912:Learn spiritual sciences, to recognize God and gain access to Him, no matter what religion or sect you belong to! ~ Riaz Ahmed Gohar Shahi,
913:More than anything, I think as our country matures, we recognize that women deserve to be treated with respect and dignity ~ Barbara Boxer,
914:seek and learn to recognize who and what, in the midst of inferno, are not inferno, then make them endure, give them space ~ Italo Calvino,
915:Some, either from being glued to vice by a natural attachment, or from long habit, no longer recognize its ugliness. ~ Michel de Montaigne,
916:Ultimately, man should not ask what the meaning of his life is, but rather he must recognize that it is he who is asked. ~ Viktor E Frankl,
917:We have to recognize that there is a Palestinian entity, that the PLO and the Palestinian Authority has to run their life. ~ Yitzhak Rabin,
918:You can lead a happy life if you recognize that it's limited and completely unpredictable from one moment to the next. ~ Wolfgang Schauble,
919:All the goodness, beauty, and perfection of a human being belong to the one who knows how to recognize these qualities. ~ Georgette Leblanc,
920:Any state, any entity, any ideology that fails to recognize the worth, the dignity, the rights of man, that state is obsolete ~ Rod Serling,
921:Because anger has too many faces, too many masks. This type of anger is the kind you don’t recognize until it’s too late ~ Rachel Van Dyken,
922:Blessing: Constructive thought directed toward anyone or condition. You bless a man when you recognize the divinity in him. ~ Ernest Holmes,
923:First, you learn to recognize the automatic thoughts flitting through your consciousness at the times you feel worst. ~ Martin E P Seligman,
924:He hadn’t seen it coming, he hadn’t seen her coming, but that didn’t mean he couldn’t recognize a good thing when he saw it. ~ Jill Shalvis,
925:Her Grace is all she has -
And that, so least displays -
One Art to recognize, must be,
Another Art, to praise. ~ Emily Dickinson,
926:I leaf through books, I do not study them. What I retain of them is something I no longer recognize as anyone else's. ~ Michel de Montaigne,
927:I recognize a lot of the things I'm going through. Like, I lose my temper a lot and I become unhinged and kind of hysterical. ~ Joan Didion,
928:I think whites are carefully taught not to recognize white privilege, as males are taught not to recognize male privilege. ~ Peggy McIntosh,
929:I would know you anywhere. I would recognize you at the bottom of a mineshaft on a moonless light, if I were deaf and blind. ~ T Kingfisher,
930:seek and learn to recognize who and what, in the midst of inferno, are not inferno, then make them endure, give them space. ~ Patton Oswalt,
931:stop justifying our story. We stop clinging to the past. We recognize that if we want to go forward we will need to change. ~ Russell Brand,
932:The first thing to do about a problem is to recognize it; the second thing is to state it; the third thing is to solve it. ~ Mark Van Doren,
933:There is a common emotion we all recognize and have not yet named -- the happy anticipation of being able to feel contempt. ~ Thomas Harris,
934:There never has been a period of history, in which the Common Law did not recognize Christianity as lying at its foundation. ~ Joseph Story,
935:The Voice of Reason is in us all...and everyone can recognize it because it makes sense and everyone benefits from it equally. ~ Bill Hicks,
936:You changed my life. You changed my ways. I don't even recognize myself these days. It must be a reflection of you, only you. ~ Keith Urban,
937:A photographer who wants to see, a photographer who wants to make fine images, must recognize the value in the familiar. ~ Freeman Patterson,
938:But the purpose of a story is to teach and to please at once, and what it teaches is how to recognize the snares of the world. ~ Umberto Eco,
939:I'm basically a dinosaur. I don't use e-mail. But I do recognize the importance of science and the resulting possibilities. ~ Bernard Marcus,
940:In every work of genius we recognize our own rejected thoughts; they come back to us with a certain alienated majesty. ~ Ralph Waldo Emerson,
941:It is not the monsters we should be afraid of; it is the people that don't recognize the same monsters inside of themself. ~ Shannon L Alder,
942:Not to assume it’s impossible because you find it hard. But to recognize that if it’s humanly possible, you can do it too. ~ Marcus Aurelius,
943:recognize a truth embraced by the most productive and important personalities of generations past: A deep life is a good life. ~ Cal Newport,
944:That would be the death of anyone - to recognize false hopes with a certainty. One mustn't know that. If it is offered, refuse! ~ Jesse Ball,
945:Those people who recognize that imagination is reality’s master, we call “sages,” and those who act upon it, we call “artists. ~ Tom Robbins,
946:We will continue to chase rainbows unless we recognize that they are rainbows and there is no pot of gold at the end of them ~ Diane Ravitch,
947:Whatever we refuse to recognize about ourselves has a way of rearing its head and making itself known when we least expect it. ~ Debbie Ford,
948:What is evil? There is no such thing. In Buddhism we don't recognize evil and therefore we don't give it any power over us. ~ Frederick Lenz,
949:And she knew him and so herself, for although she had always known herself she had never been able to recognize it until now. ~ Italo Calvino,
950:I draw from life - but I always pulp my acquaintance before serving them up. You would never recognize a pig in a sausage. ~ Frances Trollope,
951:If you're willing to recognize the religious element in one secular ideology, you need to be able to recognize it in your own. ~ Ross Douthat,
952:I’m not a mess. But I can recognize the softness in others. Cut open a weathered leather chair and you’ve got feathers inside. ~ Karina Halle,
953:In all your ways know, recognize, and acknowledge Him, and He will direct and make straight and plain your paths. PROVERBS 3: 6 ~ Joyce Meyer,
954:I recognize now that the conditions that Indians are living in are the conditions that poor people everywhere are living in. ~ Sherman Alexie,
955:Maybe we don’t recognize satisfaction because it is disguised as radical generosity, a strange misnomer in a consumer culture. ~ Jen Hatmaker,
956:Now i no longer believe that people's secrets are defined and communicable, or their feelings full-blown and easy to recognize. ~ Alice Munro,
957:One who never anticipates deceit or expects duplicity, and yet is the first to recognize such things – is that not a sage indeed? ~ Confucius,
958:Seekers are all following some distant star, and eventually will come to recognize that this star resides in their very core. ~ T Thorn Coyle,
959:The primary fact that we fail to recognize is our total inability to form a true partnership with another human being. ~ Alcoholics Anonymous,
960:We can scale the heights of mountains and see the world rayed out before us, but we fail to recognize that which is before us ~ Ruth St Denis,
961:We need to help younger people recognize their own capacity to do good, and help them discover the rewards of generosity. ~ William J Clinton,
962:We will continue to chase rainbows unless we recognize that they are rainbows and there is no pot of gold at the end of them. ~ Diane Ravitch,
963:When you recognize the festive and the still moments as moments of prayer, then you gradually realize that to pray is to live. ~ Henri Nouwen,
964:Your words should be so strong that they affect every your intuition so that you can recognize what is real and heart. ~ Harbhajan Singh Yogi,
965:Ammu quickly learned to recognize and despise the ugly face of sympathy. They...gloated. She fought off the urge to slap them. ~ Arundhati Roy,
966:being too controlling and micromanaging, or I can recognize that I’m very responsible, dependable, and committed to quality work. ~ Bren Brown,
967:By the time I recognize this moment, this moment will be gone. . . But I will bend the light, pretend that it somehow lingered on ~ John Mayer,
968:Everything we see in nature is manifested truth; only we are not able to recognize it unless truth is manifest within ourselves. ~ Jakob Bohme,
969:He'd thought he'd left all this behind. But he knew death didn't recognize boundaries. It followed you like your own shadow. ~ Patricia Gibney,
970:I believe in extraterrestrials, but I believe that real extraterrestrials are so peculiar that the job is to recognize them. ~ Terence McKenna,
971:I think once you recognize the unconditional love of an Almighty, it tends to put joy in your heart. Which in my case, it did. ~ George W Bush,
972:I think people recognize that I'm not a partisan Republican that I'm someone who is moderate, and that my views are progressive. ~ Mitt Romney,
973:It's the idea that everyone has one and just one soulmate in the world, and that if you find them, you recognize them immediately. ~ L J Smith,
974:I used to be an angry man myself. I’m a recovering assaholic so I could recognize that in Steve. (quoting Jean-Louis Gassée) ~ Walter Isaacson,
975:She didn’t have a compass, a map, or even a decent sense of direction. She wasn’t certain she would recognize herself. ~ Christina Baker Kline,
976:The last advance of reason is to recognize that it is surpassed by innumerable things; it is feeble if it cannot realize that. ~ Blaise Pascal,
977:The media has become more forceful, has begun to recognize its traditional historic role and act on it, and truth is infectious. ~ Ron Suskind,
978:The only people that recognize me are the hardcore fans, and I always find that really flattering. I think it is super cool. ~ Cassidy Freeman,
979:unless a person learns to set goals and to recognize and gauge feedback in such activities, she will not enjoy them. ~ Mihaly Csikszentmihalyi,
980:Visionaries are those in the field of art and science who recognize novel patterns. They see beauty before the rest of us do. ~ Leonard Shlain,
981:We aren't going to have peace on Earth until we recognize the basic fact of the interrelated structure of all reality. ~ Martin Luther King Jr,
982:You need to quickly recognize when and why you're being spooned bullshit. That happens very often, but it happens for a reason. ~ David Weigel,
983:Business is just about enabling human beings, nothing more, nothing less. Businesses need to recognize this fundamental fact. ~ Bruce Dickinson,
984:If you honestly believe that," said Thorne, stowing the gun again, "then you really don't recognize true value when you see it. ~ Marissa Meyer,
985:In therapy the individual learns to recognize and express his feelings as his own feelings, not as a fact about another person. ~ Carl R Rogers,
986:I recognize that there are some great things about not playing a song live, and just kind of piecing it together as you go. ~ John Britt Daniel,
987:I want to serve desserts and pastries that people recognize and love to eat, but sometimes, with an unexpected twist of surprise. ~ Sean Sasser,
988:Life is filled with tests, one after another, and if you don't recognize them, you are certain to fail the most important ones. ~ Brian Herbert,
989:Maybe most Moslems peaceful, but until they recognize and destroy their growing jihadist cancer they must be held responsible. ~ Rupert Murdoch,
990:Meeting your soul mate is like walking into a familiar house. I do recognize everything. I could find my way around in the dark. ~ Jandy Nelson,
991:Ultimately we need to recognize that while humans continue to build urban landscapes, we share these spaces with others species. ~ David Suzuki,
992:We recognize that all knowledge is mediated through the body and that feeling is a profound source of information about our lives ~ Audre Lorde,
993:What we often fail to recognize is how efficient a vegan diet is. Less land, less water, more food for our spiraling population. ~ Ed Begley Jr,
994:Accidents often produce the best solutions… only you can recognize the difference between an accident and your original intent. ~ Jennifer Morla,
995:Ah, monsieur, to live in the bosom of the sea! Only there can independence be found! There I recognize no master! There I am free! ~ Jules Verne,
996:A man has as many social selves as there are individuals who recognize him. —William James, The Principles of Psychology ~ Bessel A van der Kolk,
997:As for being responsible or irresponsible, we don't recognize those notions, they're for policemen and courtroom psychiatrists. ~ Gilles Deleuze,
998:Ethnic prejudice has no place in sports, and baseball must recognize that truth if it is to maintain stature as a national game. ~ Branch Rickey,
999:I can just sense some eyes, some people kinda stare a little bit like they recognize me but don't quite know for sure kinda thing. ~ Victor Cruz,
1000:If you want to serve the country, you recognize it's rough and tumble. And it's nothing like serving your country in the military. ~ Mitt Romney,
1001:I recognize I am essentially a failed human being in the sense that I can't possibly live up to the expectations of an Almighty. ~ George W Bush,
1002:It is reasonable to expect the doctor to recognize that science may not have all the answers to problems of health and healing. ~ Norman Cousins,
1003:It takes courage and humility to recognize we are as messed up as the drug addict next door, and many of us never get that honest. ~ Judah Smith,
1004:I wanted to create a game (EarthBound) with real characters; characters whom players would recognize in the people around them. ~ Shigesato Itoi,
1005:once you recognize that every human model of reality is fundamentally unreal, then it all just comes down to which one works best. ~ Peter Watts,
1006:One of the beauties of homeschooling is that it allows us to recognize and nurture each one of our very special individual children. ~ Anonymous,
1007:Surface beauty, blond hair, blue eyes is always easy to recognize. But if someone is braver, stronger, smarter, that's hard to see. ~ Alex Flinn,
1008:The Mularkeys all saw love as a durable, reliable thing, easy to recognize... Love could be more fragile than a sparrow's bone. ~ Kristin Hannah,
1009:those who see the nightly splendor of the moon are possessed by perverse ingratitude if they do not recognize the goodness of God. ~ John Calvin,
1010:We can only cope with the dangers of language if we recognize that language is by nature magical and therefore highly dangerous. ~ Owen Barfield,
1011:We chase wild dreams and long for all that eludes us, when the greatest joys are within our grasp, if we can only recognize them. ~ Ben Sherwood,
1012:We're like the raw food movement in cinema - so determined to give people things that do some good, that they recognize as real. ~ Tilda Swinton,
1013:Who is this and what do you want?"
"Is that how you answer the phone to every number you don't recognize?" Ash demanded. ~ Sarah Rees Brennan,
1014:Yes, I recognize Zarathustra. His eyes are clear now, no longer does he sneer with loathing. Just see how he dances along! ~ Friedrich Nietzsche,
1015:A mother's happiness; something you recognize and then forget; it didn't seem to matter much, though it spread through our bodies. ~ Mona Simpson,
1016:By the time I recognize this moment, this moment will be gone. . .
But I will bend the light, pretend that it somehow lingered on ~ John Mayer,
1017:Creativity in all forms of life, from arts to business to domestic situations, depends on our ability to recognize and explore gaps ~ Itay Talgam,
1018:I didn’t recognize the number, but I didn’t need to in order to know who the message was from. At the Pacific Hotel. Room 612. I ~ Sloane Kennedy,
1019:I do not recognize these as defeats. They are but interesting experiences of life. They are valuable stepping stones to success. ~ Walter Russell,
1020:I know Jerry [Falwell] fairly well, and he's probably not bright enough to recognize all of the implications of what he said. ~ John Shelby Spong,
1021:It doesn’t matter why you procrastinate. What’s important is to recognize that you’re making excuses, and then do something about it. ~ S J Scott,
1022:Make it your moment-to-moment aim to recognize the difference between being aware of your thoughts, and being carried along by them. ~ Guy Finley,
1023:Recognize, though, that graphs and equations provide an economical and effective way of expressing things that torture the tongue. ~ Steven Vogel,
1024:Recognize, you ARE Home. Not, you are 'at home'... you ARE Home. Not, you have 'come home'... you ARE Home. You are that which IS Home. ~ Gangaji,
1025:We can learn to see each other and see ourselves in each other and recognize that human beings are more alike than we are unalike. ~ Maya Angelou,
1026:We have found it of paramount importance that in order to progress, we must recognize our ignorance and leave room for doubt. ~ Richard P Feynman,
1027:white people—who can very easily point to a neo-Nazi skinhead and say he’s a racist… but who can’t recognize racism in themselves. ~ Jodi Picoult,
1028:You can recognize a mathematical physicist because he always asks you for your credentials or lists his without you asking for them. ~ Bill Gaede,
1029:All the feeling which my father could not put into words was in his hand-any dog, child or horse would recognize the kindness of it. ~ Freya Stark,
1030:Christian love means two things at once: to recognize the Lord in one's neighbor and to recognize one's neighbor in the Lord. ~ Adrienne von Speyr,
1031:Do not look for Jesus away from yourselves. He is not out there; He is in you. Keep your lamp burning, and you will recognize him. ~ Mother Teresa,
1032:How can you hope to recognize good and evil for what they truly are if you have no belief in a moral authority greater than yourself? ~ Ted Dekker,
1033:I don't need to know anything about the people I photograph, but it's important that I recognize something about myself in them. ~ Rineke Dijkstra,
1034:I'm not suggesting that you have to overcome your fear of death. But we have to be willing to recognize at any moment, death could come. ~ Gangaji,
1035:I recognize only the Holy Pilgrimage of Science to the Land of Truths! All other pilgrimages are nothing but touristic trips! ~ Mehmet Murat ildan,
1036:I suppose I saw photos of him in the papers, but I wouldn’t recognize my own mother when a press photographer had done with her. ~ Agatha Christie,
1037:I think that secular liberals need to recognize that they are still, often, hanging their worldview on what are metaphysical ideas. ~ Ross Douthat,
1038:It is not our purpose to become each other; it is to recognize each other, to learn to see the other and honor him for what he is. ~ Hermann Hesse,
1039:It's important to recognize that you can't have 100 percent security and also then have 100 percent privacy and zero inconvenience. ~ Barack Obama,
1040:One must be a fox in order to recognize traps, and a lion to frighten off wolves. Those who simply act like lions are stupid. ~ Niccol Machiavelli,
1041:...Seek and learn to recognize who and what, in the midst of the inferno, are not inferno, then make them endure, give them space. ~ Italo Calvino,
1042:The attempt to silence a man is the greatest honor you can bestow on him. It means that you recognize his superiority to yourself. ~ Joseph Sobran,
1043:The misuse of creation begins when we no longer recognize any higher instance than ourselves, when we see nothing else but ourselves”. ~ Anonymous,
1044:Truly it is an evil to be full of faults; but it is a still greater evil to be full of them and to be unwilling to recognize them. ~ Blaise Pascal,
1045:As we give presents at Christmas, we need to recognize that sharing our time and ourselves is such an important part of giving. ~ Gordon B Hinckley,
1046:Because Adam, God's deputy on earth, transfered his legal dominion to Satan, God became obligated to recognize Satan's legal standing. ~ Ed Silvoso,
1047:But if you recognize yourself in these pages—if you feel something stirring inside—stop reading immediately. You might be one of us. ~ Rick Riordan,
1048:Everything always changes,” he said quietly. “And you wake up one day
and don’t recognize the life you had before you went to sleep. ~ T J Klune,
1049:for a great dancer has no time, no generation, he moves eternally through the world, so that any dancer in any age may recognize him. ~ Zadie Smith,
1050:If we don't fight hard enough for the things we stand for, at some point we have to recognize that we don't really stand for them. ~ Paul Wellstone,
1051:I think that's kind of indicative of a type of self-confidence that people develop when they recognize their own ability to create. ~ Kehinde Wiley,
1052:I think there are a lot more writers who are actors than you know; they just don't have roles on famous TV shows that you recognize. ~ Danny Strong,
1053:It is important to recognize the limited ability of the legal system to prescribe and enforce the quality of social arrangements. ~ Hillary Clinton,
1054:My company survives because I've learned to respect the ideas of people younger than me and recognize when my wisdom is obsolete. ~ Robert Kiyosaki,
1055:She didn't recognize him and he didn't recognize her, because people and places change and what once was will never be again. ~ T Coraghessan Boyle,
1056:Take the joy and bear the sorrow, looking past your hopes and fears: learn to recognize the measured dance that orders all our years. ~ Archilochus,
1057:tell my students that empathy is “the ability to recognize the perspective of a counterpart, and the vocalization of that recognition. ~ Chris Voss,
1058:the same as the next, it’s because people fail to recognize the good things that happen in their lives every day that the sun rises. ~ Paulo Coelho,
1059:The thinking mind can be so noisy that it cannot relate to stillness. It doesn't even recognize it and certainly can't remember it. ~ Eckhart Tolle,
1060:And when I look back I recognize now that I indeed do come from a large family of artists. Whether they necessarily realize it or not. ~ E J Bonilla,
1061:Being a Jew, one learns to believe in the reality of cruelty and one learns to recognize indifference to human suffering as a fact. ~ Andrea Dworkin,
1062:Creativity is a path for the brave, yes, but it is not a path for the fearless, and it's important to recognize the distinction. ~ Elizabeth Gilbert,
1063:In fiction we say and recognize things about ourselves, which, for the sake of propriety, we ignore or don't talk about in reality. ~ Elena Ferrante,
1064:No, I’m not used to things; I just recognize them for what they are. There’s a decisive difference between those two propositions. ~ Haruki Murakami,
1065:Nothing's better than coming away from a film when people don't even recognize you, because you've undergone a total transformation. ~ Warwick Davis,
1066:Romantic poses aside, let us recognize that "falling in love"...is an inferior state of mind, a form of transitory imbecility. ~ Jos Ortega y Gasset,
1067:The key to learning and knowing that we can trust God is to recognize that there is a spirit within us that is connected to God. It ~ Iyanla Vanzant,
1068:The reason a lot of people do not recognize opportunity is because it usually goes around wearing overalls looking like hard work. ~ Thomas A Edison,
1069:When you recognize and reflect on even one good thing about yourself, you are building a bridge to a place of kindness and caring. ~ Sharon Salzberg,
1070:All the time I had lived with them I’d been a distracted father who didn’t feel the need to know them in order to recognize them. ~ Domenico Starnone,
1071:Americans should be free to recognize our religious heritage; doing that is not the same as creating a government-sponsored religion. ~ Ernest Istook,
1072:And I think that Africa is making progress that the world needs to recognize and assist the continent to continue on that path. ~ John Dramani Mahama,
1073:Before you get to the place that is calling you, recognize whom you can talk to about your destiny and whom you can’t. Dream killers will ~ T D Jakes,
1074:I always wanted to be a character actor. I love watching movies where you dont recognize someone because theyre so lost in the part. ~ Alison Elliott,
1075:Last week you looked at me with love. You wanted to touch me. Last week I was happy. Now? Who are you? I don’t even recognize you. ~ Suzanne Palmieri,
1076:Life catches you by surprise. It always does. But there's good mixed in with the bad. It's there. You just have to recognize it. ~ Susan Beth Pfeffer,
1077:Many women do not recognize themselves as discriminated against; no better proof could be found of the totality of their conditioning. ~ Kate Millett,
1078:Philosophy must indeed recognize the possibility that the people rise to it, but must not lower itself to the people. ~ Georg Wilhelm Friedrich Hegel,
1079:Recognize that your own motivation, ambition, and talents will determine your success more than the college name on your diploma.”8 ~ Charles Wheelan,
1080:Romantic poses aside, let us recognize that "falling in love"...is an inferior state of mind, a form of transitory imbecility. ~ Jose Ortega y Gasset,
1081:Sincerity must be bought at a price: the humility to recognize our innumerable errors, and fidelity in tirelessly setting them right. ~ Thomas Merton,
1082:The essential thing is to recognize that consciousness is a biological process like digestion, lactation, photosynthesis, or mitosis”; ~ Ray Kurzweil,
1083:There are familiar faces on these trains, people I see every week, going to and fro. I recognize them and they probably recognize me. ~ Paula Hawkins,
1084:To love is not to celebrate one’s own reflection in the face of one’s double, but to recognize the value of what one can never know. ~ Sylvain Tesson,
1085:We find things beautiful because we recognize them and contrariwise we find things beautiful because their novelty surprises us. ~ W Somerset Maugham,
1086:You have to go through the long, painful process of learning techniques to be able to recognize a "good accident" or a "bad accident." ~ Helen Mirren,
1087:You need to recognize when you’re making a choice that requires willpower; otherwise, the brain always defaults to what is easiest. ~ Kelly McGonigal,
1088:Everyday was another day spent waiting. Every night was another night when she might meet someone who would recognize her true worth. ~ Paulo Coelho,
1089:Everyday was another day spent waiting.  Every night was another night when she might meet someone who would  recognize her true worth. ~ Paulo Coelho,
1090:If we recognize our talents and use them appropriately, and choose a field that uses those talents, we will rise to the top of our field. ~ Ben Carson,
1091:I recognize the look in Silas's eyes--adoration. I furrow my eyebrows and try to shake away the feeling of being punched in the face. ~ Jackson Pearce,
1092:"It is very important that we do not try to run away from our painful feelings. We can recognize, accept, embrace, and look deeply." ~ Thich Nhat Hanh,
1093:It's difficult to have any animosity towards someone if you recognize that on so many levels they're exactly the same as you. ~ Jonathan Taylor Thomas,
1094:It was an enormous mistake for us to try to occupy that country after June of 2003. We have to pull back, and we have to recognize it. ~ Newt Gingrich,
1095:others made their offerings with a quavery touch of excitement that I was beginning to recognize as a desire to get closer to the drama. ~ Sarah Perry,
1096:The goal is to learn to recognize when we are experiencing shame quickly enough to prevent ourselves from lashing out at those around us. ~ Bren Brown,
1097:...we all have an exaggerated idea of our own personalities and don't recognize the truth if it's sufficiently brutally portrayed... ~ Agatha Christie,
1098:...we all have an exaggerated idea of our own personalities and don't recognize the truth if ti's sufficiently brutally portrayed... ~ Agatha Christie,
1099:We are so clothed in rationalization and dissemblance that we can recognize but dimly the deep primal impulses that motivate us. ~ James Ramsey Ullman,
1100:You don't have to be sincere yourself to recognize sincerity when you see it. Any more than you have to be insane to recognize insanity. ~ Susan Moody,
1101:You really don't recognize my name?"
He asks in disbelief. "Or me? Come on."
Ah. an ego is emerging, it seems.
"No, I'm sorry. ~ Carian Cole,
1102:All America is divided into two classes - the quality and the equality. The latter will always recognize the former when mistaken for it. ~ Owen Wister,
1103:But if you recognize yourself in these pages—if you feel something stirring inside—stop reading immediately. You might be one of us. And ~ Rick Riordan,
1104:Charles Spurgeon’s answer was to recognize that whatever God’s Word teaches is true, whether or not it all makes sense to us. He said, I ~ Randy Alcorn,
1105:It's really hard to see yourself and to recognize that you are a human being like everybody else. You just think everybody's judging you. ~ Brie Larson,
1106:Many successful people have found opportunities in failure and adversity that they could not recognize in more favorable circumstances. ~ Napoleon Hill,
1107:People are like animals. Some are happiest penned in, some need to roam free. You go to recognize what's in her nature and accept it. ~ Jeannette Walls,
1108:Thou canst not recognize not-being (for this
is impossible), nor couldst thou speak of it,
for thought and being are the same thing. ~ Parmenides,
1109:To keep hope alive one must, in spite of all mistakes, horrors, and crimes, recognize the obvious superiority of the socialist camp. ~ Jean Paul Sartre,
1110:When I look into my past the river seems to meet my eyes, staring back, as if to ask, Do you recognize me, wherever you are? Recognition ~ Amitav Ghosh,
1111:When you have kids, I think it makes them feel safer and be in a space to grow more and recognize patterns when routines exist. ~ Michael Adam Hamilton,
1112:A society in which men recognize no check upon their freedom soon becomes a society where freedom is the possession of only a savage few. ~ Learned Hand,
1113:Every time you ask for forgiveness, you recognize that the biggest problems you face in life exist inside of you, not outside of you. ~ Paul David Tripp,
1114:G.D.P. is not a measure of how much value is produced for consumers. Everybody should recognize that G.D.P. is not a welfare metric. ~ Erik Brynjolfsson,
1115:I can see into him, and I feel like I recognize him. Like he’s the piece of me that’s been missing all this time and I never even knew it. ~ Callie Hart,
1116:If Mr. Obama wants to get things done, he must recognize that in Washington only the president has the power to make the first big move. ~ Ari Fleischer,
1117:I have seen these pieces so often that I may recognize them sooner than some people, but my main job is just to get them on the table. ~ Gavin de Becker,
1118:There is something that is much more scarce, something finer far, something rarer than ability. It is the ability to recognize ability. ~ Elbert Hubbard,
1119:The Three Governments, having considered the question in all its aspects, recognize that the transfer to Germany of German populations, ~ Neil MacGregor,
1120:Traumatic experiences could change people. They’d changed her —not into a terrorist, but definitely into someone she didn’t recognize. ~ Christy Barritt,
1121:What if you have failed in the past? So, at one time did every man we recognize as a towering success. They called it "temporary defeat. ~ Napoleon Hill,
1122:What you or I would recognize as an alien invasion by tentacled horrors from beyond spacetime Angleton would see as a teachable moment. ~ Charles Stross,
1123:All recognition requires memory. What is recognized must have been cognized before. The process works as cognize, then name, and subsequently recognize.,
1124:And when a song is good, a standard, we recognize it as expressing a truth. Like a formula, it can apply to everyone, not just the singer. ~ E L Doctorow,
1125:He tells so many lies that he convinces himself after a while that he's telling the truth. He just doesn't recognize truth or falsehood. ~ Robert Kennedy,
1126:I am humble enough to recognize that I have made mistakes, but politically astute enough to know that I have forgotten what they are. ~ Michael Heseltine,
1127:If he lacks verbal expression of it, you may find his love profoundly in his works, deeds and creativity; so recognize rather than criticize. ~ T F Hodge,
1128:If we are going to deal with the discipline of Bible study, we must recognize at the outset that we will need the grace of God to persevere. ~ R C Sproul,
1129:Let all the disciples of Aristotle…,” he would write, “recognize that experiment is the true master who must be followed in Physics.”6 ~ Leonard Mlodinow,
1130:One of the first lessons a warrior is taught is that denial of one's circumstances only results in failure to recognize real danger. ~ Karen Marie Moning,
1131:The wise are not wise because they make no mistakes. They are wise because they correct their mistakes as soon as they recognize them. ~ Orson Scott Card,
1132:The world tends to recognize the unique and the loud, the rich and the self-serving, not those who do ordinary things extraordinarily well. ~ Vicki Myron,
1133:To begin to think with purpose, is to enter the ranks of those strong ones who only recognize failure as one of the pathways to attainment. ~ James Allen,
1134:We should embrace our immigrant roots and recognize that newcomers to our land are not part of the problem, they are part of the solution. ~ Roger Mahony,
1135:Why is it so weird that somebody didn't recognize me?... The fact is that whenever I meet somebody, I say, 'Nice to meet you. I'm Julia.' ~ Julia Roberts,
1136:You will recognize your own path when you come upon it, because you will suddenly have all the energy and imagination you will ever need. ~ Jerry Gillies,
1137:As long as we do not recognize the individual within our societies, we will not be able to live with humanity outside of our faith. In ~ Omar Saif Ghobash,
1138:Great art is a regional thing. I'm not saying my art is great. I recognize what I think is great about music is often on a regional level. ~ Joel Plaskett,
1139:He clenched his small fist, bellowed his rage to the heavens, and resolved to never again recognize the authority of any man on earth. ~ Patricia Lockwood,
1140:If you recognize anyone, it does not mean that you like him.We all, for instance, recognize the honourable Member for Ebbw Vale. ~ Lord Randolph Churchill,
1141:I guess every disaster, every tragedy in the world, my lad, is caused by someone’s selfishness and refusal to recognize the rights of others. ~ Anya Seton,
1142:Instead of looking at difficulties as deprivations, we can learn to recognize them as opportunities for deepening and widening our love. ~ Eknath Easwaran,
1143:I pray to give thanks and to recognize all the good things that are in my life even during times of great change, confusion, or frustration. ~ Alicia Keys,
1144:It's worse than unwelcome, said Samuel. The Africans don't even see us. They don't even recognize us as the brothers and sisters they sold. ~ Alice Walker,
1145:I've come to recognize songwriting as something that I do, and I want to be good at that. At that craft, if you like. I want to practice it. ~ Alex Turner,
1146:Learning how to recognize and act on your Inner Knowing is the greatest tool for discovering what's important now by living in the present. ~ John Kuypers,
1147:Love is man's natural endowment, but he doesn't know how to use it. He refuses to recognize the power of love because of his love of power. ~ Dick Gregory,
1148:She was a very good, kind woman. I could not have continued to live in the same house with her, but I did recognize her intrinsic worth. ~ Agatha Christie,
1149:The Buddha said that if we know how to look deeply into our suffering and recognize what feeds it, we are already on the path of emancipation. ~ Nhat Hanh,
1150:The great wisdom traditions of the world all recognize that the main impediment to living a life of meaning is being self-absorbed. ~ Barbara Brown Taylor,
1151:The ordinary is ultimately what moves us most deeply. It's what touches us, and it's what we most recognize, in great moments of art. ~ Lorraine Toussaint,
1152:The small things in lyf r sumtyms the most precious gifts we r given & when you recognize them when they arrive,then u r truly blessed. ~ Raine Miller,
1153:to recognize that automobiles are there to get you from point A to point B. They are utilitarian devices, not expressions of social status. ~ Randy Pausch,
1154:Wake up to the riot of life around you every second. The singer Pearl Bailey said, “People see God every day; they just don’t recognize Him. ~ Geneen Roth,
1155:We all have horrible track records,” he said. “It’s what leads up to the real thing. It’s what allows you to recognize it when it shows up. ~ Jill Shalvis,
1156:We urge all people to recognize that religious freedom requires not trying to use the power of government to force religious ideas on others. ~ Ed Buckner,
1157:What's exciting about watching a movie, when it's finished, is you sometimes you don't recognize yourself, and that's when I'm really proud. ~ Juno Temple,
1158:When we fear God rightly, we recognize him for who he truly is: a God of no limits, and therefore, utterly unlike anyone or anything we know. ~ Jen Wilkin,
1159:You see, it's one thing to accept Him as Lord, another to recognize Him as Savior - but it's another matter entirely to accept Him as Father. ~ Max Lucado,
1160:10 Let be and be still, and know (recognize and understand) that I am God. I will be exalted among the nations! I will be exalted in the earth! ~ Anonymous,
1161:If we recognize our talents and use them appropriately, and choose a field that uses those talents, we will rise to the top of our field. ~ Benjamin Carson,
1162:I try to recognize that there is no such thing as having it all - and it's impossible to be perfect. You just have to let certain things go. ~ Emily Giffin,
1163:I was daunted by you, and you were daunted by me.
The key is to never recognize these imbalances. To not let the dauntingness daunt us. ~ David Levithan,
1164:Many smart people can recognize when there is a problem, but few expend the energy to find a solution, and then summon the courage to do it. ~ Scott Berkun,
1165:Show a man too many camels' bones,or show them to him too often,and he will not be able to recognize a camel when he comes across a live one. ~ Idries Shah,
1166:take responsibility for our lives and recognize that we choose how we react to situations and that we can choose to be free if we so wish. ~ Tom Hodgkinson,
1167:The death penalty is an enemy of grace, redemption and all who value life and recognize that each person is more than their worst act. ~ Anthony Ray Hinton,
1168:The real reason we haven't had peace is because of a persistent refusal of the Palestinians to recognize a Jewish state in any border. ~ Benjamin Netanyahu,
1169:There are easily accessible programs to help aging drivers maintain their skills, or recognize when they need to give up their cars. ~ Robert James Thomson,
1170:To recognize causes is to think, and through thought alone feelings become knowledge and are not lost, but become real and begin to mature. ~ Hermann Hesse,
1171:War as Napoleon knew it just not possible any more. However, we're very unlikely to accept or recognize "world peace" even when we get it. ~ Bruce Sterling,
1172:We ought to recognize that religious strife is not the consequence of differences among people. It's about conflicts between creation stories. ~ E O Wilson,
1173:What other nations fail to recognize in us--our consumerism--is that we don't simply want to own everything, we want to be everything. ~ J Andrew Schrecker,
1174:You’re smart enough to recognize that the subjects of migraines and cats never fail with the women. Lead the old girl toward the mint tea. ~ Hanif Kureishi,
1175:A person at peace can immediately recognize a consciousness in crisis, whereas those in crisis cannot fully understand themselves or others. ~ Bryant McGill,
1176:God's forgiveness allows us to be honest with ourselves. We recognize our imperfections, admit our failures, and plead to God for clemency. ~ Jonathan Sacks,
1177:However, as the leader of an organization, I came to recognize that it was my responsibility to create a positive growth environment for others. ~ Anonymous,
1178:In Asia, when people kiss each other they use the nose more than the mouth. Using the nose, we can recognize the person; it’s so pleasant. ~ Thich Nhat Hanh,
1179:In order to heal themselves, people must recognize, first, that they have an inner guidance deep within and, second, that they can trust it. ~ Shakti Gawain,
1180:In our work and in our living, we must recognize that difference is a reason for celebration and growth, rather than a reason for destruction. ~ Audre Lorde,
1181:In the sweet light of love I believed I was able to recognize—or required to feel—that the inward self is the only self which really exists. ~ Robert Walser,
1182:In your morning prayer each new day, ask Heavenly Father to guide you to recognize an opportunity to serve one of His precious children. ~ M Russell Ballard,
1183:Mindfulness helps you go home to the present. And every time you go there and recognize a condition of happiness that you have, happiness comes. ~ Nhat Hanh,
1184:Our task as the people of God is to recognize this culture where we see it, to know where this comes from, and to speak a different story. ~ Russell D Moore,
1185:recognize the malice, cunning, and hypocrisy that power produces, and the peculiar ruthlessness often shown by people from “good families. ~ Marcus Aurelius,
1186:Stop waiting for others to change. Recognize that every person has the right to be whatever they choose-even if you irritate yourself about it. ~ Wayne Dyer,
1187:This is not just about women. We men need to recognize the part we play, too. Real men treat women with the dignity and respect they deserve. ~ Prince Harry,
1188:To recognize yourself in a character onscreen, and to connect with them, you gotta recognize their flaws; they gotta feel like a real person. ~ Ryan Coogler,
1189:We do not recognize the right of the Palestinian Arabs to rule the country, since Palestine is still undeveloped and awaits its builders. ~ David Ben Gurion,
1190:A man has as many social selves as there are individuals who recognize him and carry an image of him in their mind,” William James once wrote. ~ David Brooks,
1191:A spiritual law that few recognize is that our confession rules us. It is what we confess with our lips that really dominates our inner being. ~ F F Bosworth,
1192:But we have gone so far in the direction of over treating terminal patients that we've failed to recognize when we're doing more harm than good. ~ Sheri Fink,
1193:For a young reader that’s an important moment, when you recognize that your self exists in the world and that your self exists in literature. ~ Hilary Mantel,
1194:I recognize myself for part of this mad world, I suppose. You wouldn't have me take it seriously? I should lose my reason utterly if I did; ~ Rafael Sabatini,
1195:It is time to recognize a simple fact of life. Contrary to what some of my colleagues seem to believe, tax cuts do not pay for themselves. ~ George Voinovich,
1196:It is wisdom to recognize necessity when all other courses have been weighed, though as folly it may appear to those who cling to false hope. ~ J R R Tolkien,
1197:Mark Zuckerberg was named Time's Person of the Year. I'm sorry if you don't recognize the name. A magazine is something people used to read. ~ Craig Ferguson,
1198:Recognize that on certain days the greatest grace is that the day is over and you get to close your eyes. Tomorrow comes more brightly. ~ Mary Anne Radmacher,
1199:The child who is uprooted begins to recognize that what he builds within himself is what will endure, what will withstand shattering experiences. ~ Anais Nin,
1200:The way to become more objective is to recognize the influence that our assumptions play in our forecasts and to question ourselves about them. ~ Nate Silver,
1201:Those who call for censorship in the name of the oppressed ought to recognize it is never the oppressed who determine the bounds of censorship. ~ Aryeh Neier,
1202:To disentangle the good and the bad parts of failure, we have to recognize both the reality of the pain and the benefit of the resulting growth. ~ Ed Catmull,
1203:We now recognize that abuse and neglect may be as frequent in nuclear families as love, protection, and commitment are in nonnuclear families. ~ David Elkind,
1204:What a strange thing it is to recognize a sound like the shriek of a wounded animal, when you've never heard the shriek of a wounded animal. ~ John L Heureux,
1205:When you find the church you're supposed to be in, you will recognize the pastor’s voice as an important spiritual authority in your life. ~ Stormie Omartian,
1206:you ask me what I'm looking for, and I outline you. you don't recognize the shape, offer other names. you say my time will come, and I hope. ~ David Levithan,
1207:Failure to recognize the value of mere being with God, as the beloved, without doing anything, is to gouge the heart out of Christianity.”10 ~ Brennan Manning,
1208:Gratitude never radicalized anybody. I don't care if they recognize the past, I just want them to get angry about the present and keep going. ~ Gloria Steinem,
1209:I cannot refrain from saying that women must come to recognize there is some function of womanhood other than being a child-bearing machine. ~ Margaret Sanger,
1210:I don't know what leadership is. You can't touch it. You can't feel it. It's not tangible. But I do know this: you recognize it when you see it. ~ Bob Ehrlich,
1211:I keep praying that this faith we hold in common keeps showing up in the good things we do, and that people recognize Christ in all of it. ~ Eugene H Peterson,
1212:In the convulsions of the commodity economy, we begin to recognize the monuments of the bourgeoisie as ruins even before they have crumbled. ~ Walter Benjamin,
1213:It is a magnificent feeling to recognize the unity of complex phenomena which appear to be things quite apart from the direct visible truth. ~ Albert Einstein,
1214:It just seduces you when you read a story and your brain relates to it. You recognize or connect with it. You identify with it; you're bound to. ~ Danny Boyle,
1215:It’s so easy to get mired in the all too obvious cruelty of the world. It’s natural. But to really heal, we need to recognize the goodness too. ~ Louise Penny,
1216:I would say both Western psychology and Eastern paths would recognize that we get caught up in feeling like a separate self and an unworthy self. ~ Tara Brach,
1217:Life is not fair any way you cut it, Michelle. You know that and I know that. We’ve lived that stuff too often to recognize it any other way. ~ David Baldacci,
1218:The ability to know one’s limitations, to recognize the bounds of one’s own comprehension—this is a kind of knowing that approaches wisdom. ~ Leah Hager Cohen,
1219:The intelligent investor should recognize that market panics can create great prices for good companies and good prices for great companies. ~ Benjamin Graham,
1220:The survival of artistic modes in which we recognize ourselves, identify ourselves and place ourselves will survive as long as humanity survives. ~ M H Abrams,
1221:This is the greatest damn thing about the universe. That we can know so much, recognize so much, dissect, do everything, and we can’t grasp it. ~ Henry Miller,
1222:We Pashtuns are split between Pakistan and Afghanistan and don’t really recognize the border that the British drew more than 100 years ago. ~ Malala Yousafzai,
1223:Your average person wouldn't recognize a sublime entity if it attempted to fist fuck them while waiting in line for the next Batman sequel. ~ Janeane Garofalo,
1224:Be a Catholic: When you kneel before an altar, do it in such a way that others may be able to recognize that you know before whom you kneel. ~ Maximilian Kolbe,
1225:each day is the same as the next, it’s because people fail to recognize the good things that happen in their lives every day that the sun rises. ~ Paulo Coelho,
1226:Eva, I recognize your confusion. It is not always easy to understand another's spirit, especially if you do not know where to look" -Rovender ~ Tony DiTerlizzi,
1227:Even political insiders recognize that years of political effort on behalf of Evangelical Christians have generated little cultural gain. ~ Tullian Tchividjian,
1228:For when there are no words, it is very difficult to recognize the meaning of the harmony and rhythm, or to see any worldly object is imitated by them. ~ Plato,
1229:How you all will change the work after I am gone. If I came back a hundred years from now, I just wonder if I would even recognize it. ~ Paramahansa Yogananda,
1230:I fully recognize that all of those are things only a mentally ill person believes. Therefore, I do not believe them.” Boom. Therapy accomplished. ~ David Wong,
1231:If you have a woman, you recognize when you have said the wrong thing. Somehow she rearranges the ions in the air and you can’t breathe as well. ~ Tayari Jones,
1232:In all the events of life, you must recognize the Divine will. Adore and bless it, especially in the things which are the hardest for you. ~ Pio of Pietrelcina,
1233:Just as there are signs by which you can recognize violence with the naked eye, so is the spinning wheel to me a decisive sign of nonviolence. ~ Mahatma Gandhi,
1234:My dear, you are unhappy to the last inch of your shadow. I fear this state is so familiar to you that you no longer recognize it as unhappiness. ~ Susan Wiggs,
1235:Second, honoring parents is how nearly all of us come to recognize that there is a moral authority above us to whom we are morally accountable. ~ Dennis Prager,
1236:The liberties and freedoms which we hold dear and we recognize and cherish and respect guide the way we gather information in the United States ~ John Ashcroft,
1237:The psychoanalysis of neurotics has taught us to recognize the intimate connection between wetting the bed and the character trait of ambition. ~ Sigmund Freud,
1238:they that fail to recognize, take and and learn the lessons of discomfort well, meet the comforts of life and still live in discomfort ~ Ernest Agyemang Yeboah,
1239:Think of literary fiction as a meal with intricate scents, flavors, and textures that you can’t recognize unless you chew with your eyes closed. ~ Jessica Bell,
1240:To me, it is very important to have perfume in which it is hard to recognize a particular flower or scent. That gives a touch of mystery. ~ Isabella Rossellini,
1241:Although spiritual growth puts our wills to the test, after the battle has been won, we recognize that the Lord is the true victor in the struggle. ~ Max Anders,
1242:Everywhere I go, somebody is staring at me. I don't know if people are staring because they recognize me or because they think I'm a weirdo. ~ Leonardo DiCaprio,
1243:Most governments in Latin America have failed to recognize the rights of indigenous people and their right to their own traditional territories. ~ Bianca Jagger,
1244:oney became king when Nathan Rothschild rose to power over Europe in the 19th century, forcing people to recognize finance over divine right. ~ Kenneth L Fisher,
1245:The pain involved in a premeditated broken heart would easily compare with a case of assault, and yet no court of law would recognize it as a crime. ~ Anonymous,
1246:They say, find a purpose in your life and live it. But, sometimes, it is only after you have lived that you recognize your life had a purpose. ~ Khaled Hosseini,
1247:As an actor I've played a lot of gloomy, romantic leads and even though I might not want to recognize it, I actually really have a sense of humor. ~ Louis Garrel,
1248:Flynn -I'm glad you ruined me."
Her voice stabs my heart, because I recognize that tone. I've heard it before. "Don't start with the good-byes ~ Amie Kaufman,
1249:I don't recognize this new brand of Republicanism that's afoot now, which I consider to be very reactionary, not conservative in many respects. ~ Hillary Clinton,
1250:In order to experience and understand what it means to be a Christian, it is always necessary to recognize a definite historical situation. ~ Johann Baptist Metz,
1251:I particularly recognize that reasonable people can disagree as to what that proper balance or blend is between privacy and security and safety. ~ John S Pistole,
1252:I think it's time we take a step back and recognize that while we are hurting our animals, we are hurting each other, and we are hurting our planet. ~ Nikki Reed,
1253:It's not very long ago that we were all singing country music. And country music is equally black as it is white and that's important to recognize. ~ Ketch Secor,
1254:Many do not recognize the call of God simply because they have never taken the time to really talk with Him long enough to know what He is like. ~ Winkie Pratney,
1255:Mindfulness helps you go home to the present. And every time you go there and recognize a condition of happiness that you have, happiness comes ~ Thich Nhat Hanh,
1256:Only when we know our own darkness well can we be present with the darkness of others. Compassion becomes real when we recognize our shared humanity ~ Bren Brown,
1257:The people recognize themselves in their commodities; they find their soul in their automobile, hi-fi set, split-level home, kitchen equipment. ~ Herbert Marcuse,
1258:The superior man is distressed by the limitations of his ability; he is not distressed by the fact that men do not recognize the ability that he has. ~ Confucius,
1259:We 'have' all received on grace after another, but we only recognize the glory of God in this moment 'when we wake to the one grace after another'. ~ Ann Voskamp,
1260:All leaders make mistakes. They are a part of life. Successful leaders recognize their errors, learn from them, and work to correct their faults. ~ John C Maxwell,
1261:But it unsettles me all the same: how the familiar can warp into something I no longer recognize in the space between one breath and the next. ~ Emily Bain Murphy,
1262:Every spellbinder has a signature,” I said. “Once I learn to recognize that signature, I become immune. They can’t make it happen to me after that.” I ~ Anne Rice,
1263:If there was a way to recognize something you'd never seen but still knew by heart, I felt it as I looked at his face. Finally, someone understood. ~ Sarah Dessen,
1264:Mind can neither recognize nor create beauty. Only for a few seconds, while you were completely present, was that beauty or that sacredness there. ~ Eckhart Tolle,
1265:Places of the imagination are visited in books. Seen in reality they may be hard to recognize; they are disappointing, they might even seem fake. ~ Elena Ferrante,
1266:The moment we recognize our complete weakness and our dependence upon Him will be the very moment that the Spirit of God will exhibit His power. ~ Oswald Chambers,
1267:There are only two things. Truth and lies. Truth is indivisible, hence it cannot recognize itself; anyone who wants to recognize it has to be a lie. ~ Franz Kafka,
1268:The truth we discovered was that you have to know values in order to recognize opportunities and have to find opportunities before you can do deals. ~ Gary Keller,
1269:The White House has announced that they no longer recognize Fox as a news organization, which puts them about eight years behind the rest of us. ~ David Letterman,
1270:Things that seem permanent, a given, have a way of changing quickly, to something you don’t recognize. And not all change is for the better. ~ John Jackson Miller,
1271:This is what an occupation does—it wears you down until you accept evil. Until you can no longer fully define it, even. Let alone recognize it. ~ Melanie Benjamin,
1272:To be self-reliant is to recognize that no one else is as concerned about your future as you are and that no one knows as much about you as you do. ~ Harry Browne,
1273:To disentangle the good and the bad parts of failure, we have to recognize both the reality of the pain and the benefit of the resulting growth. Left ~ Ed Catmull,
1274:We need to not only recognize the suffering, pain, and difficulties within us, we need to devote time to dealing with them and transforming them ~ Thich Nhat Hanh,
1275:What are the characteristics of today's world so that one may recognize it by them?" It pays pensions and borrows money: credit and monuments. ~ Franz Grillparzer,
1276:Failure to believe stems from moral failure to recognize the truth, not from want of evidence, but from willful neglect or distortion of the evidence. ~ D A Carson,
1277:He who cannot serve cannot lead. It is by being a servant that you recognize that followers also have needs. True leaders are service oriented! ~ Israelmore Ayivor,
1278:Hindsight shows us our blind spots and biases; we can recognize ourselves as human beings caught in the cultural mores of a specific time. ~ Terry Tempest Williams,
1279:I could eat a feeling faster than anybody, put a little hot sauce on it and wouldn't recognize it until it showed up on my behind three days later. ~ Oprah Winfrey,
1280:I doubt you would recognize an adventure of any sort if it came right up and bit you on the a---

Mother!

I was going to say arm. ~ Victoria Alexander,
1281:If I have one pride in my calling, it is that I have never judged a patron wrongly - and I have never failed to recognize a patron upon meeting. ~ Jacqueline Carey,
1282:It was as if the small differences mattered more than the really big ones—like you had to recognize something before you could hate it properly. No ~ Karen Traviss,
1283:(Kiara sees Carlos' bleeding face)"Carlos! Oh my God, what happened?"
"You still recognize me with a busted-up face. That's a good sign, right? ~ Simone Elkeles,
1284:Often the crowd does not recognize a leader until he has gone, and then they build a monument for him with the stones they threw at him in life. ~ J Oswald Sanders,
1285:Our survival as a species depends on our ability to recognize that our well-being and the well-being of others are in fact one and the same. ~ Marshall B Rosenberg,
1286:People used to always talk down to me, like, "Oh, you're so young," but now I recognize that my age is an advantage; there's a lot more I can do. ~ Rowan Blanchard,
1287:that’s also how I felt in high school, sure that my people were from elsewhere and going elsewhere and that they would recognize me when they saw me. ~ Lena Dunham,
1288:The fight against drug trafficking by the Colombian government has been present, and the Americans themselves are the first to recognize that. ~ Juan Manuel Santos,
1289:The music that really turns me on is either running toward God or away from God. Both recognize the pivot, that God is at the center of the jaunt. ~ Edward de Bono,
1290:The small things in life are sometimes the most precious gifts we are given, and if you recognize them when they arrive, then you are truly blessed. ~ Raine Miller,
1291:Universal suffrage in the end does not recognize any of the individual’s rights except the “right” to be alternately oppressor or oppressed. ~ Nicol s G mez D vila,
1292:We need to recognize that part our political problem is that we do not participate effectively, that we suffer from a kind of mental slumber. ~ Marianne Williamson,
1293:we sometimes fail to recognize the signs of poverty, loneliness, grief, fear, and desolation in our own city, our own village, or our own family. ~ Karen Armstrong,
1294:When I look at female characters, I want to recognize myself in them - my trials, my tribulations as a mother, as a wife, as a lover, as a daughter. ~ Vera Farmiga,
1295:When in all the nations of the world the rule of law is the darling of the leaders and the plague of the people, we ought to begin to recognize this. ~ Howard Zinn,
1296:you ask me what I'm looking for, and I outline you.
you don't recognize the shape, offer other names.
you say my time will come, and I hope. ~ David Levithan,
1297:You must recognize what you are about to do, highlight what you do not like about it, and spend time visualizing each and every obstacle you can. I ~ David Goggins,
1298:Dialogue starts with the willingness to challenge our own thinking, to recognize that any certainty we have is, at best, a hypothesis about the world. ~ Peter Senge,
1299:Good investing is a peculiar balance between the conviction to follow your ideas and the flexibility to recognize when you have made a mistake. ~ Michael Steinhardt,
1300:How long is a girl a child? She is a child, and then one morning you wake up she's a woman, and a dozen different people of whom you recognize none. ~ Louis L Amour,
1301:If the thing you want beyond anything cannot be, it is much better to recognize it and go forward, instead of dwelling on one's regrets and hopes. ~ Agatha Christie,
1302:If you act just a little kinder than is necessary, someone else, somewhere, someday, may recognize in you, in every single one of you, the face of God ~ R J Palacio,
1303:It seems if a man looks away for an instant, his freedoms can be stolen from him and he doesn’t even recognize the loss until it’s too late. ~ Karen Truesdell Riehl,
1304:It's hard to recognize the devil when his hand is on your shoulder.
That's because a psychopath is just a person before he becomes a headline. ~ Becky Masterman,
1305:I've still kind of maintained a low profile but people still kind of recognize you and will come up to you, and that's taken a bit of getting used to. ~ Leona Lewis,
1306:More and more he'd begun to recognize the position of importance his students were unconsciously forcing upon him - the ultimate leader of The Wave. ~ Todd Strasser,
1307:My first record had just broken, and these guys wanted my autograph. I thought, Oh, god, they recognize me. Turns out they thought I was Heidi Fleiss. ~ Sheryl Crow,
1308:...once you recognize, or admit, that your primary goal is to fully express yourself, you will find the means to achieve the rest of your goals... ~ Warren G Bennis,
1309:Only when we know our own darkness well can we be present with the darkness of others. Compassion becomes real when we recognize our shared humanity.”3 ~ Bren Brown,
1310:Only when we know our own darkness well can we be present with the darkness of others. Compassion becomes real when we recognize our shared humanity. ~ Pema Ch dr n,
1311:On the list of privileges, whiteness is arguably the biggest one. This is not an accusation but a fact that people need to recognize and acknowledge. ~ Luvvie Ajayi,
1312:recognize that good economics cannot be divorced from good politics: this is perhaps a reason why the field of economics was known as political economy. ~ Anonymous,
1313:Recognize that throughout this beautiful day,you have an incredible amount of opportunities to move your life into the direction you want it to go. ~ Steve Maraboli,
1314:Roughly 75 percent of the more than four hundred dog breeds we recognize today are whimsical confections whipped up in the late nineteenth century. ~ Bronwen Dickey,
1315:The Big-Media collective, however, is slow, stupid and shackled by ideology. Reality must bite them before they’ll recognize it, much less report it. ~ Ilana Mercer,
1316:There’s a point in conflict resolution when the next person who talks loses. You’re ready to play with the big boys when you can recognize that moment. ~ Tim Dorsey,
1317:We must recognize that all beings want the same thing we want. This is the way to achieve a true understanding, unfettered by artificial consideration. ~ Dalai Lama,
1318:. . . when each day is the same as the next, it’s because people fail to recognize the good things that happen in their lies every day the sun rises. ~ Paulo Coelho,
1319:When each day is the same as the next, it's because people fail to recognize the good things that happen in their lives every day that the sun rises. ~ Paulo Coelho,
1320:When each day is the same as the next, it’s because people fail to recognize the good things that happen in their lives every day that the sun rises. ~ Paulo Coelho,
1321:You will recognize your own path
when you come upon it
because you will suddenly have all the energy
and imagination you will ever need. ~ Sara Teasdale,
1322:Allah made us all a different shade and colour. Nations and tribes recognize one another! 'Cause every single person is your sister and brother. ~ Dawud Wharnsby Ali,
1323:A man has his distinctive personal scent which his wife, his children and his dog can recognize. A crowd has a generalized stink. The public is odorless. ~ W H Auden,
1324:An Infidel, as far as the Koran is concerned, is anyone who refuses to submit to Allah as the one true god and to recognize Muhammad as his prophet. ~ Robert Spencer,
1325:But practically I know men and recognize them by their behavior, by the totality of their deeds, by the consequences caused in life by their presence. ~ Albert Camus,
1326:Children as young as twelve to eighteen months can recognize brands, it went on, and are “strongly influenced” by advertising and marketing. Yikes! ~ Peggy Orenstein,
1327:ecumenical relations it is important not only to know each other better, but also to recognize what the Spirit has sown in the other as a gift for us. ~ Pope Francis,
1328:His biggest fear was that if and when he did find his missing daughter, she would no longer recognize who he had become in order to save her. ~ Jodi Picoult,
1329:If we are free from attachment, we can easily recognize ourselves in other people, in different forms of manifestation, and then we don't have to suffer. ~ Nhat Hanh,
1330:If you act just a little kinder than is necessary, someone else, somewhere, someday, may recognize in you, in every single one of you, the face of God. ~ R J Palacio,
1331:I have come to recognize evolution not only as an active process that I am experiencing at the time, but as something I can guide by the choices I make. ~ Jonas Salk,
1332:In order to put meaning back into our lives, we should recognize illusions for what they are, and we should reach out and touch the fabric of reality. ~ Walker Evans,
1333:I think the American people recognize that the world has shrunk. That it's interconnected. That you're not going to put that genie back in the bottle. ~ Barack Obama,
1334:It’s easy to recognize the surface of beauty. To see it with your two eyes. But the challenge to the artist is conveying the many layers underneath. ~ Alyson Richman,
1335:One naturally identifies to some extent with an "I" female narrator going through something that you recognize whether you've gone through it or not. ~ Ann Goldstein,
1336:Our approach [to global security] has changed by the way we've elevated development. The biggest lesson is to recognize global responsibility. ~ Anne Marie Slaughter,
1337:The Buddha said that if we know how to look deeply into our suffering and recognize its source of food, we are already on the path of emancipation. ~ Thich Nhat Hanh,
1338:The small things in life are sometimes the most precious gifts we are given, and when you recognize them when they arrive, then you are truly blessed. ~ Raine Miller,
1339:The truth is that we're at a critical juncture in the history of our species and if we don't act soon, we could inhabit a world we don't recognize anymore. ~ Al Gore,
1340:But Lautner makes me feel beautiful. It’s not lust, it’s more. I recognize it. It’s the way I look at a piece of art and see something nobody else does. ~ Jewel E Ann,
1341:Florence has a passion for books. When she saw the one she was seeking, she would recognize it, as if the volume had belonged to her in a previous life. ~ Lily Koppel,
1342:Help us to recognize your voice, help us not to be allured by the madness of the world, so that we may never fall away from you, O Lord Jesus Christ. ~ Albrecht Durer,
1343:Here are the four fundamentals of true spirituality:
recognize simplicity,
cherish purity,
reduce your possessions,
diminish your desires. ~ Lao Tzu,
1344:Its meanings include: The risen Christ journeys with us, is with us, whether we know it or not. Sometimes there are moments when we do recognize this. ~ Marcus J Borg,
1345:Just like a trained scientist, a disciplined mind will have the knowledge of what to look for and the ability to recognize when discoveries are made. ~ Dalai Lama XIV,
1346:Modern Orthodoxy has a highly positive attitude toward the State of Israel. Our Ultra-Orthodox brethren recognize only the Holy Land, but not the state. ~ Norman Lamm,
1347:Restlessness and worry are always connected to desire, and when we recognize this and let go of the desire, the heart is purified and the mind is calmed. ~ Ayya Khema,
1348:Such widespread phenomena as depression, aggression and addiction are not understandable unless we recognize the existential vacuum underlying them. ~ Viktor E Frankl,
1349:The gap between most people’s capacity to conjure beauty from scratch and to merely recognize it when they see it is the width of the Atlantic Ocean. ~ Lionel Shriver,
1350:...to pray in Jesus' name, or to address God as the Father of Jesus Christ, is to recognize the ground on which God answers such requests: Jesus himself. ~ D A Carson,
1351:We are connected with our own age if we recognize ourselves in relation to outside events; and we have grasped its spirit when we influence the future. ~ Hans Hofmann,
1352:when each day is the same as the next, it’s because people fail to recognize the good things that happen in their lives every day that the sun rises. I ~ Paulo Coelho,
1353:You, being yourself, help others be themselves. Because you recognize your own uniqueness you will not need to dominate others, nor cringe before them. ~ Jane Roberts,
1354:Evil had a scent, bitter and pungent, like the scorched earth after a forest fire. I’d been living with the stench long enough to recognize it anywhere. ~ Lisa Kessler,
1355:help chronically low-performing but intelligent students, educators and parents must first recognize that character is at least as important as intellect. ~ Paul Tough,
1356:I am suggesting that we recognize that in network and interface research there is something as profound (and potential wild) as Artificial Intelligence. ~ Vernor Vinge,
1357:I know the world will not recognize my efforts, he said to himself, proud of being misunderstood. After all, that was the price every genius had to pay. ~ Paulo Coelho,
1358:I live in the East Village, and occasionally people will recognize me there. When I'm in Williamsburg, I always get recognized. Midtown, not so much. ~ Andrew Rannells,
1359:Learn to recognize God's sovereignty. Learn to rejoice in God's pleasure. This was Abraham's first lesson, namely that God, not himself, was the Source. ~ Watchman Nee,
1360:Nature cares nothing for logic, our human logic: she has her own, which we do not recognize and do not acknowledge until we are crushed under its wheel ~ Ivan Turgenev,
1361:No man should tell a lie unless he is shrewd enough to recognize the time for renouncing it, if and when it comes, and knows how to renounce it gracefully. ~ Rex Stout,
1362:People who only listen to preachers have a tendency to put them on a pedestal, but those who live with preachers recognize that they are just common men. ~ Paul Washer,
1363:Symptoms, those you believe you recognize, seem to you irrational because you take them in an isolated manner, and you want to interpret them directly. ~ Jacques Lacan,
1364:The month of January, we were number one. Now, this is something we're proud of, because we recognize we're up against a formidable operation there at CNN. ~ Brit Hume,
1365:To articulate what is past does not mean to recognize “how it really was.” It means to take control of a memory, as it flashes in a moment of danger. ~ Walter Benjamin,
1366:To be free from ignorance you need knowledge. The mind should turn inward. Silence takes the mind inward and helps you to recognize who you are. ~ Sri Sri Ravi Shankar,
1367:You gotta know it before you move on. You gotta recognize yourself. Understand the lessons. If you cain’t make no sense of it, well then, what use was it? ~ Eric Arvin,
1368:Accumulating love brings luck, accumulating hatred brings calamity. Anyone who fails to recognize problems leaves the door open for tragedies to rush in. ~ Paulo Coelho,
1369:A message had been sent to EmmaVaile at an account I didn't recognize. It was from BennettStern at the same network.
Four words: "I'm grateful for you. ~ Lee Nichols,
1370:and when each day is the same as the next, it’s because people fail to recognize the good things that happen in their lives every day that the sun rises. ~ Paulo Coelho,
1371:Everything happening to you now is a signal or symbol and has meaning. Your opportunity is to recognize the meaning and utilize it in your life. ~ Russell Anthony Gibbs,
1372:Fear isn’t the desire to avoid death or pain. Fear is rooted in the knowledge that what you recognize as yourself can cease to exist. Fear is existential. ~ John Scalzi,
1373:I believe that justices must recognize that our Constitution is an 18th-century document that needs to be applied in the context of the 21st century. ~ Frank Lautenberg,
1374:It seems to me that before a man tries to express anything to the world he must recognize in himself an individual, a new one, very distinct from others. ~ Robert Henri,
1375:It's the beauty within us that makes it possible for us to recognize the beauty around us. The question is not what you look at but what you see. ~ Henry David Thoreau,
1376:I wish you the wisdom to recognize where your past relationships were poisoned… and the strength to break the cycle of accepting less than you deserve. ~ Steve Maraboli,
1377:Nature cares nothing for logic, our human logic: she has her own, which we do not recognize and do not acknowledge until we are crushed under its wheel. ~ Ivan Turgenev,
1378:O Zeus, why did you give men certain ways
to recognize false gold, when there's no mark, no token on the human body, to indicate which men are worthless. ~ Euripides,
1379:Sometimes we have to fall to know how to stand back up. Sometimes we have to hurt people to recognize our flaws and to see that we need to better ourselves. ~ E K Blair,
1380:States created markets. Markets require states. Neither could continue without the other, at least, in anything like the forms we would recognize today. ~ David Graeber,
1381:The important thing is to recognize our faults, avoid self-denial, and have the courage and self-sufficiency to make constant adjustments in our lives. ~ Michael Newton,
1382:The people, as Cicero says, may be ignorant, but they can recognize the truth and will readily yield when some trustworthy man explains it to them. ~ Niccol Machiavelli,
1383:Valid intuitions develop when experts have learned to recognize familiar elements in a new situation and to act in a manner that is appropriate to it. ~ Daniel Kahneman,
1384:We are compassionate with ourselves when we are able to embrace all parts of ourselves and recognize the needs and values expressed by each part. ~ Marshall B Rosenberg,
1385:All powers have two sides, the power to create and the power to destroy. We must recognize them both, but invest our gifts on the side of creation. ~ Robin Wall Kimmerer,
1386:Almost all Americans would recognize Anchorage, because Anchorage is that part of any city where the city has burst its seams and extruded Colonel Sanders. ~ John McPhee,
1387:If you are ready for the secret, you already possess one half of it,therefore, you will readily recognize the other half the moment it reaches your mind. ~ Napoleon Hill,
1388:I never know why people come up to me. I think a lot of them just get super-excited because they recognize me from TV but they don't remember where. ~ Mary Louise Parker,
1389:It is not that you set the individual apart from society but that you recognize in any society that the individual must have rights that are guarded. ~ Eleanor Roosevelt,
1390:It's the beauty within us that makes it possible for us to recognize the beauty around us. The question is not what you look at but what you see. ~ Henry David Thoreau,
1391:Just be loving. You also have to recognize that you need to take the focus off yourself and put it on your children to give them a proper start in life. ~ Benjamin Bratt,
1392:Like all young people, you are quite sure that you alone feel and think, you alone recognize danger, you alone are the only one clever enough to realise... ~ J K Rowling,
1393:Memory is subject to a filtering process that we don’t always recognize and can’t always control. We remember what we can bear and we block what we cannot. ~ Sue Grafton,
1394:She couldn't be on his wavelength all the time. That's all. When you could recognize that and deal with it, you were on your way to an adult relationship. ~ Stephen King,
1395:So we have to recognize that species concepts are humanly produced categories which may or may not always work when compared with the reality of nature. ~ Chris Stringer,
1396:That's something that is almost accidental at the beginning of a career, but the more you write, the more trained you are to recognize the little signals. ~ Stephen King,
1397:We are seekers of the truth, but we do not embody the truth. And in humility, we should recognize that the same can be said about our most ardent foes. ~ John C Danforth,
1398:We need to surrender our perceived right to determine what is just and humbly recognize that God alone gets to decide how He is going to deal with people. ~ Francis Chan,
1399:Wherever there is sincerity & talent, people do recognize them. It may take some time but we should have some patience and hold on to our passion. ~ Sri Sri Ravi Shankar,
1400:a great moment raises most of the people who experience it, to its own level; and that is why they do not always recognize its greatness - or their own. ~ Margaret Deland,
1401:And I am pretty sure that's the point of reading fiction -- so someone else can say in a way you never would have something you recognize immediately. ~ Curtis Sittenfeld,
1402:and when each day is the same as the next, it’s because people fail to recognize the good things that happen in their lives every day that the sun rises. I ~ Paulo Coelho,
1403:Forced to recognize our inhumanity, our reason coexists with our insanity. And though we choose between reality and madness, it's either sadness or euphoria. ~ Billy Joel,
1404:Francis became a man of peace because he was transformed in love and came to recognize that he was intimately related (pietas) to every person and creature.8 ~ Ilia Delio,
1405:I watched that film the other night and it embarrassed me. So dated, so coy, so evasively homosexual only a fellow homosexual might recognize the subtext. ~ David Leavitt,
1406:I would just have a different policy than what he has espoused... We need to recognize we are not going to deport 12 million people, and ... we shouldn't. ~ Haley Barbour,
1407:Knowledge is what we get when an observer, preferably a scientifically trained observer, provides us with a copy of reality that we can all recognize. ~ Christopher Lasch,
1408:Man, I have had so much plastic surgery, I don't even recognize myself, sometimes. If I catch a glimpse in a window or something, I think it is someone else. ~ Vince Neil,
1409:Morgan slipped her phone from her bag and pulled up a picture of Roger McFarland. “Do you recognize this man?” Carol put her glasses on and glanced at the ~ Melinda Leigh,
1410:My people are at the core of everything I do, and I recognize the importance of giving them the flexibility to balance work around their personal lives. ~ Richard Branson,
1411:People can’t function without forgiveness. It’s why the Catholics have confession and the Jews have Yom Kippur. You recognize your failings, and you move on. ~ Simon Wood,
1412:Recently, I have noticed that having fewer books actually increases the impact of the information I read. I recognize necessary information much more easily. ~ Marie Kond,
1413:She’ll recognize my style,” Anakin said. “And this is the first place she’ll come looking for me.”

“Is falling into enemy hands part of your style? ~ Timothy Zahn,
1414:The goal here is to recognize that slow-moving when problems have all the gravity of fast-moving what calamities—and deserve the same collective response. ~ Daniel H Pink,
1415:The primary task of a useful teacher is to teach his students to recognize 'inconvenient' facts - I mean facts that are inconvenient for their party opinions. ~ Max Weber,
1416:There is a danger when you leave the past behind, and reinvent your life, that at some point you’ll look at yourself, and no longer recognize who you see. ~ Erin McCarthy,
1417:There is no event so common place but that God is present within it, always hidden, always leaving you room to recognize Him or not to recognize Him. ~ Frederick Buechner,
1418:The world of fundamental religion does not recognize even the slightest variation in meaning should this meaning fall outside its own definition of truth. ~ Susan Griffin,
1419:To be grateful is to recognize the love of God in everything He has given us — and He has given us everything. Every breath we draw is a gift of His love. ~ Thomas Merton,
1420:We must begin to make what I call "conscious choices," and to really recognize that we are the same. It's from that place in my heart that I write my songs. ~ John Denver,
1421:We recognize ourselves in Westerns, ... I believe the Western can orchestrate moments around reality. The reality can be as entertaining to us as the lie. ~ Kevin Costner,
1422:Whenever I’m asked why Southern writers particularly have a penchant for writing about freaks, I say it is because we are still able to recognize one. ~ Flannery O Connor,
1423:When we find people with the supernatural powers of perception to recognize our remarkableness, we become addicted to the heady drug of their appreciation. ~ Leil Lowndes,
1424:You place too much importance... on the so-called purity of blood! You fail to recognize that it matters not what someone is born, but what they grow to be! ~ J K Rowling,
1425:After four hundred years of betrayals and excuses, Indians recognize the new fashion in racism, which is to pretend that the real Indians are all gone. ~ Peter Matthiessen,
1426:Although I'm an atheist who believes only in great nature, I recognize the spiritual richness and grandeur of the Roman Catholicism in which I was raised. ~ Camille Paglia,
1427:Even if we have grown so far apart that we don't recognize each other when we pass, we have this life, this block of time, and what do you think about that? ~ Jodi Picoult,
1428:He was delighted to recognize his own human name on two of the papers; he always got an odd thrill out of reading it, as if he were two places at once. ~ Robert A Heinlein,
1429:I don't think the Palestinians are in this position they're in, divided with Hamas and the P.A., unwilling to allow - or recognize Israel as a Jewish state. ~ David Brooks,
1430:I'm really depressing. Some people watch comedy to relax. I watch 21 Grams. I can recognize sadness and tragedy really easily because it's been with me forever. ~ Lykke Li,
1431:It's useful to be able to recognize whether you're on track or not. To have that belief, but also paranoia about am I tracking against my investment thesis. ~ Reid Hoffman,
1432:No one can be a great thinker who does not recognize that as a thinker it is his first duty to follow his intellect to whatever conclusions it may lead. ~ John Stuart Mill,
1433:Often, we don't recognize real moments of happiness in our lives because we've been expecting something different- something bigger or perhaps more dramatic. ~ Joan Lunden,
1434:The leader is a person who has the possibility through destiny to know the people, to recognize their capacities, and to bring them to bear on the problem. ~ Arthur Zajonc,
1435:The most successful people recognize that in life they create their own love, they manufacture their own meaning, they generate their own motivation. ~ Neil deGrasse Tyson,
1436:The Pythagoreans were probably the first to recognize the concept that the basic forces in the universe may be expressed through the language of mathematics. ~ Mario Livio,
1437:Thus, for example, fruitful Christian service will encourage assurance; we recognize the work of the Spirit creating new desires and dispositions. We ~ Sinclair B Ferguson,
1438:To pray is to build your own house. To pray is to discover that Someone else is within your house. To pray is to recognize that it is not your house at all. ~ Richard Rohr,
1439:You and I must live temptation-aware; to fail to do so is to fail to recognize the fallenness of the world that happens to be the address where we live. ~ Paul David Tripp,
1440:You see,” she interrupted his blank stare, “it doesn’t take much effort to be kind. It only takes the ability to recognize where kindness is needed. ~ Stephen Reid Andrews,
1441:An amazing thing, the human brain. Capable of understanding incredibly complex and intricate concepts. Yet at times unable to recognize the obvious and simple ~ Jay Abraham,
1442:As much as "The Lobster" feels like a world we recognize but not the world we live in, it's all drawn in an allegorical way from all the systems that exist. ~ Colin Farrell,
1443:But you might at least have the window washed,” said Mrs. Wiggins one day. “Why, you can’t even recognize your friends three feet away through that glass. ~ Walter R Brooks,
1444:By idolizing those whom we honor, we do a disservice both to them and to ourselves…we fail to recognize that we could go and do likewise. — Charles V. Willie ~ Scott Berkun,
1445:Charles Darwin wrote in The Descent of Man, “The highest possible stage in moral culture is when we recognize that we ought to control our thoughts.” The ~ Roy F Baumeister,
1446:For example, if you doubt Christianity because “There can’t be just one true religion,” you must recognize that this statement is itself an act of faith. ~ Timothy J Keller,
1447:He scarcely saw his parents. When Christopher was small, he was terrified that he would meet Papa out walking in the Park one day and not recognize him. ~ Diana Wynne Jones,
1448:I beg of you, you good people who want to hear stories told: look at this page and recognize the wisdom of my grandmother and of all old story-telling women! ~ Isak Dinesen,
1449:I can see only one safe rule for the historian: that he should recognize in the development of human destinies the play of the contingent and the unforeseen. ~ H A L Fisher,
1450:If you let the temporary relief achieved by tidying up your physical space deceive you, you will never recognize the need to clean up your psychological space. ~ Marie Kond,
1451:It is because the young cannot recognize the youth of the aged, and the old will not acknowledge the experience of the young, that they repel each other. ~ George MacDonald,
1452:It is interesting that many women do not recognize themselves as discriminated against; no better proof could be found of the totality of their conditioning. ~ Kate Millett,
1453:Most people who do have the instincts will never recognize that they do, because they don't have the courage or the good fortune to discover their potential. ~ Donald Trump,
1454:My grandmother smiled, and that was all it took for me to stop seeing the scar, and to recognize her again. “Yes,” she said. “But see how much of me is left? ~ Jodi Picoult,
1455:Often love is offered to you, but you do not recognize it. You discard it because you are fixed on receiving it from the same person to whom you gave it. ~ Henri J M Nouwen,
1456:only about 40 percent of what we think we “see” comes in through our eyes. “The rest is made up from memory or patterns that we recognize from past experience, ~ Ed Catmull,
1457:Our failure to practice lament during such times may also display our inability to recognize that what happens to our bodies also affects our relationships. ~ Kelly M Kapic,
1458:Our sins defeat us unless we are willing to recognize them, confess them, and so become healed and whole and holy -- not qualified, mind you; just holy. ~ Madeleine L Engle,
1459:She said that everyone has some evil inside them, and the first step to loving anyone is to recognize the same evil in ourselves, so we’re able to forgive them. ~ Anonymous,
1460:The ability to recognize opportunities and move in new - and sometimes unexpected - directions will benefit you no matter your interests or aspirations. ~ Drew Gilpin Faust,
1461:The persistence of erroneous beliefs exacerbates the widespread anachronistic failure to recognize the urgent problems that face humanity on this planet. ~ Murray Gell Mann,
1462:There was a failure to recognize the deep problems in AI; for instance, those captured in Blocks World. The people building physical robots learned nothing. ~ Marvin Minsky,
1463:To be a good trader, you need to trade with your eyes open, recognize real trends and turns, and not waste time or energy on regrets and wishful thinking. ~ Alexander Elder,
1464:Unless we have courage to recognize cruelty for what it is - whether its victim is human or animal - we cannot expect things to be much better in the world. ~ Rachel Carson,
1465:We are always at our best when compassion enables us to recognize the unique pressures and singular stories of the people on the other side of our conflicts. ~ Desmond Tutu,
1466:We in Government have begun to recognize the critical work which must be done at all levels-local, State and Federal-in ending the pollution of our waters. ~ Robert Kennedy,
1467:When we look out into the world, we are looking into a mirror. On a higher spiritual level, we recognize our Oneness with everything and are amazed. ~ Russell Anthony Gibbs,
1468:An amazing thing, the human brain. Capable of understanding incredibly complex and intricate concepts. Yet at times unable to recognize the obvious and simple. ~ Jay Abraham,
1469:And because death was a friend, the one man who was made to receive, like a tuning-fork, the whispering omens of fate did not recognize it, until too late. ~ Dorothy Dunnett,
1470:Any Canadian looking in the bathroom mirror is sure to recognize one of Guy Vanderhaeghe's people. Man Descending is the startling debut of an excellent writer. ~ Rudy Wiebe,
1471:I always think that if you look at anyone in detail, you will have empathy for them because you recognize them as a human being, no matter what they've done. ~ Andrea Arnold,
1472:It had only recently been discovered that dolphins could recognize themselves in a mirror, the only other animal besides a chimp to have such self-awareness. ~ Colleen Coble,
1473:It was not out of love that I wanted to meet my father, but out of the darkest curiosity - to be able to recognize, in myself, what evil I might be capable of. ~ John Irving,
1474:My aunt and overprivileged cousin only recognize two states of being: glitter and grunge. And if you weren’t glitter, well, that only left one other option. ~ Rachel Vincent,
1475:Netflix is in every country except China and North Korea. Enough people have seen the show. I mean, I'm in Patagonia and people recognize the show [ Narcos]. ~ Boyd Holbrook,
1476:Once we deeply trust that we ourselves are precious in God's eyes, we are able to recognize the preciousness of others and their unique places in God's heart. ~ Henri Nouwen,
1477:Our laughter melds together, a sound I recognize from days gone by. In that moment, we're different from who we are now, but the same as we've aways been. ~ Victoria Aveyard,
1478:Sometimes when she looks at him that way he finds himself almost blushing; a feeling so strange he almost doesn’t recognize it. Jace Wayland doesn’t blush. ~ Cassandra Clare,
1479:Soon we could barely recognize them. They were taller than we were, and heavier. They were loud beyond belief. I feel like a duck that's hatched goose's eggs. ~ Julie Otsuka,
1480:That way, if my mama ever came back, I could recognize her, and I would be able to grab her and hold on to her tight and not let her get away from me again. ~ Kate DiCamillo,
1481:The most difficult thing is to recognize that sometimes we too are blinded by our own incentives. Because we don’t see how our conflicts of interest work on us. ~ Dan Ariely,
1482:The superstition in which we grew up, Though we may recognize it, does not lose Its power over us.-Not all are free Who make mock of their chains. ~ Gotthold Ephraim Lessing,
1483:To recognize the limits of knowledge is not to embrace ignorance. We don’t need less than knowledge; we need more. We need to recognize the power of habit. ~ James K A Smith,
1484:Valid intuitions develop when experts have learned to recognize familiar elements in a new situation and to act in a manner that is appropriate to it. Good ~ Daniel Kahneman,
1485:We also have to recognize, in addition to the challenges that we face with policing, there are so many good, brave police officers who equally want reform. ~ Hillary Clinton,
1486:We have been taught that we must follow certain formulas and rules if we want to find god. We do not recognize that god is wherever we allow him/her to enter. ~ Paulo Coelho,
1487:We must recognize that we cannot depend on the governments of the world to abolish war because they and the economic interests they represent benefit from war. ~ Howard Zinn,
1488:We need to recognize that lack of confidence does not equal humility. In fact, genuinely humble people have enormous confidence because it rests in a great God. ~ Beth Moore,
1489:We recognize that real educational reform is essential if today's and tomorrow's children are to live in a more peaceful, just, and sustainable world. ~ Marshall B Rosenberg,
1490:Failure is your inability to recognize that you have made the same mistakes again. Making a mistake is normal; it turns abnormal when it’s not recognized! ~ Israelmore Ayivor,
1491:I began with love and prayer,” Moneo said. “I changed to anger and rebellion. I was transformed into what you see before you. I recognize my duty and I do it. ~ Frank Herbert,
1492:I don't recognize hate, I don't recognize bitterness, I don't recognize jealousy, I don't recognize greed. I don't give them power. They don't exist to me. ~ Karrine Steffans,
1493:If we are to create a new agenda for family/work policies, employers and employees have to take a seat at the same table and recognize their mutual gains. ~ Madeleine M Kunin,
1494:It is perfectly logical and proper to recognize differences between races and colors and creeds - as long as we don't classify them as being better or worse. ~ Arlene Francis,
1495:It was time to feel proud of herself, to recognize that she had been able to do this, that she had finally had the courage and was leaving this life: What joy! ~ Paulo Coelho,
1496:Just try to remember that those who’ve seen the most ugliness are also most able to recognize beauty. It comes down to trusting yourself as much as other people. ~ Laura Kaye,
1497:Let every man recognize what he is, and be certain that we are all equally priests, that is, we have the same power in the word and in any sacrament whatever. ~ Martin Luther,
1498:purpose. Recognize your talents and capitalize on them. If you live your life for the sole purpose of seeking the approval of others, you will live no life at all. ~ Kel Kade,
1499:Shakespeare, as it happens, writing as the 1500s became the 1600s, wrote in a period when English was just becoming what we would recognize as “our language. ~ John McWhorter,
1500:The second element of change is understanding. By understanding where your “way of thinking” originates, you can recognize that it has to come from outside you. ~ T Harv Eker,

IN CHAPTERS [50/505]



   97 Integral Yoga
   66 Philosophy
   64 Christianity
   58 Poetry
   50 Occultism
   45 Psychology
   33 Yoga
   23 Science
   17 Islam
   10 Theosophy
   6 Fiction
   6 Baha i Faith
   4 Kabbalah
   4 Cybernetics
   3 Mythology
   2 Sufism
   2 Mysticism
   2 Education
   1 Philsophy
   1 Buddhism
   1 Alchemy


   86 Satprem
   70 The Mother
   46 Carl Jung
   33 Sri Ramakrishna
   29 Plotinus
   29 Pierre Teilhard de Chardin
   17 Muhammad
   15 Robert Browning
   14 Rudolf Steiner
   14 Aleister Crowley
   12 Friedrich Nietzsche
   11 Plato
   10 Saint Teresa of Avila
   10 Aldous Huxley
   8 Saint John of Climacus
   7 Jorge Luis Borges
   6 H P Lovecraft
   6 George Van Vrekhem
   6 Baha u llah
   4 Sri Aurobindo
   4 Rainer Maria Rilke
   4 Rabbi Moses Luzzatto
   4 Norbert Wiener
   4 Jordan Peterson
   3 Thubten Chodron
   3 Ken Wilber
   3 Joseph Campbell
   3 Johann Wolfgang von Goethe
   3 Henry David Thoreau
   3 Franz Bardon
   3 Anonymous
   2 William Wordsworth
   2 R Buckminster Fuller
   2 Rabindranath Tagore
   2 Peter J Carroll
   2 Percy Bysshe Shelley
   2 Nolini Kanta Gupta
   2 Mahendranath Gupta
   2 Jorge Luis Borges
   2 John Keats
   2 Jean Gebser
   2 James George Frazer
   2 Italo Calvino
   2 Hsuan Chueh of Yung Chia
   2 Friedrich Schiller
   2 Alice Bailey
   2 Al-Ghazali


   32 The Gospel of Sri Ramakrishna
   17 Quran
   15 Mysterium Coniunctionis
   15 Browning - Poems
   14 The Practice of Psycho therapy
   12 Thus Spoke Zarathustra
   12 Let Me Explain
   12 Agenda Vol 01
   11 The Future of Man
   11 Sri Aurobindo or the Adventure of Consciousness
   10 The Perennial Philosophy
   9 The Archetypes and the Collective Unconscious
   8 Theosophy
   8 The Ladder of Divine Ascent
   8 Plotinus - Complete Works Vol 03
   8 Plotinus - Complete Works Vol 01
   8 Magick Without Tears
   8 Aion
   8 Agenda Vol 02
   7 Plotinus - Complete Works Vol 02
   7 Agenda Vol 10
   7 Agenda Vol 09
   7 Agenda Vol 08
   6 The Way of Perfection
   6 The Secret Doctrine
   6 The Red Book Liber Novus
   6 Preparing for the Miraculous
   6 Plotinus - Complete Works Vol 04
   6 On the Way to Supermanhood
   6 Lovecraft - Poems
   6 Liber ABA
   6 Labyrinths
   6 Hymn of the Universe
   6 Agenda Vol 04
   5 The Bible
   5 Knowledge of the Higher Worlds
   5 Agenda Vol 12
   5 Agenda Vol 03
   4 The Interior Castle or The Mansions
   4 The 7 Habits of Highly Effective People
   4 Rilke - Poems
   4 Maps of Meaning
   4 General Principles of Kabbalah
   4 Cybernetics
   4 Agenda Vol 06
   3 Walden
   3 The Hero with a Thousand Faces
   3 The Book of Certitude
   3 Sex Ecology Spirituality
   3 Isha Upanishad
   3 Initiation Into Hermetics
   3 How to Free Your Mind - Tara the Liberator
   3 Faust
   3 Dark Night of the Soul
   3 A Garden of Pomegranates - An Outline of the Qabalah
   2 Wordsworth - Poems
   2 The Tibetan Yogas of Dream and Sleep
   2 The Problems of Philosophy
   2 The Golden Bough
   2 The Ever-Present Origin
   2 The Castle of Crossed Destinies
   2 The Alchemy of Happiness
   2 Tagore - Poems
   2 Synergetics - Explorations in the Geometry of Thinking
   2 Shelley - Poems
   2 Selected Fictions
   2 Schiller - Poems
   2 Liber Null
   2 Keats - Poems
   2 A Treatise on Cosmic Fire
   2 Anonymous - Poems
   2 Agenda Vol 13
   2 Agenda Vol 11
   2 Agenda Vol 07
   2 Agenda Vol 05


0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   Gadadhar was on the threshold of youth. He had become the pet of the women of the village. They loved to hear him talk, sing, or recite from the holy books. They enjoyed his knack of imitating voices. Their woman's instinct recognized the innate purity and guilelessness of this boy of clear skin, flowing hair, beaming eyes, smiling face, and inexhaustible fun. The pious elderly women looked upon him as Gopala, the Baby Krishna, and the younger ones saw in him the youthful Krishna of Vrindavan. He himself so idealized the love of the gopis for Krishna that he sometimes yearned to be born as a woman, if he must be born again, in order to be able to love Sri Krishna with all his heart and soul.
   --- COMING TO CALCUTTA
  --
   Very soon a tender relationship sprang up between Sri Ramakrishna and the Brahmani, she looking upon him as the Baby Krishna, and he upon her as mother. Day after day she watched his ecstasy during the kirtan and meditation, his samadhi, his mad yearning; and she recognized in him a power to transmit spirituality to others. She came to the conclusion that such things were not possible for an ordinary devotee, not even for a highly developed soul. Only an Incarnation of God was capable of such spiritual manifestations. She proclaimed openly that Sri Ramakrishna, like Sri Chaitanya, was an Incarnation of God.
   When Sri Ramakrishna told Mathur what the Brahmani had said about him, Mathur shook his head in doubt. He was reluctant to accept him as an Incarnation of God, an Avatar comparable to Rama, Krishna, Buddha, and Chaitanya, though he admitted Sri Ramakrishna's extraordinary spirituality. Whereupon the Brahmani asked Mathur to arrange a conference of scholars who should discuss the matter with her. He agreed to the proposal and the meeting was arranged. It was to be held in the natmandir in front of the Kali temple.
  --
   Sri Ramakrishna, on the other hand, though fully aware, like his guru, that the world is an illusory appearance, instead of slighting maya, like an orthodox monist, acknowledged its power in the relative life. He was all love and reverence for maya, perceiving in it a mysterious and majestic expression of Divinity. To him maya itself was God, for everything was God. It was one of the faces of Brahman. What he had realized on the heights of the transcendental plane, he also found here below, everywhere about him, under the mysterious garb of names and forms. And this garb was a perfectly transparent sheath, through which he recognized the glory of the Divine Immanence. Maya, the mighty weaver of the garb, is none other than Kali, the Divine Mother. She is the primordial Divine Energy, Sakti, and She can no more be distinguished from the Supreme Brahman than can the power of burning be distinguished from fire. She projects the world and again withdraws it. She spins it as the spider spins its web. She is the Mother of the Universe, identical with the Brahman of Vedanta, and with the Atman of Yoga. As eternal Lawgiver, She makes and unmakes laws; it is by Her imperious will that karma yields its fruit. She ensnares men with illusion and again releases them from bondage with a look of Her benign eyes. She is the supreme Mistress of the cosmic play, and all objects, animate and inanimate, dance by Her will. Even those who realize the Absolute in nirvikalpa samadhi are under Her jurisdiction as long as they still live on the relative plane.
   Thus, after nirvikalpa samadhi, Sri Ramakrishna realized maya in an altogether new role. The binding aspect of Kali vanished from before his vision. She no longer obscured his understanding. The world became the glorious manifestation of the Divine Mother. Maya became Brahman. The Transcendental Itself broke through the Immanent. Sri Ramakrishna discovered that maya operates in the relative world in two ways, and he termed these "avidyamaya" and "vidyamaya". Avidyamaya represents the dark forces of creation: sensuous desires, evil passions, greed, lust, cruelty, and so on. It sustains the world system on the lower planes. It is responsible for the round of man's birth and death. It must be fought and vanquished. But vidyamaya is the higher force of creation: the spiritual virtues, the enlightening qualities, kindness, purity, love, devotion. Vidyamaya elevates man to the higher planes of consciousness. With the help of vidyamaya the devotee rids himself of avidyamaya; he then becomes mayatita, free of maya. The two aspects of maya are the two forces of creation, the two powers of Kali; and She stands beyond them both. She is like the effulgent sun, bringing into existence and shining through and standing behind the clouds of different colours and shapes, conjuring up wonderful forms in the blue autumn heaven.
  --
   Sri Ramakrishna used to say that when the flower blooms the bees come to it for honey of their own accord. Now many souls began to visit Dakshineswar to satisfy their spiritual hunger. He, the devotee and aspirant, became the Master. Gauri, the great scholar who had been one of the first to proclaim Sri Ramakrishna an Incarnation of God, paid the Master a visit in 1870 and with the Master's blessings renounced the world. Narayan Shastri, another great pundit, who had mastered the six systems of Hindu philosophy and had been offered a lucrative post by the Maharaja of Jaipur, met the Master and recognized in him one who had realized in life those ideals which he himself had encountered merely in books. Sri Ramakrishna initiated Narayan Shastri, at his earnest request, into the life of sannyas. Pundit Padmalochan, the court pundit of the Maharaja of Burdwan, well known for his scholarship in both the Vedanta and the Nyaya systems of philosophy, accepted the Master as an Incarnation of God. Krishnakishore, a Vedantist scholar, became devoted to the Master. And there arrived Viswanath Upadhyaya, who was to become a favourite devotee; Sri Ramakrishna always addressed him as "Captain". He was a high officer of the King of Nepal and had received the title of Colonel in recognition of his merit. A scholar of the Gita, the Bhagavata, and the Vedanta philosophy, he daily performed the worship of his Chosen Deity with great devotion. "I have read the Vedas and the other scriptures", he said. "I have also met a good many monks and devotees in different places. But it is in Sri Ramakrishna's presence that my spiritual yearnings have been fulfilled. To me he seems to be the embodiment of the truths of the scriptures."
   The Knowledge of Brahman in nirvikalpa samadhi had convinced Sri Ramakrishna that the gods of the different religions are but so many readings of the Absolute, and that the Ultimate Reality could never be expressed by human tongue. He understood that all religions lead their devotees by differing paths to one and the same goal. Now he became eager to explore some of the alien religions; for with him understanding meant actual experience.
  --
   Mahendranath Gupta, better known as "M.", arrived at Dakshineswar in March 1882. He belonged to the Brahmo Samaj and was headmaster of the Vidyasagar High School at Syambazar, Calcutta. At the very first sight the Master recognized him as one of his "marked" disciples. Mahendra recorded in his diary Sri Ramakrishna's conversations with his devotees. These are the first directly recorded words, in the spiritual history of the world, of a man recognized as belonging in the class of Buddha and Christ. The present volume is a translation of this diary. Mahendra was instrumental, through his personal contacts, in spreading the Master's message among many young and aspiring souls.
   --- NAG MAHASHAY

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  In the spiritual firmament Sri Ramakrishna is a waxing crescent. Within one hundred years of his birth and fifty years of his death his message has spread across land and sea. Romain Rolland has described him as the fulfilment of the spiritual aspirations of the three hundred millions of Hindus for the last two thousand years. Mahatma Gandhi has written: "His life enables us to see God face to face. . . . Ramakrishna was a living embodiment of godliness." He is being recognized as a compeer of Krishna, Buddha, and Christ.
  The life and teachings of Sri Ramakrishna have redirected the thoughts of the denationalized Hindus to the spiritual ideals of their forefa thers. During the latter part of the nineteenth century his was the time-honoured role of the Saviour of the Eternal Religion of the Hindus. His teachings played an important part in liberalizing the minds of orthodox pundits and hermits. Even now he is the silent force that is moulding the spiritual destiny of India. His great disciple, Swami Vivekananda, was the first Hindu missionary to preach the message of Indian culture to the enlightened minds of Europe and America. The full consequence of Swami Vivekn and work is still in the womb of the future.

0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  Intellectually advantaged with no more than the child's facile, lucid eagerness to understand constructively and usefully the major transformational events of our own times, it probably is synergetically advantageous to review swiftly the most comprehensive inventory of the most powerful human environment transforming events of our totally known and reasonably extended history. This is especially useful in winnowing out and understanding the most significant of the metaphysical revolutions now recognized as swiftly tending to reconstitute history. By such a comprehensively schematic review, we might identify also the unprecedented and possibly heretofore overlooked pivotal revolutionary events not only of today but also of those trending to be central to tomorrow's most cataclysmic changes.
  It is synergetically reasonable to assume that relativistic evaluation of any of the separate drives of art, science, education, economics, and ideology, and their complexedly interacting trends within our own times, may be had only through the most comprehensive historical sweep of which we are capable.

0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  with great insight and discernment how it may be recognized whether any given
  aridity is a result of this Night or whether it comes from sins or imperfections, or

0 1956-04-24, #Agenda Vol 01, #unset, #Zen
   It is at work here, and one day will come when the most blind, the most unconscious, even the most unwilling shall be obliged to recognize it.
   ***

0 1956-05-02, #Agenda Vol 01, #unset, #Zen
   Individually, each ones goal was to make himself ready, to enter into a more or less intimate individual relationship with this Force, so as to help the process; or else, if he could not help, at least be ready to recognize and be open to the Force when it would manifest. Then instead of being an alien element in a world in which your OWN inner capacity remains unmanifest, you suddenly become THAT, you enter directly, fully, into the very atmosphere: the Force is there, all around you, permeating you.
   If you had had a little inner contact, you would have recognized it immediately, dont you think so?
   Well, in any event, that was the case for those who had a little inner contact; they recognized it, they felt it, and they said, Ah, there it is! It has come! But how is it that so many hundreds of peoplenot to mention the handful of those who really wanted only that, thought only of that, had staked their whole lives on thathow is it that they felt nothing? What can this mean?
   It is well known that only like knows like. It is an obvious fact.
   There was indeed a possibility to enter into contact with the Thing individuallythis was even what Sri Aurobindo had described as being the necessary procedure: a certain number of people would enter into contact with this Force through their inner effort and their aspiration. We had called it the ascent towards the Supermind. And IF and when they had touched the Supermind through an inner ascent (that is, by freeing themselves from the material consciousness), they should have recognized it SPONTANEOUSLY as soon as it came. But a preliminary contact was indispensableif you have never touched it, how can you recognize it?
   Thats how the universal movement works (I read this to you a few days ago): through their inner effort and inner progress, certain individuals, who are the pioneers, the forerunners, enter into communication with the new Force which is to manifest, and they receive it in themselves. And because a number of calls like this surge forth, the thing becomes possible, and the era, the time, the moment for the manifestation comes. This is how it happened and the Manifestation took place.
   But then, all those who were ready should have recognized it.
   I hasten to tell you that some did recognize it, but they were so few But as for those who ask these questions, who even took the trouble to come here, who took the train to gulp this down as you gulp down a soft drink, how can they possibly feel anything whatsoever if they have not prepared themselves at all? Yet they are already speaking of profiting: We want to benefit from it
   After all, if they have even a tiny bit of sincerity (not too much, its tiring!), a tiny bit of sincerity, it is quite possible (I am joking), it is quite possible that they might get a few good kicks to make them go faster! It is possible. In fact, I think thats what will happen.

0 1957-07-03, #Agenda Vol 01, #unset, #Zen
   I knew this, but I did not have a vision of the solution, which means it has yet to manifest; this thing had not yet manifested in the building, this fantastic construction, although it is the very mode of consciousness which could transform this incoherent creation into something real, truly conceived, willed and materialized, with a center in its proper place, a recognized place, and with a REAL effective power.
   (silence)

0 1958-01-01, #Agenda Vol 01, #unset, #Zen
   You first have to be able to follow the methods and the means of the Grace to recognize its action. You first have to be able to remain unblinded by appearances to see the deeper truth of things.
   ***

0 1958-02-03b - The Supramental Ship, #Agenda Vol 01, #unset, #Zen
   As for the people I saw aboard ship, I recognized them all. Some were here in the Ashram, some came from elsewhere, but I knew them as well. I saw everyone, but as I realized that I would not remember everyone when I came back, I decided not to give any names. Besides, it is unnecessary. Three or four faces were very clearly visible, and when I saw them, I understood the feeling that I have had here, on earth, while looking into their eyes: there was such an extraordinary joy On the whole, the people were young; there were very few children, and their ages were around fourteen or fifteen, but certainly not below ten or twelve (I did not stay long enough to see all the details). There were no very old people, with the exception of a few. Most of the people who had gone ashore were of a middle ageagain, except for a few. Several times before this experience, certain individual cases had already been examined at a place where people capable of being supramentalized are examined; I had then had a few surprises which I had noted I even told some people. But those whom I disembarked today I saw very distinctly. They were of a middle age, neither young children nor elderly people, with only a few rare exceptions, and this quite corresponded to what I expected. I decided not to say anything, not to give any names. As I did not stay until the end, it would be impossible for me to draw an exact picture, for it was neither absolutely clear nor complete. I do not want to say things to some and not say them to others.
   What I can say is that the criterion or the judgment was based EXCLUSIVELY on the substance constituting the peoplewhe ther they belonged completely to the supramental world or not, whether they were made of this very special substance. The criterion adopted was neither moral nor psychological. It is likely that their bodily substance was the result of an inner law or an inner movement which, at that time, was not in question. At least it is quite clear that the values are different.

0 1958-05-10, #Agenda Vol 01, #unset, #Zen
   When it is a question of movements like anger, desire, etc., you recognize that they are wrong and must disappear, but when material laws are in questionlaws of the body, for example, its needs, its health, its nourishment, all those things they have such a solid, compact, established and concrete reality that it appears absolutely unquestionable.
   Well, to be able to cure that, which of all the obstacles is the greatest (I mean the habit of putting spiritual life on one side and material life on the other, of acknowledging the right of material laws to exist), one must make a resolution never to legitimize any of these movements, at any cost.

0 1958-07-02, #Agenda Vol 01, #unset, #Zen
   Something I have never said completely. On the one hand, there is the attitude of those in yesterday evenings film2: God is everything, God is everywhere, God is in he who smites you (as Sri Aurobindo wroteGod made me good with a blow, shall I tell Him: O Mighty One, I forgive you your harm and cruelty but do not do it again!), an attitude which, if extended to its ultimate conclusion, accepts the world as it is: the world is the perfect expression of the divine Will. On the other hand, there is the attitude of progress and transformation. But for that, you must recognize that there are things in the world which are not as they should be.
   In The Synthesis of Yoga, Sri Aurobindo says that this idea of good and bad, of pure and impure, is a notion needed for action; but the purists, such as Chaitanya, Ramakrishna and others, do not agree. They do not agree that it is indispensable for action. They simply say: your acceptance of action as a necessary thing is contrary to your perception of the Divine in all things.

0 1958-11-04 - Myths are True and Gods exist - mental formation and occult faculties - exteriorization - work in dreams, #Agenda Vol 01, #unset, #Zen
   There is the whole Chaldean tradition, and there is also the Vedic tradition, and there was very certainly a tradition anterior to both that split into two branches. Well, all these occult experiences have been the same. Only the description differs depending upon the country and the language. The story of creation is not told from a metaphysical or psychological point of view, but from an objective point of view, and this story is as real as our stories of historical periods. Of course, its not the only way of seeing, but it is just as legitimate a way as the others, and in any event, it recognizes the concrete reality of all these divine beings. Even now, the experiences of Western occultists and those of Eastern occultists exhibit great similarities. The only difference is in the way they are expressed, but the manipulation of the forces is the same.
   I learned all this through Theon. Probably, he was I dont know if he was Russian or Polish (a Russian or Polish Jew), he never said who he really was or where he was born, nor his age nor anything.

0 1958 12 - Floor 1, young girl, we shall kill the young princess - black tent, #Agenda Vol 01, #unset, #Zen
   Two or three days after I retired to my room upstairs,1 early in the night I fell into a very heavy sleep and found myself out of the body much more materially than I do usually. This degree of density in which you can see the material surroundings exactly as they are. The part that was out seemed to be under a spell and only half conscious. When I found myself at the first floor where everything was absolutely black, I wanted to go up again, but then I discovered that my hand was held by a young girl whom I could not see in the darkness but whose contact was very familiar. She pulled me by the hand telling me laughingly, No, come, come down with me, we shall kill the young princess. I could not understand what she meant by this young princess and, rather unwillingly, I followed her to see what it was. Arriving in the anteroom which is at the top of the staircase leading to the ground floor, my attention was drawn in the midst of all this total obscurity to the white figure of Kamala2 standing in the middle of the passage between the hall and Sri Aurobindos room. She was as it were in full light while everything else was black. Then I saw on her face such an expression of intense anxiety that to comfort her I said, I am coming back. The sound of my voice shook off from me the semi-trance in which I was before and suddenly I thought, Where am I going? and I pushed away from me the dark figure who was pulling me and in whom, while she was running down the steps, I recognized a young girl who lived with Sri Aurobindo and me for many years and died five years back. This girl during her life was under the most diabolical influence. And then I saw very distinctly (as through the walls of the staircase) down below a small black tent which could scarcely be perceived in the surrounding darkness and standing in the middle of the tent the figure of a man, head and face shaved (like the sannyasin or the Buddhist monks) covered from head to foot with a knitted outfit following tightly the form of his body which was tall and slim. No other cloth or garment could give an indication as to who he could be. He was standing in front of a black pot placed on a dark red fire which was throwing its reddish glow on him. He had his right arm stretched over the pot, holding between two fingers a thin gold chain which looked like one of mine and was unnaturally visible and bright. Shaking gently the chain he was chanting some words which translated in my mind, She must die the young princess, she must pay for all she has done, she must die the young princess.
   Then I suddenly realized that it was I the young Princess and as I burst into laughter, I found myself awake in my bed.

0 1960-10-11, #Agenda Vol 01, #unset, #Zen
   The tantrics recognize seven chakras,2 I believe. Theon said he knew of more, specifically two below the body and three above. That is my experience as well I know of twelve chakras. And really, the contact with the Divine Consciousness is there (Mother motions above the head), not here (at the top of the head). One must surge up above.
   Doing japa seems to exert a pressure on my physical consciousness, which goes on turning! How can I silence it? As soon as my concentration is not absolute, the physical mind starts upit grabs at anything, anything at all, any word, fact or event that comes along, and it starts turning, turning. If you stop it, if you put some pressure on it, then it springs back up two minutes later And there is no inner consent at all. It chews on words, it chews on ideas or feelingsinterminably. What should I do?
  --
   Even now, when something or other is not all right, I have only to reproduce the thing with the same type of concentration as at the beginning for, when I say the japa, the sound and the words together the way the words are understood, the feel of the wordscreate a certain totality. I have to reproduce that. And the way its repeated is evolving all the time. The words are the same, however, the original sound is the same, but its all constantly evolving towards a more comprehensive realization and a more and more complete STATE. So when I want to obtain a certain result, I reproduce a certain type of this state. For example, if something in the body is not functioning right (it cant really be called an illness, but when somethings out of order), or if I wish to do some specific work on a specific person for a specific reason, then I go back to a certain state of repetition of my mantra, which acts directly on the bodys cells. And then the same phenomenon is reproducedexactly the same extraordinary vibration which I recognized when the supramental world descended. It comes in and vibrates like a pulsation in the cells.
   But as I told you, now my japa is different. It is as if I were taking the whole world to lift it up; no longer is it a concentration on the body, but rather a taking of the whole world the entire world sometimes in its details, sometimes as a whole, but constantly, constantlyto establish the Contact (with the supramental world).

0 1960-10-25, #Agenda Vol 01, #unset, #Zen
   Finally, they had him work as a waiter in a small caf in Ahmedabad, near the station. One day it even happened that his brother and his brothers friend stopped by (he vaguely recalls having seen them) but he was incapable of speaking to them or of getting them to recognize him. Another time, he tried to leave and headed towards the station, but after awhile he could no longer walk, he was suddenly stopped by something (he doesnt know what), and he had to go back. Thats how it wasquite a unique state. But one day, a friend of the brother stopped at this caf to drink something, and this same boy served him. He had changed a lot, but the other fellow recognized him all the same and asked, Whats your name? He saw that the boy seemed dazed and couldnt answer. So he didnt say anything but ran immediately to where the elder brother lived; they came back, took the boy into a corner and doused his face with seltzer water. It seems that then he started becoming more alive. Then they led him away and informed the police.
   I dont have any more details yet

0 1960-12-13, #Agenda Vol 01, #unset, #Zen
   Its what Sri Aurobindo calls disbelief, and its located in the most material physical consciousness it isnt doubt (which mainly belongs to the mind), it is almost like a refusal to accept the obvious as soon as it doesnt belong to the little daily routine of ordinary sensations and reactionsa sort of incapacity to accept and recognize the exceptional.
   This disbelief is the bedrock of the consciousness. And it comes with a (thought is too big a word for such an ordinary thing) a mental-physical activity which makes you (I am forced to use the word) think things and which always foresees, imagines or draws conclusions (depending on the case) in a way which I myself call DEFEATIST. In other words, it automatically leads you to imagine all the bad things that can happen. And this occurs in a realm which is absolutely run-of-the-mill, in the most ordinary, restricted, banal activities of lifesuch as eating, moving in short, the coarsest of things.

0 1961-01-22, #Agenda Vol 02, #The Mother, #Integral Yoga
   I simply consented to stay there. You will have all you need, stay here quietly. And what beautiful things she had, lovely things! They were unused and dusty. (It was surely the symbol of ancient realizationsrealizations of the ancient Rishis, things like that. Who knows?) They were first class, but completely neglected and thick with dust, like material objects left unusedwhich no one knew HOW to use. She put them at my disposal: Look, look, let me show you! There was a tremendous accumulation of things, piled in such great confusion that one couldnt see. Yet the marvel of it was that when she led me to a corner to show me something, everything immediately moved aside and order was restored, so that the object she wanted to show me stood out all by itself. And oh, a thing of beauty! Made of pink marble! A pink marble bathtub of a shape I didnt recognizenot Roman, not antique (not modern, far from it!)how beautiful it was! And whenever she wanted to show me something in this untidy and cluttered room full of objects piled one on top of another, they would organize themselves, take their proper place, and all became neat. You will just have to dust them off a bit, she said. (Mother laughs)
   But Im not surprised it came down on you.

0 1961-02-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   Theres an American living in Madras, a rather important man, it seems, and an intimate friend of Kennedy, the new President. He has read and reread all of Sri Aurobindos books and is extremely interested. He wrote to Kennedy that he would like him to come here so he can bring him to the Ashram. This man has posed a very interesting question, drawing an analogy. Deep in a forest, a deer goes to quench its thirst; no one is aware of it, yet someone who has made a special study of deer hunting would know by the tracks that the deer had passed bynot only what particular type of deer, but its age, size, sex, etc. Similarly, there must be people with a spiritual knowledge analogous to that of hunters, who can detect, perceive, that a person is in touch with the Supermind, while ordinary people know nothing about it and wouldnt notice. So he asks, I would like to know by what signs such a person can be recognized?
   It is a very intelligent question.

0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   I treated it as something altogether secondary and unimportantwhen people need to gallop, I let them gallop (but I hadnt met Z). Then J. and Z left together on a speaking-tour of Africa and there things began to go sour, because Z was working in one way and J. in another. Finally, they were at odds and came back here to tell me, World Union is off to a good startwith a quarrel! (Mother laughs) Z was saying, Nothing can be done unless we base ourselves EXCLUSIVELY on the teaching of Sri Aurobindo and the Mother and they are behind us giving support. And J. said, No, no! We are not sectarian! We accept all ideas, all theories, etc. I replied, and as it happens, I said that Z was right, though with one corrective: he had been saying that people had to recognize us as their guru. No, I said, its absolutely uselessnot only useless, I refuse. I dont want to be anybodys guru. People should simply be told that things are to be done on the basis of Sri Aurobindos thought.9
   So they kept pulling in opposing directions. Eventually they tried to set something up (which still didnt hold together), and finally they wrote me a little more clearly. (There is one very nice man involved, Y. He isnt particularly intellectual but has a lot of common sense and a very faithful hearta very good man.) Y asked me some direct questions, without beating around the bush, and I replied directly: World Union is an entirely superficial thing, without any depth, based on the fact that Sri Aurobindo said the masses must be helped to follow the progress of the elitewell, let them go ahead! If they enjoy it, let them go right ahead! I didnt say it exactly like that (I was a bit more polite!), but that was the gist of it.

0 1961-03-21, #Agenda Vol 02, #The Mother, #Integral Yoga
   The moment I saw this person I knew he was only an instrument, but a well-paid instrumentsomeone paid a great deal to have him do that! I would recognize him again among hundreds I can still see him I see him more clearly than with physical eyes. He is an unintelligent man with no personal animosity, merely a very well-paid instrumentsomeone is hiding behind him, using him as a screen.
   Before that experience, as part of the attack, I also got a sore throat. I didnt believe it would manifest, but around 9:30 this morning when I came downstairs for meditation with X,2 it did. Its nothing at all, though. The whole time I was with X (and even before, when I was waiting for him), it was halted completelyeverything in that room came to a halt. It started up again only after he left and I came here. But its nothing.

0 1961-06-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   Actually, as soon as one is not totally, totally tied down by the physical sense organs. For example, I am more and more frequently experiencing changes in the quality of vision. Quite recently, yesterday or the day before, I was sitting in the bathroom drying my face before going out and I raised my eyes (I was sitting before a mirror, although I dont usually look at myself); I raised my eyes and looked, and I saw many things (Mother laughs, greatly amused). At that moment, I had an experience which made me say to myself, Ah! Thats why, from the physical, purely material standpoint, my vision seems to be a bit blurred. Because what I was seeing was MUCH clearer and infinitely more expressive than normal physical sight. And I recalled that it is with these clearer eyes that I see and recognize all my people at balcony darshan. (From the balcony I recognize all my people.) And its that vision (but with open eyes!) which. It is of another order.
   I am going to study what Sri Aurobindo says when I come to it in The Yoga of Self-Perfection. He says there comes a time when the senses changeits not that you employ the senses proper to another plane (we have always known we had senses on all the different planes); its quite different from that: the senses THEMSELVES change. He foretells this changehe says it will occur. And I believe it begins in the way I am experiencing it now.
   The CONTENT is different, mon petit. I see I see, but. The state of consciousness of the person Im looking at, for instance, changes his physical appearance for my PHYSICAL eyes. And this has nothing to do with the banalities of ordinary psychology, where your physiognomy is said to be changed by the feelings you experience. The CONTENT of what I see is different. And then the eyes of the person I am looking at are not the sameit is rather. I couldnt sketch it, but perhaps if I made a painting it would give some idea (I would need to use a somewhat blurred technique, not too precise). The eyes are not quite the same, and the rest of the face too, even the color and the shape thats what sometimes makes me hesitate. I see people (I see my people every morning) and I recognize them, and yet they are different, they are not the same every day (some are always, always the same, like a rock, but others are not). And I even I hesitate sometimes: Is it really he? But he is very. It is indeed he, but I dont quite know him. This generally coincides with changes in the persons consciousness.
   In conclusion: we know nothing.

0 1961-11-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   I have done my best, all these years, to try to keep him at a distance. He has a powera terrible asuric power. Between you and me, I saw him like that from the start thats why I became involved with him. I never intended to marry him (his family affairs made it necessary), but when we met, I recognized him as an incarnation of the Lord of Falsehood that is his origin (what he called the Lord of Nations); and in fact, this being has directed the whole course of world events during the last few centuries. As for Theon, he was.
   It was not by choice that I met all the four Asurasit was a decision of the Supreme. The first one, whom religions call Satan, the Asura of Consciousness, was converted and is still at work. The second [the Asura of Suffering] annulled himself in the Supreme. The third was the Lord of Death (that was Theon). And the fourth, the Master of the world, was the Lord of Falsehood; Richard was an emanation, a vibhuti,1 as they say in India, of this Asura.
  --
   Anyway, it was because of Theon that I first found the Mantra of Life, the mantra that gives life, and he wanted me to give it to him, he wanted to possess itit was something formidable! It was the mantra that gives life (it can make anyone at all come back into life, but thats only a small part of its power). And it was shut away in a particular place,2 sealed up, with my name in Sanskrit on it. I didnt know Sanskrit at that time, but he did, and when he led me to that place, I told him what I saw: Theres a sort of design, it must be Sanskrit. (I could recognize the characters as Sanskrit). He told me to reproduce what I was seeing, and I did so. It was my name, Mirra, written in Sanskrit the mantra was for me and I alone could open it. Open it and tell me whats there, he said. (All this was going on while I was in a cataleptic trance.) Then immediately something in me KNEW, and I answered, No, and did not read it.
   I found it again when I was with Sri Aurobindo and I gave it to Sri Aurobindo.

0 1961-11-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   Then a strange thing happened. When we were in the Vital, my body suddenly became young again, as it had been when I was eighteen years old! There was a young man named Pearson, a disciple of Tagore, who had lived with me in Japan for four years; he returned to India, and when he came to see me in Pondicherry, he was stupefied.4 What has happened to you! he exclaimed. He hardly recognized me. During that same period (it didnt last very long, only a few months), I received some old photographs from France and Sri Aurobindo saw one of me at the age of eighteen. There! he said, Thats how you are now! I wore my hair differently, but otherwise I was eighteen all over again.
   This lasted for a few months. Then we descended into the Physical and all the trouble began.5 But we didnt stay in the Physical, we descended into the Subconscient and from the Subconscient to the Inconscient. That was how we worked. And it was only when I descended into the Inconscient that I found the Divine Presence there, in the midst of Darkness.

0 1961-12-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   One more thing. Despite their blockage from the deep spiritual viewpoint, they evidently represent a certain goodwill which can be utilized and should be recognizedit must be given a place. Thats why I was telling you to write a book on a much less elevated level, a book like the one I would write, if I ever wrote one!
   But Mother.
  --
   As for Theon, he was European and wore a long purple robe that wasnt at all like the one in my vision. (Im not sure, but I think he was either Polish or Russian, but more probably Russian, of Jewish descent, and that he was forced to leave his country; he never said anything about this to anyone, its only an impression.) When I saw him I recognized him as a being of great power. And he bore a certain likeness to Sri Aurobindo: Theon was about the same size (not a tall man, of medium height) and thin, slim, with quite a similar profile. But when I met Theon I saw (or rather I felt) that he was not the man I saw in my vision because he didnt have that vibration. Yet it was he who first taught me things, and I went and worked at Tlemcen for two years in a row. But this other thing was always there in the background of the consciousness.
   Then when Richard came here he met Sri Aurobindo (he was haunted by the idea of meeting the Master, the Guru, the Great Teacher). Sri Aurobindo was in hiding, seeing no one, but when Richard insisted, he met him, and Richard returned with a photograph. It was one of those early photos, with nothing in it. It was empty, the remnants of the political man, not at all resembling what I had seen I didnt recognize him. Its strange, I said to myself, thats not it (for I saw only his external appearance, there was no inner contact). But still, I was curious to meet him. At any rate, I cant say that when I saw this photograph I felt, Hes the one! Not at all. He impressed me as being a very interesting man, but no more.
   I came here. But something in me wanted to meet Sri Aurobindo all alone the first time. Richard went to him in the morning and I had an appointment for the afternoon. He was living in the house thats now part of the second dormitory, the old Guest House.5 I climbed up the stairway and he was standing there, waiting for me at the top of the stairs. EXACTLY my vision! Dressed the same way, in the same position, in profile, his head held high. He turned his head towards me and I saw in his eyes that it was He. The two things clicked (gesture of instantaneous shock), the inner experience immediately became one with the outer experience and there was a fusion the decisive shock.

0 1962-01-12 - supramental ship, #Agenda Vol 03, #The Mother, #Integral Yoga
   As for the physical, its an old and well-known storyascetics have always rejected it; but they also reject the vital. And theyre all like that here, even X may have changed somewhat by now, but at the beginning he was no different either. Only things classically recognized as holy or admitted by religious tradition were accepted the sanctity of marriage, for example, and things like that. But a free life? Not a chance! It was wholly incompatible with religious life.
   Well, all that has been completely swept away, once and for all.
  --
   "How can the Supermind be detected, in the way a huntsman would detect a deer in the forest? By which signs can it be recognized?"
   See Agenda II, February 25, 1961, p. 96 ff

0 1962-07-04, #Agenda Vol 03, #The Mother, #Integral Yoga
   As you know, N.S. has left his body. It was the result of an accident (he had a weak heart, and he worried about it). He took a fall, probably because he fainted, and fractured his skull: loss of consciousness due to cerebral hemorrhage (thats modern science speaking!). When the accident occurred, he came to me (not in a precise form, but in a state of consciousness I immediately recognized), and stayed here motionless, in complete trust and blissful peacemotionless in every state of being, absolutely (gesture of surrender) total, total trust: what will be, will be; what is, is. No questions, not even a need to know. A cosy peace a great ease.
   They tried, fought, operated: no movement, nothing moved. Then one day they declared him dead (by the way, according to doctors, when the body dies the heart beats on faintly for a few seconds; then it stops and its all over). In his case, those faint beats (not strong enough to pump blood) continued for half an hour the kind of heartbeats typical of the trance state. (They all seem to be crassly ignorant! But anyway, it doesnt matter.) And they all said, even the doctors, Oooh, he must be a great yogi, this only happens to yogis! I have no idea what they mean by that. But I do know that although those heartbeats arent strong enough to pump blood through the body (thus putting the body into a cataleptic state), they do suffice to maintain life, and thats how yogis can remain in trance for months on end. Well, I dont know what type of doctors they are (probably very modern), but theyre ignorant of this fact. Anyway, according to them he had those pulsations for half an hour (normally they last a few seconds). All right. Hence their remarks. And he was here the whole while, immutable. Then suddenly I felt a kind of shudder; I lookedhe was gone. I was busy and didnt note the time, but it was in the afternoon, thats all I know. Later I was told that they had decided to cremate him, and had done so at that time.

0 1962-07-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   The peculiarity of this yoga is that until there is siddhi above the foundation does not become perfect. Those who have been following my course had kept many of the old samskaras; some of them have dropped away, but others still remain. There was the samskara of Sannyasa, even the wish to create an Aravinda Math [Sri Aurobindo monastery]. Now the intellect has recognized that Sannyasa is not what is wanted, but the stamp of the old idea has not yet been effaced from the prana [breath, life energy]. And so there was next this talk of remaining in the midst of the world, as a man of worldly activities and yet a man of renunciation. The necessity of renouncing desire has been understood, but the harmony of renunciation of desire with enjoyment of Ananda has not been rightly seized by the mind. And they took up my Yoga because it was very natural to the Bengali temperament, not so much from the side of Knowledge as from the side of Bhakti and Karma [Works]. A little knowledge has come in, but the greater part has escaped; the mist of sentimentalism has not been dissipated, the groove of the sattwic bhava [religious fervor] has not been broken. There is still the ego. I am not in haste, I allow each to develop according to his nature. I do not want to fashion all in the same mould. That which is fundamental will indeed be one in all, but it will express itself in many forms. Everybody grows, forms from within. I do not want to build from outside. The basis is there, the rest will come.
   What I am aiming at is not a society like the present rooted in division. What I have in view is a Samgha [community] founded in the spirit and in the image of its oneness. It is with this idea that the name Deva Samgha has been given the commune of those who want the divine life is the Deva Samgha. Such a Samgha will have to be established in one place at first and then spread all over the country. But if any shadow of egoism falls over this endeavor, then the Samgha will change into a sect. The idea may very naturally creep in that such and such a body is the one true Samgha of the future, the one and only centre, that all else must be its circumference, and that those outside its limits are not of the fold or even if they are, have gone astray, because they think differently.
  --
   You write about the Deva Samgha and say, I am not a god, I am only a piece of much hammered and tempered iron. No one is a God but in each man there is a God and to make Him manifest is the aim of divine life. That we can all do. I recognize that there are great and small adharas [vessels]. I do not accept, however, your description of yourself as accurate. Still whatever the nature of the vessel, once the touch of God is upon it, once the spirit is awake, great and small and all that does not make much difference. There may be more difficulties, more time may be taken, there may be a difference in the manifestation, but even about that there is no certainty. The God within takes no account of these hindrances and deficiencies. He breaks his way out. Was the amount of my failings a small one? Were there less obstacles in my mind and heart and vital being and body? Did it not take time? Has God hammered me less? Day after day, minute after minute, I have been fashioned into I know not whether a god or what. But I have become or am becoming something. That is sufficient, since God wanted to build it. It is the same as regards everyone. Not our strength but the Shakti of God is the sadhaka [worker] of this yoga.
   Let me tell you in brief one or two things about what I have long seen. My idea is that the chief cause of the weakness of India is not subjection nor poverty, nor the lack of spirituality or dharma [ethics] but the decline of thought-power, the growth of ignorance in the motherl and of Knowledge. Everywhere I see inability or unwillingness to thinkthought-incapacity or thought-phobia. Whatever may have been in the middle ages, this state of things is now the sign of a terrible degeneration. The middle age was the night, the time of the victory of ignorance. The modern world is the age of the victory of Knowledge. Whoever thinks most, seeks most, labors most, can fathom and learn the truth of the world, and gets so much more Shakti. If you look at Europe, you will see two things: a vast sea of thought and the play of a huge and fast-moving and yet disciplined force. The whole Shakti of Europe is in that. And in the strength of that Shakti it has been swallowing up the world, like the tapaswins [ascetics] of our ancient times, by whose power even the gods of the world were terrified, held in suspense and subjection. People say Europe is running into the jaws of destruction. I do not think so. All these revolutions and upsettings are the preconditions of a new creation.

0 1962-09-05, #Agenda Vol 03, #The Mother, #Integral Yoga
   Thats it. And then illnesses related to colloidal disorders (blood, for example, is a colloidal fluid): when the component elements cease to combine in the normal and natural way. Both are newly recognized causes of illness. And they usually (I dont say in every case) result from what is called an inner discrepancy; that is, when the different parts of the being have not reached the same level of development, things of that nature may crop up.
   With very few exceptions, these illnesses are not found to originate from germs, microbes or bacteria. They are frequently classified as mental illnesses, nervous disorders, etc., and they result from that inner discrepancy.

0 1962-10-20, #Agenda Vol 03, #The Mother, #Integral Yoga
   I saw his hand, his arm I definitely recognized who it was. Then he set it down there: this is for you.
   Its going to go home with you! (Mother laughs and laughs.)

0 1963-02-23, #Agenda Vol 04, #The Mother, #Integral Yoga
   Yesterday evening (was it yesterday? No, the day before), when I went out on the balcony-terrace,3 the difference in perception between the consciousness I have now and the one I had before felt enormous! Before, as I have always said, I would stay there, call the Lord, be in His presence, and only when He withdrew would I come in again thats how it was. And I had a certain relationship with people, things, the outside world (outside, well, not outsideanyway, the world). The day before yesterday, when I went to the balcony, I wasnt thinking of anything or observing anything, I simply went I didnt want to know what was going on, it didnt interest me, I wasnt observing. The other experience [of the previous balcony, one year ago] seemed to go back centuries! It was so much OTHER! And so spontaneous, so natural, and so immense too! The earth was tiny. Yet it was very much here: I wasnt over there, the BODY itself was feeling that way. And at the same time (I was two floors above people), every time I looked, I recognized scores and scores of people, they seemed to leap to my eyesa crystal clear vision, much sharper (the vision I had before was always a bit hazy because what I saw wasnt entirely physical: I saw the movement of forces), and yesterday, it was as if as if I had risen above the very possibility of haziness! It was far less physicalFAR MORE accurate.4
   Formerly too, I used to sense the Force, the Consciousness, the Power concentrated in a particular point and then spreading out. While here, there was an IMMENSITY of Power, of Light, of Consciousness, of perception, concentrated in a tiny point: the people gathered there.

0 1963-05-11, #Agenda Vol 04, #The Mother, #Integral Yoga
   The deeper significance of figures There are countless traditions, countless scriptures which I took great care not to follow. But the deeper significance of figures came to me in Tlemcen, when I was in the Overmind. I dont remember the names Thon used to give to those various worlds, but it was a world that corresponded to the highest and most luminous regions of Sri Aurobindos Overmind. It was above, just above the gods region. And it was something in accord with the Overmind creation the earth under the gods influence. That was where figures took on a living meaning for menot a mental speculation: a living meaning. That was where Madame Thon recognized me, because of the formation of twelve pearls she saw above my head; and she told me, You are that because you have this. Only that can have this! (Mother laughs) It hadnt even remotely occurred to me, thank God!
   But figures are alive for me. They have a concrete reality.

0 1963-06-15, #Agenda Vol 04, #The Mother, #Integral Yoga
   Yes, it was G. I recognized. G. and D. are the two I recognized. I thought, Oh, this is G., and the other, Oh, this must be D., just from what came over their faces!
   Oh, you cant imagine the crush! Twenty people at the same time. I thought, Indeed, I am not protected physically. Unless a murderer comes and says, Ive come to murder, (laughing) they wouldnt stop him from coming up!

0 1963-07-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   If, out of the need to enlarge, the Pope accepts, for instance, all the different sects (theyve already started to accept the Protestants), if he accepts all those sects, (laughing) little by little they will either break apart or be drowned! You follow, if we look at it from above Lets even assume its an Asuric powerit isnt (Mother hesitates) it isnt clearly and distinctly an Asuric power, because by his very position, the Pope is OBLIGED to recognize a god higher than himself; that god may, of course, be an Asura, but I have a sort of memory the memory of a very ancient story no one ever told me in which the first Asura challenged the supreme Lord and told him, I am as great as You! And the answer was, I wish you would become greater than I, because then there will be no more Asura.
   This memory is very living, somewhere. If you become the Whole, its finishedyou see, the Asuras ambition is to be greater than the supreme Lord: Become greater than I, then there will be no more Asura.

0 1963-07-27, #Agenda Vol 04, #The Mother, #Integral Yoga
   Its repeated again and again. Its not as in the realm of ideas, where once you have seen the problem clearly and have the knowledge, its over; some doubts or absurdities may come back to you from outside, but the thing is established, the Light is there, and automatically things are either repelled or transformed. But this here isnt the same thing! Every single aggregate of cells. Not that it comes from outside: its BUILT that way! Built by an inert and stupid Ignorance. An inert and stupid automatism. And so, automatically, it deniesnot denies, theres no will to deny: it is an opposite, I mean it CANNOT understand, its an oppositean ESTABLISHED oppositeof the divine Power. And every time, there is a kind of action which really in every detail is almost miraculous: suddenly that negation is compelled compelled to recognize that the divine Force is all-powerful. Seen from another angle, its a sort of perpetual little miracle.
   Ill give you an example: last time you were with me, I got (while you were present) a pain here (gesture to the right side), a frightful pain of the kind that makes people howl (they think theyre very sick, of course!), it came here like that. You didnt see anything, did you, I didnt show anything.

0 1963-09-25, #Agenda Vol 04, #The Mother, #Integral Yoga
   And when I came downstairs (it wasnt like here: everyone had his own house and garden, it was a huge estate), I went straight to my bathroom. I open the door and whom do I find there but someone (I recognized him, but I wont name him) who was using itWell, I thought, thats a fine thing! And I closed the door again. All kinds of details, it lasted more than an hour. And you know, the number of things that can happen in an hour and a half at night.
   Once again I was tall I am always tall. But I hadnt dressed as I do usually: I wore a short dress. There were lots of people there; I recognized everyone, I could hear everyones voice, it was very, very distinct. And there were two girls (not girls, theyre women now, but to me they were like girls), two girls talking to each other and saying, How strong her legs are! (Its symbolic.) And at the same time, I saw my legs as if there were a mirror to show them to me! I had a short dress and I saw my legs and my two feet with shoes onmy feet had shoes on. And a short dress. Very active.
   Voil.

0 1964-08-29, #Agenda Vol 05, #The Mother, #Integral Yoga
   Thats odd! Very recently, a few days ago, after you came last time, again while I was walking for my japa, this whole story of Narada came to me! Sri Aurobindo said that Narada himself was deceived and didnt recognize in Janaka a true spiritual manit all came back to me suddenly. I wondered, Well, well! Why am I thinking of this?
   Its like that all the time! All the time, all the time.

0 1964-11-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   There is another thing. Recently, one day, I suddenly I am extremely sensitive to the composition of the air, from my earliest childhood: airs, if I may say so, they each had their own taste, their own color and quality, and I would recognize them to such a point that sometimes I would say, Oh, the air of (I was a child, of course), the air of this country or the air of that place has come here. It was like that. I was extremely sensitive to the quality of pure air, that is, without the elements that come from the decomposition of life and especially from the places where people are crowded together. It was like that to an extremely sharp degree: for instance, if I was moved from one place to another, I could be suddenly cured of an illness from the change of air. When I met Thon, it became conscious, an object of study, and it still goes on. Perhaps a few days ago (I cant say, time has no meaning), but not very long ago, I said, Theres something new in the air. And something very unpleasant, extremely pernicious; I felt that that something (I didnt say anything to anyone, naturally) had a peculiar, extremely subtle odor, not a physical one, and had the power to separate vital vibrations from physical vibrations that is to say, an extremely noxious element.
   Immediately I set to work (it lasted for hours), and the night was spent counteracting it: I tried to find which higher vibration could counteract it, until I succeeded in clarifying the atmosphere. But the memory remained very precise. And very recently (maybe a day or two ago), they told me that the Chinese had chosen an Indian territory, in the North, to test a certain kind of atomic bomb, and that they had exploded a certain bomb there. When they told me this, the memory of my odor abruptly came back.1

0 1965-06-14, #Agenda Vol 06, #The Mother, #Integral Yoga
   So I put as first condition (I wrote it in English): the sole aim of life is to dedicate oneself to the divine realization (I didnt put it in these terms, but thats the idea). You must first (you may deceive yourself, but that doesnt make any difference), first be convinced that this is what you want and you want this aloneprimo. Then Nolini told me that the second condition should be that my absolute authority had to be recognized. I said, Not like that!, we should put that Sri Aurobindos absolute authority is recognized (we can add [laughing], represented by me, because he cannot speak, of course, except to meto me he speaks very clearly, but others dont hear!). Then there are many other things, I dont remember, and finally a last paragraph that goes like this (Mother looks for a note). Previously, I remember, Sri Aurobindo had also put together a little paper to give people, but its outdated (it was about not quarreling with the police! And what else, I dont rememberits outdated). But I didnt want to put prohibitions in, because prohibitions first of all, its an encouragement to revolt, always, and then there is a good proportion of characters who, when they are forbidden to do something, immediately feel an urge to do itthey might not even have thought of it otherwise, but they just have to be told about it to Ah, but I do as I like. All right.
   (Mother starts reading) To those I am making a distinction: there are people who come here and want to dedicate themselves to divine life, but they come to do work and they will work (they wont do an intensive yoga because not one in fifty is capable of doing it, but they are capable of dedicating their life and of working and doing good work disinterestedly, as a service to the Divine thats very good), but in particular, To those who want to practice the integral yoga, it is strongly advised to abstain from three things. So, the three things ([laughing] you put your fingers in your ears): sexual intercourse (it comes third) and drinking alcohol and [whispering] smoking.

0 1965-06-26, #Agenda Vol 06, #The Mother, #Integral Yoga
   Did he recognize it? What does she say?
   No, no! Does this patient give to You any credit for his marked and miraculous improvement? I have put the question to him specificallyNo, I do not, such is the reply. Nor does the doe, nor does anyone observing the case. So be it.

0 1965-06-30, #Agenda Vol 06, #The Mother, #Integral Yoga
   Anyway, there was a lot like that, I had all sorts of adventures. Then I looked to see if Sri Aurobindo really needed his cup of tea because it seemed so difficult! I saw him, there was that wonderful French window, so clear, and then as if recessed into the wall (I dont know) a sort of platform couch, a place to sit, but it was very pretty, and he was seated or half-reclining on it, and very comfortable. And there was a boy (or a boy had come to ask him something), and there were kinds of stairs leading up to the couch; the boy was reclining on the stairs, asking questions, and Sri Aurobindo was explaining something. I recognized the boy. I thought, Ah, (laughing) hes no longer thinking of his cup of tea, fortunately! Then I woke up. But I thought, If this is how he sees us having gobbled up everything, you understand.
   But a few years ago you told me an almost identical vision in which you were also in search of food for Sri Aurobindo, and you couldnt find anything: the people who were supposed to prepare it hadnt prepared it or didnt know how to.2

0 1965-08-07, #Agenda Vol 06, #The Mother, #Integral Yoga
   P.S. There may be a certain vanity in saying, Why Sri Aurobindo?Because this and that; that is still our mind trying to catch hold of things in order to put its explanations on them, as if nothing could be without its clarifications. Yet, the most potent events in our lives are those we do not explain, because their force goes on working in us without being frozen by ONE explanation there are many other levels of explanation, and there is a mute explanation that remains quietly in the depths, like an ever-calm water, as clear as a childs gaze. And there is still more vanity in saying that Sri Aurobindo is this but not tha the is this and that, and many other things, too; he is with the yes and the no, the for and the against, and with all that seeks without knowing, because everything seeks after Joy, through the yes and the no, through the darkness or the light, slowly and over the tottering centuries or all at once in an all-seizing light. From age to age, that Light comes down on the earth to help it become sooner what it always was and seeks after in its troubled heart; and that Light is clothed in one word or another, it takes on a sweet or a terrible face, or a vast and powerful one like an all-embracing sea, but it is the same Light always, and the soul that opens itself in that ray secretly recognizes a Face it has loved many a time. From century to century it uncovers itself the same child with folded hands, gazing at the world with love.
   August 12, 1965

0 1966-08-17, #Agenda Vol 07, #The Mother, #Integral Yoga
   For my part, I go on dictating or hearing passages! Its very interesting. But theres no continuity: one sentence, one scene, two or three words. Strange. Its as if on a screen. And when you read last time, I recognized (how can I put it?) impressionsimpressions of images and wordsin what you read. But for me, it has no continuity; its something passing by, as if behind a screen, and at some point, toc! contact is made: I hear or say words, I see an image. And I can see that it goes on behind the screen; then another word, another image comes through the screen. And its always in that sort of immense, immense place, endless, very quiet, very luminous. Its a very pure, very quiet, very peaceful atmosphere. And something seems to fall from there as if in drops.
   Its very interesting.

0 1966-10-26, #Agenda Vol 07, #The Mother, #Integral Yoga
   But it comes constantly like that, like a sort of merry-go-round of people coming by (same gesture of a round dance), and hup! they manifest and go away, hup! they manifest and go away. And in those photos, I have several times recognized someone, but without being able to put a name.
   But this (Mother looks at the photo again) is a man, I am sure its a man, and I have a feeling that if he wasnt an official scientist, he was a man who had a science, a very intimate and keen observation of things. And it was a moment when that consciousness of observation was at its highest. They caught it with the photo; the next minute it would no longer have been there. He is almost saying something, expressing something (Mother shows Satprem the photo): see the mouth. Its very curious.

0 1967-05-06, #Agenda Vol 08, #The Mother, #Integral Yoga
   But I dont want the story of S. to be published; I dont want to seem to be boasting of having saved his life, you understand! It might have quite unfortunate consequences for himself. I only told Pavitra because I was still under the impact of the experience, I had just seen the man: when he walked in I hardly recognized him! That is, he struck me as a thoroughly new man. And, interestingly, he felt it, he said, Oh, but its as if the old man had died, I am a new man. That is to say, I found in him the energy he used to have twenty or thirty years ago.
   "Earth-life is one self-chosen habitation of a great Divinity and his aeonic will is to change it from a blind prison into his splendid mansion and high heaven-reaching temple."

0 1967-05-10, #Agenda Vol 08, #The Mother, #Integral Yoga
   (After a silence) Listen, Ill give you an example. Some two years ago, I had a vision about U.s son. She had brought him to me (he was almost one) and I had just seen him there (in the music room). He struck me as someone I knew very well, but I didnt know who. Then, that same day in the afternoon, I had a vision. A vision of ancient Egypt, that is I was someone, the high priestess or I dont know who. (Because you dont say to yourself, I am so and so! The identification is total, there is no objectivity, so I dont know.) I was inside a wonderful monument, immense, so high! But it was completely bare: there was nothing, except for one place where there were magnificent paintings. Thats where I recognized the paintings of ancient Egypt. I was coming out of my apartments and entering a sort of great hall: there was a kind of gutter to collect water (on the ground) running round the walls. And I saw the child (who was half-naked) playing in it. I was very shocked, I said, What! This is disgusting! (But the feelings, ideas and so on were all expressed in French in my consciousness.) The tutor came, I had him sent for. I scolded him. I heard soundswell, I dont know what I said, I dont remember those sounds. I heard the sounds I uttered, I knew what they meant, but the expression was in French, and I didnt retain a memory of the sounds. I spoke to him, telling him, What! You let this child play in that? And he answered me (I woke up with his answer), saying (I didnt hear the first words, but to my thought it was), Such is the will of Amenhotep. I heard Amenhotep, I remembered it. So I knew the child was Amenhotep.1
   Therefore, I know I spoke; I spoke in a language, but I dont remember more. I remembered Amenhotep because I know the word Amenhotep in my active consciousness. But otherwise, the other sounds didnt stay. I dont have the memory of the sounds.
  --
   Even now, even when I used to play music, the memory of sounds was vague and incomplete. I had the memory of the sounds I heard at the origins of music (gesture above), and when the material music reproduced something of those sounds, I would recognize them; but there isnt the precision, the accuracy that would enable me to reproduce exactly the sound with the voice or an instrument. Its not there, its lacking. Whereas the memory of the eyes was it was astounding. When I had seen a thing ONCE, that was enough, I would never forget it.
   Several other times, in visions (visions, I mean memories: relived memories), I spoke the language of that time, I spoke it and heard myself speak, but the sound didnt stay. The MEANING of what I said stayed, but not the sound.

0 1967-06-07, #Agenda Vol 08, #The Mother, #Integral Yoga
   For the moment, in any case, all diplomatic relations are based on falsehood and the crudest falsehood at that: its recognized as a necessity and the only way out. Thats how they consider it. So thats what must be abolished to begin with.
   (silence)

0 1967-06-30, #Agenda Vol 08, #The Mother, #Integral Yoga
   They have no government to protect them. Before Indias independence they had a British passport, but now the government of South Africa doesnt recognize them, the government of India doesnt look after them, so theyre like that, neither fish nor fowl, and with no one to protect them. Its rather peculiar.
   There are a few here [in the Ashram] who still have a British passport, and they dont know what to do. Theyre neither this nor that, theyre nothing!
   To those who are nice I say, Never mind, you will become Aurovilians. That saves everything. Because the principle has been recognized by UNESCO, theyve recognized the principle: everyone becomes Aurovilian, no more separate nationality. So its very good.
   As an idea, its interesting.

0 1967-07-22, #Agenda Vol 08, #The Mother, #Integral Yoga
   Thats precisely the big quarrel with the Government! The Government says, We cant recognize you as a research School because the progress of yoga cant be measured. Exactly what Sri Aurobindo says! If we published this letter, it would give the Government weapons!
   You remember, in America a society or university or whatever held a kind of contest to prove life after death,1 and they gave two or three questions to be resolved. And I was asked, Why dont you answer? I said, the questions are not properly formulated, theyre put by ignorant people, so how can one answer? (I told you that long ago, I think.) Well, its the same thing here. What they ask is ignorant, it isnt properly formulated; its formulated by people who dont understand anything, so how can one answer them!

0 1967-07-29, #Agenda Vol 08, #The Mother, #Integral Yoga
   You see, Sri Aurobindo says, Man loves suffering, therefore Christ still hangs on the cross in Jerusalem, then I said, Christianity (I mean the universal, or anyway terrestrial, origin of what expressed itself on earth as the Christian religion), the action of this religion on earth has been to deify suffering because it was NECESSARY for men to understandnot only to understand but to feel and adhere to the raison dtre (the universal raison dtre) of suffering on earth as a means of evolution. Basically, we could say that they sanctified suffering so it may be recognized as a means indispensable to the evolution of the earth.
   So now, that action has been exploited to the full and more, and ought to be gone beyond, and thats why it must be left behind in order to find something else.

0 1967-10-04, #Agenda Vol 08, #The Mother, #Integral Yoga
   There is a big church just a few minutes walk away, and yesterday morning, the 1st of October, the celebrant said, Become citizens of the heavenly city. He could not have hit upon my questionings more precisely. And in the evening, a young Parisian, landed here as pure as a newborn, and the first person he met was that same priest of the big church, who said to him, What have you come here for? There is nothing. The Parisian answered, What about the Ashram? The priest replied, The Ashram? Its a brothel. Because of that insulting declaration (and it is the kindest thing he said [Mother laughs ]), I am petitioning Mother for permission to remain here till the end of my stay in India. I do think there is abomination and desolation in the Holy Place. When will Christs words be acknowledged at last, A tree is recognized by its fruits? Jai-jai!
   Signed: Brother A.

WORDNET



--- Overview of verb recognize

The verb recognize has 9 senses (first 7 from tagged texts)
                  
1. (33) acknowledge, recognize, recognise, know ::: (accept (someone) to be what is claimed or accept his power and authority; "The Crown Prince was acknowledged as the true heir to the throne"; "We do not recognize your gods")
2. (32) recognize, recognise, realize, realise, agnize, agnise ::: (be fully aware or cognizant of)
3. (25) spot, recognize, recognise, distinguish, discern, pick out, make out, tell apart ::: (detect with the senses; "The fleeing convicts were picked out of the darkness by the watchful prison guards"; "I can't make out the faces in this photograph")
4. (11) recognize, recognise ::: (perceive to be the same)
5. (2) accredit, recognize, recognise ::: (grant credentials to; "The Regents officially recognized the new educational institution"; "recognize an academic degree")
6. (2) greet, recognize, recognise ::: (express greetings upon meeting someone)
7. (2) acknowledge, recognize, recognise ::: (express obligation, thanks, or gratitude for; "We must acknowledge the kindness she showed towards us")
8. recognize ::: (exhibit recognition for (an antigen or a substrate))
9. recognize, recognise ::: (show approval or appreciation of; "My work is not recognized by anybody!"; "The best student was recognized by the Dean")












IN WEBGEN [10000/225]

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Wikipedia - Wyandotte Nation -- A federally recognized Native American tribe in Oklahoma
https://www.goodreads.com/book/show/20337011-how-to-recognize-and-heal-from-narcissistic-abuse
https://www.goodreads.com/book/show/21225952-acknowledge--recognize--and-deal-with-verbal-abuse
https://www.goodreads.com/book/show/36547502-learning-to-recognize-your-leadership-gap
https://religion.wikia.org/wiki/Recognize_the_human_race_as_one
Integral World - Why Humanity Remains Locked in a Mid-Prepersonal Level of Development, Part I: Why We Do Not Recognize that Our Development is Fixated, Joseph Dillard
dedroidify.blogspot - how-to-recognize-liars-body-language
https://tvtropes.org/pmwiki/pmwiki.php/Fanfic/Recognized
https://tvtropes.org/pmwiki/pmwiki.php/Main/NarrowedItDownToTheGuyIRecognize
https://en.wikiquote.org/wiki/Recognize
https://en.wikiquote.org/wiki/Recognized
The Real Adventures of Jonny Quest (1996 - 1999) - The much anticipated continuation of one of the most recognized action cartoons of all time, "The Real Adventures..." featured a slightly darker and more supernatural feel, while still reataining the same sense of variety as the original. Villians somtimes suffered brutal (offscreen) death such as b...
Country Music Association Awards (1968 - Current) - The Country Music Association Awards, also known as the CMA Awards or CMAs, are presented to country music artists and broadcasters to recognize outstanding achievement in the country music industry. The televised annual presentation ceremony features performances and award presentations by popular...
GLAAD Media Awards (2005 - Current) - The GLAAD Media Award is an accolade bestowed by GLAAD to recognize and honor various branches of the media for their outstanding representations of the lesbian, gay, bisexual and transgender (LGBT) community and the issues that affect their lives. In addition to film and television, the Awards also...
The Tony Awards (1967 - Current) - The Antoinette Perry Award for Excellence in Broadway Theatre, more commonly known as the Tony Award, recognizes excellence in live Broadway theatre. Held every year since 1947, CBS has televised the ceremony every year since 1967.
The Grammy Awards (1973 - Current) - A Grammy Award (stylized as GRAMMY, originally called Gramophone Award), or Grammy, is an award presented by The Recording Academy to recognize achievements in the music industry. Even though various broadcasts on radio an TV have covered the awards since 1959, CBS has had the exclusive rights to na...
Screen Actors Guild Awards (1995 - Current) - Screen Actors Guild Awards (also known as SAG Awards) are accolades given by the Screen Actors GuildAmerican Federation of Television and Radio Artists (SAG-AFTRA) to recognize outstanding performances in film and prime time television. The awards have aired since 1995 on TBS and TNT.
Mickey's 60th Birthday(1988) - This film combines live action/original animation and library animation. Mickey steals a magic hat from a Sorcerer and is put under a spell by the angry magi so that no one will recognize him until he finds his own magic within. While Mickey is on his quest, network news teams around the country des...
Falling In Love(1984) - During shopping for Christmas, Frank and Molly run into each other. This fleeting short moment will start to change their lives, when they recognize each other months later in the train home and have a good time together. Although both are married and Frank has two little kids, they meet more and mo...
Garfield Gets a Life(1991) - Jon now recognizes that he needs a life, an escape from his boring existence as the guy who arranges his sock drawer. He tries to find some girls around town, but none of them are impressed and find him to be a dweeb. So one night, he sees an ad on TV about "Lorenzo's School For The Personality Impa...
The Ten Commandments(1956) - The Egyptian Pharaoh, Ramesses I has ordered the death of all firstborn Hebrew males, but a Hebrew woman sets her infant son adrift on the Nile in order to save him. The infant is rescued from the Nile by an Egyptian princess who decides to adopt the boy even though her servant recognizes that the c...
Growing Up Wild(2016) - Travel to the wildest corners of the planet as five courageous animals tackle the very first challenges of their young lives. With a little guidance from sage family members, each must figure out how to find food and recognize danger.
A Quiet Passion (2016) ::: 6.4/10 -- PG-13 | 2h 5min | Biography, Drama | 7 April 2017 (UK) -- The story of American poet Emily Dickinson from her early days as a young schoolgirl to her later years as a reclusive, unrecognized artist. Director: Terence Davies Writer:
Death of a Salesman (1985) ::: 7.3/10 -- PG | 2h 16min | Drama | TV Movie 15 September 1985 -- An aging traveling salesman recognizes the emptiness of his life and tries to fix it. Director: Volker Schlndorff (as Volker Schlondorff) Writers: Arthur Miller (teleplay), Arthur Miller (play) Stars:
Hooper (1978) ::: 6.4/10 -- PG | 1h 39min | Action, Comedy | 28 July 1978 (USA) -- Hollywood aging stuntman Sonny Hooper wants to prove that he's still got what it takes to be a great professional in this risky and under-recognized line of work. Director: Hal Needham Writers: Thomas Rickman (screenplay), Bill Kerby (screenplay) | 2 more credits Stars:
I Am Bruce Lee (2012) ::: 7.4/10 -- Not Rated | 1h 34min | Documentary, Biography | TV Movie 9 February -- I Am Bruce Lee Poster -- Bruce Lee is universally recognized as the pioneer who elevated martial arts in film to an art form, and this documentary will reveal why Bruce Lee's flame burns brighter now than the day he died over three decades ago. Director: Pete McCormack
Kabul Express (2006) ::: 6.8/10 -- Not Rated | 1h 45min | Adventure, Comedy, Drama | 15 December 2006 (UK) -- A thrilling story spanning 48 hours of five individuals linked by hate and fear but brought together by fate to finally recognize each other. Director: Kabir Khan Writers: Kabir Khan, Sandeep Shrivastava (additional dialogue) (as Sandeep
The Art of Getting By (2011) ::: 6.6/10 -- PG-13 | 1h 23min | Drama, Romance | 17 June 2011 (USA) -- George, a lonely and fatalistic teen who has made it all the way to his senior year without ever having done a real day of work, is befriended by Sally, a popular but complicated girl who recognizes in him a kindred spirit. Director: Gavin Wiesen Writer:
The Irregular at Magic High School ::: Mahouka koukou no rettousei (original tit ::: TV-14 | 22min | Animation, Action, Drama | TV Series (2014- ) Episode Guide 39 episodes The Irregular at Magic High School Poster -- Magic-- A century has passed since this concept has been recognized as a formal technology instead of the product of the occult or folklore. The season is spring and it is time for a brand ... S Stars:
Whale Rider (2002) ::: 7.5/10 -- PG-13 | 1h 41min | Drama, Family | 29 August 2003 (USA) -- A contemporary story of love, rejection and triumph as a young Maori girl fights to fulfill a destiny her grandfather refuses to recognize. Director: Niki Caro Writers: Niki Caro, Witi Ihimaera (book)
https://dreamfiction.fandom.com/wiki/List_of_countries_that_recognized_Juulzaden_as_a_legitimate_or_illegitimate_government
https://dreamfiction.fandom.com/wiki/List_of_countries_that_recognize_Scotland_as_a_free_nation
https://dreamfiction.fandom.com/wiki/List_of_fictional_countries_that_recognize_Kosovo
https://dynastytv.fandom.com/wiki/I_Hardly_Recognized_You
https://forgottenrealms.fandom.com/wiki/Solemn_Order_of_Recognized_Furriers_and_Woolmen
https://nsc.fandom.com/wiki/List_of_unrecognized_nations
Akaneiro ni Somaru Saka -- -- TNK -- 12 eps -- Visual novel -- Harem Comedy Romance Ecchi School -- Akaneiro ni Somaru Saka Akaneiro ni Somaru Saka -- Yuuhi Katagiri is not your average girl – she's the treasured daughter of the Katagiri family. She's generally kept under strict supervision, but one day ends up walking home from school on her own. This proves to be instant trouble when a group of boys start harassing her. Junichi Nagase, who was on his way home from a convenience store, sees the troubled Yuuhi and comes to her rescue. One of the boys recognized Junichi as the famed "Geno Killer" and they dash off. Yuuhi thanks Junichi and when she asked for his name, he just waves and leaves. Of course, he regrets trying to act cool in front of the beautiful girl right away, wishing he asked her name. -- -- The following day, a transfer student joins Junichi's class – it's Yuuhi! She calls Junichi out as the "Geno Killer", the only name she remembers him by, and rumors about the two spread quickly. Matters are made worse when Junichi kisses Yuuhi due to a misunderstanding. And on top of all that, it turns out that Junichi is Yuuhi's fiancé! -- -- Yuuhi doesn't see Junichi as someone worthy. But, she could not go against her father's wishes. The only thing that Yuuhi can do is live with Junichi in the house he shares with his little sister Minato, and prove that Junichi is not worthy to be her husband. Will she succeed in proving his unworthiness, or will she fall in love on the way? -- -- Licensor: -- Sentai Filmworks -- TV - Oct 3, 2008 -- 135,369 6.45
Aku no Hana -- -- Zexcs -- 13 eps -- Manga -- Psychological Drama Romance School Shounen -- Aku no Hana Aku no Hana -- Kasuga Takao is a boy who loves reading books, particularly Baudelaire's Les Fleurs du Mal. A girl at his school, Saeki Nanako, is his muse and his Venus, and he admires her from a distance. One day, he forgets his copy of Les Fleurs du Mal in the classroom and runs back alone to pick it up. In the classroom, he finds not only his book, but Saeki's gym uniform. On a mad impulse, he steals it. -- -- Now everyone knows "some pervert" stole Saeki's uniform, and Kasuga is dying with shame and guilt. Furthermore, the weird, creepy, and friendless girl of the class, Nakamura, saw him take the uniform. Instead of revealing it was him, she recognizes his kindred deviant spirit and uses her knowledge to take control of his life. Will it be possible for Kasuga to get closer to Saeki, despite Nakamura's meddling and his dark secret? What exactly does Nakamura intend to do with him? -- -- (Source: MangaHelpers) -- -- Licensor: -- Sentai Filmworks -- TV - Apr 5, 2013 -- 168,662 7.16
Aku no Hana -- -- Zexcs -- 13 eps -- Manga -- Psychological Drama Romance School Shounen -- Aku no Hana Aku no Hana -- Kasuga Takao is a boy who loves reading books, particularly Baudelaire's Les Fleurs du Mal. A girl at his school, Saeki Nanako, is his muse and his Venus, and he admires her from a distance. One day, he forgets his copy of Les Fleurs du Mal in the classroom and runs back alone to pick it up. In the classroom, he finds not only his book, but Saeki's gym uniform. On a mad impulse, he steals it. -- -- Now everyone knows "some pervert" stole Saeki's uniform, and Kasuga is dying with shame and guilt. Furthermore, the weird, creepy, and friendless girl of the class, Nakamura, saw him take the uniform. Instead of revealing it was him, she recognizes his kindred deviant spirit and uses her knowledge to take control of his life. Will it be possible for Kasuga to get closer to Saeki, despite Nakamura's meddling and his dark secret? What exactly does Nakamura intend to do with him? -- -- (Source: MangaHelpers) -- TV - Apr 5, 2013 -- 168,662 7.16
Animegataris -- -- WAO World -- 12 eps -- Original -- Comedy Parody School -- Animegataris Animegataris -- After dreaming about an anime she used to watch as a child, Minoa Asagaya could not forget a particularly memorable scene. However, despite her best efforts, she cannot recall the name of the show. Due to this, Minoa asks for help from her fellow classmates at Sakaneko High School. Her conversation is overheard by Arisu Kamiigusa, the most popular and wealthy girl in class who is also a hardcore otaku. Yet even with her vast knowledge, Arisu does not recognize the show. -- -- After discovering that there isn't an anime club at their school, Minoa and Arisu create the Anime Research Club, as they may obtain the answer to Minoa's mystery if they gather people who share the same interest. Thus, Minoa is exposed to a bizarre new world—the world of anime! -- -- -- Licensor: -- Funimation -- 62,728 6.40
Arata naru Sekai: World's/Start/Load/End -- -- Madhouse -- 1 ep -- - -- Sci-Fi -- Arata naru Sekai: World's/Start/Load/End Arata naru Sekai: World's/Start/Load/End -- Four high school girls in uniforms walk silently on the barren earth. These girls are time travelers who had been sent 6000 years into the future, from their present in which the same day is endlessly repeated, in order to evade human extinction. -- -- They studied time travel in school, were examined by the aptitude test, and were sent to the future as told. What should they do now? They had no idea. The only thing they could take with them from the present was a light, toy-like cellphone. Of course, it receives no signal here. -- -- As the girls are walking, they see strange birds flying in the sky, and a discolored river in the distance. -- -- Then, one girl finds an abandoned house, and recognizes the name inscribed on the front gates. -- OVA - Oct 20, 2012 -- 18,568 6.30
Chrome Shelled Regios -- -- Zexcs -- 24 eps -- Light novel -- Action Adventure Fantasy School Sci-Fi -- Chrome Shelled Regios Chrome Shelled Regios -- In a post-apocalyptic world overrun with mutated beasts called Limbeekoon or Filth Monsters, humanity is forced to live in large mobile cities called Regios and learn to use special weapons called Dite, by harnessing the power of Kei to defend themselves. In the Academy City of Zuellni, Layfon Alseif is hoping to start a new life and forget his past. However, his past has caught the attention of Karian Loss, the manipulative Student Council President and Nina Antalk, a Military Arts student and Captain of the 17th Military Arts Platoon, who instantly recognizes his abilities and decides he’s the perfect candidate to join her group. However, with a secret past that won’t leave him alone and unknown powers beyond normal, Layfon just might not take it. -- -- Licensor: -- Funimation -- TV - Jan 11, 2009 -- 182,565 7.34
Chuunibyou demo Koi ga Shitai! -- -- Kyoto Animation -- 12 eps -- Light novel -- Slice of Life Comedy Drama Romance School -- Chuunibyou demo Koi ga Shitai! Chuunibyou demo Koi ga Shitai! -- Everybody has had that stage in their life where they have thought themselves to be special, different from the masses of ordinary humans. They might go as far as seeing themselves capable of wielding mystical powers, or maybe even believe themselves to have descended from a fantasy realm. This "disease" is known as "chuunibyou" and is often the source of some of the most embarrassing moments of a person's life. -- -- For Yuuta Togashi, the scars that his chuunibyou has left behind are still fresh. Having posed as the "Dark Flame Master" during his middle school years, he looks back at those times with extreme embarrassment, so much so that he decides to attend a high school far away where nobody will recognize him. Putting his dark history behind him, he longs to live a normal high school life. -- -- Unfortunately, he hasn't escaped his past yet: enter Rikka Takanashi, Yuuta's new classmate and self-declared vessel of the "Wicked Eye." As this eccentric young girl crashes into Yuuta's life, his dream of an ordinary, chuunibyou-free life quickly crumbles away. In this hilarious and heartwarming story of a boy who just wants to leave his embarrassing memories behind, the delusions of old are far from a thing of the past. -- -- -- Licensor: -- Sentai Filmworks -- 1,009,336 7.75
Cossette no Shouzou -- -- Daume -- 3 eps -- Original -- Drama Horror Magic Psychological Romance Supernatural -- Cossette no Shouzou Cossette no Shouzou -- Eiri Kurahashi is a Japanese art student who works in an antique shop. His friends begin to notice a dramatic, and rather concerning, change in Eiri, as he becomes more absent-minded and his behavior completely changes. They quickly decide to blame their friend's troubles on a girl. -- -- They may be right, however, as Eiri has begun seeing a beautiful, doll-like girl trapped within an antique Venetian glass that his uncle bought in France. She seems to be living in a strange other world, contained entirely inside this glass, but her image refuses to leave Eiri's mind. His sketchbook becomes filled with her likeness, and he realizes he has become completely infatuated with this strange little girl. When he recognizes her in a portrait by the mysterious Italian artist, Marchello Orlando, he learns her name is Cossette d’Auvergne, and that she was tragically murdered along with the rest of her family. -- -- One night, as he closes up the shop, he hears a voice asking him not to leave. Finally making contact with the object of his obsession, he makes a deal that he doesn't fully understand. -- -- -- Licensor: -- Geneon Entertainment USA, Sentai Filmworks -- OVA - Apr 11, 2004 -- 60,299 6.84
Cossette no Shouzou -- -- Daume -- 3 eps -- Original -- Drama Horror Magic Psychological Romance Supernatural -- Cossette no Shouzou Cossette no Shouzou -- Eiri Kurahashi is a Japanese art student who works in an antique shop. His friends begin to notice a dramatic, and rather concerning, change in Eiri, as he becomes more absent-minded and his behavior completely changes. They quickly decide to blame their friend's troubles on a girl. -- -- They may be right, however, as Eiri has begun seeing a beautiful, doll-like girl trapped within an antique Venetian glass that his uncle bought in France. She seems to be living in a strange other world, contained entirely inside this glass, but her image refuses to leave Eiri's mind. His sketchbook becomes filled with her likeness, and he realizes he has become completely infatuated with this strange little girl. When he recognizes her in a portrait by the mysterious Italian artist, Marchello Orlando, he learns her name is Cossette d’Auvergne, and that she was tragically murdered along with the rest of her family. -- -- One night, as he closes up the shop, he hears a voice asking him not to leave. Finally making contact with the object of his obsession, he makes a deal that he doesn't fully understand. -- -- OVA - Apr 11, 2004 -- 60,299 6.84
Death Note -- -- Madhouse -- 37 eps -- Manga -- Mystery Police Psychological Supernatural Thriller Shounen -- Death Note Death Note -- A shinigami, as a god of death, can kill any person—provided they see their victim's face and write their victim's name in a notebook called a Death Note. One day, Ryuk, bored by the shinigami lifestyle and interested in seeing how a human would use a Death Note, drops one into the human realm. -- -- High school student and prodigy Light Yagami stumbles upon the Death Note and—since he deplores the state of the world—tests the deadly notebook by writing a criminal's name in it. When the criminal dies immediately following his experiment with the Death Note, Light is greatly surprised and quickly recognizes how devastating the power that has fallen into his hands could be.       -- -- With this divine capability, Light decides to extinguish all criminals in order to build a new world where crime does not exist and people worship him as a god. Police, however, quickly discover that a serial killer is targeting criminals and, consequently, try to apprehend the culprit. To do this, the Japanese investigators count on the assistance of the best detective in the world: a young and eccentric man known only by the name of L. -- -- -- Licensor: -- VIZ Media -- 2,759,896 8.63
Deca-Dence -- -- Nut -- 12 eps -- Original -- Action Sci-Fi Adventure -- Deca-Dence Deca-Dence -- Far in the future, the lifeforms known as Gadoll suddenly arose as a threat to humanity. The last surviving humans on Earth confine themselves to the Tank, a lower district in the giant mobile fortress Deca-Dence. While the Gears who live on the upper floors are warriors who go out to fight as part of the Power, most Tankers are content to provide support from the backlines, butchering Gadoll meat and reinforcing defenses. Natsume is among those who would rather go to the front lines; undeterred by her prosthetic right arm, she seeks to join the small number of Tanker soldiers who join the Gears in combat. -- -- But despite her peers at the orphanage each receiving their work assignments, Natsume’s enlistment to the Power remains unapproved. In the meantime, she begins a job as a cleaner in an armor repair team led by the hard-nosed and apathetic Kaburagi, who seems to be more than he lets on. Though initially cold to his idealistic subordinate, he soon recognizes in her the potential to upset the status quo of the world. As Natsume’s new mentor, Kaburagi prepares her for the special and unique role as a game-changing bug in the system. -- -- -- Licensor: -- Funimation -- 215,494 7.45
ef: A Tale of Melodies. -- -- Shaft -- 12 eps -- Visual novel -- Mystery Supernatural Drama Romance -- ef: A Tale of Melodies. ef: A Tale of Melodies. -- In a story set years in the past, Himura Yuu is a studious and diligent young man intent solely on maintaining his top academic position at Otowa Academy. One day, he meets a mysterious girl named Amamiya Yuuko, who, to his surprise, recognizes him. Memories of a distant childhood, memories rather left forgotten... meeting Yuuko again will force Yuu to confront the regrets and sorrows of their collective pasts and presents. -- -- In the present, Kuze Shuuichi may seem like a womanizer, but upon closer inspection, is a man who would rather be left alone. Hayama Mizuki, however, is not the type of girl who would let him be, especially after hearing the beautiful sounds of his violin performance. As Mizuki attempts to become closer to him, Kuze attempts to push her away—the tale of their budding relationship is darkened with undertones of an imminent tragedy. -- -- 148,230 8.04
ef: A Tale of Melodies. -- -- Shaft -- 12 eps -- Visual novel -- Mystery Supernatural Drama Romance -- ef: A Tale of Melodies. ef: A Tale of Melodies. -- In a story set years in the past, Himura Yuu is a studious and diligent young man intent solely on maintaining his top academic position at Otowa Academy. One day, he meets a mysterious girl named Amamiya Yuuko, who, to his surprise, recognizes him. Memories of a distant childhood, memories rather left forgotten... meeting Yuuko again will force Yuu to confront the regrets and sorrows of their collective pasts and presents. -- -- In the present, Kuze Shuuichi may seem like a womanizer, but upon closer inspection, is a man who would rather be left alone. Hayama Mizuki, however, is not the type of girl who would let him be, especially after hearing the beautiful sounds of his violin performance. As Mizuki attempts to become closer to him, Kuze attempts to push her away—the tale of their budding relationship is darkened with undertones of an imminent tragedy. -- -- -- Licensor: -- Sentai Filmworks -- 148,230 8.04
Glass no Kamen (2005) -- -- Tokyo Movie Shinsha -- 51 eps -- Manga -- Drama Shoujo -- Glass no Kamen (2005) Glass no Kamen (2005) -- Two Girls. One Dream. And the entire world for a stage. -- -- At 13 years old, Maya Kitajima seems destined to spend the rest of her life toiling in a crowded restaurant alongside her bitter and unstable mother. But when her incredible acting talent is discovered by the legendary diva Chigusa Tsukikage, Maya finds a new future filled with both golden opportunities and terrifying risks. -- -- For Ayumi Himekawa, success has always been assured, yet she longs to be recognized for her own talents and skills, not her famous parents' connections. -- -- For both, the ultimate prize is the role of The Crimson Goddess in the play of the same name, a part created by Chigusa. To achieve this goal, both Maya and Ayumi must seek out and conquer every acting challenge, pushing the limits of their talent and endurance to the utmost, until they are worthy of the part… -- -- But for one to win, the other must fail! -- -- (Source: Sentai Filmworks) -- -- Licensor: -- Sentai Filmworks -- TV - Apr 6, 2005 -- 31,711 8.08
Haikyuu!!: To the Top -- -- Production I.G -- 13 eps -- Manga -- Comedy Sports Drama School Shounen -- Haikyuu!!: To the Top Haikyuu!!: To the Top -- After their triumphant victory over Shiratorizawa Academy, the Karasuno High School volleyball team has earned their long-awaited ticket to nationals. As preparations begin, genius setter Tobio Kageyama is invited to the All-Japan Youth Training Camp to play alongside fellow nationally recognized players. Meanwhile, Kei Tsukishima is invited to a special rookie training camp for first-years within the Miyagi Prefecture. Not receiving any invitations himself, the enthusiastic Shouyou Hinata feels left behind. -- -- However, Hinata does not back down. Transforming his frustration into self-motivation, he boldly decides to sneak himself into the same rookie training camp as Tsukishima. Even though Hinata only lands himself a job as the ball boy, he comes to see this as a golden opportunity. He begins to not only reflect on his skills as a volleyball player but also analyze the plethora of information available on the court and how he can apply it. -- -- As the much-anticipated national tournament approaches, the members of Karasuno's volleyball team attempt to overcome their weak points and refine their skills, all while aiming for the top! -- -- 533,572 8.37
Hataraku Saibou!!: Saikyou no Teki, Futatabi. Karada no Naka wa "Chou" Oosawagi! -- -- David Production -- 1 ep -- Manga -- Action Comedy Shounen -- Hataraku Saibou!!: Saikyou no Teki, Futatabi. Karada no Naka wa "Chou" Oosawagi! Hataraku Saibou!!: Saikyou no Teki, Futatabi. Karada no Naka wa "Chou" Oosawagi! -- Ippan Saibou is envious of the public praise immune system cells like white blood cells receive for protecting the human body from deadly pathogens. Instead of watching safely from his home, he also wants to be useful and get recognized for his efforts. He soon comes across a group of infantile-looking bacteria getting washed away by a river current. Despite knowing the potential dangers that they hold, he rescues the bacteria and brings them to safety. However, Hakkekkyuu U-1146 picks up the presence of these bacteria and is on the hunt for them. -- -- Meanwhile, somewhere else in the human body is NK Saibou, who is on the lookout for someone. Based on her intel, he is an antigen that the immune system cells have previously encountered, and he may have returned for revenge. -- -- Movie - Sep 5, 2020 -- 19,268 7.25
Hi no Tori -- -- Tezuka Productions -- 13 eps -- Manga -- Sci-Fi Adventure Historical Supernatural Drama -- Hi no Tori Hi no Tori -- From prehistoric times to the distant future, Hi no Tori portrays how the legendary immortal bird Phoenix acts as a witness and chronicler for the history of mankind's endless struggle in search of power, justice, and freedom. -- -- The Dawn -- Since time immemorial, people have sought out the legendary Phoenix for its blood, which is known to grant eternal life. Hearing about rumored Phoenix sightings in the Land of Fire, Himiko—the cruel queen of Yamatai obsessed with immortality—sends her army to conquer the nation and retrieve the creature. Young Nagi, his elder sister Hinaku, and her foreign husband Guzuri are the only survivors of the slaughter. But while Nagi is taken prisoner by the enemy, elsewhere, Hinaku has a shocking revelation. -- -- The Resurrection -- In a distant future where Earth has become uninhabitable, Leona undergoes surgery on a space station to recover from a deadly accident. However, while also suffering from amnesia, his brain is now half cybernetic and causes him to see people as formless scraps and robots as humans. Falling in love with Chihiro, a discarded robot, they escape together from the space station to prevent Chihiro from being destroyed. Yet as his lost memories gradually return, Leona will have to confront the painful truth about his past. -- -- The Transformation -- Yearning for independence, Sakon no Suke—the only daughter of a tyrant ruler—kills priestess Yao Bikuni, the sole person capable of curing her father's illness. Consequently, she and her faithful servant, Kahei, are unexpectedly confined to the temple grounds of Bikuni's sanctuary. While searching for a way out, Sakon no Suke assumes the priestess's position and uses a miraculous feather to heal all those reaching out for help. -- -- The Sun -- After his faction loses the war, Prince Harima's head is replaced with a wolf's. An old medicine woman who recognizes his bloodline assists him and the wounded General Azumi-no-muraji Saruta in escaping to Wah Land. But their arrival at a small Wah village is met with unexpected trouble as Houben, a powerful Buddhist monk, wants Harima dead. With the aid of the Ku clan wolf gods that protect the village's surroundings, he survives the murder attempt. After tensions settle, Saruta uses his established reputation in Wah to persuade the villagers to welcome Harima into their community. Over a period of time, Harima becomes the village's respected leader under the name Inugami no Sukune. But while the young prince adapts to his new role, he must remain vigilant as new dangers soon arise and threaten his recently acquired tranquility. -- -- The Future -- Life on Earth has gradually ceased to exist, with the survivors taking refuge in underground cities. To avoid human extinction, Doctor Saruta unsuccessfully tries to recreate life in his laboratory. However, the unexpected visit of Masato Yamanobe, his alien girlfriend Tamami, and his colleague Rock Holmes reveals a disturbing crisis: the computers that regulate the subterranean cities have initiated a nuclear war that will eliminate all of mankind. -- -- TV - Mar 21, 2004 -- 7,595 7.10
Honoo no Mirage: Minagiwa no Hangyakusha -- -- Madhouse -- 3 eps -- Light novel -- Action Romance Supernatural Historical Drama Shoujo Shounen Ai -- Honoo no Mirage: Minagiwa no Hangyakusha Honoo no Mirage: Minagiwa no Hangyakusha -- Takaya was sent to Kyoto to investigate the re-awakening of Ikko sect and Araki Murashige, a member of the Ikko sect who deserted the clan.With the help of his vassal Haruie, Takaya is finally successful in tracing Araki who hunts down a 400-years-old mandala (Buddhist artifact for meditating) that was made of the hair of the deceased Araki clansmen. Unfortunately, by the time they meet, Haruie recognizes Araki as Shintarou, her lover in her past-life. Takaya orders her to eliminate Araki, who is a threat, but will she be able to do it. Furthermore Takaya finally meets Naoe... -- -- (Source: ANN) -- -- Licensor: -- Media Blasters -- OVA - Jul 28, 2004 -- 9,244 6.87
Houkago no Pleiades -- -- Gainax -- 4 eps -- Original -- Magic -- Houkago no Pleiades Houkago no Pleiades -- Subaru is a young girl who likes to see the stars. One day, she opens the door to her school's observation room, only to find a large indoor garden instead! She meets a boy named Minato who says some strange things, telling her to leave soon after their meeting. As if the day wasn't weird enough, Subaru accidentally finds a strange blobby creature who runs off with her compass, leading her to stumble into a club room with girls wearing witch costumes! -- -- Subaru recognizes her friend Aoi in the group, and despite Aoi's protests, Subaru decides to join the club. Shortly after, she gets a strange automobile-like staff and a magical transformation from the club's "president," the blobby creature from earlier, known as a Pleiadian. Aoi and the other members—Itsuki, Hikaru, and Nanako—have been looking for engine fragments of the spaceship that the Pleiadian used to travel in, so that it can go back to its home. But it seems that these girls are not the only ones searching for the fragments... -- -- ONA - Feb 1, 2011 -- 16,618 6.15
Jigoku Sensei Nube (Movie) -- -- Toei Animation -- 1 ep -- - -- Adventure Comedy Horror School Shounen Supernatural -- Jigoku Sensei Nube (Movie) Jigoku Sensei Nube (Movie) -- Kumiko Ijima who is one of Nube's students recognizes that a man in a local park is really a criminal wanted for murder when she remembers drawing his face from the wanted photos posted by the police. Kumiko warns her classmate Kyoko while at the same time the man discovers the drawing with the name initials "K.I." written on Kumiko's drawing portfolio and briefly sees that Kumiko wears a red ribbon in her hair. The cops chase the criminal who crashes his car into a seal where a demon takes control over his soul. The demon is now on a killing rampage to find any girl that wears a red ribbon whose name initials are "K.I.". -- -- (Source: ANN) -- Movie - Jul 6, 1996 -- 2,171 6.62
Kanon -- -- Toei Animation -- 13 eps -- Visual novel -- Drama Romance Slice of Life Supernatural -- Kanon Kanon -- It’s been 7 years since Yuuichi Aizawa visited his aunt Akiko, but now that his parents have gone to Africa to pursue their careers, he is finally back in the little northern town. Yuuichi is not really overjoyed with the prospect of living here though, because all of his memories of this place and the people living in it have mysteriously vanished. His cute cousin Nayuki seems like a stranger as well, even though he used to play with her all the time when they were younger. -- -- On the day of moving into his new home, Yuuichi starts unpacking the boxes and stumbles upon a red headband that no one seems to recognize. This is one of the first clues that will make Yuuichi take a stroll through the snow-covered town and make him start recalling fragments of his past, broken promises and buried secrets. Yuuichi soon realizes that there is something supernatural going on, and all of his new female acquaintances seem to have links to his forgotten past. -- -- Licensor: -- Funimation -- TV - Jan 31, 2002 -- 56,479 7.11
Kanon -- -- Toei Animation -- 13 eps -- Visual novel -- Drama Romance Slice of Life Supernatural -- Kanon Kanon -- It’s been 7 years since Yuuichi Aizawa visited his aunt Akiko, but now that his parents have gone to Africa to pursue their careers, he is finally back in the little northern town. Yuuichi is not really overjoyed with the prospect of living here though, because all of his memories of this place and the people living in it have mysteriously vanished. His cute cousin Nayuki seems like a stranger as well, even though he used to play with her all the time when they were younger. -- -- On the day of moving into his new home, Yuuichi starts unpacking the boxes and stumbles upon a red headband that no one seems to recognize. This is one of the first clues that will make Yuuichi take a stroll through the snow-covered town and make him start recalling fragments of his past, broken promises and buried secrets. Yuuichi soon realizes that there is something supernatural going on, and all of his new female acquaintances seem to have links to his forgotten past. -- TV - Jan 31, 2002 -- 56,479 7.11
Keishichou Tokumubu Tokushu Kyouakuhan Taisakushitsu Dainanaka: Tokunana -- -- Anima&Co. -- 12 eps -- Original -- Action Police Vampire Fantasy -- Keishichou Tokumubu Tokushu Kyouakuhan Taisakushitsu Dainanaka: Tokunana Keishichou Tokumubu Tokushu Kyouakuhan Taisakushitsu Dainanaka: Tokunana -- In Tokyo, there exists a peaceful cohabitation between supernatural creatures—elves, dwarves, vampires, and more—and humans. However, contrary to history, powerful dragons once ruled over this world of creatures and humans but have since disappeared. Consequently, a diabolical group under the alias "Nine," who seek the miracles of the once godlike dragons, stirs up trouble in the streets of Tokyo, commiting mass murder and causing destruction. To combat the dangerous group of Nine, the police organize the Special 7—a group of highly skilled professionals whose abilities exceed those of ordinary humans. -- -- Caught up in a bank robbery turned hostage crisis, Seiji Nanatsuki, having recently become a detective, has a chance encounter with Shiori Ichinose, a member of Special 7. Assisting with the resolution of the robbery, Seiji is recognized for his clear sense of justice and refreshing character, suddenly earning him a spot on the elite unit. -- -- As he takes on new missions, Seiji finds that being a detective as part of Special 7 isn't the police work he expected, where working alongside a team of different species with special abilities and vibrant personalities brings unpredictability to his daily life and police work. While the everyday crime in Tokyo continues, Seiji and the Special 7 will fight not only to resolve special cases, but also obstruct the ill-intentioned plans of the merciless group of Nine. -- -- -- Licensor: -- Funimation -- 38,207 6.02
Kono Oto Tomare! 2nd Season -- -- Platinum Vision -- 13 eps -- Manga -- Drama Music Romance School Shounen -- Kono Oto Tomare! 2nd Season Kono Oto Tomare! 2nd Season -- The Tokise High School Koto Club has courageously pushed through their fractured and unsynchronized performance at the Kanto Region Traditional Japanese Music Festival. Clubmembers Chika Kudou, Satowa Houzuki, Takezou Kurata, Hiro Kurusu, Kouta Mizuhara, Saneyasu Adachi, and Michitaka Sakai are devastated to learn the negative results of their performance, leaving them crushed. Nonetheless, the group recognizes their potential and enthusiastically agree to collectively sharpen their skills, improve their flaws, and develop higher caliber playing to succeed in the upcoming national qualifiers in winter. -- -- With the help of their now willing club advisor Suzuka Takinami, the group's goal gradually becomes achievable as they begin to grasp the foundations of good music and refine their koto-playing abilities, with the suggestion of performing more often to gain what they lack most—experience. -- -- However, as their journey to nationals is underway, the koto club members face challenges that obstruct their focus and progress. Not only does the threat of other powerhouse schools and musicians remain, but the high school issues of budding romance and soon-to-be-graduating seniors also begin to push the limits of the determined group of teenagers and the future of the koto club. -- -- 90,539 8.42
Mahou Sensou -- -- Madhouse -- 12 eps -- Light novel -- Action Fantasy Magic -- Mahou Sensou Mahou Sensou -- The world as we know it is actually just half the story, as Takeshi Nanase finds out abruptly one summer morning. On his way to kendo practice, Takeshi comes across an unconscious girl in a uniform he doesn't recognize. Takeshi does the decent thing and saves her, and in return the girl wakes up and accidentally turns him into a magic-user. -- -- As Takeshi finds out, there is the world he lives in and the world of magic users. Most magic users just want to peacefully coexist with non-magicians, but there are some with bigger ambitions. Mui Aiba is a magician enrolled in the Subaru Magic Academy, where magic users can learn to control and channel their powers and how to live in peace with regular humans. After his fateful encounter with Mui, Takeshi and his newly magician friends Kurumi Isoshima and Kazumi Ida decide to enroll in the Magic Academy as well. -- -- All three friends have different reasons for fighting on, whether they're fighting to escape the past or catch up to the future. They wield different kinds of powers, which they must learn to harness in order to fight off the Ghost Trailers, a group of magicians who are willing to use violence to assert their superiority over humans. -- -- Pursued by the Ghost Trailers, Takeshi and his friends must train to become stronger, face the leader of the Trailers, and prevent the beginning of the Second Great Magic War. -- -- Licensor: -- Sentai Filmworks -- TV - Jan 10, 2014 -- 209,000 6.01
Maou Gakuin no Futekigousha: Shijou Saikyou no Maou no Shiso, Tensei shite Shison-tachi no Gakkou e -- -- SILVER LINK. -- 13 eps -- Light novel -- Action Demons Magic Fantasy School -- Maou Gakuin no Futekigousha: Shijou Saikyou no Maou no Shiso, Tensei shite Shison-tachi no Gakkou e Maou Gakuin no Futekigousha: Shijou Saikyou no Maou no Shiso, Tensei shite Shison-tachi no Gakkou e -- In the distant past, a war between humans and demons brought about widespread chaos and bloodshed. To put an end to this seemingly endless conflict, Demon King Anos Voldigoad willingly sacrificed his life, hoping to be reborn in a peaceful future. -- -- In preparation for their king's return, the demon race created the Demon King Academy, an elite institution tasked with determining Anos' identity when he reawakens. He reincarnates two millennia later, but to his surprise, he soon learns that the level of magic in the world has drastically waned during his absence. Moreover, when he enrolls at the academy to reclaim his rightful title, he finds out that demonkind remembers him differently. His personality, his deeds, and even his legacy are all falsified—masked beneath the name of an impostor. This "lack" of common knowledge renders him the academy's outlier—a misfit never before seen in history. -- -- Despite these drawbacks, Anos remains unfazed. As he sets out to uncover those altering his glorious past, he takes it upon himself to make his descendants recognize that their ruler has finally returned. -- -- 402,347 7.33
Maou Gakuin no Futekigousha: Shijou Saikyou no Maou no Shiso, Tensei shite Shison-tachi no Gakkou e -- -- SILVER LINK. -- 13 eps -- Light novel -- Action Demons Magic Fantasy School -- Maou Gakuin no Futekigousha: Shijou Saikyou no Maou no Shiso, Tensei shite Shison-tachi no Gakkou e Maou Gakuin no Futekigousha: Shijou Saikyou no Maou no Shiso, Tensei shite Shison-tachi no Gakkou e -- In the distant past, a war between humans and demons brought about widespread chaos and bloodshed. To put an end to this seemingly endless conflict, Demon King Anos Voldigoad willingly sacrificed his life, hoping to be reborn in a peaceful future. -- -- In preparation for their king's return, the demon race created the Demon King Academy, an elite institution tasked with determining Anos' identity when he reawakens. He reincarnates two millennia later, but to his surprise, he soon learns that the level of magic in the world has drastically waned during his absence. Moreover, when he enrolls at the academy to reclaim his rightful title, he finds out that demonkind remembers him differently. His personality, his deeds, and even his legacy are all falsified—masked beneath the name of an impostor. This "lack" of common knowledge renders him the academy's outlier—a misfit never before seen in history. -- -- Despite these drawbacks, Anos remains unfazed. As he sets out to uncover those altering his glorious past, he takes it upon himself to make his descendants recognize that their ruler has finally returned. -- -- -- Licensor: -- Aniplex of America -- 402,347 7.33
Mimi wo Sumaseba -- -- Studio Ghibli -- 1 ep -- Manga -- Slice of Life Drama Romance Shoujo -- Mimi wo Sumaseba Mimi wo Sumaseba -- Shizuku Tsukishima is an energetic 14-year-old girl who enjoys reading and writing poetry in her free time. Glancing at the checkout cards of her books one evening, she notices that her library books are frequently checked out by a boy named Seiji Amasawa. Curiosity strikes Shizuku, and she decides to search for the boy who shares her love for literature. -- -- Meeting a peculiar cat on the train, Shizuku follows the animal and is eventually led to a quaint antique shop, where she learns about a cat statuette known as "The Baron." Taking an interest in the shop, she surprisingly finds Seiji, and the two quickly befriend one another. Shizuku learns while acquainting herself with Seiji that he has a dream that he would like to fulfill, causing her dismay as she remains uncertain of her future and has yet to recognize her talents. -- -- However, as her relationship with Seiji grows, Shizuku becomes determined to work toward a goal. Guided by the whispers of her heart and inspiration from The Baron, she resolves to carve out her own potential and dreams. -- -- -- Licensor: -- GKIDS, Walt Disney Studios -- Movie - Jul 15, 1995 -- 238,719 8.23
Mimi wo Sumaseba -- -- Studio Ghibli -- 1 ep -- Manga -- Slice of Life Drama Romance Shoujo -- Mimi wo Sumaseba Mimi wo Sumaseba -- Shizuku Tsukishima is an energetic 14-year-old girl who enjoys reading and writing poetry in her free time. Glancing at the checkout cards of her books one evening, she notices that her library books are frequently checked out by a boy named Seiji Amasawa. Curiosity strikes Shizuku, and she decides to search for the boy who shares her love for literature. -- -- Meeting a peculiar cat on the train, Shizuku follows the animal and is eventually led to a quaint antique shop, where she learns about a cat statuette known as "The Baron." Taking an interest in the shop, she surprisingly finds Seiji, and the two quickly befriend one another. Shizuku learns while acquainting herself with Seiji that he has a dream that he would like to fulfill, causing her dismay as she remains uncertain of her future and has yet to recognize her talents. -- -- However, as her relationship with Seiji grows, Shizuku becomes determined to work toward a goal. Guided by the whispers of her heart and inspiration from The Baron, she resolves to carve out her own potential and dreams. -- -- Movie - Jul 15, 1995 -- 238,719 8.23
Moetan -- -- Actas -- 12 eps -- Other -- Comedy Ecchi Magic School -- Moetan Moetan -- Ink Nijihara is a girl in high school. Unfortunately her crush Nao Tezuka barely recognizes her. To make matters worse, she is very short. Now Ink meets a duck and becomes a "mahou shoujo" and teaches Nao english in disguise. -- -- (Source: ANN) -- TV - Jul 9, 2007 -- 25,364 6.41
Nami yo Kiitekure -- -- Sunrise -- 12 eps -- Manga -- Comedy Drama Romance Seinen -- Nami yo Kiitekure Nami yo Kiitekure -- Restaurant worker Minare Koda has recently been through a bad breakup. Heartbroken and drunk after a night out, she rants about her misery to a complete stranger—Kanetsugu Matou, a radio station director local to Sapporo, Hokkaido. -- -- The next day at work, Minare is shocked to hear a recording of herself from the previous night playing over the radio. Flustered, she rushes to the radio station in a frenzy to stop the broadcast. As she confronts Matou, a chain of events leads to her giving an impromptu talk live on air, explaining her savage drunken speech. With her energetic voice, she delivers a smooth dialogue with no hesitation, which Matou recognizes as raw talent. -- -- Minare soon becomes a late-night talk show host under Matou's direction, covering amusing narratives set in Sapporo, all while balancing her day job and personal life to make ends meet. -- -- 62,168 7.37
Nami yo Kiitekure -- -- Sunrise -- 12 eps -- Manga -- Comedy Drama Romance Seinen -- Nami yo Kiitekure Nami yo Kiitekure -- Restaurant worker Minare Koda has recently been through a bad breakup. Heartbroken and drunk after a night out, she rants about her misery to a complete stranger—Kanetsugu Matou, a radio station director local to Sapporo, Hokkaido. -- -- The next day at work, Minare is shocked to hear a recording of herself from the previous night playing over the radio. Flustered, she rushes to the radio station in a frenzy to stop the broadcast. As she confronts Matou, a chain of events leads to her giving an impromptu talk live on air, explaining her savage drunken speech. With her energetic voice, she delivers a smooth dialogue with no hesitation, which Matou recognizes as raw talent. -- -- Minare soon becomes a late-night talk show host under Matou's direction, covering amusing narratives set in Sapporo, all while balancing her day job and personal life to make ends meet. -- -- -- Licensor: -- Funimation -- 62,168 7.37
Nazotokine -- -- Tengu Kobo -- 12 eps -- Original -- Game -- Nazotokine Nazotokine -- Tokine Amino is the young and overburdened secretary of the CEO at a talent agency. One day while cleaning, she is suddenly transported to a strange alternate dimension ruled by a floating piglike creature. The creature, Hacchin, explains that this dimension is called "Quizun," and transforms her outfit before stating that she cannot leave unless she solves a puzzle within five minutes. While Tokine manages to keep a mostly calm composure and solve the puzzle, Hacchin recognizes her talent and decides that the two will meet again. Now Tokine runs the risk of suddenly being transported to Quizun at any time, along with anyone who may be within her vicinity. -- -- 11,934 4.85
One Punch Man -- -- Madhouse -- 12 eps -- Web manga -- Action Sci-Fi Comedy Parody Super Power Supernatural -- One Punch Man One Punch Man -- The seemingly ordinary and unimpressive Saitama has a rather unique hobby: being a hero. In order to pursue his childhood dream, he trained relentlessly for three years—and lost all of his hair in the process. Now, Saitama is incredibly powerful, so much so that no enemy is able to defeat him in battle. In fact, all it takes to defeat evildoers with just one punch has led to an unexpected problem—he is no longer able to enjoy the thrill of battling and has become quite bored. -- -- This all changes with the arrival of Genos, a 19-year-old cyborg, who wishes to be Saitama's disciple after seeing what he is capable of. Genos proposes that the two join the Hero Association in order to become certified heroes that will be recognized for their positive contributions to society, and Saitama, shocked that no one knows who he is, quickly agrees. And thus begins the story of One Punch Man, an action-comedy that follows an eccentric individual who longs to fight strong enemies that can hopefully give him the excitement he once felt and just maybe, he'll become popular in the process. -- -- -- Licensor: -- VIZ Media -- 2,266,752 8.55
Ookami Shoujo to Kuro Ouji -- -- TYO Animations -- 12 eps -- Manga -- Comedy Romance School Shoujo -- Ookami Shoujo to Kuro Ouji Ookami Shoujo to Kuro Ouji -- Erika Shinohara has taken to lying about her romantic exploits to earn the respect of her new friends. So when they ask for a picture of her "boyfriend," she hastily snaps a photo of a handsome stranger, whom her friends recognize as the popular and kind-hearted Kyouya Sata. -- -- Trapped in her own web of lies and desperately trying to avoid humiliation, Erika explains her predicament to Kyouya, hoping he will pretend to be her boyfriend. But Kyouya is not the angel he appears to be: he is actually a mean-spirited sadist who forces Erika to become his "dog" in exchange for keeping her secret. -- -- Begrudgingly accepting his deal, Erika soon begins to see glimpses of the real Kyouya beneath the multiple layers of his outer persona. As she finds herself falling for him, she can't help but question if he will ever feel the same way about her. Will Kyouya finally make an honest woman out of Erika, or is she destined to be a "wolf girl" forever? -- -- -- Licensor: -- Sentai Filmworks -- 355,961 7.14
Ookami to Koushinryou -- -- Imagin -- 13 eps -- Light novel -- Adventure Fantasy Historical Romance -- Ookami to Koushinryou Ookami to Koushinryou -- Holo is a powerful wolf deity who is celebrated and revered in the small town of Pasloe for blessing the annual harvest. Yet as years go by and the villagers become more self-sufficient, Holo, who stylizes herself as the "Wise Wolf of Yoitsu," has been reduced to a mere folk tale. When a traveling merchant named Kraft Lawrence stops at Pasloe, Holo offers to become his business partner if he eventually takes her to her northern home of Yoitsu. The savvy trader recognizes Holo's unusual ability to evaluate a person's character and accepts her proposition. Now in the possession of both sharp business skills and a charismatic negotiator, Lawrence inches closer to his goal of opening his own shop. However, as Lawrence travels the countryside with Holo in search of economic opportunities, he begins to realize that his aspirations are slowly morphing into something unexpected. -- -- Based on the popular light novel of the same name, Ookami to Koushinryou, also known as Spice and Wolf, fuses the two polar genres of economics and romance to create an enthralling story abundant with elaborate schemes, sharp humor, and witty dialogue. Ookami to Koushinryou is more than just a story of bartering; it turns into a journey of searching for a lost identity in an ever-changing world. -- -- -- Licensor: -- Funimation, Kadokawa Pictures USA -- 660,637 8.26
Pokemon XY -- -- OLM -- 93 eps -- Game -- Action Adventure Comedy Fantasy Kids -- Pokemon XY Pokemon XY -- Satoshi and Pikachu have arrived in Miare City of the illustrious Kalos region to capture more Pokemon and continue their journey towards becoming the very best. Meanwhile, a genius inventor named Citron and his little sister Eureka wander the city when they run into Satoshi who quickly challenges them to a battle. However, they are soon caught up in a dangerous incident when Team Rocket, following Satoshi into Kalos, cause a Gaburias to rampage through the city. -- -- Far away in the quiet Asame Town, a young girl named Serena slogs through daily Sihorn riding practice at the behest of her mother, a professional Sihorn racer. After practice, she sees the events unfolding in Miare City on television where she recognizes a boy from her childhood. Having left a significant impact on her life, the sight of him stirs in her a desire to meet him again; and so, Serena sets off to Miare City, determined to find the boy from her past. -- -- Pokemon XY follows the group as they travel throughout Kalos in pursuit of their ambitions—Satoshi challenging Pokemon gyms, Citron learning from Satoshi, and Serena searching for what exactly her dream is. Along the way, they meet new friends, face new rivals, and continue to thwart Team Rocket's schemes, all the while discovering a little about the mysteries of mega evolution. -- -- -- Licensor: -- The Pokemon Company International -- 113,164 7.28
R-15 -- -- AIC, Remic -- 12 eps -- Light novel -- Comedy Ecchi Harem Romance School -- R-15 R-15 -- R-15 is about a boy, Taketo Akutagawa, who attends a school for geniuses: Inspiration Academy Private High School. Taketo is a genius novelist and writes erotica. Despite negative perceptions many people have of him, he aims to be at the top of his class and be recognized as the world's greatest writer. -- -- (Source: Wikipedia) -- TV - Jul 10, 2011 -- 81,149 6.48
Seishun Buta Yarou wa Bunny Girl Senpai no Yume wo Minai -- -- CloverWorks -- 13 eps -- Light novel -- Comedy Supernatural Drama Romance School -- Seishun Buta Yarou wa Bunny Girl Senpai no Yume wo Minai Seishun Buta Yarou wa Bunny Girl Senpai no Yume wo Minai -- The rare and inexplicable Puberty Syndrome is thought of as a myth. It is a rare disease which only affects teenagers, and its symptoms are so supernatural that hardly anyone recognizes it as a legitimate occurrence. However, high school student Sakuta Azusagawa knows from personal experience that it is very much real, and happens to be quite prevalent in his school. -- -- Mai Sakurajima is a third-year high school student who gained fame in her youth as a child actress, but recently halted her promising career for reasons unknown to the public. With an air of unapproachability, she is well known throughout the school, but none dare interact with her—that is until Sakuta sees her wandering the library in a bunny girl costume. Despite the getup, no one seems to notice her, and after confronting her, he realizes that she is another victim of Puberty Syndrome. As Sakuta tries to help Mai through her predicament, his actions bring him into contact with more girls afflicted with the elusive disease. -- -- -- Licensor: -- Aniplex of America -- 1,045,880 8.35
Shikioriori -- -- CoMix Wave Films -- 3 eps -- Original -- Drama Romance Slice of Life -- Shikioriori Shikioriori -- The rigorous city life of China, while bustling and unforgiving, contains the everlasting memories of days past. Three stories told in three different cities, Shikioriori follows the loss of youth and the daunting realization of adulthood. -- -- Though reality may seem ever changing, unchangeable are the short-lived moments of one's childhood days. A plentiful bowl of noodles, the beauty of family and the trials of first love endure the inevitable flow of time, as three different characters explore the strength of bonds and the warmth of cherished memories. Within the disorder of the present world, witness these quaint stories recognize the comfort of the past, and attempt to revive the neglected flavors of youth. -- -- Movie - Aug 4, 2018 -- 107,420 7.15
Shirobako -- -- P.A. Works -- 24 eps -- Original -- Comedy Drama -- Shirobako Shirobako -- It all started in Kaminoyama High School, when five best friends—Aoi Miyamori, Ema Yasuhara, Midori Imai, Shizuka Sakaki, and Misa Toudou—discovered their collective love for all things anime and formed the animation club. After making their first amateur anime together and showcasing it at the culture festival, the group vow to pursue careers in the industry, aiming to one day work together and create their own mainstream show. -- -- Two and a half years later, Aoi and Ema have managed to land jobs at the illustrious Musashino Animation production company. The others, however, are finding it difficult to get their dream jobs. Shizuka is feeling the weight of not being recognized as a capable voice actor, Misa has a secure yet unsatisfying career designing 3D models for a car company, and Midori is a university student intent on pursuing her dream as a story writer. These five girls will learn that the path to success is one with many diversions, but dreams can still be achieved through perseverance and a touch of eccentric creativity. -- -- -- Licensor: -- Sentai Filmworks -- 359,940 8.34
Shironeko Project: Zero Chronicle -- -- Project No.9 -- 12 eps -- Game -- Action Adventure Magic Fantasy -- Shironeko Project: Zero Chronicle Shironeko Project: Zero Chronicle -- The world is divided into two kingdoms: the Kingdom of White, which floats in the heavens and is ruled by their queen Iris, and the Kingdom of Black, which stands upon desolate land below and houses the King of Darkness as its ruler. As of late, forces of evil have amassed great power, posing a threat to the entire world. Being the main representative of the Light, it is Iris' duty to maintain the balance of the world and fight off the darkness in her kingdom. -- -- Meanwhile in the Kingdom of Black, rampaging monsters annihilate a certain boy's village, leaving him the sole survivor. As he grieves in hopelessness, an armored man named Skeer notices the child and comforts him. Soon after, Skeer recognizes the boy's potential to change the kingdom's status quo and makes him his heir before passing away. The boy then vows to become the Prince of Darkness—the one who will replace the King—to bring the world back to its rightful path. -- -- As Iris and Prince of Darkness each challenge the impending doom the world faces in their own respective ways, their destinies will converge with each other, and perhaps, their bond will decide the fate of the world. -- -- -- Licensor: -- Funimation -- 63,136 5.29
Shuumatsu no Izetta -- -- Ajia-Do -- 12 eps -- Original -- Action Historical Military -- Shuumatsu no Izetta Shuumatsu no Izetta -- After Germania invaded a neighboring country in 1939, Europe spiraled into a devastating war. During the war, Germania set its sights on the weak alpine country of Elystadt. Boasting a far superior military and having achieved profuse success earlier in the war, it was expected that Germania would conquer Elystadt with ease. -- -- Matters are only made worse for the small country when Germanian soldiers capture their princess, Ortfiné "Finé" Fredericka von Eylstadt, as she is heading to a crucial meeting with Britannia. Yet, when a concurrent Germanian transport mission goes awry, Izetta, the last witch alive, escapes. When she recognizes Princess Finé from her childhood, Izetta rescues her from the Germanian soldiers by making use of her magical abilities. Now reunited with the princess, Izetta pledges to protect Elystadt from Germania, and with the last surviving witch on their arsenal, Elystadt hopes to turn the tides against the imperialist war giant. -- -- -- Licensor: -- Crunchyroll, Funimation -- 152,489 6.76
Sousei no Onmyouji -- -- Studio Pierrot -- 50 eps -- Manga -- Action Supernatural Romance Fantasy Shounen -- Sousei no Onmyouji Sousei no Onmyouji -- Magano, a parallel realm filled with monsters known as "Kegare," is a place where exorcists deal with all impurities. Benio Adashino is a prodigy exorcist who is recognized for her strength and is summoned to Tokyo by the Exorcist Union. On her way, she plummets into the arms of Rokuro Enmadou, a young exorcist with a troubled past. -- -- But the impurities of Magano do not rest. When these two exorcists witness a couple of children stolen by a Kegare, Benio rushes to save them, dragging Rokuro along with her into Magano. Engaged in a fight she is on the verge of being defeated in, Benio is saved by Rokuro, revealing himself capable of being her rival in talent. -- -- Sousei no Onmyouji tells the story of two talented exorcists who are destined to become the "Twin Star Exorcists" and the prophesised parents of the Miko—the reincarnation of Abe no Seimei—who will cleanse the world of all impurities. -- -- 392,859 7.31
Sousei no Onmyouji -- -- Studio Pierrot -- 50 eps -- Manga -- Action Supernatural Romance Fantasy Shounen -- Sousei no Onmyouji Sousei no Onmyouji -- Magano, a parallel realm filled with monsters known as "Kegare," is a place where exorcists deal with all impurities. Benio Adashino is a prodigy exorcist who is recognized for her strength and is summoned to Tokyo by the Exorcist Union. On her way, she plummets into the arms of Rokuro Enmadou, a young exorcist with a troubled past. -- -- But the impurities of Magano do not rest. When these two exorcists witness a couple of children stolen by a Kegare, Benio rushes to save them, dragging Rokuro along with her into Magano. Engaged in a fight she is on the verge of being defeated in, Benio is saved by Rokuro, revealing himself capable of being her rival in talent. -- -- Sousei no Onmyouji tells the story of two talented exorcists who are destined to become the "Twin Star Exorcists" and the prophesised parents of the Miko—the reincarnation of Abe no Seimei—who will cleanse the world of all impurities. -- -- -- Licensor: -- Crunchyroll -- 392,859 7.31
Wonder Egg Priority -- -- CloverWorks -- 12 eps -- Original -- Drama Fantasy Psychological -- Wonder Egg Priority Wonder Egg Priority -- Following the suicide of her best and only friend, Koito Nagase, Ai Ooto is left grappling with her new reality. With nothing left to live for, she follows the instructions of a mysterious entity and gets roped into purchasing an egg, or specifically, a Wonder Egg. -- -- Upon breaking the egg in a world that materializes during her sleep, Ai is tasked with saving people from the adversities that come their way. In doing so, she believes that she has moved one step closer to saving her best friend. With this dangerous yet tempting opportunity in the palms of her hands, Ai enters a place where she must recognize the relationship between other people's demons and her own. -- -- As past trauma, unforgettable regrets, and innate fears hatch in the bizarre world of Wonder Egg Priority, a young girl discovers the different inner struggles tormenting humankind and rescues them from their worst fears. -- -- 391,294 8.17
Wonder Egg Priority -- -- CloverWorks -- 12 eps -- Original -- Drama Fantasy Psychological -- Wonder Egg Priority Wonder Egg Priority -- Following the suicide of her best and only friend, Koito Nagase, Ai Ooto is left grappling with her new reality. With nothing left to live for, she follows the instructions of a mysterious entity and gets roped into purchasing an egg, or specifically, a Wonder Egg. -- -- Upon breaking the egg in a world that materializes during her sleep, Ai is tasked with saving people from the adversities that come their way. In doing so, she believes that she has moved one step closer to saving her best friend. With this dangerous yet tempting opportunity in the palms of her hands, Ai enters a place where she must recognize the relationship between other people's demons and her own. -- -- As past trauma, unforgettable regrets, and innate fears hatch in the bizarre world of Wonder Egg Priority, a young girl discovers the different inner struggles tormenting humankind and rescues them from their worst fears. -- -- -- Licensor: -- Funimation -- 391,294 8.17
W'z -- -- GoHands -- 13 eps -- Original -- Action Music -- W'z W'z -- Yukiya, who is "probably" 14 years old, spends his time DJ-ing alone. Due to his father's influence, he's listened to house music since he was young, and he uploads videos online. He wants to convey something to someone. He wants to be recognized, and become important. But getting hurt is scary. One day, while trying to get more views, he does something that can't be undone. And he sees a live broadcast from "that world." Yukiya believes he can't do anything alone, but that he could accomplish something if he were doing it together with someone else. -- -- (Source: ANN) -- -- Licensor: -- Sentai Filmworks -- 20,554 5.53
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