TERMS STARTING WITH
restrict ::: a. --> Restricted. ::: v. t. --> To restrain within bounds; to limit; to confine; as, to restrict worlds to a particular meaning; to restrict a patient to a certain diet.
restricted Boltzmann machine (RBM) ::: A generative stochastic artificial neural network that can learn a probability distribution over its set of inputs.
restricted domain: A subset of the largest possible domain of a function, given its other definitions. A domain may be restricted such that an inverse functon exists.
restricted ::: imp. & p. p. --> of Restrict
restricted ::: limited or confined. restricting.
restricting ::: p. pr. & vb. n. --> of Restrict
restriction A {bug} or design error that limits a program's capabilities, and which is sufficiently egregious that nobody can quite work up enough nerve to describe it as a {feature}. Often used (especially by {marketroid} types) to make it sound as though some crippling bogosity had been intended by the designers all along, or was forced upon them by arcane technical constraints of a nature no mere user could possibly comprehend (these claims are almost invariably false). Old-time hacker Joseph M. Newcomer advises that whenever choosing a quantifiable but arbitrary restriction, you should make it either a power of 2 or a power of 2 minus 1. If you impose a limit of 17 items in a list, everyone will know it is a random number - on the other hand, a limit of 15 or 16 suggests some deep reason (involving 0- or 1-based indexing in binary) and you will get less {flamage} for it. Limits which are round numbers in base 10 are always especially suspect. [{Jargon File}]
restriction ::: A bug or design error that limits a program's capabilities, and which is sufficiently egregious that nobody can quite work up enough nerve to describe it was forced upon them by arcane technical constraints of a nature no mere user could possibly comprehend (these claims are almost invariably false).Old-time hacker Joseph M. Newcomer advises that whenever choosing a quantifiable but arbitrary restriction, you should make it either a power of 2 or a power of flamage for it. Limits which are round numbers in base 10 are always especially suspect.[Jargon File]
restrictionary ::: a. --> Restrictive.
restriction ::: n. --> The act of restricting, or state of being restricted; confinement within limits or bounds.
That which restricts; limitation; restraint; as, restrictions on trade.
restrictive ::: a. --> Serving or tending to restrict; limiting; as, a restrictive particle; restrictive laws of trade.
Astringent or styptic in effect.
Restricted assets – Refers to assets or resources which have been restricted by legal or other contractual requirements.
Restricted EPL "language" (REPL) The efficient {subset} of {EPL} used to write the core of {Multics}. (2003-06-23)
Restricted EPL ::: (language) (REPL) The efficient subset of EPL used to write the core of Multics.(2003-06-23)
Restricted – Refers to when something that is regulated, prohibited or curbed, e.g. restricted stock options.
Restrictive practice - Where two or more firms agree to adopt common practices to restrict competition.
TERMS ANYWHERE
0/1 knapsack problem "application" The {knapsack problem} restricted so that the number of each item is zero or one. (1995-03-13)
2. By extension the term has come to mean the pursuit of the good of others, whether motivated by either self-centered or other-centered interest, or whether by disinterested duty. By some it is identified with the protective and other-regarding feelings, attitudes, and behavior of animal life in general; while by others its use is restricted to mean such on the level of reflective intelligence. -- W.L.
(2) The term experimental psychology is also used in a more restricted sense to designate a special branch of psychology consisting of laboratory studies conducted on normal, human adults as distinguished from such branches as child, abnormal, differential, animal or comparative, social, educational and applied psychology. This restricted sense is employed in the titles of text-books and manuals of "experimental psychology." Included in this field are such topics as sensory phenomena, perception, judgment, memory, learning, reaction-time, motor phenomena, emotional responses, motivation, thinking and reasoning. This identification of experimental psychology with a specific type of content is largely a result of historical accident, the first experimental psychologists were preoccupied with these particular topics.
abdomen ::: n. --> The belly, or that part of the body between the thorax and the pelvis. Also, the cavity of the belly, which is lined by the peritoneum, and contains the stomach, bowels, and other viscera. In man, often restricted to the part between the diaphragm and the commencement of the pelvis, the remainder being called the pelvic cavity.
The posterior section of the body, behind the thorax, in insects, crustaceans, and other Arthropoda.
absolute ::: a. --> Loosed from any limitation or condition; uncontrolled; unrestricted; unconditional; as, absolute authority, monarchy, sovereignty, an absolute promise or command; absolute power; an absolute monarch.
Complete in itself; perfect; consummate; faultless; as, absolute perfection; absolute beauty.
Viewed apart from modifying influences or without comparison with other objects; actual; real; -- opposed to relative and
Absolute: (Lat. absolvere to release or set free) Of this term Stephanus Chauvin in the Lexicon Philosophicum, 1713, p2 observes: "Because one thing is said to be free from another in many ways, so also the word absolute is taken by the philosophers in many senses." In Medieval Scholasticism this term was variously used, for example: freed or abstracted from material conditions, hence from contingency; hence applicable to all being; without limitations or restrictions; simply; totally; independent; unconditionally; uncaused; free from mental reservation.
Absolutism: The opposite of Relativism. Metaphysics: the theory of the Absolute (q.v.). Epistemology: the doctrine that objective or absolute, and not merely relative and human, truth is possible. Axiology: the view that standards of value (moral or aesthetic) are absolute, objective, superhuman, eternal Politics: Cult of unrestricted sovereignty located in the ruler. --W.L. Absolutistic Personalism: The ascription of personality to the Absolute. -- R.T.F.
Abstract Syntax Notation 1 "language, standard, protocol" (ASN.1, X.208, X.680) An {ISO}/{ITU-T} {standard} for transmitting structured {data} on {networks}, originally defined in 1984 as part of {CCITT X.409} '84. ASN.1 moved to its own standard, X.208, in 1988 due to wide applicability. The substantially revised 1995 version is covered by the X.680 series. ASN.1 defines the {abstract syntax} of {information} but does not restrict the way the information is encoded. Various ASN.1 encoding rules provide the {transfer syntax} (a {concrete} representation) of the data values whose {abstract syntax} is described in ASN.1. The standard ASN.1 encoding rules include {BER} (Basic Encoding Rules - X.209), {CER} (Canonical Encoding Rules), {DER} (Distinguished Encoding Rules) and {PER} (Packed Encoding Rules). ASN.1 together with specific ASN.1 encoding rules facilitates the exchange of structured data especially between {application programs} over networks by describing data structures in a way that is independent of machine architecture and implementation language. {OSI} {Application layer} {protocols} such as {X.400} {MHS} {electronic mail}, {X.500} directory services and {SNMP} use ASN.1 to describe the {PDU}s they exchange. Documents describing the ASN.1 notations: {ITU-T} Rec. X.680, {ISO} 8824-1; {ITU-T} Rec. X.681, {ISO} 8824-2; {ITU-T} Rec. X.682, {ISO} 8824-3; {ITU-T} Rec. X.683, {ISO} 8824-4 Documents describing the ASN.1 encoding rules: {ITU-T} Rec. X.690, {ISO} 8825-1; {ITU-T} Rec. X.691, {ISO} 8825-2. [M. Sample et al, "Implementing Efficient Encoders and Decoders for Network Data Representations", IEEE Infocom 93 Proc, v.3, pp. 1143-1153, Mar 1993. Available from Logica, UK]. See also {snacc}. (2005-07-03)
Acceptable Use Policy "networking" (AUP) Rules applied by many {transit networks} which restrict the use to which the network may be put. A well known example is {NSFNet} which does not allow commercial use. Enforcement of AUPs varies with the network. (1994-11-08)
Acquaintance, Knowledge by: (Lat. adcognitare, to make known) The apprehension of a quality, thing or person which is in the direct presence of the knowing subject. Acquaintance, in the strict sense, is restricted to the immediate data of experience but is commonly extended to include the things or persons perceived by means of such data. See Description, Knowledge by. -- L.W.
adj. 1. Not imprisoned or enslaved; being at liberty. 2. Unconstrained; unconfined. 3. Unobstructed; clear. 4. Ready or generous in using or giving; liberal; lavish. 5. Exempt from external authority, interference, restriction, etc., as a person or one"s will, thought, choice, action, etc.; independent; unrestricted. 6. Exempt or released from something specified that controls, restrains, burdens, etc. (usually followed by from or of). 7. Given readily or in profusion. freer, thought-free, world-free. *adv. *8. In a free manner; without constraints; unimpeded. v. 9. To make free; set at liberty; release from bondage, imprisonment, or restraint. 10. To disengage or clear something from an entanglement. 11. To relieve or rid of a burden, an inconvenience or an obligation. freed. set free. Released; liberated; freed.
Again, the building of a temple, sanctuary, Holy of Holies, etc., always signified in the occult language of ancient days the founding and dissemination throughout the world or a portion of mankind of a secret doctrine of nature. In a more restricted sense, the building of a temple referred to the actual establishment of an initiation center, where not only for such territory the ancient wisdom and its divine significances were taught, but disciples were trained and brought to the “new” or “second” birth, and thenceforth themselves became adepts or initiates. On these lines the building of Solomon’s Temple was the inauguration and establishment of the teaching of nature’s occult wisdom in Judea and surrounding territory.
ALGOL 68 "language" An extensive revision of {ALGOL 60} by Adriaan van Wijngaarden et al. ALGOL 68 was discussed from 1963 by Working Group 2.1 of {IFIP}. Its definition was accepted in December 1968. ALGOL 68 was the first, and still one of very few, programming languages for which a complete formal specification was created before its implementation. However, this specification was hard to understand due to its formality, the fact that it used an unfamiliar {metasyntax} notation (not {BNF}) and its unconventional terminology. One of the singular features of ALGOL 68 was its {orthogonal} design, making for freedom from arbitrary rules (such as restrictions in other languages that arrays could only be used as parameters but not as results). It also allowed {user defined data types}, then an unheard-of feature. It featured {structural equivalence}; automatic type conversion ("{coercion}") including {dereferencing}; {flexible arrays}; generalised loops (for-from-by-to-while-do-od), if-then-else-elif-fi, an integer case statement with an 'out' clause (case-in-out-esac); {skip} and {goto} statements; {blocks}; {procedures}; user-defined {operators}; {procedure parameters}; {concurrent} execution (par-begin-end); {semaphores}; generators "heap" and "loc" for {dynamic allocation}. It had no {abstract data types} or {separate compilation}. {(http://www.bookrags.com/research/algol-68-wcs/)}. (2007-04-24)
ALGOL 68-R "language" A restriction of {ALGOL 68} permitting {one-pass compilation}, developed at the Royal Signals Radar Establishment, Malvern, Worcester, UK in April 1970. {Identifiers}, modes and operators must be declared before use. There is no {automatic proceduring} and no {concurrency}. It was implemented in {ALGOL 60} under {GEORGE 3} on an {ICL 1907F}. ["ALGOL 68-R, Its Implementation and Use", I.F. Currie et al, Proc IFIP Congress 1971, N-H 1971, pp. 360-363]. (1995-05-03)
Al-Majid ::: The magnificent and glorious One with unrestricted, infinite generosity and endowment (benevolence).
Also the vital or animal soul — the third and lowest of the three souls of a human being: the personal ego in the human constitution. The vehicle of pranatman is the astral-vital monad in its turn working through the human body. The pranatman, so far as man is concerned, may otherwise be called the human soul, which comprises manas, kama, and prana. This ego or pranatman is mortal, being a composite, and hence endures only during the cycle of one earth-life; while its range of consciousness is restricted to globe D of the earth planetary chain. Nonetheless, the monadic point around which the pranatman reassembles for each incarnation is immortal as a monad, albeit this monad is still in a low degree of evolutionary unfoldment.
anchor ::: 1. Any of various devices dropped by a chain, cable, or rope to the bottom of a body of water for preventing or restricting the motion of a vessel or other floating object, typically having broad, hooklike arms that bury themselves in the bottom to provide a firm hold. 2. A person or thing that can be relied on for support, stability, or security; mainstay.
anglicanism ::: n. --> Strong partiality to the principles and rites of the Church of England.
The principles of the established church of England; also, in a restricted sense, the doctrines held by the high-church party.
Attachment to England or English institutions.
anglo-catholic ::: a. --> Of or pertaining to a church modeled on the English Reformation; Anglican; -- sometimes restricted to the ritualistic or High Church section of the Church of England. ::: n. --> A member of the Church of England who contends for its catholic character; more specifically, a High Churchman.
applet "web" A {Java} program which can be distributed as an attachment in a {web} document and executed by a Java-enabled {web browser} such as Sun's {HotJava}, {Netscape Navigator} version 2.0, or {Internet Explorer}. Navigator severely restricts the applet's file system and network access in order to prevent accidental or deliberate security violations. Full Java applications, which run outside of the browser, do not have these restrictions. Web browsers can also be extended with {plug-ins} though these differ from applets in that they usually require manual installation and are {platform}-specific. Various other languages can now be embedded within {HTML} documents, the most common being {JavaScript}. Despite Java's aim to be a "write once, run anywhere" language, the difficulty of accomodating the variety of browsers in use on the Internet has led many to abandon client-side processing in favour of {server}-side Java programs for which the term {servlet} was coined. Merriam Webster "Collegiate Edition" gives a 1990 definition: a short application program especially for performing a simple specific task. (2002-07-12)
arbitrary ::: 1. Based on or subject to individual will, judgment or preference: judgment without restriction; contingent solely upon one"s discretion. 2. Capricious; unreasonable; unsupported. 3. Derived from mere opinion or preference; capricious; uncertain. 4. Having unlimited power; uncontrolled or unrestricted by law; despotic; tyrannical.
asamata ::: inequality; lack of equanimity; defect or failing of samata; asamata sometimes restricted to passive / negative asamata.
Association: (Lat. ad + socius, companion) The psychological phenomenon of connection or union between different items in consciousness. The term has been applied to two distinct types of connection: (a) the natural or original connection between sensations which together constitute a single perception and (b) the acquired connection whereby one sensation or idea tends to reinstate another idea. The first type of connection has sometimes been called simultaneous association and the second type successive association, but this terminology is misleading since successively apprehended sensations are often conjoined into the unity of a perception, e.g. the bell which I saw a moment ago and the sound which I now hear, while, on the other hand, an idea may in certain cases be contemporaneous with the sensation or idea by which it is revived. The dual application of the term association to both natural and acquired association was made by J. Locke: "Some of our ideas," says Locke "have a natural correspondence or connection with one another . . . Besides this there is another connection of ideas wholly owing to chance or custom." Essay Concerning Human Understanding (1690) Bk. II, ch. 33. The usage of later authors, however, tends to restrict the term association to acquired connection ((b) above) and to adopt some other expression such as cohesion, correlation (see Correlation, Sensory) or combination (see Combination) to designate natural connections ((a) above).
astriction ::: n. --> The act of binding; restriction; also, obligation.
A contraction of parts by applications; the action of an astringent substance on the animal economy.
Constipation.
Astringency.
An obligation to have the grain growing on certain lands ground at a certain mill, the owner paying a toll.
astrict ::: v. t. --> To bind up; to confine; to constrict; to contract.
To bind; to constrain; to restrict; to limit.
To restrict the tenure of; as, to astrict lands. See Astriction, 4. ::: a. --> Concise; contracted.
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.
autocrat ::: a. --> An absolute sovereign; a monarch who holds and exercises the powers of government by claim of absolute right, not subject to restriction; as, Autocrat of all the Russias (a title of the Czar).
One who rules with undisputed sway in any company or relation; a despot.
automatic hyphenation "text" A feature of some {word processors} which can insert {hyphens} into words which would otherwise extend beyond the right hand margin of the page. More advanced word processors may have options to control the position of the hyphen, to restrict certain words from being hyphenated, and to allow custom dictionaries of hyphenation points to be built up. (1996-08-02)
axiomatic set theory "theory" One of several approaches to {set theory}, consisting of a {formal language} for talking about sets and a collection of {axioms} describing how they behave. There are many different {axiomatisations} for set theory. Each takes a slightly different approach to the problem of finding a theory that captures as much as possible of the intuitive idea of what a set is, while avoiding the {paradoxes} that result from accepting all of it, the most famous being {Russell's paradox}. The main source of trouble in naive set theory is the idea that you can specify a set by saying whether each object in the universe is in the "set" or not. Accordingly, the most important differences between different axiomatisations of set theory concern the restrictions they place on this idea (known as "comprehension"). {Zermelo Fränkel set theory}, the most commonly used axiomatisation, gets round it by (in effect) saying that you can only use this principle to define subsets of existing sets. NBG (von Neumann-Bernays-Goedel) set theory sort of allows comprehension for all {formulae} without restriction, but distinguishes between two kinds of set, so that the sets produced by applying comprehension are only second-class sets. NBG is exactly as powerful as ZF, in the sense that any statement that can be formalised in both theories is a theorem of ZF if and only if it is a theorem of ZFC. MK (Morse-Kelley) set theory is a strengthened version of NBG, with a simpler axiom system. It is strictly stronger than NBG, and it is possible that NBG might be consistent but MK inconsistent. {NF (http://math.boisestate.edu/~holmes/holmes/nf.html)} ("New Foundations"), a theory developed by Willard Van Orman Quine, places a very different restriction on comprehension: it only works when the formula describing the membership condition for your putative set is "stratified", which means that it could be made to make sense if you worked in a system where every set had a level attached to it, so that a level-n set could only be a member of sets of level n+1. (This doesn't mean that there are actually levels attached to sets in NF). NF is very different from ZF; for instance, in NF the universe is a set (which it isn't in ZF, because the whole point of ZF is that it forbids sets that are "too large"), and it can be proved that the {Axiom of Choice} is false in NF! ML ("Modern Logic") is to NF as NBG is to ZF. (Its name derives from the title of the book in which Quine introduced an early, defective, form of it). It is stronger than ZF (it can prove things that ZF can't), but if NF is consistent then ML is too. (2003-09-21)
Axiom of Comprehension "logic" An {axiom schema} of {set theory} which states: if P(x) is a {property} then {x : P} is a set. I.e. all the things with some property form a set. Acceptance of this axiom leads to {Russell's Paradox} which is why {Zermelo set theory} replaces it with a restricted form. (1995-03-31)
balanced tree "algorithm" An optimisation of a {tree} which aims to keep equal numbers of items on each {subtree} of each node so as to minimise the maximum path from the root to any {leaf node}. As items are inserted and deleted, the tree is restructured to keep the nodes balanced and the search paths uniform. Such an {algorithm} is appropriate where the overheads of the reorganisation on update are outweighed by the benefits of faster search. A {B-tree} is a kind of {balanced tree} that can have more than two subtrees at each node (i.e. one that is not restricted to being a {binary tree}). (2000-01-10)
Because the lokas are more particularly the spheres of spiritual and intellectual character, and the talas the spheres of vehicular or more substantial character, it has been customary in Indian literature to speak of the lokas as heavens and the talas as hells — neither heavens nor hells bearing the shades of meaning attached to them in Christian theology. Every substantial globe is considered a hell; our own earth, for instance, bhurloka-patala, is so considered. All these talas are in the last analysis rising or descending realms forming the astral light which is not one sole restricted realm or sphere.
Behaviorism: The contemporary American School of psychology which abandons the concepts of mind and consciousness, and restricts both animal and human psychology to the study of behavior. The impetus to behaviorism was given by the Russian physiologist, Pavlov, who through his investigation of the salivary reflex in dogs, developed the concept of the conditioned reflex. See Conditioned Reflex. The founder of American behaviorism is J.B. Watson, who formulated a program for psychology excluding all reference to consciousness and confining itself to behavioral responses. (Behavior: An Introduction to Comparative Psychology, 1914.) Thinking and emotion are interpreted as implicit behavior: the former is implicit or subvocal speech; the latter implicit visceral reactions. A distinction has been drawn between methodological and dogmatic behaviorism: the former ignores "consciousness" and advocates, in psychology, the objective study of behaviour; the latter denies consciousness entirely, and is, therefore, a form of metaphysical materialism. See Automatism. -- L.W.
believer ::: n. --> One who believes; one who is persuaded of the truth or reality of some doctrine, person, or thing.
One who gives credit to the truth of the Scriptures, as a revelation from God; a Christian; -- in a more restricted sense, one who receives Christ as his Savior, and accepts the way of salvation unfolded in the gospel.
One who was admitted to all the rights of divine worship and instructed in all the mysteries of the Christian religion, in
Bennett and Baylis, Formal Logic, New York. 1937: 6. THEORY OF TYPES. In the functional calculus of first order, variables which appear as arguments of propositional functions or which are bound by quantifiers must be variables which are restricted to a certain limited range, the kinds of propositions about propositional functions which cannot be expressed in the calculus. The uncritical attempt to remove this restriction, by introducing variables of unlimited range (the range covering both non-functions and functions of whatever kind) and modifying accordingly the definition of a formula and the lists of primitive formulas and primitive rules of inference, leads to a system which is formally inconsistent through the possibility of deriving in it certain of the logical paradoxes (q. v.). The functional calculus of first order may, however, be extended in another way, which involves separating propositional functions into a certain array of categories (the hierarchy of types), excluding. propositional functions which do not fall into one of these categories, and -- besides propositional and individual variables -- admitting only variables having a particular one of these categories as range.
Berkeley EDIF200 translator-building toolkit Wendell C. Baker and Prof A. Richard Newton of the Electronics Research Laboratory, Department of Electrical Engineering and Computer Sciences at the {University of California, Berkeley}. Version 7.6. Restriction: no-profit without permission. {(ftp://ic.berkeley.edu/pub/edif)}. (1990-07-01)
Bhutatman (Sanskrit) Bhūtātman [from bhūta has been + ātman self] The “self of that which has been,” the reincarnating ego. Composed of lower buddhi and higher manas, its range of consciousness is over the earth planetary chain and its vehicle is the higher human soul. In a more restricted sense bhutatman could logically be applied to the human ego, which makes its various reappearances as a new personality in each earth incarnation.
Bhutavat (Sanskrit) Bhūtavat [from the verbal root bhū to be, become] What has become; applicable to those seeds of cosmic being which through evolutionary unfolding in previous manvantaras remain as crystallized seeds through the cosmic pralaya, to blossom forth into the unfolding universe at the opening of the succeeding manvantara. As the term has reference to what is not pure unevolved spirit, in archaic mythology it often bears the meaning of limitation or restriction, and therefore is frequently looked upon as being evil because it is not pure spirit.
bible ::: n. --> A book.
The Book by way of eminence, -- that is, the book which is made up of the writings accepted by Christians as of divine origin and authority, whether such writings be in the original language, or translated; the Scriptures of the Old and New Testaments; -- sometimes in a restricted sense, the Old Testament; as, King James&
(b) In a somewhat more restricted sense, individual psychology, in contrast to folk psychology, group psychology or social psychology is the investigation of the individual considered -- so far as possible -- apart from the influence of the social group of which he is a member,
bindery "networking" A {Novell Netware} database that contains definitions for entities such as users, groups, and {workgroups}. The bindery allows the network supervisor to design an organised and secure operating environment based on the individual requirements of each of these entities. The bindery has three components: objects, properties, and property data sets. Objects represent any physical or logical entity, including users, user groups, file servers. Properties are characteristics of each object (e.g. passwords, account restrictions, {internetwork addresses}). Property data sets are the values assigned to an entity's bindery properties. [Netware Version 3.11 "Concepts" documentation (a glossary of Netware-related terms)]. (1996-03-07)
(b) In epistemology and psychology, the term is applied to knowledge, e.g. memory, which lies dormant in the mind but is capable of becoming actual and explicit (see W. Hamilton, Lectures on Metaphysics, xviii, cited by J. M. Baldwin, Dictionary of Philosophy and Psychology, Vol. I, p. 628). Latency in this restricted sense, designates phenomena now embraced by the term subconscious. See Subconscious. -- L.W.
(b) In logic: Disparate terms have been variously defined by logicians: Boethius defined disparate terms as those which are diverse yet not contradictory. See Prantl, Geschichte der Logik, I, 686. Leibniz considered two concepts disparate "if neither of the terms contains the other" that is to say if they are not in the relation of genus and species. (Couturat, Letbntz, Inedits, pp. 53, 62.) --L.W. Disparity: See Disparate. Disputatio: (Scholastic) Out of the quaestiones disputatae developed gradually a rigid form of scholastic disputation. The defensor theseos proposed his thesis and explained or proved it in syllogistic form. The opponentes argued against the thesis and its demonstration by repeating first the proposition and the syllogism proving it, then either by denying the validity of one or the other premises (nego maiorem, minorem) or by making distinctions restricting the proposition (distinguo maiorem, minorem). In the disputations of students under the direction of a magister the latter used to summarize the disputation and to "determine the question". -- R.A.
bison ::: n. --> The aurochs or European bison.
The American bison buffalo (Bison Americanus), a large, gregarious bovine quadruped with shaggy mane and short black horns, which formerly roamed in herds over most of the temperate portion of North America, but is now restricted to very limited districts in the region of the Rocky Mountains, and is rapidly decreasing in numbers.
Bison "tool" {GNU}'s replacement for the {yacc} {parser generator}. Bison runs under {Unix} and on {Atari} computers. It was written by Robert Corbett. As of version 1.24, Bison will no longer apply the {GNU} {General Public License} to your code. You can use the output files without restriction. {FTP GNU.org (ftp://ftp.gnu.org/gnu/bison/)} or your nearest {GNU archive site}. E-mail: "bug-bison@gnu.org". {Bison++} is a version which produces {C++} output. (2000-07-05)
boldness or daring without regard for conventional thought or other restrictions.
(b) Others, following Apuleius, use it in a much more restricted sense such as that of strict equivalence or even reciprocal entailment. In the latter sense the relation holds when and only when the two sentences express the same fact. -- C.A.B.
boxology "graphics" /bok-sol'*-jee/ {ASCII art}. This term implies a more restricted domain, that of box-and-arrow drawings. "His report has a lot of boxology in it." Compare {macrology}. [{Jargon File}] (1994-12-02)
restrict ::: a. --> Restricted. ::: v. t. --> To restrain within bounds; to limit; to confine; as, to restrict worlds to a particular meaning; to restrict a patient to a certain diet.
restricted ::: imp. & p. p. --> of Restrict
restricted ::: limited or confined. restricting.
restricting ::: p. pr. & vb. n. --> of Restrict
restriction A {bug} or design error that limits a program's capabilities, and which is sufficiently egregious that nobody can quite work up enough nerve to describe it as a {feature}. Often used (especially by {marketroid} types) to make it sound as though some crippling bogosity had been intended by the designers all along, or was forced upon them by arcane technical constraints of a nature no mere user could possibly comprehend (these claims are almost invariably false). Old-time hacker Joseph M. Newcomer advises that whenever choosing a quantifiable but arbitrary restriction, you should make it either a power of 2 or a power of 2 minus 1. If you impose a limit of 17 items in a list, everyone will know it is a random number - on the other hand, a limit of 15 or 16 suggests some deep reason (involving 0- or 1-based indexing in binary) and you will get less {flamage} for it. Limits which are round numbers in base 10 are always especially suspect. [{Jargon File}]
restrictionary ::: a. --> Restrictive.
restriction ::: n. --> The act of restricting, or state of being restricted; confinement within limits or bounds.
That which restricts; limitation; restraint; as, restrictions on trade.
restrictive ::: a. --> Serving or tending to restrict; limiting; as, a restrictive particle; restrictive laws of trade.
Astringent or styptic in effect.
british ::: a. --> Of or pertaining to Great Britain or to its inhabitants; -- sometimes restricted to the original inhabitants. ::: n. pl. --> People of Great Britain.
broadcast quality video "communications, multimedia" Roughly, {video} with more than 30 frames per second at a {resolution} of 800 x 640 {pixels}. The quality of moving pictures and sound is determined by the complete chain from camera to receiver. Relevant factors are the colour temperature of the lighting, the balance of the red, green and blue vision pick-up tubes to produce the correct display colour temperature (which will be different) and the {gamma} pre-correction to cancel the non-linear characteristic of {cathode-ray tubes} in television receivers. The {resolution} of the camera tube and video coding system will determine the maximum number of {pixels} in the picture. Different colour coding systems have different defects. The NTSC system (National Television Systems Committee) can produce {hue} errors. The PAL system (Phase Alternation by Line) can produce {saturation} errors. Television modulation systems are specified by ITU CCIR Report 624. Low-resolution systems have {bandwidths} of 4.2 MHz with 525 to 625 lines per frame as used in the Americas and Japan. Medium resolution of 5 to 6.5 MHz with 625 lines is used in Europe, Asia, Africa and Australasia. {High-Definition Television} (HDTV) will require 8 MHz or more of bandwidth. A medium resolution (5.5 MHz in UK) picture can be represented by 572 lines of 402 pixels. Note the ratio of pixels to lines is not the same as the {aspect ratio}. A {VGA} display (480n lines of 640 pixels) could thus display 84% of the height of one picture frame. Most compression techniques reduce quality as they assume a restricted range of detail and motion and discard details to which the human eye is not sensitive. Broadcast quality implies something better than amateur or domestic video and therefore can't be retained on a domestic video recorder. Broadcasts use quadriplex or U-matic recorders. The lowest frame rate used for commercial entertainment is the 24Hz of the 35mm cinema camera. When broadcast on a 50Hz television system, the pictures are screened at 25Hz reducing the running times by 4%. On a 60Hz system every five movie frames are screened as six TV frames, still at the 4% increased rate. The six frames are made by mixing adjacent frames, with some degradation of the picture. A computer system to meet international standard reproduction would at least VGA resolution, an interlaced frame rate of 24Hz and 8 bits to represent the luminance (Y) component. For a component display system using red, green and blue (RGB) electron guns and phosphor dots each will require 7 bits. Transmission and recording is different as various coding schemes need less bits if other representations are used instead of RGB. Broadcasts use YUV and compression can reduce this to about 3.5 bits per pixel without perceptible degradation. High-quality video and sound can be carried on a 34 Mbaud channel after being compressed with {ADPCM} and {variable length coding}, potentially in real time. (1997-07-04)
By way of connoting different types of society, many contemporary Marxists, especially in the U.S.S.R., building upon Marx's analysis of the two phases of "communist society" ("Gotha Program") designate the first or lower phase by the term socialism, the second or higher by the term communism (q.v.). The general features of socialist society (identified by Soviet thinkers with the present phase of development of the U.S.S.R.) are conceived as follows: Economic collective ownership of the means of production, such as factories, industrial equipment, the land, and of the basic apparatus of distribution and exchange, including the banking system; the consequent abolition of classes, private profit, exploitation, surplus value, (q.v.) private hiring and firing and involuntary unemployment; an integrated economy based on long time planning in terms of needs and use. It is held that only under these economic conditions is it possible to apply the formula, "from each according to ability, to each according to work performed", the first part of which implies continuous employment, and the second part, the absence of private profit. Political: a state based upon the dictatorship of the proletariat (q.v.) Cultural the extension of all educational and cultural facilities through state planning; the emancipation of women through unrestricted economic opportunities, the abolition of race discrimination through state enforcement, a struggle against all cultural and social institutions which oppose the socialist society and attempt to obstruct its realization. Marx and Engels held that socialism becomes the inevitable outgrowth of capitalism because the evolution of the latter type of society generates problems which can only be solved by a transition to socialism. These problems are traced primarily to the fact that the economic relations under capitalism, such as individual ownership of productive technics, private hiring and firing in the light of profits and production for a money market, all of which originally released powerful new productive potentialities, come to operate, in the course of time, to prevent full utilization of productive technics, and to cause periodic crises, unemployment, economic insecurity and consequent suffering for masses of people. Marx and Engels regarded their doctrine of the transformation of capitalist into socialist society as based upon a scientific examination of the laws of development of capitalism and a realistic appreciation of the role of the proletariat. (q.v.) Unlike the Utopian socialism (q.v.) of St. Simon, Fourier, Owen (q.v.) and others, their socialism asserted the necessity of mass political organization of the working classes for the purpose of gaining political power in order to effect the transition from capitalism, and also foresaw the probability of a contest of force in which, they held, the working class majority would ultimately be victorious. The view taken is that Marx was the first to explain scientifically the nature of capitalist exploitation as based upon surplus value and to predict its necessary consequences. "These two great discoveries, the materialist conception of history and the revelation of the secret of capitalist production by means of surplus value we owe to Marx. With these discoveries socialism became a science . . ." (Engels: Anti-Dühring, pp. 33-34.) See Historical materialism. -- J.M.S.
caesarism ::: n. --> A system of government in which unrestricted power is exercised by a single person, to whom, as Caesar or emperor, it has been committed by the popular will; imperialism; also, advocacy or support of such a system of government.
Canonical Encoding Rules "protocol, standard" (CER) A restricted variant of {BER} for producing unequivocal {transfer syntax} for data structures described by {ASN.1}. Whereas {BER} gives choices as to how data values may be encoded, CER and {DER} select just one encoding from those allowed by the basic encoding rules, eliminating all of the options. They are useful when the encodings must be preserved, e.g. in security exchanges. CER and {DER} differ in the set of restrictions that they place on the encoder. The basic difference between CER and {DER} is that {DER} uses definitive length form and CER uses indefinite length form. Documents: {ITU-T} X.690, {ISO} 8825-1. See also {PER}. (1998-05-19)
chondropterygii ::: n. pl. --> A group of fishes, characterized by cartilaginous fins and skeleton. It includes both ganoids (sturgeons, etc.) and selachians (sharks), but is now often restricted to the latter.
Chrematistiscs: (Gr. chrematistike, the art of the use of money) A term insisted upon by Ingram (1823-1900) and others in a restricted sense to that portion of the science of political economy which relates to the management and regulation of wealth and property, one of the efforts to indicate more clearly the content of classical economics. -- H.H.
chroot "operating system" The {UNIX} command to make the {root directory} (/) become something other than its default for the lifetime of the current process. It can only be run by privileged users and is used to give a process (commonly a network server such as {FTP} or {HTTP}) access to a restricted portion of the {file system}. The new root contains copies of all the essential files and directories, e.g. /lib, /dev/tty, /tmp. (1996-12-08)
Circulations of the Kosmos ::: Also Circulations of the Universe. This is a term used in the ancient wisdom or esoteric philosophy tosignify the network, marvelously intricate and builded of the channels or canals or paths or roadsfollowed by peregrinating or migrating entities as these latter pass from sphere to sphere or from realm torealm or from plane to plane. The pilgrim monads, however far advanced or however little advanced intheir evolution, inevitably and ineluctably follow these circulations. They can do nothing else, for theyare simply the spiritual, psychomagnetic, astral, and physical pathways along which the forces of theuniverse flow; and consequently, all entities whatsoever being indeed imbodiments of forces must ofnecessity follow the same routes or pathways that the abstract forces themselves use.These circulations of the kosmos are a veritable network between planet and planet, and planet and sun,and between sun and sun, and between sun and universe, and between universe and universe.Furthermore, the circulations of the kosmos are not restricted to the material or astral spheres, but are ofthe very fabric and structure of the entire universal kosmos, inner as well as outer. It is one of the mostmystical and suggestive doctrines of theosophy.
circumscribe ::: to enclose or restrict within limits; confine. circumscribed, circumscribing.
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.
clamped ::: 1. Fastened with or fixed in a clamp (a device for binding, holding, compressing or fastening objects together); hence, fig. Restricted, repressed, tightened down, restrained. 2. Established by authority; imposed clamps. (Sri Aurobindo also employs clamped as an adj.)
clergyman ::: n. --> An ordained minister; a man regularly authorized to preach the gospel, and administer its ordinances; in England usually restricted to a minister of the Established Church.
clergy ::: n. --> The body of men set apart, by due ordination, to the service of God, in the Christian church, in distinction from the laity; in England, usually restricted to the ministers of the Established Church.
Learning; also, a learned profession.
The privilege or benefit of clergy.
coactive ::: a. --> Serving to compel or constrain; compulsory; restrictive.
Acting in concurrence; united in action.
Commercial Internet eXchange "networking, body" (CIX) The CIX is a non-profit, 501(c)6, trade association coordinating {Internet} services. Its member organisations provide {TCP/IP} or {OSI} data {internetwork} services to the general public. The CIX gives them unrestricted access to other worldwide networks. It also takes an interest in the development and future direction of the {Internet}. The CIX provides a neutral forum to exchange ideas, information, and experimental projects among suppliers of internetworking services. The CIX broadens the base of national and international cooperation and coordination among member networks. Together, the membership may develop consensus positions on legislative and policy issues of mutual interest. The CIX encourages technical research and development for the mutual benefit of suppliers and customers of data communications internetworking services. It assists its member networks in the establishment of, and adherence to, operational, technical, and administrative policies and standards necessary to ensure fair, open, and competitive operations and communication among member networks. CIX policies are formulated by a member-elected board of directors. {(http://cix.org/)}. (1995-01-13)
commercial software "software" (Or "commercial off-the-shelf software", COTS) {Software} that is produced for sale. This contrasts with {free software}, which is produced for free distribution, meaning without charge and/or without restriction on further distribution. Some companies that sell software distribute some (versions) of products free of charge (but usually with restricted distribution rights), this would probably still be called commercial software. Conversely, software that an individual distributes for free, but for which he accepts donations, would still be called free software. (2007-02-07)
computer ethics "philosophy" Ethics is the field of study that is concerned with questions of value, that is, judgments about what human behaviour is "good" or "bad". Ethical judgments are no different in the area of computing from those in any other area. Computers raise problems of privacy, ownership, theft, and power, to name but a few. Computer ethics can be grounded in one of four basic world-views: Idealism, Realism, Pragmatism, or Existentialism. Idealists believe that reality is basically ideas and that ethics therefore involves conforming to ideals. Realists believe that reality is basically nature and that ethics therefore involves acting according to what is natural. Pragmatists believe that reality is not fixed but is in process and that ethics therefore is practical (that is, concerned with what will produce socially-desired results). Existentialists believe reality is self-defined and that ethics therefore is individual (that is, concerned only with one's own conscience). Idealism and Realism can be considered ABSOLUTIST worldviews because they are based on something fixed (that is, ideas or nature, respectively). Pragmatism and Existentialism can be considered RELATIVIST worldviews because they are based or something relational (that is, society or the individual, respectively). Thus ethical judgments will vary, depending on the judge's world-view. Some examples: First consider theft. Suppose a university's computer is used for sending an e-mail message to a friend or for conducting a full-blown private business (billing, payroll, inventory, etc.). The absolutist would say that both activities are unethical (while recognising a difference in the amount of wrong being done). A relativist might say that the latter activities were wrong because they tied up too much memory and slowed down the machine, but the e-mail message wasn't wrong because it had no significant effect on operations. Next consider privacy. An instructor uses her account to acquire the cumulative grade point average of a student who is in a class which she instructs. She obtained the password for this restricted information from someone in the Records Office who erroneously thought that she was the student's advisor. The absolutist would probably say that the instructor acted wrongly, since the only person who is entitled to this information is the student and his or her advisor. The relativist would probably ask why the instructor wanted the information. If she replied that she wanted it to be sure that her grading of the student was consistent with the student's overall academic performance record, the relativist might agree that such use was acceptable. Finally, consider power. At a particular university, if a professor wants a computer account, all she or he need do is request one but a student must obtain faculty sponsorship in order to receive an account. An absolutist (because of a proclivity for hierarchical thinking) might not have a problem with this divergence in procedure. A relativist, on the other hand, might question what makes the two situations essentially different (e.g. are faculty assumed to have more need for computers than students? Are students more likely to cause problems than faculty? Is this a hold-over from the days of "in loco parentis"?). {"Philosophical Bases of Computer Ethics", Professor Robert N. Barger (http://nd.edu/~rbarger/metaethics.html)}. {Usenet} newsgroups: {news:bit.listserv.ethics-l}, {news:alt.soc.ethics}. (1995-10-25)
CONCUR "language" A proposal for a language for programming with {concurrent} processes. CONCUR was inspired by {Modula} but removes Modula's restrictions on the placement of process declarations and invocations in order to study the implications of process support more fully. Anderson presents a {compiler} which translates CONCUR into the {object language} for a hypothetical machine. ["CONCUR, A Language for Continuous Concurrent Processes", R.M. Salter et al, Comp Langs 5(3):163-189, 1981]. {["Concur: a High-Level Language for Concurrent Programming", Karen Anderson Thesis, B. Thomas Golisano College of Computing and Information Sciences, 1979] (https://ritdml.rit.edu/handle/1850/15968?show=full)} (2013-06-05)
confinable ::: a. --> Capable of being confined, restricted, or limited.
confine ::: 1. To enclose within bounds, limit, restrict. 2. To shut or keep in; prevent from leaving a place because of imprisonment, illness, discipline, etc. confined.
confine ::: v. t. --> To restrain within limits; to restrict; to limit; to bound; to shut up; to inclose; to keep close. ::: v. i. --> To have a common boundary; to border; to lie contiguous; to touch; -- followed by on or with.
Conscience ::: According to Freud, the restriction demanded by the superego.
constraints ::: limitations or restrictions; bounds.
copyright "legal" The exclusive rights of the owner of the copyright on a work to make and distribute copies, prepare derivative works, and perform and display the work in public (these last two mainly apply to plays, films, dances and the like, but could also apply to software). A work, including a piece of software, is under copyright by default in most coutries, whether of not it displays a copyright notice. However, a copyright notice may make it easier to assert ownership. The copyright owner is the person or company whose name appears in the copyright notice on the box, or the disk or the screen or wherever. Most countries have agreed to uphold each others' copyrights. A copyright notice has three parts. The first can be either the {copyright symbol} (a letter C in a circle), the word "Copyright" or the abbreviation "Copr". Only the first of these is recognised internationally and the common {ASCII} rendering "(C)" is not valid anywhere. This is followed by the name of the copyright holder and the year of publication. The year should be the year of _first_ publication, it is not necessary as some believe to update this every year to the current year. Copyright protection in most countries extends for 50 years after the author's death. Originally, most of the computer industry assumed that only the program's underlying instructions were protected under copyright law but, beginning in the early 1980s, a series of lawsuits involving the video screens of game programs extended protections to the appearance of programs. Use of copyright to restrict redistribution is immoral, unethical and illegitimate. It is a result of brainwashing by monopolists and corporate interests and it violates everyone's rights. Such use of copyrights and patents hamper technological progress by making a naturally abundant resource scarce. Many, from communists to right wing libertarians, are trying to abolish intellectual property myths. See also {public domain}, {copyleft}, {software law}. {Universal Copyright Convention (http://www.unesco.org/new/en/culture/themes/creativity/creative-industries/copyright/)}. {US Copyright Office (http://copyright.gov/)}. {Usenet} newsgroup: {news:misc.legal.computing}. [Is this definition correct in the UK? In the US? Anywhere?] (2014-01-08)
cosmic mind ::: Sri Aurobindo: "Nevertheless, the fact of this intervention from above, the fact that behind all our original thinking or authentic perception of things there is a veiled, a half-veiled or a swift unveiled intuitive element is enough to establish a connection between mind and what is above it; it opens a passage of communication and of entry into the superior spirit-ranges. There is also the reaching out of mind to exceed the personal ego limitation, to see things in a certain impersonality and universality. Impersonality is the first character of cosmic self; universality, non-limitation by the single or limiting point of view, is the character of cosmic perception and knowledge: this tendency is therefore a widening, however rudimentary, of these restricted mind areas towards cosmicity, towards a quality which is the very character of the higher mental planes, — towards that superconscient cosmic Mind which, we have suggested, must in the nature of things be the original mind-action of which ours is only a derivative and inferior process.” *The Life Divine
"If we accept the Vedic image of the Sun of Truth, . . . we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; . . . At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, — not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality.” The Life Divine
"There is one cosmic Mind, one cosmic Life, one cosmic Body. All the attempt of man to arrive at universal sympathy, universal love and the understanding and knowledge of the inner soul of other existences is an attempt to beat thin, breach and eventually break down by the power of the enlarging mind and heart the walls of the ego and arrive nearer to a cosmic oneness.” *The Synthesis of Yoga
"[The results of the opening to the cosmic Mind:] One is aware of the cosmic Mind and the mental forces that move there and how they work on one"s mind and that of others and one is able to deal with one"s own mind with a greater knowledge and effective power. There are many other results, but this is the fundamental one.” Letters on Yoga
"The cosmic consciousness has many levels — the cosmic physical, the cosmic vital, the cosmic Mind, and above the higher planes of cosmic Mind there is the Intuition and above that the overmind and still above that the supermind where the Transcendental begins. In order to live in the Intuition plane (not merely to receive intuitions), one has to live in the cosmic consciousness because there the cosmic and individual run into each other as it were, and the mental separation between them is already broken down, so nobody can reach there who is still in the separative ego.” Letters on Yoga*
Cosmogenesis [from Greek kosmos world + genesis birth] The genesis of worlds, as distinguished from anthropogensis or the genesis of mankind; as defined by Blavatsky: “At the commencement of a great Manvantara, Parabrahm manifests as Mulaprakriti and then as the Logos. This Logos is equivalent to the ‘Unconscious Universal Mind,’ etc., of Western Pantheists. It constitutes the Basis of the subject-side of manifested Being, and is the source of all manifestations of individual consciousness. Mulaprakriti or Primordial Cosmic Substance, is the foundation of the object-side of things — the basis of all objective evolution and Cosmogenesis” (SD 2:24). The word is not restricted to earth, but includes innumerable globes; nor is it confined to those worlds which happen to be visible to our eye, but includes worlds on all the various planes of manifested substance. It does not mean that the worlds were created ex nihilo by divine fiat, nor that they were merely the productions from dead, unconscious, albeit eternal and uncreate matter. Again, cosmogenesis is not a process which has occurred only once and for all, but a process which is repeated indefinitely during manvantaras and after great pralayas. Thus worlds are evolved from the state of latency or pralaya into which they passed at the close of the preceding manvantara, and both primordial matter and primordial spirit come from the same source — parabrahman — and are resolved again into it. The process is one of evolution or progressive manifestation on various planes of objectivity of the potentialities latent in the spiritual germ. World must be understood, not with regard to any standards of size, but as including a universe of stars on the one hand and an atomic speck on the other.
cramped ::: closed in; restricted; confined in space, action, etc.
(c) The traditional problem of the origin of knowledge, viz. By what faculty or faculties of mind is knowledge attainable? It gave rise to the principal cleavage in modern epistemology between rationalism and empiricism (q.v.) though both occur in any thinker. The rationalists (Descartes, Spinoza, Leibniz) rely primarily -- though not exclusively -- on reason as the source of genuine knowledge, and the empiricists (Locke, Berkeley and Hume) rely mainly on experience. A broadly conceived empiricism such as Locke's which acknowledges the authenticity of knowledge derived both from the inner sense (see Reflection; Introspection), and the outer senses, contrasts with that type of sensationalism (q.v.) which is empiricism restricted to the outer senses. Various attempts, the most notable of which is the critical philosophy of Kant, have been made to reconcile rationalism and empiricism by assigning to reason and experience their respective roles in the constitution of knowledge. Few historical or contemporary epistemologists would subscribe either to a rationalism or an empiricism of an exclusive and extreme sort.
Deduction: (Lat. deductio, a leading down) Necessary analytical inference. (a) In logic: inference in which a conclusion follows necessarily from one or more given premisses. Definitions given have usually required that the conclusion be of lesser generality than one of the premisses, and have sometimes explicitly excluded immediate inference; but neither restriction fits very well with the ordinary actual use of the word. (b) In psychology, analytical reasoning from general to particular or less general. The mental drawing of conclusions from given postulates. Deduction of the Categories: (In Kant: Deduktion der Kategorien) Transcendental deduction: An exposition of the nature and possibility of a priori forms and the explanation and justification of their use as necessary conditions of experience. Empirical deduction: Factual explanation of how concepts arise in experience and reflection. See Kantianism. -- O.F.K.
definite ::: a. --> Having certain or distinct; determinate in extent or greatness; limited; fixed; as, definite dimensions; a definite measure; a definite period or interval.
Having certain limits in signification; determinate; certain; precise; fixed; exact; clear; as, a definite word, term, or expression.
Determined; resolved.
Serving to define or restrict; limiting; determining; as,
Delusion: (Lat. de + ludere, to play) Erroneous or non-veridical cognition. The term is properly restricted to perception, memory and other non-inferential forms of knowledge but is at times extended to include inferential beliefs and theories. See Veridical. The two principal types of delusion are (a) illusion or partially delusive cognition, e.g. the ordinary distortions of sense and memory which nevertheless have a basis in fact, and (b) hallucination or totally delusive cognition such as dreams, pseudo-memories, etc. to which nothing corresponds in fact. See Illusion; Hallucination. -- L.W.
derogate ::: v. t. --> To annul in part; to repeal partly; to restrict; to limit the action of; -- said of a law.
To lessen; to detract from; to disparage; to depreciate; -- said of a person or thing. ::: v. i. --> To take away; to detract; to withdraw; -- usually with
design "process" The approach that engineering (and some other) disciplines use to specify how to create or do something. A successful design must satisfies a (perhaps informal) {functional specification} (do what it was designed to do); conforms to the limitations of the target medium (it is possible to implement); meets implicit or explicit requirements on performance and resource usage (it is efficient enough). A design may also have to satisfy restrictions on the design process itself, such as its length or cost, or the tools available for doing the design. In the {software life-cycle}, design follows {requirements analysis} and is followed by implementation. ["Object-Oriented Analysis and Design with Applications", 2nd ed., Grady Booch]. (1996-12-08)
Dharmakaya (Sanskrit) Dharmakāya [from dharma law, continuance from the verbal root dhṛ to support, carry, continue + kāya body] Continuance-body, body of the law. One of the trikaya of Buddhism, which consists of 1) nirmanakaya, 2) sambhogakaya, and 3) dharmakaya. “It is that spiritual body or state of a high spiritual being in which the restricted sense of soulship and egoity has vanished into a universal (hierarchical) sense, and remains only in the seed, latent — if even so much. It is pure consciousness, pure bliss, pure intelligence, freed from all personalizing thought” (OG 38). In the dharmakaya vesture the initiate is on the threshold of nirvana or in the nirvanic state. Sometimes the dharmakaya is called the “nirvana without remains,” for once having reached that state the buddha or bodhisattva remains entirely outside of every earthly condition; he will return no more until the commencement of a new manvantara, for he has crossed the cycle of births. Dharmakaya state is that of parasamadhi, where no progress is possible — at least as long as the entity remains in it. Such entities may be said to be for the time being crystallized in purity and homogeneity. This is, likewise, one of the states of adi-buddha, and as such is called the mystic, universally diffused essence, the robe or vesture of luminous spirituality. See also TRIKAYA; TRISARANA
Dharmakaya(Sanskrit) ::: This is a compound of two words meaning the "continuance body," sometimes translatedequally well (or ill) the "body of the Law" -- both very inadequate expressions, for the difficulty intranslating these extremely mystical terms is very great. A mere correct dictionary-translation oftenmisses the esoteric meaning entirely, and just here is where Occidental scholars make such ludicrouserrors at times.The first word comes from the root dhri, meaning "to support," "to sustain," "to carry," "to bear," hence"to continue"; also human laws are the agencies supposed to carry, support, sustain, civilization; thesecond element, kaya, means "body." The noun thus formed may be rendered the "body of the Law," butthis phrase does not give the idea at all. It is that spiritual body or state of a high spiritual being in whichthe restricted sense of soulship and egoity has vanished into a universal (hierarchical) sense, and remainsonly in the seed, latent -- if even so much. It is pure consciousness, pure bliss, pure intelligence, freedfrom all personalizing thought.In the Buddhism of Central Asia, the dharmakaya is the third and highest of the trikaya. The trikayaconsists of (1) nirmanakaya, (2) sambhogakaya, and (3) dharmakaya. We may look upon these threestates, all of them lofty and sublime, as being three vestures in which the consciousness of the entityclothes itself. In the dharmakaya vesture the initiate is already on the threshold of nirvana, if not indeedalready in the nirvanic state. (See also Nirmanakaya, Sambhogakaya)
didelphous ::: a. --> Didelphic. ::: n. --> Formerly, any marsupial; but the term is now restricted to an American genus which includes the opossums, of which there are many species. See Opossum. [Written also Didelphis.] See Illustration in Appendix.
Dimension or dimensional is a word which when strictly used refers to measuring in one or another direction. Now the intuition which has led many modern scientists and philosophers to speak of more than three dimensions of space is a true one, but a more correct way of phrasing these suppositions dimensions would be to speak of the philosophical qualities or attributes of space. Thus, time in the Relativity Theory of Einstein may logically enough be considered a dimension, because it is a quality or mode of measuring space from event to event, so that by such mensuration the mind can picture to itself not only the continuous present, but likewise the past and future. Furthermore, any entity possessing the commonly accepted three dimensions could not exist or be, unless the time element entered into the equation; in other words, unless a being or thing exists in time it obviously cannot exist at all, and thus it is that time logically and correctly can be called a dimension of space. As long as matter or physical space exists, however, there will be for such physical space three dimensions and no more, to which it is likewise philosophically accurate enough to add the fourth dimension modernly called time; but theosophy is not satisfied with restricting itself to these four ways of measuring the attributes or qualities of space, but adds others, one of the most important being consciousness, which is such an attribute of abstract space as time is, or as our length, breadth, and thickness.
DIN-8 "hardware" An 8-pin round connector, sometimes used for {EIA-232} serial communication when space is restricted, such as on {laptop computers}. (1996-12-08)
D. Interpretations of Probability. The methods and results of mathematical probability (and of probability in general) are the subject of much controversy as regards their interpretation and value. Among the various theories proposed, we shall consider the following Probability as a measure of belief, probability as the relative frequency of events, probability as the truth-frequency of types of argument, probability as a primitive notion, probability as an operational concept, probability as a limit of frequencies, and probability as a physical magnitude determined by axioms. I. Probability as a Measure of Belief: According to this theory, probability is the measure or relative degree of rational credence to be attached to facts or statements on the strength of valid motives. This type of probability is sometimes difficult to estimate, as it may be qualitative as well as quantitative. When considered in its mathematical aspects, the measure of probable inference depends on the preponderance or failure of operative causes or observed occurrences of the case under investigation. This conception involves axioms leading to the classic rule of Laplace, namely: The measure of probability of any one of mutually exclusive and apriori equiprobable possibilities, is the ratio of the number of favorable possibilities to the total number of possibilities. In probability operations, this rule is taken as the definition of direct probability for those cases where it is applicable. The main objections against this interpretation are: that probability is largely subjective, or at least independent of direct experience; that equiprobability is taken as an apriori notion, although the ways of asserting it are empirical; that the conditions of valid equiprobability are not stated definitely; that equiprobability is difficult to determine actually in all cases; that it is difficult to attach an adequate probability to a complex event from the mere knowledge of the probabilities of its component parts, and that the notion of probability is not general, as it does not cover such cases as the inductive derivation of probabilities from statistical data. II. Probability as a Relative Frequency. This interpretation is based on the nature of events, and not on any subjective considerations. It deals with the rate with which an event will occur in a class of events. Hence, it considers probability as the ratio of frequency of true results to true conditions, and it gives as its measure the relative frequency leading from true conditions to true results. What is meant when a set of calculations predict that an experiment will yield a result A with probability P, is that the relative frequency of A is expected to approximate the number P in a long series of such experiments. This conception seems to be more concerned with empirical probabilities, because the calculations assumed are mostly based on statistical data or material assumptions suggested by past experiments. It is valuable in so far as it satisfies the practical necessity of considering probability aggregates in such problems. The main objections against this interpretation are: that it does not seem capable of expressing satisfactorily what is meant by the probability of an event being true; that its conclusions are more or less probable, owing to the difficulty of defining a proper standard for comparing ratios; that neither its rational nor its statistical evidence is made clear; that the degree of relevance of that evidence is not properly determined, on account of the theoretical indefinite ness of both the true numerical value of the probability and of the evidence assumed, and that it is operational in form only, but not in fact, because it involves the infinite without proper limitations. III. Probability as Truth-Frequency of Types of Arguments: In this interpretation, which is due mainly to Peirce and Venn, probability is shifted from the events to the propositions about them; instead of considering types and classes of events, it considers types and classes of propositions. Probability is thus the ability to give an objective reading to the relative tiuth of propositions dealing with singular events. This ability can be used successfully in interpreting definite and indefinite numerical probabilities, by taking statistical evaluations and making appropriate verbal changes in their formulation. Once assessed, the relative truth of the propositions considered can be communicated to facts expressed by these propositions. But neither the propositions nor the facts as such have a probability in themselves. With these assumptions, a proposition has a degree of probability, only if it is considered as a member of a class of propositions; and that degree is expressed by the proportion of true propositions to the total number of propositions in the class. Hence, probability is the ratio of true propositions to all the propositions of the class examined, if the class is finite, or to all the propositions of the same type in the long run, if the class is infinite. In the first case, fair sampling may cover the restrictions of a finite class; in the second case, the use of infinite series offers a practical limitation for the evidence considered. But in both cases, probability varies with the class or type chosen, and probability-inferences are limited by convention to those cases where numerical values can be assigned to the ratios considered. It will be observed that this interpretation of probability is similar to the relative frequency theory. The difference between these two theories is more formal than material in both cases the probability refers ultimately to kinds of evidence based on objective matter of fact. Hence the Truth-Frequency theory is open to the sime objections as the Relative-Frequency theory, with proper adjustments. An additional difficulty of this theory is that the pragmatic interpretation of truth it involves, has yet to be proved, and the situation is anything but improved by assimilating truth with probability.
Diophantine equation "mathematics" Equations with {integer} coefficients to which integer solutions are sought. Because the results are restricted to integers, different {algorithms} must be used from those which find {real} solutions. [More details?] (1998-08-27)
disimpark ::: v. t. --> To free from the barriers or restrictions of a park.
disqualify ::: v. t. --> To deprive of the qualities or properties necessary for any purpose; to render unfit; to incapacitate; -- with for or from before the purpose, state, or act.
To deprive of some power, right, or privilege, by positive restriction; to disable; to debar legally; as, a conviction of perjury disqualifies a man to be a witness.
Distinguished Encoding Rules "communications, data" (DER) An {X.690} encoding format (or {transfer syntax}) for data structures described by {ASN.1} that specifies exactly one way to encode a value thus ensuring a unique, {canonical}, {serialised} representation. DER is a restricted variant of {BER}. For example, DER has exactly one way to encode a {Boolean} value. DER is used in {cryptography}, e.g. for {digital certificates} such as {X.509}. (2016-05-05)
distribution 1. "software" A software source tree packaged for distribution; but see {kit}. 2. "messaging" A vague term encompassing {mailing lists} and {Usenet} {newsgroups} (but not {BBS} {fora}); any topic-oriented message channel with multiple recipients. 3. "messaging" An information-space domain (usually loosely correlated with geography) to which propagation of a {Usenet} message is restricted; a much-underused feature. [{Jargon File}]
Do What the Fuck You Want to Public License "legal" (WTFPL) An obscenely permissive {license} for {software} and other scientific or artistic works. As the name suggests, the WTFPL does not restrict what you can do with the licenced work at all. The only restriction on the use of the license itself is that if you change it you also change the name. The WTFPL aims to expose and remove the problems of the popular but competing {GPL} and {BSD} licences. Since, according to its own terms, the license can be completely ignored, it can be little more than an amusing paradox. {Unlicense} is a more serious template for dedicating {software} to the {public domain}. {WTFPL Home (http://www.wtfpl.net/)}. (2013-11-05)
dyke ::: n. --> See Dike. The spelling dyke is restricted by some to the geological meaning.
electronic commerce "application, communications" (EC) The conducting of business communication and transactions over networks and through computers. As most restrictively defined, electronic commerce is the buying and selling of goods and services, and the transfer of funds, through digital communications. However EC also includes all inter-company and intra-company functions (such as marketing, finance, manufacturing, selling, and negotiation) that enable commerce and use {electronic mail}, {EDI}, file transfer, fax, {video conferencing}, {workflow}, or interaction with a remote computer. Electronic commerce also includes buying and selling over the {web} and the {Internet}, {electronic funds transfer}, {smart cards}, {digital cash} (e.g. Mondex), and all other ways of doing business over digital networks. [{Electronic Commerce Dictionary}]. (1995-10-08)
endogamy ::: n. --> Marriage only within the tribe; a custom restricting a man in his choice of a wife to the tribe to which he belongs; -- opposed to exogamy.
epithelium ::: n. --> The superficial layer of cells lining the alimentary canal and all its appendages, all glands and their ducts, blood vessels and lymphatics, serous cavities, etc. It often includes the epidermis (i. e., keratin-producing epithelial cells), and it is sometimes restricted to the alimentary canal, the glands and their appendages, -- the term endothelium being applied to the lining membrane of the blood vessels, lymphatics, and serous cavities.
Ethereal, Ethereality Used in an attempt to define states of matter more refined and less dense than familiar physical matter. The differences between the higher divisions of matter is analogous to the corresponding subdivisions of physical matter — solid, liquid, gas, and fiery. Thus the characteristic of the solid is fixity of form, restriction of movement; that of liquid, mobility; of gas, expansibility; while the fiery element among other things is exempt from gravitation. The major divisions of matter must be graded on a somewhat analogous scale.
Event-particle: A. N. Whitehead's term meaning a material event with all its dimensions ideally restricted. -- R.B.W.
exception ::: n. --> The act of excepting or excluding; exclusion; restriction by taking out something which would otherwise be included, as in a class, statement, rule.
That which is excepted or taken out from others; a person, thing, or case, specified as distinct, or not included; as, almost every general rule has its exceptions.
An objection, oral or written, taken, in the course of an action, as to bail or security; or as to the decision of a judge, in
Existence: (Ger. Dasein, Existenz) In Husserl's writings the terms Dasein and Existenz are not given different senses nor restricted to the sphere of personal being, except with explicit reference to other writers who use them so. In Husserl's usage, "existence" means being (q.v.) of any kind or, more restrictedly, individual being. -- D.C.
fantasia ::: n. --> A continuous composition, not divided into what are called movements, or governed by the ordinary rules of musical design, but in which the author&
fascist "jargon" Said of a computer system with excessive or annoying security barriers, usage limits, or access policies. The implication is that said policies are preventing hackers from getting interesting work done. The variant "fascistic" seems to have been preferred at {MIT}. In the design of languages and other software tools, "the fascist alternative" is the most restrictive and structured way of capturing a particular function; the implication is that this may be desirable in order to simplify the implementation or provide tighter error checking. Compare {bondage-and-discipline language}, although that term is global rather than local. [{Jargon File}] (2003-07-29)
Fastened with or fixed in a clamp (a device for binding, holding, compressing or fastening objects together); hence, fig. Restricted, repressed, tightened down, restrained. 2. Established by authority; imposed clamps. (Sri Aurobindo also employs clamped as an adj.)
ferae ::: n. pl. --> A group of mammals which formerly included the Carnivora, Insectivora, Marsupialia, and lemurs, but is now often restricted to the Carnivora.
fettered ::: bound with chains or ropes, etc. around the legs, as an animal, to restrict the movement of. Hence, fig. imposed restraint upon; confined, impeded, restrained.
fetus ::: n. --> The young or embryo of an animal in the womb, or in the egg; often restricted to the later stages in the development of viviparous and oviparous animals, embryo being applied to the earlier stages.
forebrain ::: n. --> The anterior of the three principal divisions of the brain, including the prosencephalon and thalamencephalon. Sometimes restricted to the prosencephalon only. See Brain.
fossil 1. In software, a misfeature that becomes understandable only in historical context, as a remnant of times past retained so as not to break compatibility. Example: the retention of {octal} as default base for string escapes in {C}, in spite of the better match of {hexadecimal} to ASCII and modern byte-addressable architectures. See {dusty deck}. 2. More restrictively, a feature with past but no present utility. Example: the force-all-caps (LCASE) bits in the V7 and {BSD} Unix tty driver, designed for use with monocase terminals. (In a perversion of the usual backward-compatibility goal, this functionality has actually been expanded and renamed in some later {USG Unix} releases as the IUCLC and OLCUC bits.) 3. The FOSSIL (Fido/Opus/Seadog Standard Interface Level) driver specification for serial-port access to replace the {brain-dead} routines in the IBM PC ROMs. Fossils are used by most {MS-DOS} {BBS} software in preference to the "supported" ROM routines, which do not support interrupt-driven operation or setting speeds above 9600; the use of a semistandard FOSSIL library is preferable to the {bare metal} serial port programming otherwise required. Since the FOSSIL specification allows additional functionality to be hooked in, drivers that use the {hook} but do not provide serial-port access themselves are named with a modifier, as in "video fossil". [{Jargon File}]
fowl ::: n. --> Any bird; esp., any large edible bird.
Any domesticated bird used as food, as a hen, turkey, duck; in a more restricted sense, the common domestic cock or hen (Gallus domesticus). ::: v. i. --> To catch or kill wild fowl, for game or food, as by
francolin ::: n. --> A spurred partidge of the genus Francolinus and allied genera, of Asia and Africa. The common species (F. vulgaris) was formerly common in southern Europe, but is now nearly restricted to Asia.
frank ::: n. --> A pigsty.
The common heron; -- so called from its note.
Unbounded by restrictions, limitations, etc.; free.
Free in uttering one&
Free Software Foundation "body" (FSF) An organisation devoted to the creation and dissemination of {free software}, i.e. software that is free from licensing fees or restrictions on use. The Foundation's main work is supporting the {GNU} project, started by {Richard Stallman} (RMS), partly to proselytise for his position that information is community property and all software source should be shared. The GNU project has developed the GNU {Emacs} editor and a {C} compiler, {gcc}, replacements for many Unix utilities and many other tools. A complete {Unix}-like operating system ({HURD}) is in the works (April 1994). Software is distributed under the terms of the {GNU General Public License}, which also provides a good summary of the Foundation's goals and principles. The Free Software Foundation raises most of its funds from distributing its software, although it is a charity rather than a company. Although the software is freely available (e.g. by {FTP} - see below) users are encouraged to support the work of the FSF by paying for their distribution service or by making donations. One of the slogans of the FSF is "Help stamp out software hoarding!" This remains controversial because authors want to own, assign and sell the results of their labour. However, many hackers who disagree with RMS have nevertheless cooperated to produce large amounts of high-quality software for free redistribution under the Free Software Foundation's imprimatur. See {copyleft}, {General Public Virus}, {GNU archive site}. {(ftp://ftp.gnu.ai.mit.edu)}. Unofficial WWW pages: {PDX (http://cs.pdx.edu/~trent/gnu/)}, {DeLorie (http://delorie.com/gnu/)}. E-mail: "gnu@gnu.org". Address: Free Software Foundation, Inc., 675 Massachusetts Avenue, Cambridge, MA 02139, USA. Telephone: +1 (617) 876 3296. (1995-12-10)
free software "software" Software that everyone is free to copy, redistribute and modify. That implies free software must be available as {source code}, hence "free open source software" - "FOSS". It is usually also free of charge, though anyone can sell free software so long as they don't impose any new restrictions on its redistribution or use. The widespread acceptance of this definition and free software itself owes a great deal to {Richard Stallman} and the {Free Software Foundation}. There are many other kinds of "free software" in the sense of "free of charge". See "{-ware}". {This dictionary} is free in both senses, though since it is documentation not {software} it is distributed under the {GFDL}. (2007-02-09)
freeware "legal" {Software}, often written by enthusiasts and distributed at no charge by users' groups, or via the {web}, {electronic mail}, {bulletin boards}, {Usenet}, or other electronic media. At one time, "freeware" was a trademark of {Andrew Fluegelman}. It wasn't enforced after his death. "Freeware" should not be confused with "{free software}" (roughly, software with unrestricted redistribution) or "{shareware}" (software distributed without charge for which users can pay voluntarily). {Jim Knopf's story (http://freewarehof.org/sstory.html)}. [{Jargon File}] (2003-07-26)
fringilla ::: a. --> A genus of birds, with a short, conical, pointed bill. It formerly included all the sparrows and finches, but is now restricted to certain European finches, like the chaffinch and brambling.
From these considerations it is readily seen why the Masters or mahatmas in Blavatsky’s time stated that the scientific theory of the conservation of energy was wrong in concept and therefore untrue in fact, although workable enough as a mere hypothesis for laboratory studies and the then closely restricted scientific theorizing of the day.
fullness "a physical life fit for a divine inhabitant and, ::: in the sense not of attachment or of restriction to our present corporeal frame but
full-sailed ::: a. --> Having all its sails set,; hence, without restriction or reservation.
fuzzy logic A superset of {Boolean logic} dealing with the concept of partial truth -- {truth values} between "completely true" and "completely false". It was introduced by Dr. Lotfi Zadeh of {UCB} in the 1960's as a means to model the uncertainty of {natural language}. Any specific theory may be generalised from a discrete (or "crisp") form to a continuous (fuzzy) form, e.g. "fuzzy calculus", "fuzzy differential equations" etc. Fuzzy logic replaces Boolean truth values with degrees of truth which are very similar to probabilities except that they need not sum to one. Instead of an assertion pred(X), meaning that X definitely has the property associated with {predicate} "pred", we have a truth function truth(pred(X)) which gives the degree of truth that X has that property. We can combine such values using the standard definitions of fuzzy logic: truth(not x) = 1.0 - truth(x) truth(x and y) = minimum (truth(x), truth(y)) truth(x or y) = maximum (truth(x), truth(y)) (There are other possible definitions for "and" and "or", e.g. using sum and product). If truth values are restricted to 0 and 1 then these functions behave just like their Boolean counterparts. This is known as the "extension principle". Just as a Boolean predicate asserts that its argument definitely belongs to some subset of all objects, a fuzzy predicate gives the degree of truth with which its argument belongs to a {fuzzy subset}. {Usenet} newsgroup: {news:comp.ai.fuzzy}. E-mail servers: "fuzzynet@aptronix.com", "rnalib@its.bldrdoc.gov", "fuzzy-server@til.com". {(ftp://ftp.hiof.no/pub/Fuzzy)}, {(ftp://ntia.its.bldrdoc.gov/pub/fuzzy)}. {FAQ (ftp://rtfm.mit.edu/pub/usenet-by-group/comp.answers/fuzzy-logic)}. {James Brule, "Fuzzy systems - a tutorial", 1985 (http://life.anu.edu.au/complex_systems/fuzzy.html)}. {STB Software Catalog (http://krakatoa.jsc.nasa.gov/stb/catalog.html)}, includes a few fuzzy tools. [H.J. Zimmerman, "Fuzzy Sets, Decision Making and Expert Systems", Kluwer, Dordrecht, 1987]. ["Fuzzy Logic, State of the Art", Ed. R. Lowen, Marc Roubens, Theory and Decision Library, D: System theory, Knowledge Engineering and Problem Solving 12, Kluwer, Dordrecht, 1993, ISBN 0-7923-2324-6]. (1995-02-21)
gallicanism ::: n. --> The principles, tendencies, or action of those, within the Roman Catholic Church in France, who (esp. in 1682) sought to restrict the papal authority in that country and increase the power of the national church.
gangrene ::: n. --> A term formerly restricted to mortification of the soft tissues which has not advanced so far as to produce complete loss of vitality; but now applied to mortification of the soft parts in any stage. ::: v. t. & i. --> To produce gangrene in; to be affected with
GAPLog General Amalgamated Programming with Logic. {LOGPRO} group, Linkoping Sweden. A restricted version of {constraint logic programming}, using {S-unification} but not restricted to a single domain. [Chapter in forthcoming Springer book on ESPRIT]
gas ::: n. --> An aeriform fluid; -- a term used at first by chemists as synonymous with air, but since restricted to fluids supposed to be permanently elastic, as oxygen, hydrogen, etc., in distinction from vapors, as steam, which become liquid on a reduction of temperature. In present usage, since all of the supposed permanent gases have been liquified by cold and pressure, the term has resumed nearly its original signification, and is applied to any substance in the elastic or aeriform state.
General Public License "legal" (GPL, note US spelling) The licence applied to most {software} from the {Free Software Foundation} and the {GNU} project and other authors who choose to use it. The licences for most software are designed to prevent users from sharing or changing it. By contrast, the GNU General Public License is intended to guarantee the freedom to share and change {free software} - to make sure the software is free for all its users. The GPL is designed to make sure that anyone can distribute copies of free software (and charge for this service if they wish); that they receive source code or can get it if they want; that they can change the software or use pieces of it in new free programs; and that they know they can do these things. The GPL forbids anyone to deny others these rights or to ask them to surrender the rights. These restrictions translate to certain responsibilities for those who distribute copies of the software or modify it. See also {General Public Virus}. (1994-10-27)
gentry ::: a. --> Birth; condition; rank by birth.
People of education and good breeding; in England, in a restricted sense, those between the nobility and the yeomanry.
Courtesy; civility; complaisance.
GNU E A persistent C++ variant Version 2.3.3 compiler {(ftp://ftp.cs.wisc.edu/exodus/E/)}. GNU E is a persistent, object oriented programming language developed as part of the Exodus project. GNU E extends C++ with the notion of persistent data, program level data objects that can be transparently used across multiple executions of a program, or multiple programs, without explicit input and output operations. GNU E's form of {persistence} is based on extensions to the C++ type system to distinguish potentially persistent data objects from objects that are always memory resident. An object is made persistent either by its declaration (via a new "persistent" storage class qualifier) or by its method of allocation (via persistent dynamic allocation using a special overloading of the new operator). The underlying object storage system is the Exodus storage manager, which provides concurrency control and recovery in addition to storage for persistent data. restriction: Copyleft; not all run-time sources are available (yet) requires: release 2.1.1 of the Exodus storage manager E-mail: "exodus@cs.wisc.edu". (1993-01-20)
God(s) and Goddess(es) A generalizing term signifying all self-conscious entities superior to humankind, most often restricted to the three dhyani-chohanic kingdoms. The gods have differing places in nature’s hierarchical scheme, running through innumerable grades of cosmic intelligences. Theosophy teaches that human beings who successfully reach the seventh round on this earth chain will pass, at the conclusion of this last round, into the kingdom superior to the human, that of the lowest dhyani-chohans.
gorgonia ::: n. --> A genus of Gorgoniacea, formerly very extensive, but now restricted to such species as the West Indian sea fan (Gorgonia flabellum), sea plume (G. setosa), and other allied species having a flexible, horny axis.
Any slender branched gorgonian.
grallae ::: n. pl. --> An order of birds which formerly included all the waders. By later writers it is usually restricted to the sandpipers, plovers, and allied forms; -- called also Grallatores.
Hades or Aides (Greek) [from aides, Aidoneus the invisible] Son of Kronos and Rhea, brother of Zeus and Poseidon. When the world was shared among the three brothers, Hades obtained the nether regions sometimes equated with Dis, Orcus, and Tartarus. After the time of Homer the name was given to the region he presided over with his consort Persephone. This corresponds to the underworld, those regions of the astral light which extend from the highest kama-loka to the deepest depths of avichi; although the more restricted usage of Hades applies to kama-loka. Hades is pictured as a dark realm in the depths of the earth, surrounded by rivers. However, the meaning of underworld shifts according to the viewpoint had at any time, the earth itself sometimes being equated with Hades.
halcyon ::: n. --> A kingfisher. By modern ornithologists restricted to a genus including a limited number of species having omnivorous habits, as the sacred kingfisher (Halcyon sancta) of Australia. ::: a. --> Pertaining to, or resembling, the halcyon, which was anciently said to lay her eggs in nests on or near the sea during the
Happy Fields A name for the afterdeath state among the ancient Chaldeans, Babylonians, and Assyrians. These regions were reached after passing through the place of purgation (in a restricted sense therefore equivalent to the Greek Hades) which was ruled over by the Lady of the Great Land, called Nin-Kigal by the Assyrians and Allatu by the Babylonians. The entrance to this place was by means of the cave of Aralu.
hard link "file system" One of several directory entries which refer to the same {Unix} {file}. A hard link is created with the "ln" (link) command: ln "old name" "new name" where "old name" and "new name" are {pathnames} within the same {file system}. Hard links to the same file are indistinguishable from each other except that they have different pathnames. They all refer to the same {inode} and the inode contains all the information about a file. The standard ln command does not usually allow you to create a hard link to a directory, chiefly because the standard {rm} and {rmdir} commands do not allow you to delete such a link. Some systems provide link and {unlink} commands which give direct access to the {system calls} of the same name, for which no such restrictions apply. Normally all hard links to a file must be in the same {file system} because a directory entry just relates a pathname to an inode within the same file system. The only exception is a {mount point}. The restrictions on hard links to directories and between file systems are very common but are not mandated by {POSIX}. {Symbolic links} are often used instead of hard links because they do not suffer from these restrictions. The space associated with a file is not freed until all the hard links to the file are deleted. This explains why the system call to delete a file is called "unlink". {Microsoft Windows} {NTFS} supports hard links via the {fsutil} command. {Unix manual page}: ln(1). {(http://microsoft.com/windowsxp/home/using/productdoc/en/fsutil_hardlink.asp)}. (2004-02-24)
heart ::: Sri Aurobindo: "The heart in Vedic psychology is not restricted to the seat of the emotions; it includes all that large tract of spontaneous mentality, nearest to the subconscient in us, out of which rise the sensations, emotions, instincts, impulses and all those intuitions and inspirations that travel through these agencies before they arrive at form in the intelligence.” *The Secret of the Veda
Heart ::: The heart in Vedic psychology is not restricted to the seat of the emotions; it includes all that large tract of spontaneous mentality, nearest to the subconscient in us, out of which rise the sensations, emotions, instincts, impulses and all those intuitions and inspirations that travel through these agencies before they arrive at form in the intelligence.
Ref: CWSA Vol. 15, Page: 271-72
heart ::: “The heart in Vedic psychology is not restricted to the seat of the emotions; it includes all that large tract of spontaneous mentality, nearest to the subconscient in us, out of which rise the sensations, emotions, instincts, impulses and all those intuitions and inspirations that travel through these agencies before they arrive at form in the intelligence.” The Secret of the Veda
hedge ::: n.** 1. A row of closely planted shrubs or low-growing trees forming a fence or boundary. 2. Any barrier or boundary. hedges. v. 3. To hem in, hinder, or restrict with or as if with a hedge. hedged, fate-hedged. **
herbivora ::: n. pl. --> An extensive division of Mammalia. It formerly included the Proboscidea, Hyracoidea, Perissodactyla, and Artiodactyla, but by later writers it is generally restricted to the two latter groups (Ungulata). They feed almost exclusively upon vegetation.
hierarchical database "database" A kind of {database management system} that links records together like a family tree such that each record type has only one owner, e.g. an order is owned by only one customer. Hierarchical structures were widely used in the first {mainframe} database management systems. However, due to their restrictions, they often cannot be used to relate structures that exist in the real world.
hindbrain ::: n. --> The posterior of the three principal divisions of the brain, including the epencephalon and metencephalon. Sometimes restricted to the epencephalon only.
hindu ::: n. --> A native inhabitant of Hindostan. As an ethnical term it is confined to the Dravidian and Aryan races; as a religious name it is restricted to followers of the Veda.
Same as Hindoo.
hostname 1. (Or "sitename"). The unique name by which a computer is known on a {network}, used to identify it in {electronic mail}, {Usenet} {news}, or other forms of electronic information interchange. On the {Internet} the hostname is an {ASCII} string, e.g. "foldoc.doc.ic.ac.uk" which, consists of a local part (foldoc) and a {domain} name (doc.ic.ac.uk). The hostname is translated into an {Internet address} either via the {hosts file}, {NIS} or by the {Domain Name System} (DNS) or {resolver}. It is possible for one computer to have several hostnames (aliases) though one is designated as its {canonical} name. It is often possible to guess a hostname for a particular institution. This is useful if you want to know if they operate network services like {anonymous FTP}, {World-Wide Web} or {finger}. First try the institution's name or obvious abbreviations thereof, with the appropriate {domain} appended, e.g. "mit.edu". If this fails, prepend "ftp." or "www." as appropriate, e.g. "www.data-io.com". You can use the {ping} command as a quick way to test whether a hostname is valid. The folklore interest of hostnames stems from the creativity and humour they often display. Interpreting a sitename is not unlike interpreting a vanity licence plate; one has to mentally unpack it, allowing for mono-case and length restrictions and the lack of whitespace. Hacker tradition deprecates dull, institutional-sounding names in favour of punchy, humorous, and clever coinages (except that it is considered appropriate for the official public gateway machine of an organisation to bear the organisation's name or acronym). Mythological references, cartoon characters, animal names, and allusions to SF or fantasy literature are probably the most popular sources for sitenames (in roughly descending order). The obligatory comment is Harris's Lament: "All the good ones are taken!" See also {network address}. 2. {Berkeley} {Unix} command to set and get the application level name used by the host. {Unix manual page}: hostname(1). (1995-02-16)
Hungry ViewKit "operating system, library" A {C++} {class} library for developing {Motif} {application programs} (although this restriction will be lifted once {LessTif} is finished). It follows the {API} of the {Iris}(tm) {ViewKit}, put out by {SGI}. The Hungry ViewKit is a superset of the Iris ViewKit, so any code developed for the Iris version will work with the Hungry version, but possibly not vice versa. {(http://hungry.com/products/viewkit/)}. (1995-03-20)
IBM System/36 "computer" A mid-range {computer} introduced in 1983, which remained popular in the 1990s because of its low cost and high performance. Prices started in the $20k range for the small 5362 to $100+k for the expanded 5360. In 1994, IBM introduced the Advanced 36 for $9,000. The largest 5360 had 7MB of {RAM} and 1432MB of {hard disk}. The smallest 5362 had 256K of RAM and 30MB of hard disk. The Advanced 36 had 64MB of RAM and 4300MB of hard disk, but design issues limit the amount of storage that can actually be addressed by the {operating system}; underlying {microcode} allowed additional RAM to cache disk reads and writes, allowing the Advanced 36 to outperform the S/36 by 600 to 800%. There was only one operating system for the S/36: SSP ({System Support Product}). SSP consumed about 7-10MB of hard drive space. Computer programs on the S/36 reside in "libraries," and the SSP itself resides in a special system library called
If A, B, C are any formulas, each of the seven following formulas is a primitive formula: [A ∨ A] ⊃ A. A ⊃ [B ⊃ AB]. A ⊃ [A ∨ B]. AB ⊃ A. [A ∨ B] ⊃ [B ∨ A]. AB ⊃ B. [A ⊃ B] ⊃ [[C ∨ A] ⊃ [C ∨ B]]. If X is any individual variable, and A is any formula not containing a free occurrence of X, and B is any formula, each of the two following formulas is a primitive formula; [A ⊃x B] ⊃ [A⊃ (X)B]. [B ⊃x A] ⊃ [(EX)B ⊃ A]. If X and Y are any individual variables (the same or different), and A is any formula such that no free occurrence of X in A is in a sub-formula of the form (Y) [C], and B is the formula resulting from the substitution of Y for all the free occurrences of X in A, each of the two following formulas is a primitive formula: (X)A ⊃ B. B ⊃ (EX)A. There are two primitive rules of inference: Given A and A ⊃ B to infer B (the rule of modus ponens). Given A to infer (X)A, where X is any individual variable (the rule of generalization). In applying the rule of generalization, we say that the variable X is generalized upon. The theorems of the functional calculus of first order are the formulas which can he derived from the primitive formulas by a succession of applications of the primitive rules of inference. An inference from premisses A1, A2, . . . , An to a conclusion B is a valid inference of the functional calculus of first order if B becomes a theorem upon adding A1, A2, . . . , An to the list of primitive formulas and at the same time restricting the rule of generalization by requiring that the variable generalized upon shall not be any one of the free individual variables of A1, A2, . . . . , An. It can be proved that the inference from A1, A2, . . . , An to B is a valid inference of the functional calculus of first order if (obviously), and only if (the deduction threorem), [A2 ⊃ [A2⊃ . . . [An ⊃ B] . . . ]] is a theorem of the functional calculus of first order.
Immanence philosophy: In Germany an idealistic type of philosophy represented by Wilhelm Schuppe (1836-1913), which combines elements of British empiricism, Kant, and Fichte. It rejects any non-conscious thing-in-itself, and identifies the Real with consciousness considered as an inseparable union of the "I" and its objects. The categories are restricted to identity-difference and causality. To the extent that the content of finite consciousness is common to all or "trans-subjective" it is posited as the object of a World Consciousness or Bewusstsein Ueberhaupt. Consequently the World is "immanent" in each finite consciousness rather than essentially transcendent. -- W.L.
Immortality: (Lat. in + mortalis, mortal) The doctrine that the soul or personality of man survives the death of the body. The two principal conceptions of immortality are: temporal immortality, the indefinite continuation of the individual mind after death and eternity, ascension of the soul to a higher plane of timelessness. Immortality is properly speaking restricted to post-existence (survival after death) but is extended by the theory of transmigration of souls. (See Metempsychosis) to include pre-exisence (life before birth).
Immortality That which is not subject to death, deathlessness. Death is the dissolution of a compound entity, where the compound itself ceases to exist, though its elements do not perish. Nor does the ensouling entity perish because of the dissolution of its physical, astral, or other vehicle. Hence in a restricted sense certain elements can be said to be immortal, relative to the compound they form.
In aesthetics: The general doctrine that the proper study of art is nature. In this broad sense, artistic naturalism is simply the thesis that the artist's sole concern and function should be to observe closely and report clearly the character and behavior of his physical environment. Similarly to philosophical naturalism, aesthetic naturalism derives much of its importance from its denials and from the manner in which it consequently restricts and directs art. The artist should not seek any "hidden" reality or essence; he should not attempt to correct or complete nature by either idealizing or generalizing; he should not impose value judgments upon nature; and he should not concern himself with the selection of "beautiful" subjects that will yield "aesthetic pleasure". He is simply to dissect and describe what he finds around him. Here, it is important to notice explicitly a distinction between naturalism and romanticism (q.v.): romanticism emphasizes the felt quality of things, and the romanticist is primarily interested in the experiences that nature will yield, naturalism emphasizes the objective character of things, and is interested in nature as an independent entity. Thus, romanticism stresses the intervention of the artist upon nature, while naturalism seeks to reduce this to a minimum.
In a more restricted sense, applied to those rare but periodic appearances of spiritual beings in the human race, called by the ancient Hindus rishis, who are distinguished from avataras on the one hand and buddhas on the other hand — so that the compound in these last cases may be translated as rishis who are sons of devas or spiritual beings.
In a more restricted sense, svadha is also the sacrificial offering or oblation made to each god, and is thus allegorically represented as a daughter of Daksha and wife of at least one class of the pitris, the agnishvattas and the kumaras. A svadha was therefore considered the highest form of benediction at a sacrifice, the inmost meaning being that one’s own essence is laid on the altar of self-abnegations to the good of all. The inmost self is “placed” or “fixed” in its own vitality, which becomes the carrier, supporter, and maintainer of the inner spiritual power.
inclement ::: a. --> Not clement; destitute of a mild and kind temper; void of tenderness; unmerciful; severe; harsh.
Physically severe or harsh (generally restricted to the elements or weather); rough; boisterous; stormy; rigorously cold, etc.; as, inclement weather.
inclusion ::: n. --> The act of including, or the state of being included; limitation; restriction; as, the lines of inclusion of his policy.
A foreign substance, either liquid or solid, usually of minute size, inclosed in the mass of a mineral.
india ::: n. --> A country in Southern Asia; the two peninsulas of Hither and Farther India; in a restricted sense, Hither India, or Hindostan.
infinitive ::: n. --> Unlimited; not bounded or restricted; undefined.
An infinitive form of the verb; a verb in the infinitive mood; the infinitive mood. ::: adv. --> In the manner of an infinitive mood.
In Kant: Whatever enters into the structure of actual experience. Thus, the categories are constitutive of knowledge of nature because they are necessary conditions of any experience or knowledge whatever. In contrast, the transcendent Ideas (God, the total Cosmos, and the immortal Soul) are not constitutive of anything, since they do not serve to define or compose real objects, and must be restricted to a regulative and speculative use. See Crit. of Pure Reason, Transc. Dialectic, Bk. II, ch. II, Sec. 8. -- O.F.K.
In respect to the field of ethics in general, Soviet philosophers have lately been developing the doctrine known as socialist or proletarian humanism. As distinguished from "bourgeois humanism", this term signifies that system of social institutions and personal values designed to insure that there be no underprivileged gioup or class de facto excluded from full participation in the good life conceived in terms of the educational and cultural development of the individual and the full enjoyment of the things of this world. Such objectives, it is held, are only possible of attainment in a classless society where there is economic security for all. The view taken is that the freedoms and liberties proclaimed by "bourgeois humanism" represented a great historical advance, but one that was, in general, limited in application to the emancipation of the bourgeoisie (q.v.) from the restrictions of feudalism while retaining and making use, to greater or lesser extent, of slavery, serfdom and a system of private capitalism invoking the precarious economic existence and cultural darkness of large proletarian masses. While it is held that there is an absolute light binding upon all, vaguely expressed in such formulations as, each for all and all for each, it is asserted that in class society, the position and class interest of one class may motivate it to oppose a genuine application of this right, whereas the class interest of another class may coincide with such an application. It is held that the proletariat is in this latter position, for its class interest as well as its moral obligation is considered to be in abolishing itself as a proletariat, which is taken to mean, abolishing classes generally.
Integrated Services Digital Network "communications" (ISDN) A set of communications {standards} allowing a single wire or {optical fibre} to carry voice, digital network services and video. ISDN is intended to eventually replace the {plain old telephone system}. ISDN was first published as one of the 1984 {ITU-T} {Red Book} recommendations. The 1988 {Blue Book} recommendations added many new features. ISDN uses mostly existing {Public Switched Telephone Network} (PSTN) switches and wiring, upgraded so that the basic "call" is a 64 kilobits per second, all-digital end-to-end channel. {Packet} and {frame} modes are also provided in some places. There are different kinds of ISDN connection of varying bandwidth (see {DS level}): DS0 = 1 channel PCM at 64 kbps T1 or DS1 = 24 channels PCM at 1.54 Mbps T1C or DS1C = 48 channels PCM at 3.15 Mbps T2 or DS2 = 96 channels PCM at 6.31 Mbps T3 or DS3 = 672 channels PCM at 44.736 Mbps T4 or DS4 = 4032 channels PCM at 274.1 Mbps Each channel here is equivalent to one voice channel. DS0 is the lowest level of the circuit. T1C, T2 and T4 are rarely used, except maybe for T2 over microwave links. For some reason 64 kbps is never called "T0". A {Basic Rate Interface} (BRI) is two 64K "bearer" channels and a single "delta" channel ("2B+D"). A {Primary Rate Interface} (PRI) in North America and Japan consists of 24 channels, usually 23 B + 1 D channel with the same physical interface as T1. Elsewhere the PRI usually has 30 B + 1 D channel and an {E1} interface. A {Terminal Adaptor} (TA) can be used to connect ISDN channels to existing interfaces such as {EIA-232} and {V.35}. Different services may be requested by specifying different values in the "Bearer Capability" field in the call setup message. One ISDN service is "telephony" (i.e. voice), which can be provided using less than the full 64 kbps bandwidth (64 kbps would provide for 8192 eight-bit samples per second) but will require the same special processing or {bit diddling} as ordinary PSTN calls. Data calls have a Bearer Capability of "64 kbps unrestricted". ISDN is offered by local telephone companies, but most readily in Australia, France, Japan and Singapore, with the UK somewhat behind and availability in the USA rather spotty. (In March 1994) ISDN deployment in Germany is quite impressive, although (or perhaps, because) they use a specifically German signalling specification, called {1.TR.6}. The French {Numeris} also uses a non-standard protocol (called {VN4}; the 4th version), but the popularity of ISDN in France is probably lower than in Germany, given the ludicrous pricing. There is also a specifically-Belgian V1 experimental system. The whole of Europe is now phasing in {Euro-ISDN}. See also {Frame Relay}, {Network Termination}, {SAPI}. {FAQ (ftp://src.doc.ic.ac.uk/usenet/news-info/comp.dcom.isdn/)}. {Usenet} newsgroup: {news:comp.dcom.isdn}. (1998-03-29)
Intelligent Input/Output "architecture" /i:-too-oh/ (I2O) A specification which aims to provide an {I/O} {device driver} architecture that is independent of both the specific device being controlled and the host {operating system}. The Hardware Device Module (HDM) manages the device and the OS Services Module (OSM) interfaces to the host operating system. The HDM is portable across multiple operating systems, processors and busses. The HDM and OSM communicate via a two layer {message passing} {protocol}. A Message Layer sets up a communications session and runs on top of a Transport Layer which defines how the two parties share information. I2O is also designed to facilitate intelligent I/O subsystems, with support for {message passing} between multiple independent processors. By relieving the host of {interrupt} intensive I/O tasks required by the various layers of a driver architecture, the I2O intelligent I/O architecture greatly improves I/O performance. I2O systems will be able to more efficiently deliver the I/O throughput required by a wide range of high bandwidth applications, such as networked {video}, {groupware} and {client-server} processing. I2O does not restrict where the layered modules execute, providing support for single processor, {multiprocessor}, and {clustered} systems. I2O is not intended to replace the driver architectures currently in existence. Rather, the objective is to provide an open, standards-based approach, which is complementary to existing drivers, and provides a framework for the rapid development of a new generation of portable, intelligent I/O. {(http://i2osig.org/)}. (1997-11-04)
interned ::: restricted to or confined within prescribed limits, as prisoners of war, enemy aliens, or combat troops who take refuge in a neutral country. Also fig.
In the Ideen and in later works, Husserl applied the epithet "transcendental" to consciousness as it is aside from its (valid and necessary) self-apperception as in a world. At the same time, he restricted the term "psychic" to subjectivity (personal subjects, their streams of consciousness, etc.) in its status as worldly, animal, human subjectivity. The contrast between transcendental subjectivity and worldly being is fundamental to Husserl's mature concept of pure phenomenology and to his concept of a universal phenomenological philosophy. In the Ideen, this pure phenomenology, defined as the eidetic science of transcendental subjectivity, was contrasted with psychology, defined as the empirical science of actual subjectivity in the world. Two antitheses are involved, however eidetic versus factual, and transcendental versus psychic. Rightly, they yield a four-fold classification, which Husserl subsequently made explicit, in his Formale und Transzendentale Logik (1929), Nachwort zu meinen Ideen (1930), and Meditations Cartesiennes (1931). In these works, he spoke of psychology as including all knowledge of worldly subjectivity while, within this science, he distinguished an empirical or matter-of-fact pure psychology and an eidetic pure psychology. The former is "pure" only in the way phenomenology, as explicitly conceived in the first edition of the Logische Untersuchungen, is pure: actual psychic subjectivity is abstracted as its exclusive theme, objects intended in the investigated psychic processes are taken only as the latter's noematic-intentional objects. Such an abstractive and self-restraining attitude, Husserl believed, is necessary, if one is to isohte the psychic in its purity and yet preserve it in its full intentionality. The instituting and maintaining of such an attitude is called "psychological epoche"; its effect on the objects of psychic consciousness is called "psychological reduction." As empiricism, this pure psychology describes the experienced typical structures of psychic processes and of the typical noematic objects belonging inseparably to the latter by virtue of their intrinsic intentionality. Description of typical personalities and of their habitually intended worlds also lies within its province. Having acquired empirical knowledge of the purely psychic, one may relax one's psychological epoche and inquire into the extrapsychic circumstances under which, e.g., psychic processes of a particulai type actually occur in the world. Thus an empirical pure intentional psychology would become part of a concrete empirical science of actual psychophysical organisms.
In the plural, and in a more restricted sense, applied to the gnomes or earth elementals of medieval European thought.
intuitive mind ::: same as vijñanabuddhi, a higher form of the buddhi whose "inspirations, revelations, intuitions, self-luminous discernings are messages from a higher knowledge-plane", but which "can perceive the truth only by a brilliant reflection or limited communication and subject to the restrictions and the inferior capacity of the mental vision".
iron box [Unix/Internet] A special environment set up to trap a {cracker} logging in over remote connections long enough to be traced. May include a modified {shell} restricting the cracker's movements in unobvious ways, and "bait" files designed to keep him interested and logged on. See also {back door}, {firewall machine}, {Venus flytrap}, and Clifford Stoll's account in "{The Cuckoo's Egg}" of how he made and used one. Compare {padded cell}. [{Jargon File}]
It is necessary to distinguish between the essential Reality, the phenomenal reality dependent upon it and arising out of it, and the restricted and often misleading experience or notion of either that is created by our sense-experience and our reason.
Ref: CWSA Vol. 21-22, Page: 1085
"It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, — and even of that it knows only a few ill-lit corners, — is no more than a restricted and very inferior portion of the subliminal whole.” Letters on Yoga
“It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know,—and even of that it knows only a few ill-lit corners,—is no more than a restricted and very inferior portion of the subliminal whole.” Letters on Yoga
It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, — and even of that it knows only a few ill-lit corners, — is no more than a restricted and very inferior portion of the subliminal whole. The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges.” *Letters on Yoga
It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know,—and even of that it knows only a few ill-lit corners,—is no more than a restricted and very inferior portion of the subliminal whole. The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges.” Letters on Yoga
IV. First Decline. (14-16 cent.) St. Thomas' position in many points had been so radical a departure from the traditional thought of Christendom that many masters in the late XIII and early XIV centuries were led to reexamine philosophy in the light of Aristotle's works. This gave rise to a critical and independent spirit which multiplied systems and prepared for the individualism of the Renaissance. Noteworthy in this movement are James of Metz, Durand de St. Pourcain (+1334), Peter Aureoli (+1322) and Henry of Harclay (+1317). The greatest figure, however, is William of Occam (+1349), founder of modern thought, who renewed the Nominalism of the XI and XII cent., restricted the realm of reason but made it quite independent in its field. In reaction to this critical and independent movement, many thinkers gathered about the two great minds of the past century. Thomas and Duns Scotus, contenting themselves with merely reproducing their masters' positions. Thus Scholasticism broke up into three camps: Thomism, Scotism and Nominalism or Terminism; the first two stagnant, the third free-lance.
jagrat ::: awake, waking; the waking consciousness, in which one is jagrat aware of the outer world through the physical senses; the state of jagrat samadhi (sometimes restricted to bahirdarsi jagrat); (the condition of being) inwardly wakeful and self-possessed in states of samadhi in which the consciousness is withdrawn from the surface. jjagrat agrat antardarsi
Jah (Hebrew) Yāh [from hāyāh to be, come to pass, become] An abbreviation of Jehovah — although probably the original from which Jehovah is derived — occurring especially in the phrase “Jah is his name.” It signifies cosmic being, albeit in a restricted sense. In the Qabbalah, Jah is the divine name of the Sephirah Hochmah; also the masculine aspect of the hermaphrodite conception of Jehovah. See also JAH-HAVAH; JAH-VEH; JEHOVAH
Jhumur: “Law is capital, it has to be! It is a very powerful dominating force, a force of resistance, a force of refusal, whatever in us denies the acceptance of light. If this law were not there then there would be an immediate rising into the light and there would be perhaps no play of the manifestation. For a long time there was a kind of a backward pull for each forward attempt so that you would have to work your way up from below and these lower levels have their very strong demands or pulls to resist. Slowly you have to take up all these movements and rise, otherwise the spirit would have risen really without any restriction and that would not have been what the divine intention was, to manifest here in the inconscient, the Divine.”
John Vincent Atanasoff "person" John Vincent Atanasoff, 1903-10-04 - 1995-06-15. An American mathemetical physicist, and the inventor of the electronic {digital computer}. Between 1937 and 1942 he built the {Atanasoff-Berry Computer} with {Clifford Berry}, at the {Iowa State University}. Atanasoff was born on 1903-10-04 in Hamilton, New York. In 1925, he got a Bachelor of Science degree in Electrical Engineering from the University of Florida. In 1926 he received a Master's degree in Maths from Iowa State University. He received a PhD as a theoretical physicist from the University of Wisconsin in 1930. While an associate professor of mathematics and physics at Iowa State University, Atanasoff began to envision a {digital} computational device, believing {analogue} devices to be too restrictive. Whilst working on his electronic {digital computer}, Atanasoff was introduced to a graduate student named {Clifford Berry}, who helped him build the {computer}. The first prototype of the {Atanasoff-Berry Computer} was demonstrated in December 1939. Although no patent was awarded for the new {computer}, in 1973 US District Judge Earl R. Larson declared Atanasoff the inventor of the digital computer (declaring the {ENIAC} patent invalid). Atanasoff was awarded the National Medal of {Technology} by US President Bush on 1990-11-13. He died following a stroke on 1995-06-15. {John Vincent Atanasoff and the Birth of the Digital Computer (http://cs.iastate.edu/jva/jva-archive.shtml)}. ["Atanasoff Forgotten Father of the Computer", C. R. Mollenhoff, Iowa State University Press 1988]. (2001-10-03)
Kama(Sanskrit) ::: "Desire"; the fourth substance-principle of which man's constitution is composed. Kama is thedriving or impelling force in the human constitution; per se it is colorless, neither good nor bad, and isonly such as the mind and soul direct its use. It is the seat of the living electric impulses, desires,aspirations, considered in their energic aspect. Usually however, although there is a divine kama as wellas an infernal one, this word is restricted, and wrongly so, to evil desire almost exclusively.
keyword 1. One of a fixed set of symbols built into the syntax of a language. Typical keywords would be if, then, else, print, goto, while, switch. There are usually restrictions about reusing keywords as names for user-defined objects such as variables or procedures. Languages vary as to what is provided as a keyword and what is a library routine, for example some languages provide keywords for input/output operations whereas in others these are library routines. 2. A small set of words designed to convey the subject of a technical article. Some publications specify a fixed set of keywords from which those for a particular article should be chosen.
klamaths ::: n. pl. --> A collective name for the Indians of several tribes formerly living along the Klamath river, in California and Oregon, but now restricted to a reservation at Klamath Lake; -- called also Clamets and Hamati.
knapsack problem "application, mathematics" Given a {set} of items, each with a cost and a value, determine the number of each item to include in a collection so that the total cost is less than some given cost and the total value is as large as possible. The 0/1 knapsack problem restricts the number of each items to zero or one. Such {constraint satisfaction} problems are often solved using {dynamic programming}. The general knapsack problem is {NP-hard}, and this has led to attempts to use it as the basis for {public-key encryption} systems. Several such attempts failed because the knapsack problems they produced were in fact solvable by {polynomial-time algorithms}. [Are there any trusted knapsack-based public-key cryptosystems?]. (1995-04-10)
laissez faire ::: --> Noninterference; -- an axiom of some political economists, deprecating interference of government by attempts to foster or regulate commerce, manufactures, etc., by bounty or by restriction; as, the doctrine of laissez faire; the laissez faire system government.
lambda-calculus "mathematics" (Normally written with a Greek letter lambda). A branch of mathematical logic developed by {Alonzo Church} in the late 1930s and early 1940s, dealing with the application of {functions} to their arguments. The {pure lambda-calculus} contains no constants - neither numbers nor mathematical functions such as plus - and is untyped. It consists only of {lambda abstractions} (functions), variables and applications of one function to another. All entities must therefore be represented as functions. For example, the natural number N can be represented as the function which applies its first argument to its second N times ({Church integer} N). Church invented lambda-calculus in order to set up a foundational project restricting mathematics to quantities with "{effective procedures}". Unfortunately, the resulting system admits {Russell's paradox} in a particularly nasty way; Church couldn't see any way to get rid of it, and gave the project up. Most {functional programming} languages are equivalent to lambda-calculus extended with constants and types. {Lisp} uses a variant of lambda notation for defining functions but only its {purely functional} subset is really equivalent to lambda-calculus. See {reduction}. (1995-04-13)
language lawyer A person, usually an experienced or senior software engineer, who is intimately familiar with many or most of the numerous restrictions and features (both useful and esoteric) applicable to one or more computer programming languages. A language lawyer is distinguished by the ability to show you the five sentences scattered through a 200-page manual that together imply the answer to your question "if only you had thought to look there". Compare {wizard}, {legal}, {legalese}. [{Jargon File}] (1995-02-15)
lapsed ::: imp. & p. p. --> of Lapse ::: a. --> Having slipped downward, backward, or away; having lost position, privilege, etc., by neglect; -- restricted to figurative uses.
Ineffectual, void, or forfeited; as, a lapsed policy of
lapse ::: n. --> A gliding, slipping, or gradual falling; an unobserved or imperceptible progress or passing away,; -- restricted usually to immaterial things, or to figurative uses.
A slip; an error; a fault; a failing in duty; a slight deviation from truth or rectitude.
The termination of a right or privilege through neglect to exercise it within the limited time, or through failure of some contingency; hence, the devolution of a right or privilege.
Law, the restricting
Life ::: The English word life does duty for many very different shades of meaning; but theword Prana familiar in the Upanishad and in the language of Yoga is restricted to the life-force whether viewed in itself or in its functionings.
Ref: CWSA Vol. 18, Page: 63
limitary ::: v. t. --> Placed at the limit, as a guard.
Confined within limits; limited in extent, authority, power, etc.
Limiting, or tending to limit; restrictive. ::: n. --> That which serves to limit; a boundary; border land.
limitation ::: v. t. --> The act of limiting; the state or condition of being limited; as, the limitation of his authority was approved by the council.
That which limits; a restriction; a qualification; a restraining condition, defining circumstance, or qualifying conception; as, limitations of thought.
A certain precinct within which friars were allowed to beg, or exercise their functions; also, the time during which they
Limitative: Tending to restrict; pertaining to the limit-value. In logic, an affirmative infinitated judgment, often employed as a third quality added to affirmative and negative. More specifically used by Kant to denote judgments of the type, "Every A is a not-B", and since Kant, applied to the judgments known to the older logicians as indefinite. -- J.K.F.
limited ::: confined or restricted within certain limits.
limited ::: imp. & p. p. --> of Limit ::: a. --> Confined within limits; narrow; circumscribed; restricted; as, our views of nature are very limited.
limiting ::: serving to restrict or restrain; restrictive; confining.
limitless ::: having no limit or limits; unrestricted; boundless.
limit ::: n. 1. A boundary or frontier, as of a country, area, etc. 2. The final, utmost, or furthest boundary or point as to extent, amount, continuance, procedure, etc.; the point, edge, or line beyond which something cannot or may not proceed. limits. v. 2. To restrict or confine, as to area, extent, time, etc. limits, limited.
limit ::: v. t. --> That which terminates, circumscribes, restrains, or confines; the bound, border, or edge; the utmost extent; as, the limit of a walk, of a town, of a country; the limits of human knowledge or endeavor.
The space or thing defined by limits.
That which terminates a period of time; hence, the period itself; the full time or extent.
A restriction; a check; a curb; a hindrance.
line editor "tool, text" An early kind of {text editor} suited to use on a {teletype}. The user enters editing commands which apply to the current line or some given range of lines. These include moving forward and backward through the buffer, inserting and deleting lines, substituting a string for a pattern match, and printing lines. Visual feedback is restricted to explicitly requesting the display of one or more lines, in contrast to a {screen editor}. {ed} is {Unix}'s line editor. (1999-03-01)
link farm "file system, Unix" A directory tree that contains mostly {symbolic links} to files in a master directory tree of files. Link farms save space when one is maintaining several nearly identical copies of the same source tree - for example, when the only difference is architecture-dependent object files. They also mean that changes to the master tree are instantly visible in the link farm. Good {text editors} provide the option to replace a link with a new version of the target file when saving thus allowing the farm to have its own versions of just those files that differ from the master tree. E.g. "Let's freeze the source and then rebuild the FROBOZZ-3 and FROBOZZ-4 link farms." Link farms may also be used to get around restrictions on the number of "-I" (include-file directory) arguments on older C preprocessors. However, they can also get completely out of hand, becoming the file system equivalent of {spaghetti code}. [{Jargon File}] (2001-02-08)
LL "grammar" A class of language {grammars}, which can be {parse}d without {backtrack}ing. The first L stands for Left-to-right scan, the second for Leftmost derivation. Often found in the form LL(k) where k is the number of {tokens} of {look-ahead} required when parsing a sentence of the language. In particular, LL(1) is a fairly restrictive class of grammar, but allows simple {top-down} parsing (e.g. {recursive-descent}) to be used without wasteful {backtracking}. A number of programming languages are LL(1) (or close). (1995-10-30)
local ::: a. --> Of or pertaining to a particular place, or to a definite region or portion of space; restricted to one place or region; as, a local custom. ::: n. --> A train which receives and deposits passengers or freight along the line of the road; a train for the accommodation of a certain
Loebner Prize "artificial intelligence" An annual competition in {artificial intelligence} started by Dr. {Hugh Loebner} of New York City in 1991. A $100,000 prize is offered to the author of the first computer program to pass an unrestricted {Turing test}. Annual competitions are held each year with a $2000 prize for the best program on a restricted {Turing test}. Sponsors of previous competitions include: {Apple Computer}, {Computerland}, Crown Industries, GDE Systems, {IBM} Personal Computer Company's {Center for Natural Computing}, Greenwich Capital Markets, {Motorola}, the {National Science Foundation}, The Alfred P. Sloan Foundation, and The Weingart Foundation. The 1995 and 1996 events were unrestricted Turing Tests, requiring computer entries to converse indefinitely with no topic restrictions. So far, even the best programs give themselves away almost immediately, either by simple grammatical mistakes or by repetition. Complete transcripts and {IBM compatible} diskettes that play the 1991, 1992, and 1993 conversations in real-time are available for purchase from the Cambridge Center for Behavioral Studies (telephone: +1 (617) 491 9020, Fax: 1072). Sponsorship opportunities are available. {Loebner Prize Home (http://loebner.net/)}. (2003-11-30)
Logical Block Addressing "storage" (LBA) A {hard disk} {sector} addressing scheme used on all {SCSI} hard disks, and on {ATA-2} conforming {IDE} hard disks. The addressing conversion is performed by the hard disk firmware. Prior to LBA, combined limitations of {IBM PC} {BIOS} and {ATA} restricted the useful capacity of IDE hard disks on IBM PCs and compatibles to 1024 cylinders * 63 sectors per track * 16 heads * 512 bytes per sector = 528 million bytes = 504 megabytes. Modern BIOSes select LBA mode automatically, and work around the 1024-cylinder BIOS limit by representing a hard disk to the OS as having e.g. half as many cylinders and twice as many heads. However, there is still an unbreakable BIOS disk size limit of 1024 cylinders * 63 sectors per track * 256 heads * 512 bytes per sector = 8 gigabytes, but modern OSes (including {Windows 9x}, {Windows NT} and {Linux}) are not affected by it, since they issue direct LBA-based calls, bypassing the BIOS hard disk services completely. (2000-04-30)
logistis ::: same as logistic ideality; in October 1920, restricted to intuitive ideality as the lowest level of logos vijñana.
Logos(Greek) ::: In old Greek philosophy the word logos was used in many ways, of which the Christians oftensadly misunderstood the profoundly mystical meaning. Logos is a word having several applications inthe esoteric philosophy, for there are different kinds or grades of logoi, some of them of divine, some ofthem of a spiritual character; some of them having a cosmic range, and others ranges much morerestricted. In fact, every individual entity, no matter what its evolutionary grade on the ladder of life, hasits own individual logos. The divine-spiritual entity behind the sun is the solar logos of our solar system.Small or great as every solar system may be, each has its own logos, the source or fountainhead of almostinnumerable logoi of less degree in that system. Every man has his own spiritual logos; every atom hasits own logos; every atom likewise has its own paramatman and mulaprakriti, for every entityeverywhere has its own highest. These things and the words which express them are obviously relative.One meaning of the Greek logos is "word" -- a phrase or symbol taken from the ancient Mysteriesmeaning the "lost word," the "lost" logos of man's heart and brain. The logos of our own planetary chain,so far as this fourth round is concerned, is the Wondrous Being or Silent Watcher.The term, therefore, is a relative and not an absolute one, and has many applications.
lord ::: n. --> A hump-backed person; -- so called sportively.
One who has power and authority; a master; a ruler; a governor; a prince; a proprietor, as of a manor.
A titled nobleman., whether a peer of the realm or not; a bishop, as a member of the House of Lords; by courtesy; the son of a duke or marquis, or the eldest son of an earl; in a restricted sense, a boron, as opposed to noblemen of higher rank.
A title bestowed on the persons above named; and also, for
LPS Sets with restricted {universal quantifiers}. ["Logic Programming with Sets", G. Kuper, J Computer Sys Sci 41:44-64 (1990)].
Lunar Pitris [from Sanskrit pitṛ father, ancestor] Lunar fathers, also called barhishad-pitris and lunar ancestors; used in distinction from the solar pitris or agnishvattas. Lunar pitris are the actual progenitors of our lower principles, as distinguished from the dhyani-chohans who are, in an important sense, our own selves. Lunar pitris, in the wider sense, come from the moon-chain to inform the earth-chain, forming a sevenfold or tenfold hierarchy. In a more restricted sense, they are those elements in our constitution which are below the evolutionary standard of the agnishvattas, informing our lower principles; whereas the solar pitris originating not in the moon-chain but in a higher sphere, give to man the higher parts of his constitution. There is a subdivision of the seven classes of lunar pitris into arupa (formless) and rupa (form). The lunar pitris built a psychophysical vehicle fit for the informing intellectual spirit which the agnishvattas communicated.
Lunar Pitri(s) ::: Lunar of course means "belonging to the moon," while pitri is a Sanskrit word meaning "father." It is aterm used in theosophy to signify the seven or ten grades of evolving entities which at the end of thelunar manvantara pass into a nirvanic state, to leave it aeons later as the seven or tenfold hierarchy ofbeings which inform the planetary chain of earth. In a general sense lunar pitris means all entities whichoriginally came from the moon-chain to the earth-chain; but in a more particular and restricted sense itrefers to those elements of the human constitution beneath the evolutionary standing of the agnishvattas.Another term for lunar pitris is lunar ancestors or barhishads. These lunar ancestors are usually given asof seven classes, three being arupa, incorporeal, and four being rupa or corporeal. There is a vast body ofteaching connected with the lunar pitris, of which the best modern exposition thus far given is to befound in H. P. Blavatsky's The Secret Doctrine. Briefly, the earth-chain including our own globe Terrawas populated from the moon-chain, because all entities now on earth, whatever their grade in evolution,came from the chain of the moon. (See also Pitris, Agnishvattas)
Macintosh user interface "operating system" The {graphical user interface} used by {Apple Computer}'s {Macintosh} family of {personal computers}, based on graphical representations of familiar office objects (sheets of paper, files, wastepaper bin, etc.) positioned on a two-dimensional "{desktop}" workspace. Programs and data files are represented on screen by small pictures ({icons}). An object is selected by moving a {mouse} over the real desktop which correspondingly moves the {pointer} on screen. When the pointer is over an icon on screen, the icon is selected by pressing the button on the mouse. A {hierarchical file system} is provided that lets a user "{drag}" a document (a file) icon into and out of a {folder} (directory) icon. Folders can also contain other folders and so on. To delete a document, its icon is dragged into a {trash can} icon. For people that are not computer enthusiasts, managing files on the Macintosh is easier than using the {MS-DOS} or {Unix} {command-line interpreter}. The Macintosh always displays a row of menu titles at the top of the screen. When a mouse button is pressed over a title, a {pull-down menu} appears below it. With the mouse button held down, the option within the menu is selected by pointing to it and then releasing the button. Unlike the {IBM PC}, which, prior to {Microsoft Windows} had no standard {graphical user interface}, Macintosh developers almost always conform to the Macintosh interface. As a result, users are comfortable with the interface of a new program from the start even if it takes a while to learn all the rest of it. They know there will be a row of menu options at the top of the screen, and basic tasks are always performed in the same way. Apple also keeps technical jargon down to a minimum. Although the Macintosh user interface provides consistency; it does not make up for an {application program} that is not designed well. Not only must the application's menus be clear and understandable, but the locations on screen that a user points to must be considered. Since the mouse is the major selecting method on a Macintosh, mouse movement should be kept to a minimum. In addition, for experienced typists, the mouse is a cumbersome substitute for well-designed keyboard commands, especially for intensive text editing. {Urban legned} has it that the Mac user interface was copied from {Xerox}'s {Palo Alto Research Center}. Although it is true that Xerox's {smalltalk} had a GUI and Xerox introduced some GUI concepts commercially on the {Xerox Star} computer in 1981, and that {Steve Jobs} and members of the Mac and {Lisa} project teams visited PARC, Jef Raskin, who created the Mac project, points out that many GUI concepts which are now considered fundamental, such as dragging objects and pull-down menus with the mouse, were actually invented at Apple. {Pull-down menus} have become common on {IBM}, {Commodore} and {Amiga} computers. {Microsoft Windows} and {OS/2} {Presentation Manager}, {Digital Research}'s {GEM}, {Hewlett-Packard}'s {New Wave}, the {X Window System}, {RISC OS} and many other programs and operating environments also incorporate some or all of the desktop/mouse/icon features. {Apple Computer} have tried to prevent other companies from using some {GUI} concepts by taking legal action against them. It is because of such restrictive practises that organisations such as the {Free Software Foundation} previously refused to support ports of their software to Apple machines, though this ban has now been lifted. [Why? When?] (1996-07-19)
macro- Prefix large. Opposite of {micro-}. In the mainstream and among other technical cultures (for example, medical people) this competes with the prefix {mega-}, but hackers tend to restrict the latter to quantification. [{Jargon File}]
Magnale Magnum (Latin) The great Great; used by Van Helmont for a natural occult principle which connects the souls of men, enabling them to influence each other mutually. It is anima mundi in one restricted, localized sense.
managed code "operating system" Code that is executed by the {.NET} {common language runtime} (CLR). {VB.NET} code is always managed code but {C++ .NET} can optionally use unmanaged code. Managed code provides {metadata} allowing the CLR to manage security (role-based as well as new approaches to code access security). The CLR also handles errors, manages the program {stack} and finds {methods} in assembly modules. Managed data is memory that's subject to {garbage collection}. There are additional restrictions to permit interoperability of different languages, for example, {Visual Basic} {arrays} must be zero-based. (2007-07-13)
mancipate ::: v. t. --> To enslave; to bind; to restrict.
Maya(Sanskrit) ::: The word comes from the root ma, meaning "to measure," and by a figure of speech it alsocomes to mean "to effect," "to form," and hence "to limit." There is an English word mete, meaning "tomeasure out," from the same IndoEuropean root. It is found in the Anglo-Saxon as the root met, in theGreek as med, and it is found in the Latin also in the same form.Ages ago in the wonderful Brahmanical philosophy maya was understood very differently from what it isnow usually understood to be. As a technical term, maya has come to mean the fabrication by man's mindof ideas derived from interior and exterior impressions, hence the illusory aspect of man's thoughts as heconsiders and tries to interpret and understand life and his surroundings; and thence was derived thesense which it technically bears, "illusion." It does not mean that the exterior world is nonexistent; if itwere, it obviously could not be illusory. It exists, but is not. It is "measured out" or is "limited," or itstands out to the human spirit as a mirage. In other words, we do not see clearly and plainly and in theirreality the vision and the visions which our mind and senses present to the inner life and eye.The familiar illustrations of maya in the Vedanta, which is the highest form that the Brahmanicalteachings have taken and which is so near to our own teaching in many respects, were such as follows: Aman at eventide sees a coiled rope on the ground, and springs aside, thinking it a serpent. The rope isthere, but no serpent. The second illustration is what is called the "horns of the hare." The animal calledthe hare has no horns, but when it also is seen at eventide, its long ears seem to project from its head insuch fashion that it appears even to the seeing eye as being a creature with horns. The hare has no horns,but there is then in the mind an illusory belief that an animal with horns exists there.That is what maya means: not that a thing seen does not exist, but that we are blinded and our mindperverted by our own thoughts and our own imperfections, and do not as yet arrive at the realinterpretation and meaning of the world or of the universe around us. By ascending inwardly, by risingup, by inner aspiration, by an elevation of soul, we can reach upwards or rather inwards towards thatplane where truth abides in fullness.H. P. Blavatsky says on page 631 of the first volume of The Secret Doctrine:Esoteric philosophy, teaching an objective Idealism -- though it regards the objectiveUniverse and all in it as Maya, temporary illusion -- draws a practical distinction betweencollective illusion, Mahamaya, from the purely metaphysical standpoint, and the objectiverelations in it between various conscious Egos so long as this illusion lasts.The teaching is that maya is thus called from the action of mulaprakriti or root-nature, the coordinateprinciple of that other line of coactive consciousness which we call parabrahman. From the momentwhen manifestation begins, it acts dualistically, that is to say that everything in nature from that pointonwards is crossed by pairs of opposites, such as long and short, high and low, night and day, good andevil, consciousness and nonconsciousness, etc., and that all these things are essentially mayic or illusory-- real while they last, but the lasting is not eternal. It is through and by these pairs of opposites that theself-conscious soul learns truth. It might be said, in conclusion, that another and very convenient way ofconsidering maya is to understand it to mean "limitation," "restriction," and therefore imperfect cognitionand recognition of reality. The imperfect mind does not see perfect truth. It labors under an illusioncorresponding with its own imperfections, under a maya, a limitation. Magical practices are frequentlycalled maya in the ancient Hindu books.
Mechanics: The science of motion, affording theoretical description by means of specification of position of particles bound by relations to other particles, usually having no extension but possessing mass. This involves space and time and frames of reference (in a relative fashion). Particles are assumed to traverse continuous paths. Auxiliary kinematical concepts are displacement, velocity, acceleration. The dynamical concept of forces (F's) acting independently of one another is coupled with mass (M) in a defining law, as F = Ma, where a = acceleration. Explicit reference to causation is avoided and is held to be unnecessary. Classical mechanics is restricted to the use of central forces (along the lines joining particles and a function of the length of those lines). This with a knowledge of boundary conditions leads to complete mechanistic determinism. The entire system of mechanics may also be developed by starting with other cortcepts such as energy and a stationary principle (usually that of "least action") in either an integral or differential form. -- W.M.M.
mercer ::: n. --> Originally, a dealer in any kind of goods or wares; now restricted to a dealer in textile fabrics, as silks or woolens.
MicroGnuEmacs "text, tool" (mg) A {Public Domain} {Emacs}-style editor modified from {MicroEmacs} to be more compatible with {GNU} Emacs. mg is essentially free, it is not associated with the GNU project, and does not have the GNU copyright restrictions. It is a small, fast, portable editor for people who can't run real Emacs thing for one reason or another. It has few if any of the MicroEmacs features that were incompatible with GNU Emacs and adds missing features that seemed essential. MicroGnuEmacs is derived from, and aims to replace, v30 of MicroEmacs, the latest version from the original MicroEmacs author Dave Conroy. The chief contributors were Mike Meyer "mwm@ucbopal.berkeley.edu", Mic Kaczmarczik "mic@ngp.utexas.edu", Bob Larson, and Dave Brower "rtech!daveb@sun.com". mg version 1a of 1986-11-16 works with {4.2BSD}, {4.3BSD}, {Ultrix-32}, {OS9/68k}, {VMS}, {Amiga}, {System V}, {Eunice}. It is included in base {OpenBSD}. It should also support {MS-DOS}, {PC-DOS} and the {Rainbow}. {(http://www.isc.org/index.pl?/sources/editors)}. (2007-05-25)
MIGRAINES "tool" A {graphical user interface} for evaluating and interacting with the {Aspirin} {neural network} simulation. Utilities exist for moving quickly from an {Aspirin} description of a network directly to an executable program for simulating and evaluating that network. MIGRAINES has been kept separate from Aspirin so that its limitations do not restrict the performance of Aspirin. However, in practice, they are used together. This combination allows for simple specification and creation of efficient neural network systems that can be graphically analysed and tested. [Aspirin/MIGRAINES Neural Network Software User's Manual, Release v6.0 MP-91W00050, Copyright 1992 by Russel Leighton and the MITRE Corporation]. (1995-03-07)
Milarepa "tool" A {Perl} {BNF} {parser generator} by Jeffrey Kegler "jeffrey@netcom.com". Milarepa takes a source {grammar} written in a mixture of {BNF} and {Perl} and generates Perl source, which, when enclosed in a simple wrapper, parses the language described by the grammar. Milarepa is not restricted to {LRn grammars}, and the parse logic follows directly from the BNF. It handles {ambiguous grammars}, ambiguous tokens (tokens which were not positively identified by the lexer) and allows the programmer to change the start symbol. The grammar may not be {left recursive}. The input must be divided into sentences of a finite maximum length. There is no fixed distinction between {terminals} and non-terminals, that is, a symbol can both match the input AND be on the left hand side of a production. Multiple Marpa grammars are allowed in a single Perl program. Version: Prototype 1.0. Posted to comp.lang.perl. The author is seeking an FTP site to hold the software. (1993-03-17)
Mithraism: A mystery cult or religion originating in Persia, very popular in the Roman Empire. Its hero-divinity, Mithra, devoted his life on earth to the service of mankind and was believed by his followers to have ascended to heaven and to continue to help the faithful in their fight against the forces of evil. The Mithraists had a very elaborate process of initiation, and the candidate had to pass through seven grades, symbolizing the passage of the soul after death through the seven heavens to the final dwelling place of the blessed. Mithraism restricted its membership to men.
MIT License "legal, software" A popular {open source} {software license}. The MIT License is very permissive, allowing "any person ... to deal in the Software without restriction" as long as they preserve the copyright notice and the license itself. It also includes the usual disclaimers. {MIT License home (http://opensource.org/licenses/MIT)}. (2014-11-27)
Modula-2 "language" A high-level programming language designed by {Niklaus Wirth} at {ETH} in 1978. It is a derivative of {Pascal} with well-defined interfaces between {modules}, and facilities for parallel computation. Modula-2 was developed as the system language for the {Lilith} {workstation}. The central concept is the {module} which may be used to encapsulate a set of related subprograms and data structures, and restrict their visibility from other portions of the program. Each module has a definition part giving the interface, and an implementation part. The language provides limited single-processor {concurrency} ({monitors}, {coroutines} and explicit transfer of control) and hardware access ({absolute address}es and {interrupts}). It uses {name equivalence}. {DEC FTP archive (ftp://gatekeeper.dec.com/.1/DEC/Modula-2/m2.tar.Z)}. ["Programming in Modula-2", N. Wirth, Springer 1985]. (1995-10-25)
modus ::: n. --> The arrangement of, or mode of expressing, the terms of a contract or conveyance.
A qualification involving the idea of variation or departure from some general rule or form, in the way of either restriction or enlargement, according to the circumstances of the case, as in the will of a donor, an agreement between parties, and the like.
A fixed compensation or equivalent given instead of payment of tithes in kind, expressed in full by the phrase modus decimandi.
mongolians ::: n. pl. --> One of the great races of man, including the greater part of the inhabitants of China, Japan, and the interior of Asia, with branches in Northern Europe and other parts of the world. By some American Indians are considered a branch of the Mongols. In a more restricted sense, the inhabitants of Mongolia and adjacent countries, including the Burats and the Kalmuks.
Monkey Any simian, but often restricted to the smaller, long-tailed simians, in contradistinction to apes. These monkeys according to occult history are descended from the offspring of unawakened human beings of the third root-race, who united with certain animals. The larger anthropoid simians or apes were produced later by renewed intercourse between undeveloped Atlanteans and the then existing part-human, part-animal descendants of the creatures just described. Thus, in theosophical writings, a distinction is drawn between simians or true monkeys, and the anthropoids or true apes.
(Mother’s Agenda, Vol. 05, 08-01-1964)If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all one-sided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula.
Ref: CWSA Vol. 23-24, Page: 82
network management "networking" The process of controlling a {network} so as to maximise its efficiency and productivity. {ISO}'s model divides network management into five categories: {fault management}, {accounting management}, {configuration management}, {security management} and {performance management}. Fault management is the process of identifying and locating faults in the network. This could include discovering the existence of the problem, identifying the source, and possibly repairing (or at least isolating the rest of the network from) the problem. Configuration management is the process of identifying, tracking and modifying the setup of devices on the network. This category is extremely important for devices that come with numerous custom settings (e.g. {routers} and {file servers}). Security management is the process of controlling (granting, limiting, restricting or denying) access to the network and resources thereon. This could include setting up and managing {access lists} in {routers} (creating "{firewalls}" to keep intruders out), creating and maintaining password access to critical network resources, identifying the points of entry used by intruders and closing them. Performance Management is the process of measuring the performance of various network components. This also includes taking measures to optimise the network for maximum system performance (periodically measuring of the use of network resources). {Usenet} newsgroup: {news:comp.dcom.net-management}. ["Network Management: A Practical Perspective", Allan Leinwand and Karen Fang]. (1994-11-18)
Neutral Interconnect Network infrastructure where network service providers can freely exchange traffic without policy restrictions. Examples are the GIX (Global Internet Exchange) at MAE-East (A Metropolitan Area Ethernet around Washington), and the Ebone (European Backbone). There is currently (November 1993) no UK Neutral Interconnect.
neutrosophic logic "logic" (Or "Smarandache logic") A generalisation of {fuzzy logic} based on {Neutrosophy}. A {proposition} is t true, i indeterminate, and f false, where t, i, and f are real values from the ranges T, I, F, with no restriction on T, I, F, or the sum n=t+i+f. Neutrosophic logic thus generalises: - {intuitionistic logic}, which supports incomplete theories (for 0"n"100 and i=0, 0"=t,i,f"=100); - {fuzzy logic} (for n=100 and i=0, and 0"=t,i,f"=100); - {Boolean logic} (for n=100 and i=0, with t,f either 0 or 100); - {multi-valued logic} (for 0"=t,i,f"=100); - {paraconsistent logic} (for n"100 and i=0, with both t,f"100); - {dialetheism}, which says that some contradictions are true (for t=f=100 and i=0; some {paradoxes} can be denoted this way). Compared with all other logics, neutrosophic logic introduces a percentage of "indeterminacy" - due to unexpected parameters hidden in some propositions. It also allows each component t,i,f to "boil over" 100 or "freeze" under 0. For example, in some {tautologies} t"100, called "overtrue". {(http://gallup.unm.edu/~smarandache/NeutLog.txt)}. ["Neutrosophy / Neutrosophic probability, set, and logic", F. Smarandache, American Research Press, 1998]. (1999-10-04)
neutrosophic probability "logic" An extended form of probability based on {Neutrosophy}, in which a statement is held to be t true, i indeterminate, and f false, where t, i, f are real values from the ranges T, I, F, with no restriction on T, I, F or the sum n=t+i+f. {(http://gallup.unm.edu/~smarandache/NeutProb.txt)}. ["Neutrosophy / Neutrosophic Probability, Set, and Logic", Florentin Smarandache, American Research Press, 1998]. (1999-10-04)
neutrosophic set "logic" A generalisation of the {intuitionistic set}, classical set, {fuzzy set}, {paraconsistent set}, {dialetheist set}, {paradoxist set}, {tautological set} based on {Neutrosophy}. An element x(T, I, F) belongs to the set in the following way: it is t true in the set, i indeterminate in the set, and f false, where t, i, and f are real numbers taken from the sets T, I, and F with no restriction on T, I, F, nor on their sum n=t+i+f. The neutrosophic set generalises: - the {intuitionistic set}, which supports incomplete set theories (for 0"n"100 and i=0, 0"=t,i,f"=100); - the {fuzzy set} (for n=100 and i=0, and 0"=t,i,f"=100); - the classical set (for n=100 and i=0, with t,f either 0 or 100); - the {paraconsistent set} (for n"100 and i=0, with both t,f"100); - the {dialetheist set}, which says that the intersection of some disjoint sets is not empty (for t=f=100 and i=0; some paradoxist sets can be denoted this way). {(http://gallup.unm.edu/~smarandache/NeutSet.txt)}. ["Neutrosophy / Neutrosophic Probability, Set, and Logic", Florentin Smarandache, American Research Press, 1998]. (1999-12-14)
“Nevertheless, the fact of this intervention from above, the fact that behind all our original thinking or authentic perception of things there is a veiled, a half-veiled or a swift unveiled intuitive element is enough to establish a connection between mind and what is above it; it opens a passage of communication and of entry into the superior spirit-ranges. There is also the reaching out of mind to exceed the personal ego limitation, to see things in a certain impersonality and universality. Impersonality is the first character of cosmic self; universality, non-limitation by the single or limiting point of view, is the character of cosmic perception and knowledge: this tendency is therefore a widening, however rudimentary, of these restricted mind areas towards cosmicity, towards a quality which is the very character of the higher mental planes,—towards that superconscient cosmic Mind which, we have suggested, must in the nature of things be the original mind-action of which ours is only a derivative and inferior process.” The Life Divine
nirodha. ::: restraint; restriction; suppression; dissolution; cessation; disappearance
Noesis: (Gr. Noesis) In Husserl: 1. That current in the stream of consciousness which is intrinsically intentional in that it points to an object as beyond itself. The noesis animates the intrinsically non -intentional hyletic current in the stream. (See Hyle). 2. A particular instance of the ego cogito. Note: In Husserl's usage, noesis and noema are very rarely restricted to the sphere of "thinking" or "intellect" (however defined) but are rather extended to all kinds of consciousness. -- D.C.
noli-me-tangere ::: n. --> Any plant of a genus of herbs (Impatiens) having capsules which, if touched when ripe, discharge their seeds. -- See Impatiens.
The squirting cucumber. See under Cucumber.
A name formerly applied to several varieties of ulcerous cutaneous diseases, but now restricted to Lupus exedens, an ulcerative affection of the nose.
nostrum ::: n. --> A medicine, the ingredients of which are kept secret for the purpose of restricting the profits of sale to the inventor or proprietor; a quack medicine.
Any scheme or device proposed by a quack.
not definitely limited or restricted; indefinite; vague.
Nous: (Gr. nous) Mind, especially the highest part of mind, viz. reason; the faculty of intellectual (as distinct from sensible) apprehension and of intuitive thought. In its restricted sense nous denotes the faculty of apprehending the first principles of science, the forms, and the eternal intelligible substances, and is thus distinguished from discursive thought. In this sense nous is regarded as the essence of the divine being. In man Aristotle distinguishes between the nous pathetikos, or passive reason, and a higher active reason, called by the commentators nous poietikos, which alone is truly divine and eternal, and which is related to the nous pathetikos as form to matter. See Aristotelianism. -- G.RM.
open ::: a. --> Free of access; not shut up; not closed; affording unobstructed ingress or egress; not impeding or preventing passage; not locked up or covered over; -- applied to passageways; as, an open door, window, road, etc.; also, to inclosed structures or objects; as, open houses, boxes, baskets, bottles, etc.; also, to means of communication or approach by water or land; as, an open harbor or roadstead.
Free to be used, enjoyed, visited, or the like; not private; public; unrestricted in use; as, an open library, museum, court, or
Open source license "legal" Any document that attempts to specify {open source} usage and distribution of software. These licenses are usually drafted by experts and are likely to be more legally sound than one a programmer could write. However, loopholes do exist. Here is a non-exhaustive list of open source licenses: 1. {Public Domain} - No license. 2. {BSD} License - An early open source license 3. {General Public License} (GPL) - The {copyleft} license of the {Free Software Foundation}. Used for {GNU} software and much of {Linux}. 4. {Artistic License (http://my-opensource.org/Artistic.txt)} Less restrictive than the GPL, permitted by {Perl} in addition to the GPL. 5. {Mozilla Public Licenses (http://mozilla.org/MPL/)}. (MPL, MozPL) and Netscape Public License (NPL). ["Open Sources", pub. O'Reilly, {full text (http://oreilly.com/catalog/opensources/book/perens.html)}]. (1999-11-28)
open source "philosophy, legal" A method and philosophy for software licensing and distribution designed to encourage use and improvement of software written by volunteers by ensuring that anyone can copy the {source code} and modify it freely. The term "open source" is now more widely used than the earlier term "{free software}" (promoted by the {Free Software Foundation}) but has broadly the same meaning - free of distribution restrictions, not necessarily free of charge. There are various {open source licenses} available. Programmers can choose an appropriate license to use when distributing their programs. The {Open Source Initiative} promotes the {Open Source Definition}. {The Cathedral and the Bazaar (http://tuxedo.org/~esr/writings/cathedral-bazaar/cathedral-bazaar.html)}. was a seminal paper describing the open source phenomenon. {Open Sources - O'Reilly book with full text online (http://oreilly.com/catalog/opensources/book/perens.html)}. {Articles from ZDNet (http://zdnet.com/pcmag/features/opensource/)}. (1999-12-29)
Originally they were seven cosmic gods, for in the days of Lemuria there were seven egg-born dioscuri or dhyani-chohans (agnishvatta-kumaras), who incarnated in the seven elect of the third root-race. These are identified with corybantes, curetes, dii magni, titans, etc. (SD 2:360-2). Later they were made into three and four, as male and female, the four being the four kabiri usually enumerated; and finally restricted, as were also the kabiri, to two.
Our notion of free will is apt to be tainted with the excessive individualism of the human ego and to assume the figure of an independent will acting on its own isolated account, in a complete liberty without any determination other than its own choice and single unrelated movement. This idea ignores the fact that our natural being is a part of cosmic Nature and our spiritual being exists only by the supreme Transcendence. Our total being can rise out of subjection to fact of present Nature only by an identification with a greater Truth and a greater Nature. The will of the individual, even when completely free, could not act in an isolated independence, because the individual being and nature are included in the universal Being and Nature and dependent on the all-overruling Transcendence. There could indeed be in the ascent a dual line. On one line the being could feel and behave as an independent self-existence uniting itself with its own impersonal Reality; it could, so self-conceived, act with a great force, but either this action would be still within an enlarged frame of its past and present self-formation of power of Nature or else it would be the cosmic or supreme Force that acted in it and there would be no personal initiation of action, no sense therefore of individual free will but only of an impersonal cosmic or supreme Will or Energy at its work. On the other line the being would feel itself a spiritual instrument and so act as a power of the Supreme Being, limited in its workings only by the potencies of the Supernature, which are without bounds or any restriction except its own Truth and self-law, and by the Will in her. But in either case there would be, as the condition of a freedom from the control of a mechanical action of Nature-forces, a submission to a greater conscious Power or an acquiescent unity of the individual being with its intention and movement in his own and in the world’s existence.” The Life Divine
padded cell Where you put {lusers} so they can't hurt anything. A program that limits a luser to a carefully restricted subset of the capabilities of the host system (for example, the "{rsh}" utility on {USG Unix}). Note that this is different from an {iron box} because it is overt and not aimed at enforcing security so much as protecting others (and the {luser}) from the consequences of the luser's boundless naivet'e (see {naive}). Also "padded cell environment". [{Jargon File}] (1994-11-30)
Parallelism, psychophysical: (Cr parallelos, from para, beside -- allelon, of one another). A dualistic solution of the mind body problem (see Mind-body relation) which asserts, in its extreme form, a perfect one-to-one correlation between the system of physical events in nature and the system of psychical events in mind. In its more moderate and restricted form, parallelism asserts only a correlation between all psychoses (mental events in an individual mind) and all or some neuroses (neural events in the individual's body). Thus there may exist physico-chemical and even neural processes in the body having no psychical correlates The term parallelism was introduced by Fechner (Zend-Avesta, Bk III, ch XIX, D) but the doctrine appeared in Spinoza (Ethics, Bk II, prop. 7 schol. and props. 11 and 12) -- L.W.
parallelogram ::: n. --> A right-lined quadrilateral figure, whose opposite sides are parallel, and consequently equal; -- sometimes restricted in popular usage to a rectangle, or quadrilateral figure which is longer than it is broad, and with right angles.
parochial ::: a. --> Of or pertaining to a parish; restricted to a parish; as, parochial duties.
Parthenogenesis [from Greek parthenos a virgin + genesis birth] A kind of reproduction, neither sexual nor asexual, where offspring is produced from a female ovum or gamete with no fertilization either by the individual itself or by another individual. It occurs even at present in certain primitive animals as a stage in a process of alternation of generation. An imperfect female individual is hatched from an egg laid by a perfect female after impregnation, and continues to reproduce its kind for several generations without further fertilization. Males may also be reproduced in the same way, thus affording the means for renewed sexual reproduction. An analogous process is known in botany, where a perfect embryo is produced without the intervention of pollen. As is the case with other methods of reproduction, processes which presently are restricted to organisms lower then man, were in earlier cycles normal for those beings which then formed the human life-wave.
Pascal "language" (After the French mathematician {Blaise Pascal} (1623-1662)) A programming language designed by {Niklaus Wirth} around 1970. Pascal was designed for simplicity and for teaching programming, in reaction to the complexity of {ALGOL 68}. It emphasises {structured programming} constructs, data structures and {strong typing}. Innovations included {enumeration types}, {subranges}, sets, {variant records}, and the {case statement}. Pascal has been extremely influential in programming language design and has a great number of variants and descendants. ANSI/IEEE770X3.97-1993 is very similar to {ISO Pascal} but does not include {conformant arrays}. ISO 7185-1983(E). Level 0 and Level 1. Changes from Jensen & Wirth's Pascal include name equivalence; names must be bound before they are used; loop index must be local to the procedure; formal procedure parameters must include their arguments; {conformant array schemas}. An ALGOL-descended language designed by Niklaus Wirth on the CDC 6600 around 1967--68 as an instructional tool for elementary programming. This language, designed primarily to keep students from shooting themselves in the foot and thus extremely restrictive from a general-purpose-programming point of view, was later promoted as a general-purpose tool and, in fact, became the ancestor of a large family of languages including Modula-2 and {Ada} (see also {bondage-and-discipline language}). The hackish point of view on Pascal was probably best summed up by a devastating (and, in its deadpan way, screamingly funny) 1981 paper by Brian Kernighan (of {K&R} fame) entitled "Why Pascal is Not My Favourite Programming Language", which was turned down by the technical journals but circulated widely via photocopies. It was eventually published in "Comparing and Assessing Programming Languages", edited by Alan Feuer and Narain Gehani (Prentice-Hall, 1984). Part of his discussion is worth repeating here, because its criticisms are still apposite to Pascal itself after ten years of improvement and could also stand as an indictment of many other bondage-and-discipline languages. At the end of a summary of the case against Pascal, Kernighan wrote: 9. There is no escape This last point is perhaps the most important. The language is inadequate but circumscribed, because there is no way to escape its limitations. There are no casts to disable the type-checking when necessary. There is no way to replace the defective run-time environment with a sensible one, unless one controls the compiler that defines the "standard procedures". The language is closed. People who use Pascal for serious programming fall into a fatal trap. Because the language is impotent, it must be extended. But each group extends Pascal in its own direction, to make it look like whatever language they really want. Extensions for {separate compilation}, Fortran-like COMMON, string data types, internal static variables, initialisation, {octal} numbers, bit operators, etc., all add to the utility of the language for one group but destroy its portability to others. I feel that it is a mistake to use Pascal for anything much beyond its original target. In its pure form, Pascal is a toy language, suitable for teaching but not for real programming. Pascal has since been almost entirely displaced (by {C}) from the niches it had acquired in serious applications and systems programming, but retains some popularity as a hobbyist language in the {MS-DOS} and {Macintosh} worlds. See also {Kamin's interpreters}, {p2c}. ["The Programming Language Pascal", N. Wirth, Acta Informatica 1:35-63, 1971]. ["PASCAL User Manual and Report", K. Jensen & N. Wirth, Springer 1975] made significant revisions to the language. [BS 6192, "Specification for Computer Programming Language Pascal", {British Standards Institute} 1982]. [{Jargon File}] (1996-06-12)
PC-Scheme Version 3.03 compiler, debugger, profiler, editor, libraries {(ftp://altdorf.ai.mit.edu/archive/pc-scheme/)}. Written at {Texas Instruments}. Runs on {MS-DOS} 286/386 IBM PCs and compatibles. Includes an optimising compiler, an emacs-like editor, inspector, debugger, performance testing, foreign function interface, window system and an object-oriented subsystem. Also supports the dialect used in {Hal Abelson} and {Gerald Sussman}'s {SICP}. Conformance: Revised^3 Report, also supports dialect used in SICP. restriction: official version is $95, contact "rww@ibuki.com" ports: MS-DOS See also {PCS/Geneva}. (1992-02-23)
Phenomenology: Since the middle of the Eighteenth Century, "Phänomenologie," like its English equivalent, has been a name for several disciplines, an expression for various concepts. Lambert, in his Neue Organon (1764), attached the name "Phänomenologie" to the theory of the appearances fundamental to all empirical knowledge. Kant adopted the word to express a similar though more restricted sense in his Metaphysische Anfangsgründe der Naturwissenschaft (1786). On the other hand, in Hegel's Phänomenologie des Geistes (1807) the same word expresses a radically different concept. A precise counterpart of Hegel's title was employed by Hamilton to express yet another meaning. In "The Divisions of Philosophy" (Lectures on Metaphysics, 1858), after stating that "Philosophy properly so called" is "conversant about Mind," he went on to say: "If we consider the mind merely with the view of observing and generalizing the various phaenomena it reveals, . . . we have . . . one department of mental science, and this we may call the Phaenomenology of Mind." Similarly Moritz Lazarus, in his Leben der Seele (1856-57), distinguished Phänomenologie from Psychologie: The former describes the phenomena of mental life; the latter seeks their causal explanation.
Phobia ::: An intense fear of a specific object or situation. Most of us consider ourselves to have phobias, but to be diagnosable, the fear must significantly restrict our way of life.
photics ::: n. --> The science of light; -- a general term sometimes employed when optics is restricted to light as a producing vision.
phthisis ::: n. --> A wasting or consumption of the tissues. The term was formerly applied to many wasting diseases, but is now usually restricted to pulmonary phthisis, or consumption. See Consumption.
pip ::: n. --> A contagious disease of fowls, characterized by hoarseness, discharge from the nostrils and eyes, and an accumulation of mucus in the mouth, forming a "scale" on the tongue. By some the term pip is restricted to this last symptom, the disease being called roup by them.
A seed, as of an apple or orange.
One of the conventional figures or "spots" on playing cards, dominoes, etc.
Pistology: A noun derived from the Greek, pistis, faith, hence in general the science of faith or religious belief. A branch of theology specially concerned with faith and its restricted scope, as distinguished from reason. -- J.J.R.
Pistology: A term derived from the Greek pistis, faith; hence in general the science of faith or religious belief. A branch of theology specially concerned with faith and its restricted scope, as distinguished from reason.
Planetary Spirit(s) ::: Every celestial body in space, of whatever kind or type, is under the overseeing and directing influenceof a hierarchy of spiritual and quasi-spiritual and astral beings, who in their aggregate are generalizedunder the name of celestial spirits. These celestial spirits exist therefore in various stages or degrees ofevolution; but the term planetary spirits is usually restricted to the highest class of these beings whenreferring to a planet.In every case, and whatever the celestial body may be, such a hierarchy of ethereal beings, when themost advanced in evolution of them are considered, in long past cycles of kosmic evolution had evolvedthrough a stage of development corresponding to the humanity of earth. Every planetary spirit therefore,wherever existent, in those far past aeons of kosmic time was a man or a being equivalent to what wehumans on earth call man. The planetary spirits of earth, for instance, are intimately linked with theorigin and destiny of our present humanity, for not only are they our predecessors along the evolutionarypath, but certain classes of them are actually the spiritual guides and instructors of mankind. We humans,in far distant aeons of the future, on a planetary chain which will be the child or grandchild of the presentearth-chain, will be the planetary spirits of that future planetary chain. It is obvious that as H. P.Blavatsky says: "Our Earth, being as yet only in its Fourth Round, is far too young to have produced highPlanetary Spirits"; but when the seventh round of this earth planetary chain shall have reached its end,our present humanity will then have become dhyanchohans of various grades, planetary spirits of onegroup or class, with necessary evolutionary differences as among themselves. The planetary spirits watchover, guide, and lead the hosts of evolving entities inferior to themselves during the various rounds of aplanetary chain. Finally, every celestial globe, whether sun or planet or other celestial body, has as thesummit or acme of its spiritual hierarchy a supreme celestial spirit who is the hierarch of its ownhierarchy. It should not be forgotten that the humanity of today forms a component element or stage ordegree in the hierarchy of this (our) planetary chain.
Planetary Spirits Every celestial body is under the directing influence of a hierarchy of beings, spiritual, quasi-spiritual, and astral, the higher of which may be called celestial spirits; the term planetary spirits is usually restricted to the highest class of these beings pertaining to planets, although the phrase is also used in other senses. These planetary spirits have evolved through past cosmic cycles of evolution from a state equivalent to the human; and the general hierarchy pertaining to each planet is closely linked with the destinies of the present various life-waves of that planet. We ourselves are destined in the future to become planetary spirits of a planetary chain that will be a later imbodiment of our present earth-chain. This earth, being only in its fourth round, has not yet produced high planetary spirits; but it will have begun to do so at the end of the seventh round. At the summit of the hierarchy of planetary spirits is a supreme hierarch.
Pneumatology: (Gr. pneuma, spirit + logos, theory) In the most general sense pneumatology is the philosophical or speculative treatment of spirits or souls, including human, divine and those intermediate between God and man. D'Alembert restricted pneumatology to human souls. Discours preliminaire de I'Encyclopedie, § 73; he considered pneumatology, logic and ethics the three branches of the philosophical science of man. The term has also been considered to exclude man and to apply only to God and the angelic hierarchy. (See article by Bersot in Franck's Dict. des Sci. Philos. ) The wide sense in which pneumatology embraces first, God, second, the angels and third, man is perhaps the most convenient and justifiable usage. -- L.W.
Point-event: A. N. Whitehead's term signifying an event with all its dimensions ideally restricted. -- R.B.W.
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.
pox ::: n. --> Strictly, a disease by pustules or eruptions of any kind, but chiefly or wholly restricted to three or four diseases, -- the smallpox, the chicken pox, and the vaccine and the venereal diseases. ::: v. t. --> To infect with the pox, or syphilis.
Prana(Sanskrit) ::: The word is derived from pra, prepositional prefix meaning "before"; and an, verb meaning"to breathe," "to blow," "to live." Usually translated "life," but rather the psychoelectrical veil orpsychoelectrical field manifesting in the individual as vitality. Commonly called "life principle." ThisSanskrit word is used by modern theosophists in a general sense, although in the Sanskrit it has a ratherspecific and restricted meaning, because there are, as a matter of fact, a number of life currents, vitalfluids. They have each one its own name. One system gives the number as three; another as five, which isthe commonly accepted number; another enumeration is seven; another again is twelve, as is found insome Upanishads; and one old writer even gives them as thirteen.The life-atoms of the prana, or psychoelectrical field, fly instantly back at the moment of physicaldissolution to the natural pranic reservoirs of the planet.
Pravritti (Sanskrit) Pravṛtti [from pra forth, forwards + the verbal root vṛt to roll, turn, unfold] Evolution or emanation; the process of unwrapping or unfolding-forth, as of spirit entities into matter or, conversely, of matter-lives back into spirit entities. It is usually restricted to the process by which spirit descends into matter or the passage of the monads down the shadowy arc. See also NIVRITTI
Prayer As usually understood in the West, prayer implies the existence — whether actually so in nature or not — of a divine entity, such as God, Christ, an angel or saint, to whom petitions may be addressed and by whose favor benefits may be obtained, a view of prayer held in nearly all exoteric religious systems. Yet even among those who believe in personal divinities, some take a higher view of prayer than that of asking for special favors, rather looking upon it as an act of resignation to the divine will: “Not my will, but thine, be done.” Theosophy speaks of this as the endeavor of the aspiring human mind to establish individual communion between the personal man and his spiritual counterpart or inner god, the true meaning of the injunction to pray to our Father which is in secret. Thus prayer takes the form of aspiration combined with deep meditation, as has been the case with mystics, Eastern and Western. This involves a laying aside of personal wishes and a conscious desire for intuitive perception of the truth and for the power to follow it. If a personal wish is present, precisely because all personal wishes in the last analysis are restricted, and hence either physically or spiritually selfish, the act becomes one of black magic, for the person is seeking to evoke interior powers in furtherance of his own purposes, which in such cases are usually founded in self-seeking of some kind. Also, a well-intentioned person, praying on behalf of another, may unwittingly exercise on that other an interference with the latter’s will, similar in many respects to that of hypnotism.
privileged ::: restricted to a select group or individual.
PROgrammed Graph REwriting Systems "language" (PROGRES) A very high level language based on {graph grammars}, developed by Andy Scheurr "andy@i3.informatik.rwth-aachen.de" and Albert Zuendorf "albert@i3.informatik.rwth-aachen.de" of {RWTH}, Aachen in 1991. PROGRES supports structurally {object-oriented specification} of {attributed graph} structures with {multiple inheritance} hierarchies and types of types (for {parametric polymorphism}). It also supports declarative/relational specification of derived attributes, node sets, binary relationships (directed edges) and {Boolean} {constraints}, rule-oriented/visual specification of parameterised graph rewrite rules with complex application conditions, {nondeterministic} and {imperative programming} of composite graph transformations (with built-in {backtracking} and cancelling arbitrary sequences of failing graph modifications). It is used for implementing {abstract data types} with graph-like internal structure, as a visual language for the {graph-oriented database} {GRAS}, and as a rule-oriented language for prototyping {nondeterministic}ally specified data/rule base transformations. PROGRES has a formally defined {semantics} based on "PROgrammed Graph Rewriting Systems". It is an almost {statically typed} language which additionally offers "down casting" operators for run time checked type casting/conversion (in order to avoid severe restrictions concerning the language's expressiveness). Version RWTH 5.10 includes an integrated environment. [A. Scheurr, "Introduction to PROGRES, an Attribute Graph Grammar Based Specification Language", in Proc WG89 Workshop on Graphtheoretic Concepts in Computer Science", LNCS 411, Springer 1991]. {(ftp://ftp.informatik.rwth-aachen.de/pub/Unix/PROGRES/)} for {Sun-4}. (1993-11-02)
Projection: (Lat. projectio, from projicere, to throw forward) The mental act of attributing to sensations or sense qualia, an external and independent existence. The projection theory of Condillac and other sensationalists (see Sensationalism) asserts that sensations are first experienced as subjective states and are subsequently externalized by a special act of mind. Helmholtz restricted projection to spatial projection (the localization of sensations in space at a certain distance from the body) but the more general usage is preferable. -- L.W.
promiscuous ::: a. --> Consisting of individuals united in a body or mass without order; mingled; confused; undistinguished; as, a promiscuous crowd or mass.
Distributed or applied without order or discrimination; not restricted to an individual; common; indiscriminate; as, promiscuous love or intercourse.
Propositional calculus: See Logic, formal, § 1. Propositional calculus, many-valued: The truth-table method for the classical (two-valued) propositional calculus is explained in the article logic, formal, § 1. It depends on assigning truth-tables to the fundamental connectives, with the result that every formula -- of the pure propositional calculus, to which we here restrict ourselves for the sake of simplicity -- has one of the two truth-values for each possible assignment of truth-values to the variables appearing. A formula is called a tautology if it has the truth-value truth for every possible assignment of truth-values to the variables; and the calculus is so constructed that a formula is a theorem if and only if it is a tautology.
Psychic or psychical: (Gr. psychikos, from psyche, the soul) (a) In the general sense, psychic is applied to any mental phenomenon. See Psychosis, Mental, (b) In the special sense, psychic is restricted to unusual mental phenomena such as mediumship, telepathy, prescience, etc. which are the subjects of "Psychic Research." See Telepathy, Prescience, Parapsychology. -- L.W.
Psycho-Physical Parallelism: See Parallelism, Psycho-Physical. Psycho-Physical Problem: (Gr. psyche, soul -- physikos, physical) See Mind-Body Problem. Psychosis: (Gr. psychosis, a giving of life or soul) (a) In the general sense, psychosis designates any mental or psychical process, just as a neurosis, in the wide sense is any neural process. (b) In the restricted sense, psychosis designates a pathological condition of mind, just as "neurosis" is an abnormal condition of the nervous system. -- L.W.
Purani: “The ‘python coils’ reminds us of Ahi-Vritra of the Rig Veda where it is symbolic of the coils of Ignorance enveloping the human being restricting his freedom and knowledge.”
Python 1. "language" A simple, high-level interpreted language invented by Guido van Rossum "guido@cwi.nl" in 1991. Python combines ideas from {ABC}, {C}, {Modula-3} and {Icon}. It bridges the gap between {C} and {shell} programming, making it suitable for {rapid prototyping} or as an extension language for C applications. It is {object-oriented} and supports packages, {modules}, {classes}, user-defined exceptions, a good C interface, dynamic loading of C modules and has no arbitrary restrictions. Python is available for many {platforms}, including {Unix}, {Windows}, {DOS}, {OS/2}, {Macintosh} and {Amoeba}. {(http://python.org/)}. {Usenet} newsgroup: {news:comp.lang.python}. (2007-02-21) 2. "compiler" A {compiler} for {CMU Common LISP}. Python is more sophisticated than other {Common Lisp} compilers. It produces better code and is easier to use. The programming environment based on the {Hemlock} editor is better integrated than {GNU} {Emacs} based environments. (1997-02-27)
quadruped ::: a. --> Having four feet. ::: n. --> An animal having four feet, as most mammals and reptiles; -- often restricted to the mammals.
qualification ::: n. --> The act of qualifying, or the condition of being qualified.
That which qualifies; any natural endowment, or any acquirement, which fits a person for a place, office, or employment, or which enables him to sustian any character with success; an enabling quality or circumstance; requisite capacity or possession.
The act of limiting, or the state of being limited; that which qualifies by limiting; modification; restriction; hence,
qualificative ::: n. --> That which qualifies, modifies, or restricts; a qualifying term or statement.
Qui Circumambulat Terram (Latin) Who walks around the earth — said of the Devil by medieval theologians; but there is no reason for restricting it to the maleficent works of Satan. The Fall of ethereal and spiritual beings has been distorted by Christian theology to signify the evil works of the Devil on earth, but theosophically the phrase could refer to the monads who fell from their spiritual estate in order to gain experiences in lower cosmic planes, and who thus pursue their peregrinations not only around the earth, but circle through the globes of our planetary chain and from planet to planet of the seven sacred planets of the solar system.
quodlibetical ::: a. --> Not restricted to a particular subject; discussed for curiosity or entertainment.
rain dance 1. Any ceremonial action taken to correct a hardware problem, with the expectation that nothing will be accomplished. This especially applies to reseating {printed circuit boards}, reconnecting cables, etc. "I can't boot up the machine. We'll have to wait for Greg to do his rain dance." 2. Any arcane sequence of actions performed with computers or software in order to achieve some goal; the term is usually restricted to rituals that include both an {incantation} or two and physical activity or motion. Compare {magic}, {voodoo programming}, {black art}, {cargo cult programming}, {wave a dead chicken}. [{Jargon File}] (1995-02-09)
README file "convention, documentation" A {text file} traditionally included in the top-level {directory} of a {software} distribution, containing pointers to {documentation}, credits, revision history, notes, etc. Originally found in {Unix} source distributions, the convention has spread to many other products. The file may be named README, READ.ME, ReadMe or readme.txt or some other variant. In the {Macintosh} and {IBM PC} worlds, software is not usually distributed in source form, and the README is more likely to contain user-oriented material like last-minute documentation changes, error workarounds, and restrictions. The README convention probably follows the famous scene in Lewis Carroll's "Alice's Adventures In Wonderland" in which Alice confronts magic munchies labeled "Eat Me" and "Drink Me". [{Jargon File}] (1995-02-28)
Real-Time Euclid Real-time language, restriction to time-bounded constructs. ["Real-Time Euclid: A Language for Reliable Real-Time Systems", E. Kligerman et al, IEEE Trans Software Eng SE-12(9):941-1986-09-949].
". . . reason is in its nature an imperfect light with a large but still restricted mission. . . .” The Human Cycle
“… reason is in its nature an imperfect light with a large but still restricted mission….” The Human Cycle
Reducibility, axiom of: An axiom which (or some substitute) is necessary in connection with the ramified theory of types (q.v.) if that theory is to be adequate for classical mathematics, but the admissibility of which has been much disputed (see Paradoxes, logical). An exact statement of the axiom can be made only in the context of a detailed formulation of the ramified theory of types -- which will not here be undertaken. As an indication or rough description of the axiom of reducibility, it may be said that it cancels a large part of ihe restrictive consequences of the prohibition against impredicative definition (q.v.) and, in approximate effect, reduces the ramified theory of types to the simple theory of types (for the latter see Logic, formal, § 6). -- A.C.
reformed ::: a. --> Corrected; amended; restored to purity or excellence; said, specifically, of the whole body of Protestant churches originating in the Reformation. Also, in a more restricted sense, of those who separated from Luther on the doctrine of consubstantiation, etc., and carried the Reformation, as they claimed, to a higher point. The Protestant churches founded by them in Switzerland, France, Holland, and part of Germany, were called the Reformed churches.
Amended in character and life; as, a reformed gambler or
regulate ::: v. t. --> To adjust by rule, method, or established mode; to direct by rule or restriction; to subject to governing principles or laws.
To put in good order; as, to regulate the disordered state of a nation or its finances.
To adjust, or maintain, with respect to a desired rate, degree, or condition; as, to regulate the temperature of a room, the pressure of steam, the speed of a machine, etc.
Relativity ::: The modern scientific doctrine of relativity, despite its restrictions and mathematical limitations, isextremely suggestive because it introduces metaphysics into physics, does away with purely speculativeideas that certain things are absolute in a purely relative universe, and brings us back to an examinationof nature as nature is and not as mathematical theorists have hitherto tacitly taken it to be. The doctrine ofrelativity in its essential idea of relations rather than absolutes is true; but this does not mean that wenecessarily accept Einstein's or his followers' deductions. These latter may or may not be true, and timewill show. In any case, relativity is not what it is often misunderstood to be -- the naked doctrine that"everything is relative," which would mean that there is nothing fundamental or basic or real anywhere,whence other things flow forth; in other words, that there is no positively real or fundamental divine andspiritual background of being. The relativity theory is an adumbration, a reaching out for, a groping after,a very, very old theosophical doctrine -- the doctrine of maya.The manner in which theosophy teaches the conception of relativity is that while the universe is a relativeuniverse and all its parts are therefore relative -- each to each, and each to all, and all to each -- yet thereis a deathless reality behind, which forms the substratum or the truth of things, out of which thephenomenal in all its myriad relative manifestations flows. And there is a way, a road, a path, by whichmen may reach this reality behind, because it is in man as his inmost essence and therefore primal origin.In each one is fundamentally this reality of which we are all in search. Each one is the path that leads toit, for it is the heart of the universe.In a sense still more metaphysical, even the heart of a universe may be said to exist relatively inconnection with other universes with their hearts. It would be quite erroneous to suppose that there is oneAbsolute Reality in the old-fashioned European sense, and that all relative manifestations flow forth fromit, and that these relative manifestations although derived from this Absolute Reality are without links ofunion or origin with an Absolute even still more essential and fundamental and vaster. Once theconception of boundless infinitude is grasped, the percipient intelligence immediately realizes that it issimply hopeless, indeed impossible, to postulate ends, absolute Absolutes, as the divine ultima thule. Nomatter how vast and kosmic an Absolute may be, there are in sheer frontierless infinitude alwaysinnumerable other Absolutes equal to or greater than it.
REPL 1. "language, LISP, programming" {read-eval-print loop}. 2. "language" {Restricted EPL}. (2003-06-23)
restraint ::: n. --> The act or process of restraining, or of holding back or hindering from motion or action, in any manner; hindrance of the will, or of any action, physical or mental.
The state of being restrained.
That which restrains, as a law, a prohibition, or the like; limitation; restriction.
restraint ::: the act of restraining or inhibiting, or the state of being restricted.
restrain ::: v. t. --> To draw back again; to hold back from acting, proceeding, or advancing, either by physical or moral force, or by any interposing obstacle; to repress or suppress; to keep down; to curb.
To draw back toghtly, as a rein.
To hinder from unlimited enjoiment; to abridge.
To limit; to confine; to restrict.
To withhold; to forbear.
Restricted EPL "language" (REPL) The efficient {subset} of {EPL} used to write the core of {Multics}. (2003-06-23)
retrench ::: v. t. --> To cut off; to pare away.
To lessen; to abridge; to curtail; as, to retrench superfluities or expenses.
To confine; to limit; to restrict.
To furnish with a retrenchment; as, to retrench bastions. ::: v. i.
rsh Remote shell. A {Berkeley Unix} networking command to execute a given command on a remote {host}, passing it input and receiving its output. Rsh communicates with a {daemon} on the remote host. It is sometimes called remsh to avoid confusion with the {restricted shell}, also called "rsh". {Unix manual page}: rsh(1). (1994-12-08)
Russell's Paradox "mathematics" A {paradox} (logical contradiction) in {set theory} discovered by {Bertrand Russell}. If R is the set of all sets which don't contain themselves, does R contain itself? If it does then it doesn't and vice versa. The paradox stems from the acceptance of the following {axiom}: If P(x) is a property then {x : P} is a set. This is the {Axiom of Comprehension} (actually an {axiom schema}). By applying it in the case where P is the property "x is not an element of x", we generate the paradox, i.e. something clearly false. Thus any theory built on this axiom must be inconsistent. In {lambda-calculus} Russell's Paradox can be formulated by representing each set by its {characteristic function} - the property which is true for members and false for non-members. The set R becomes a function r which is the negation of its argument applied to itself: r = \ x . not (x x) If we now apply r to itself, r r = (\ x . not (x x)) (\ x . not (x x)) = not ((\ x . not (x x))(\ x . not (x x))) = not (r r) So if (r r) is true then it is false and vice versa. An alternative formulation is: "if the barber of Seville is a man who shaves all men in Seville who don't shave themselves, and only those men, who shaves the barber?" This can be taken simply as a proof that no such barber can exist whereas seemingly obvious axioms of {set theory} suggest the existence of the paradoxical set R. {Zermelo Fränkel set theory} is one "solution" to this paradox. Another, {type theory}, restricts sets to contain only elements of a single type, (e.g. {integers} or sets of integers) and no type is allowed to refer to itself so no set can contain itself. A message from Russell induced {Frege} to put a note in his life's work, just before it went to press, to the effect that he now knew it was inconsistent but he hoped it would be useful anyway. (2000-11-01)
Sacrifice The performance of sacred rites, but with the more restricted sense of ceremonies of invocation, communion, or propitiation between man and gods. Scholars, in studying these universal rites, are at a loss to find an essential significance by which to gather them all into one class, and as to which to include and which to exclude from such a class. Sacrifices may take the form of a meal offered to the gods or shared with them, an oblation of first fruits of the harvest or flocks, or a propitiation or act of atonement. The Romans dedicated a portion of food or a libation to the lares or other deities; the Hebrews offered the first fruits of the harvest or the yearlings of the flock. The word also has the meaning of an act of self-dedication for a noble cause.
Samaritans The Shemitic people inhabiting a restricted portion of central Palestine west of the Jordan, Hebrews with their own special doctrinal beliefs and perhaps practices. Following Josephus and the New Testament, the term covers that portion of the Israelites who regarded themselves as descendants of the ten tribes of Israel, claiming to possess the orthodox religion of Moses in their manuscripts of the Pentateuch. The Samaritans, however, regarded the Jewish temple as well as the Jewish priesthood as having broken off from the orthodox law of Moses which they represented: they declared, further, that Mt. Gerizim overhanging Shechem was the true choice for the sanctuary of God, and not Zion.
samata ::: equality, equanimity, "the capacity of receiving with a calm samata and equal mind all the attacks and appearances of outward things", the first member of the samata / santi catus.t.aya, consisting of passive / negative samata and active / positive samata, "samata in reception of the things of the outward world and samata in reaction to them"; sometimes restricted to the first of these or extended to refer to the samata catus.t.aya as a whole; also an element of pran.asakti. samat samata a catus catustaya
sarcoma ::: n. --> A tumor of fleshy consistence; -- formerly applied to many varieties of tumor, now restricted to a variety of malignant growth made up of cells resembling those of fetal development without any proper intercellular substance.
Satellite [from Latin satelles an attendant, assistant] Astronomically, a globe which revolves around a larger one which is its primary, but usually restricted to globes revolving around planets. The satellites of Uranus and Neptune have revolutions opposite in direction to that of the satellites of the other planets, said to be due to their axes having been inverted in the pregenetic battles fought by the growing planets before the final formation of the cosmos (SD 1:101).
sauria ::: n. pl. --> A division of Reptilia formerly established to include the Lacertilia, Crocodilia, Dinosauria, and other groups. By some writers the name is restricted to the Lacertilia.
Secondary Creation The creation of the manifested universe, after that of the unmanifested universe which is called the primary creation. In a more restricted meaning, the evolution and progression into manifestation of the almost innumerable hierarchies of builders of the universe, both higher and lower — the primary in this connection referring to the purely spiritual hierarchies and individuals which issued from the womb of space along the lines of primary spiritual emanation as already residing karmically in cosmic ideation.
segmentation "networking" (Or "segmentation and reassembly", SAR) Breaking an arbitrary size {packet} into smaller pieces at the transmitter. This may be necessary because of restrictions in the communications channel or to reduce {latency}. The pieces are joined back together in the right order at the receiver ("reassembly"). Segmentation may be performed by a {router} when routing a packet to a network with a smaller maximum packet size. The term "segmentation" is used in {ATM}, in {TCP/IP}, it is called "fragmentation" an is performed at the {IP} layer before the "fragments" are passed to the {transport layer}. See for example {ATM forum} {UNI} 4.0 specification. [Better reasons?] (1999-06-14)
Self-Consciousness: The knowledge by the self of itself. The term is usually restricted to empirical self-consciousness. (See Empirical Ego) -- L.W.
semaphore "programming, operating system" The classic method for restricting access to shared resources (e.g. storage) in a {multi-processing} environment. They were invented by {Dijkstra} and first used in {T.H.E} {operating system}. A semaphore is a {protected variable} (or {abstract data type}) which can only be accessed using the following operations: P(s) Semaphore s; { while (s == 0) ; /* wait until s"0 */ s = s-1; } V(s) Semaphore s; { s = s+1; } Init(s, v) Semaphore s; Int v; { s = v; } P and V stand for Dutch "Proberen", to test, and "Verhogen", to increment. The value of a semaphore is the number of units of the resource which are free (if there is only one resource a "binary semaphore" with values 0 or 1 is used). The P operation {busy-waits} (or maybe {sleeps}) until a resource is available whereupon it immediately claims one. V is the inverse, it simply makes a resource available again after the process has finished using it. Init is only used to initialise the semaphore before any requests are made. The P and V operations must be {indivisible}, i.e. no other process can access the semaphore during the their execution. To avoid {busy-wait}ing, a semaphore may have an associated {queue} of processes (usually a {FIFO}). If a process does a P on a semaphore which is zero the process is added to the semaphore's queue. When another process increments the semaphore by doing a V and there are tasks on the queue, one is taken off and resumed. (1995-02-01)
Serial Advanced Technology Attachment "storage" (SATA, Serial ATA) A computer {bus} technology primarily designed for transfer of data to and from a {hard disk}. SATA is the successor to {Advanced Technology Attachment} (ATA), which was given the {retronym} Parallel ATA (PATA) to distinguish it from Serial ATA. Serial ATA is designed to be scalable. The original SATA/150 or "SATA 1" can transfer up to 150 {MBps} and "SATA 3.0 Gbit/s" has a maximum data rate of 300 {MBps}. Both SATA and PATA drives have built-in low level control electronics but the term {IDE} is usually restricted to parallel ATA drives. {(http://www.serialata.org/)}. (2007-02-23)
service "networking, programming" Work performed (or offered) by a {server}. This may mean simply serving simple requests for data to be sent or stored (as with {file servers}, {gopher} or {http} servers, {e-mail} servers, {finger} servers, {SQL} servers, etc.); or it may be more complex work, such as that of {irc} servers, print servers, {X Windows} servers, or process servers. E.g. "Access to the finger {service} is restricted to the local {subnet}, for security reasons". (1997-09-11)
shirt ::: n. --> A loose under-garment for the upper part of the body, made of cotton, linen, or other material; -- formerly used of the under-garment of either sex, now commonly restricted to that worn by men and boys. ::: v. t. & i. --> To cover or clothe with a shirt, or as with a shirt.
shoshones ::: n. pl. --> A linguistic family or stock of North American Indians, comprising many tribes, which extends from Montana and Idaho into Mexico. In a restricted sense the name is applied especially to the Snakes, the most northern of the tribes.
shrew ::: a. --> Wicked; malicious.
Originally, a brawling, turbulent, vexatious person of either sex, but now restricted in use to females; a brawler; a scold.
Any small insectivore of the genus Sorex and several allied genera of the family Sorecidae. In form and color they resemble mice, but they have a longer and more pointed nose. Some of them are the smallest of all mammals.
To beshrew; to curse.
simia ::: n. --> A Linnaean genus of Quadrumana which included the types of numerous modern genera. By modern writers it is usually restricted to the genus which includes the orang-outang.
single inheritance "programming" In {object-oriented programming}, the restriction that a {class} can have only one superclass in the {class hierarchy}. The opposite is {multiple inheritance}. (2014-09-06)
sipunculoidea ::: n. pl. --> Same as Gephyrea.
In a restricted sense, same as Sipunculacea.
Sishta(s)(Sista, Sanskrit) ::: This is a word meaning "remainders," or "remains," or "residuals" -- anything that is leftor remains behind. In the especial application in which this word is used in the ancient wisdom, thesishtas are those superior classes -- each of its own kind and kingdom -- left behind on a planet when itgoes into obscuration, in order to serve as the seeds of life for the inflow of the next incoming life-wavewhen the dawn of the new manvantara takes place on that planet.When each kingdom passes on to its next globe, each one leaves behind its sishtas, its lives representingthe very highest point of evolution arrived at by that kingdom in that round, but leaves them sleeping as itwere: dormant, relatively motionless, including life-atoms among them. Not without life, however, foreverything is as much alive as ever, and there is no "dead" matter anywhere; but the sishtas consideredaggregatively as the remnants or residuals of the life-wave which has passed on are sleeping, dormant,resting. These sishtas await the incoming of the life-waves on the next round, and then they re-awaken toa new cycle of activity as the seeds of the new kingdom or kingdoms -- be it the three elementalkingdoms or the mineral or vegetable or the beast or the next humanity.In a more restricted and still more specific sense, the sishtas are the great elect, or sages, left behind afterevery obscuration.
SlipKnot "web" A graphical {web browser} specifically designed for {Microsoft Windows} users who have {Unix} {shell accounts} with their service providers. Its primary feature is that it does not require {SLIP} or {PPP} or {TCP/IP} services. SlipKnot is distributed as restricted shareware. Version: 1.0. {SlipKnot home (http://micromind.com/slipknot.htm)}. E-mail: "slipknot@micromind.com". (2003-03-25)
software copyright "legal" {Copyright} on a piece of {software}. Software raises interesting questions in relation to copyright, such as what constitutes a "performance" of a piece of software and which aspects of software are restricted. (2008-05-22)
software law "legal" Software may, under various circumstances and in various countries, be restricted by patent or {copyright} or both. Most commercial software is sold under some kind of {software license}. A patent normally covers the design of something with a function such as a machine or process. Copyright restricts the right to make and distribute copies of something written or recorded, such as a song or a book of recipies. Software has both these aspects - it embodies functional design in the {algorithms} and data structures it uses and it could also be considered as a recording which can be copied and "performed" (run). "{Look and feel}" lawsuits attempt to monopolize well-known command languages; some have succeeded. {Copyrights} on command languages enforce gratuitous incompatibility, close opportunities for competition, and stifle incremental improvements. {Software patents} are even more dangerous; they make every design decision in the development of a program carry a risk of a lawsuit, with draconian pretrial seizure. It is difficult and expensive to find out whether the techniques you consider using are patented; it is impossible to find out whether they will be patented in the future. The proper use of {copyright} is to prevent {software piracy} - unauthorised duplication of software. This is completely different from copying the idea behind the program in the same way that photocopying a book differs from writing another book on the same subject. {Usenet} newsgroup: {news:misc.legal.computing}. ["The Software Developer's and Marketer's Legal Companion", Gene K. Landy, 1993, AW, 0-201-62276-9]. (1994-11-16)
Somapas (Sanskrit) Somapās Those who drink or have drunk the soma juice. Soma itself was the mystical initiatory drink or potation of the ancient Hindus, which modern Orientalists suppose to have been the plant Asclepias acida. Originally soma had somewhat the same meaning that the mystics of other nations indicated by wine or mead. Hence the somapas are those people who, having become more or less infilled with the essence of their inner spirit, were mystically spoken of as having drunk of the soma juice, otherwise those in or under the ecstasy of intellectual illumination. In India the somapas are more or less restrictedly stated to be the especial spiritual progenitors of the Brahmins, but this idea is sectarian, for any human being, Brahmin or not, who had drunk of the inner wine of the spirit, or of the mystical soma of inner illumination, was a somapa.
Sorites: A chain of (categorical) svllogisms, the conclusion of each forming a premiss of the next -- traditionally restricted to a chain of syllogisms in the first figure (all of which, with the possible exception of the first and last, must then be syllogisms in Barbara).
Soulless Beings Men and women who are still connected, but usually quite unconsciously, with the monad, the spiritual essence within them, but not self-consciously so; they live very largely in the brain-mind and in the fields of sensuous consciousness. “We elbow soulless men in the streets at every turn,” wrote Blavatsky. This does not mean that those people have no soul, but that the spiritual part of these human beings is unable to manifest itself through the unawakened brain-mind and feelings. They are animate humans with an animate working brain-mind, but otherwise soulless in the sense that the soul is insufficiently expressive. This is what Pythagoras meant when he spoke of the living dead, or the spiritually useless portion of mankind. They live in the ordinary mind and in the body, thinking only of and in these small and restricted spheres of consciousness. Such “soulless” people are very numerous. Soulless beings are not to be confused with lost souls.
specialism ::: n. --> Devotion to a particular and restricted part or branch of knowledge, art, or science; as, medical specialism.
squatter ::: n. --> One who squats; specifically, one who settles unlawfully upon land without a title. In the United States and Australia the term is sometimes applied also to a person who settles lawfully upon government land under permission and restrictions, before acquiring title.
See Squat snipe, under Squat.
Statement: See Meaning, Kinds of, 1. Statistics: The systematic study of quantitative facts, numerical data, comparative materials, obtained through description and interpretation of group phenomena. The method of using and interpreting processes of classification, enumeration, measurement and evaluation of group phenomena. In a restricted sense, the materials, facts or data referring to group phenomena and forming the subject of systematic computation and interpretation. The Ground of Statistics. Statistics have developed from a specialized application of the inductive principle which concludes from the characteristics of a large number of parts to those of the whole. When we make generalizations from empirical data, we are never certain of having expressed adequately the laws connecting all the relevant and efficient factors in the case under investigation. Not only have we to take into account the personal equation involved and the imperfection of our instru ments of observation and measurement, but also the complex character of physical, biological, psychological and social phenomena which cannot be subjected to an exhaustive analysis. Statistics reveals precisely definite trends and frequencies subject to approximate laws, in these various fields in which phenomena result from many independently varying factors and involve a multitude of numerical units of variable character. Statistics differs fiom probability insofar as it makes a more consistent use of empirical data objectively considered, and of methods directly inspired by the treatment of these data.
stored procedure "database" A {subroutine} stored in a {database} and executed by the {database management system}. The subroutine may be written in the same language in which the database is queried and may be precompiled to improve performance. Typically a stored procedure encapsulates some business process. Performing this on the database server avoids the network overhead of transferring input data to the client for processing. This would be particularly significant if processing lots of data and returning a small result set like a total or maximum. Stored procedures also provide consistent implementation of the business logic to clients written in different languages and running in different environments. Some financial systems allow databases access through stored procedures alone, this restricts actions on the data to a small number of auditable queries. Sybase SQL Server ({Adaptive Server Enterprise}) was the first commercially successful RDBMS to support stored procedures. (2004-03-04)
strait ::: a. --> A variant of Straight.
A narrow pass or passage.
A (comparatively) narrow passageway connecting two large bodies of water; -- often in the plural; as, the strait, or straits, of Gibraltar; the straits of Magellan; the strait, or straits, of Mackinaw.
A neck of land; an isthmus.
Fig.: A condition of narrowness or restriction; doubt;
straiten ::: v. t. --> To make strait; to make narrow; hence, to contract; to confine.
To make tense, or tight; to tighten.
To restrict; to distress or embarrass in respect of means or conditions of life; -- used chiefly in the past participle; -- as, a man straitened in his circumstances.
strait-laced ::: a. --> Bound with stays.
Restricted; stiff; constrained.
Rigid in opinion; strict in manners or morals.
stringent ::: a. --> Binding strongly; making strict requirements; restrictive; rigid; severe; as, stringent rules.
Subjectivism: a) In Epistemology: The restriction of knowledge to the knowing subject and its sensory, affective ind volitional states and to such external realities as may be inferred from the mind's subjective states. See Solipsism, Ego-centric Predicament.
Subtle Bodies In Vedantic philosophy, the five kosas or sheaths, whether of the cosmos, man, or any other being, through which the atman as sutratman (thread-self) passes. In a more restricted and biological sense, the chhayas (shadows) or astral bodies emanated by original humanity to become the vehicles of the future humanities. Those who projected or emanated these chhayas or subtle bodies were the pitris (fathers, progenitors).
Summum Bonum: (Lat. the supreme good) A term applied to an ultimate end of human conduct the worth of which is intrinsically and substantively good. It is some end that is not subordinate to anything else. Happiness, pleasure, virtue, self-realization, power, obedience to the voice of duty, to conscience, to the will of God, good will, perfection have been claimed as ultimate aims of human conduct in the history of ethical theory. Those who interpret all ethical problems in terms of a conception of good they hold to be the highest ignore all complexities of conduct, focus attention wholly upon goals towards which deeds are directed, restrict their study by constructing every good in one single pattern, center all goodness in one model and thus reduce all other types of good to their model. -- H.H.
supramental ::: (before 1920) same as vijñanamaya or ideal (sometimes restricted to the lower levels of vijñana); (in 1926-27 before 29October 1927) having the nature of supermind and related planes as defined before the introduction of the term overmind and the elevation of "supermind" above "overmind", sometimes applied especially to the planes below supreme supermind; ("the supramental" in some entries of January 1927) the next plane of consciousness above supramentality; (after 29 October 1927) expressing the working of supermind (in the latest sense) on its own plane or in the overmind, where "supramental" movements are sometimes regarded as higher than supramentalised and lower than gnostic.
Sveta-dvipa is connected with the land of the first root-race, the Imperishable Sacred Land, which is around the north pole. Blavatsky calls Greenland and Eastern and Western Siberia, the lotus-leaves of Sveta-dvipa (SD 2:327), the reference being purely geographical. In more restricted sense, Sveta-dvipa is mystically used for Sambhala, the source of the great mahayogis of the human race as a whole, and hence called “the land of the ‘Gods’ under their chiefs the ‘Spirits of this Planet’ ” (SD 2:6). Instances are very numerous in ancient writings of names being used not only for one single person, entity, geographical locality, or thing, but on analogical principles for similar persons, entities, and so forth. See also DVIPA
symbolic link "file system" (Or "symlink", "soft link" (by contrast with "{hard link}"), "{shortcut}", "{alias}") A special type of {Unix} file which refers to another file by its {pathname}. A symbolic link is created with the "ln" (link) command: ln -s OLDNAME NEWNAME Where OLDNAME is the target of the link (usually a pathname) and NEWNAME is the pathname of the link itself. Most operations ({open}, {read}, {write}) on the symbolic link automatically {dereference} it and operate on its target (OLDNAME). Some operations (e.g. removing) work on the link itself (NEWNAME). In contrast with {hard links}, there are no restrictions on where a symbolic link can point, it can refer to a file on another file system, to itself or to a file which does not even exist (e.g. when the target of the symlink is removed). Such problems will only be detected when the link is accessed. (1997-10-22)
system call "operating system, programming" The mechanism used by an {application program} to request service from the {operating system}. System calls often use a special {machine code} instruction which causes the processor to change mode (e.g. to "supervisor mode" or "{protected mode}"). This allows the OS to perform restricted actions such as accessing hardware devices or the {memory management unit}. (1995-03-01)
Tcl-DP Tcl-DP extends {Tcl}'s "send" by removing the restriction that you can only send to other clients of the same X11 server. Version 3.0 library by Larry Rowe. {(ftp://toe.cs.berkeley.edu/pub/multimedia/Tcl-DP)}.
Teratology [from Greek teratologia a telling of marvels from teras monster + logia discourse] Scientific term for a subject which in its broadest sense includes abnormal developments both in the fields of zoology and botany; in a more restricted sense, abnormalities in animal embryology. Technically, the old term monsters is reserved for those malformations with the most striking defects, many of them being hideous and unable to live postnatally. All such monsters or malformed births in human beings are due to the causative action of natural forces which, working in the proper environment, bring these forth because the mother for the time being has been under the sway of a current in the astral light. These births are more or less perfect or imperfect reproductions of germ-growths which are throwbacks to discarded evolutionary courses, attempting to reproduce what once were fairly common births in far past human history.
testudo ::: n. --> A genus of tortoises which formerly included a large number of diverse forms, but is now restricted to certain terrestrial species, such as the European land tortoise (Testudo Graeca) and the gopher of the Southern United States.
A cover or screen which a body of troops formed with their shields or targets, by holding them over their heads when standing close to each other. This cover resembled the back of a tortoise, and served to shelter the men from darts, stones, and other missiles. A
The analysis of conscioisness proceeds in two principal directions: a distinction may be drawn between the act of consciousness and the content of consciousness and the two may even be considered as separable ingredients of consciousness, and consciousness is analyzed into its three principal functions: cognition, affection and conation. Locke, Reid and others restricted consciousness to the reflective apprehension of the mind of its own processes but this usage has been abandoned in favor of the wider definition indicated above and the term introspection is used to designate this special kind of consciousness. See Behaviorism. -- L.W.
The restriction which is imposed in order to avoid paradox can be seen in connection with the axiom of subset formation. Instead of this axiom, an uncritical formulation of axioms for set theory might well have included (Et)[xεt ≡x A], asserting the existence of a set t whose members are the sets x satisfying an arbitrary condition A expressible in the notation of the system. This, however, would lead at once to the Russell paradox by taking A to be ∼ xεx and then going through a process of inference which can be described briefly by saying that x is put equal to t. As actually proposed, however, the axiom of subset formation allows the use of the condition A only to obtain a set t whose members are the sets x which are members of a previously given set z and satisfy A. This is not known to lead to paradox.
The capital roman letters here denote arbitrary formulas of the propositional calculus (in the technical sense defined below) and the arrow is to be read "stands for" or "is an abbreviation for." Suppose that we have given some specific list of propositional symbols, which may be infinite in number, and to which we shall refer as the fundamental propositional symbols. These are not necessarily single letters or characters, but may be expressions taken from any language or system of notation; they may denote particular propositions, or they may contain variables and denote ambiguously any proposition of a certain form or class. Certain restrictions are also necessary upon the way in which the fundamental propositional symbols can contain square brackets [ ]; for the present purpose it will suffice to suppose that they do not contain square brackets at all, although they may contain parentheses or other kinds of brackets. We call formulas of the propositional calculus (relative to the given list of fundamental propositional symbols) all the expressions determined by the four following rules: all the fundamental propositional symbols are formulas if A is a formula, ∼[A] is a formula; if A and B are formulas [A][B] is a formula; if A and B are formulas [A] ∨ [B] is a formula. The formulas of the propositional calculus as thus defined will in general contain more brackets than are necessary for clarity or freedom from ambiguity; in practice we omit superfluous brackets and regard the shortened expressions as abbreviations for the full formulas. It will be noted also that, if A and B are formulas, we regard [A] | [B], [A] ⊃ [B], [A] ≡ [B], and [A] + [B], not as formulas, but as abbreviations for certain formulas in accordance with the above given definitions.
The common Christian significance of only begotten should be distinguished from the original Greek significance of “brought forth alone.” Monogenes has direct reference to the reappearance or reissuing forth of the monad from the bosom of the Boundless, the reappearing monad thus being envisaged as a spiritual individual appearing as such unity or individual “alone”; and because such reappearance is on a high spiritual plane, the term later became wrongly restricted only to the rebirth of the Logos, which is only one of its meanings, as the term applies equally well to the reissuing forth of any one of the hosts of monads on its own plane.
The concept of original evidence is accordingly relativized and broadened to include all kinds of consciousness in which the intended object is given in the most original manner possible for an object of its kind and status. Thus, e.g., clear direct remembering is original evidence of one's own retained past, qua past, and perceptive empathy is original evidence of another's consciousness. Evidence of every kind (and in each of the above-defined senses) has its parallel in phantasy (fictive consciousness). Fictive empirical evidence involves non-fictive evidence of the essential possibility of an individual having the fictively presented determinations. The evident incompatibility of fictively experienced determinations is evidence of the essential impossibility of any individual having such determinations. Apodictic evidence is evidence together with the further evidence that no conflicting evidence is essentially possible. Essential possibilities, impossibilities, and necessities, admit of apodictic evidence. The only actual individual object that can be an object of apodictic evidence is one's own subjectivity. Evidence is not to be confounded with certainty of positing (see Modality) nor conceived as restricted to apodictic evidence. Furthermore, it is evident that no evidence is a talisman against error. What is evident in one process may evidently conflict with what is evident in another, or, again, the range of evidence may be overestimated. Evidence is exemplified in valuing and willing as well as in believing. It is the source of all objective sense (see Apperception and Genesis) and the basis of all rationality (see Reason). -- D.C.
The determination of the circumstances under which a sequence of formulas is a proof, or a proof as a consequence of a set of formulas, is usually made by means of: a list of primitive formulas; and a list of primitive rules of inference each of which prescribes that under certain circumstances a formula B shall be an immediate consequence of a set of formulas A1, A2, . . . , An. The list of primitive formulas may be empty -- this is not excluded. Or the primitive formulas may be included under the head of primitive rules of inference by allowing the case n=0 in (6). A proof is then defined as a finite sequence of formulas each of which is either a primitive formula or an immediate consequence of preceding formulas by one of the primitive rules of inference. A proof as a consequence of a set of formulas A1, A2, . . . , An is in some cases defined as a finite sequence of formulas each of which is either a primitive formula, or one of A1, A2, . . . , An, or an immediate consequence of preceding formulas by one of the primitive rules of inference; in other cases it may be desirable to impose certain restrictions upon the application of the primitive rules of inference (e.g., in the case of the functional calculus of first order -- logic, formal, § 3 -- that no free variable of A1, A2, . . . , An shall be generalized upon).
The formulas and the c-rules of the language in question may include some which are extralogical in character -- corresponding, e.g., to physical laws or to matters of empirical fact. Carnap makes an attempt (which, however, has been questioned) to define in purely syntactical terms when a relation of consequence is one of logical consequence. If the notion of consequence is restricted to that of logical consequence, the terms corresponding to valid and contra-valid are analytic and contradictory respectively. If the c-rules are purely logical in character, the class of analytic sentences coincides with that of valid sentences, and the class of contradictory sentences with that of contravalid sentences.
The general philosophical position which has as its fundamental tenet the proposition that the natural world is the whole of reality. "Nature" and "natural world" are certainly ambiguous terms, but this much is clear in thus restricting reality, naturalism means to assert that there is but one system or level of reality, that this system is the totality of objects and events in space and time; and that the behavior of this system is determined only by its own character and is reducible to a set of causal laws. Nature is thus conceived as self-contained and self-dependent, and from this view spring certain negations that define to a great extent the influence of naturalism. First, it is denied that nature is derived from or dependent upon any transcendent, supernatural entities. From this follows the denial that the order of natural events can be intruded upon. And this in turn entails the denial of freedom, purpose, and transcendent destiny.
The phrase occurs in the Stanzas of Dzyan: ” ‘Darkness’ the Boundless, or the no-number, Adi-Nidana Svabhavat” (SD 1:98) — which, as the summit of the Third Logos, can be rendered as darkness and no-number since it is darkness to human intellect and yet the beginning of numeration of all hierarchies that flow forth from it. Hence for all beneath it, adinidana-svabhavat may likewise be called the Boundless, signifying the cosmic essence or spiritual substance without restricting frontiers.
The prohibition against impredicative definition was incorporated by Russell into his ramified theory of types (1908) and is now usually identified with the restriction to the ramified theorv of types without the axiom of reducibility. (Poincare, however, never made his principle exact and may have intended, vaguely, a less severe restriction than this -- as indeed some passages in later writings would indicate.) -- A. C.
There are two methods of devising such a system which (so at least it is widely held or conjectured) do not lead to any inconsistency. One of these involves the theory of types, which was set forth in § 6 above, explicitly for propositional functions, and by implication for classes (classes being divided into types according to the types of the monadic propositional functions which determine them). The other method is the Zermelo set theory, which avoids this preliminary division of classes into types, but imposes restrictions in another direction.
The requirement of effectiveness does not compel the lists of primitive symbols, primitive formulas, and primitive rules of inference to be finite. It is sufficient if there are effective criteria for recognizing formulas, for recognizing primitive formulas, for recognizing applications of primitive rules of inference, and (if separately needed) for recognizing such restricted applications of the primitive rules of inference as are admitted in proofs as a consequence of a given set of formulas.
::: "The silent mind is a result of yoga; the ordinary mind is never silent. . . . The thinkers and philosophers do not have the silent mind. It is the active mind they have; only, of course, they concentrate, so the common incoherent mentalising stops and the thoughts that rise or enter and shape themselves are coherently restricted to the subject or activity in hand. But that is quite a different matter from the whole mind falling silent.” Letters on Yoga
“The silent mind is a result of yoga; the ordinary mind is never silent. . . . The thinkers and philosophers do not have the silent mind. It is the active mind they have; only, of course, they concentrate, so the common incoherent mentalising stops and the thoughts that rise or enter and shape themselves are coherently restricted to the subject or activity in hand. But that is quite a different matter from the whole mind falling silent.” Letters on Yoga
The weakness of Hatha Yoga is that its laborious and difficult processes make so great a demand on the time and energy and impose so complete a severance from the ordinary life of men that the utilisation of its results for the life of the world becomes either impracticable or is extraordinarily restricted. The physical results, increased vitality, prolonged youth, health, longevity are of small avail if they must be held by us as misers of ourselves apart from the common life for their own sake, not utilised, not thrown into the common sura of the world’s activity. Hatha
The working class, in coming to power, is seen to establish its own state form, based upon the dictatorship of the proletariat, which is maintained so long as a state is necessary, and which is considered to extend democracy to the majority by establishing collective ownership of the means of production. This first stage is defined as socialism, the economic principle of which is, "from each according to ability, to each according to work performed". The second stage is defined as communism, the economic principle of which is, "from each according to ability, to each according to need" (Marx "Gotha Program"). In its fullest sense, on a world wide scale, this stage is considered to include an economy of abundance made possible by social utilization of unrestricted production, a disappearance of the antagonism between town and country and that between mental and physical labor, and, because irreconcilable class conflicts will ha\e ceased to exist, a "withering away" (Engels: Anti-Dühring) of the state as an apparatus of force. What will remain will be a state-less '"administration of things."
throat ::: n. --> The part of the neck in front of, or ventral to, the vertebral column.
Hence, the passage through it to the stomach and lungs; the pharynx; -- sometimes restricted to the fauces.
A contracted portion of a vessel, or of a passage way; as, the throat of a pitcher or vase.
The part of a chimney between the gathering, or portion of the funnel which contracts in ascending, and the flue.
Thus in ordinary numerical algebra and in real number theory, the symbols x, y, z are variables, while 0, 1, 3, -- 1/2, π, e are constants. In such mathematical contexts the term constant is often restricted to unambiguous (non-variable) names of numbeis. But such symbols as +, =, < may also be called constants, as denoting particular functions and relations.
timeless ::: 1. Without beginning or end; eternal; everlasting. Chiefly poet. 2. Referring or restricted to no particular time. Timeless, timelessly, timelessness, Timelessness.
true colour "graphics" A system where the red, green, and blue components of a colour are stored in {display memory}, as opposed to storing {logical colours} and using a {colour palette} to convert them to red, green, blue components. The advantage of true colour over a palette is that it does not restrict the range of colours which can be displayed on screen simultaneously. For example, if eight bits are used to store each component of each {pixel} then a total of 2^24 (about 17 million) different colours can be displayed at once which would require a (very expensive) palette with 3 * 2^24 bytes (about 50 megabytes) of memory. The disadvantage of true colour is that image transformations which would normally be done by changing the palette must be done to every pixel of the image which can be much slower. Compare {high colour}. (1996-03-24)
Truth: See also Semiotic 2. Truth: A characteristic of some propositional meanings, namely those which are true. Truth (or falsity) as predicated of "ideas" is today normally restricted to those which are propositional in nature, concepts being spoken of as being exemplified or not rather than as being true or false. Truth is predicable indirectly of sentences or symbols which express true meanings. (See Truth, semantical.)
Turing Machine "computability" A hypothetical machine defined in 1935-6 by {Alan Turing} and used for {computability theory} proofs. It consists of an infinitely long "tape" with symbols (chosen from some {finite set}) written at regular intervals. A pointer marks the current position and the machine is in one of a finite set of "internal states". At each step the machine reads the symbol at the current position on the tape. For each combination of current state and symbol read, a program specifies the new state and either a symbol to write to the tape or a direction to move the pointer (left or right) or to halt. In an alternative scheme, the machine writes a symbol to the tape *and* moves at each step. This can be encoded as a write state followed by a move state for the write-or-move machine. If the write-and-move machine is also given a distance to move then it can emulate an write-or-move program by using states with a distance of zero. A further variation is whether halting is an action like writing or moving or whether it is a special state. [What was Turing's original definition?] Without loss of generality, the symbol set can be limited to just "0" and "1" and the machine can be restricted to start on the leftmost 1 of the leftmost string of 1s with strings of 1s being separated by a single 0. The tape may be infinite in one direction only, with the understanding that the machine will halt if it tries to move off the other end. All computer {instruction sets}, {high level languages} and computer architectures, including {parallel processors}, can be shown to be equivalent to a Turing Machine and thus equivalent to each other in the sense that any problem that one can solve, any other can solve given sufficient time and memory. Turing generalised the idea of the Turing Machine to a "Universal Turing Machine" which was programmed to read instructions, as well as data, off the tape, thus giving rise to the idea of a general-purpose programmable computing device. This idea still exists in modern computer design with low level {microcode} which directs the reading and decoding of higher level {machine code} instructions. A {busy beaver} is one kind of Turing Machine program. Dr. Hava Siegelmann of {Technion} reported in Science of 28 Apr 1995 that she has found a mathematically rigorous class of machines, based on ideas from {chaos} theory and {neural networks}, that are more powerful than Turing Machines. Sir Roger Penrose of {Oxford University} has argued that the brain can compute things that a Turing Machine cannot, which would mean that it would be impossible to create {artificial intelligence}. Dr. Siegelmann's work suggests that this is true only for conventional computers and may not cover {neural networks}. See also {Turing tar-pit}, {finite state machine}. (1995-05-10)
Turing test "artificial intelligence" A criterion proposed by {Alan Turing} in 1950 for deciding whether a computer is intelligent. Turing called it "the Imitation Game" and offered it as a replacement for the question, "Can machines think?" A human holds a written conversation on any topic with an unseen correspondent (nowadays it might be by {electronic mail} or {chat}). If the human believes he is talking to another human when he is really talking to a computer then the computer has passed the Turing test and is deemed to be intelligent. Turing predicted that within 50 years (by the year 2000) technological progress would produce computing machines with a capacity of 10**9 bits, and that with such machinery, a computer program would be able to fool the average questioner for 5 minutes about 70% of the time. The {Loebner Prize} is a competition to find a computer program which can pass an unrestricted Turing test. {Julia (http://fuzine.mt.cs.cmu.edu/mlm/julia.html)} is a program that attempts to pass the Turing test. See also {AI-complete}. {Turing's paper (http://cogprints.ecs.soton.ac.uk/archive/00000499/00/turing.html)}. (2004-02-17)
typed lambda-calculus "theory" (TLC) A variety of {lambda-calculus} in which every term is labelled with a {type}. A {function application} (A B) is only synctactically valid if A has type s --" t, where the type of B is s (or an {instance} or s in a {polymorphic} language) and t is any type. If the types allowed for terms are restricted, e.g. to {Hindley-Milner types} then no term may be applied to itself, thus avoiding one kind of non-terminating evaluation. Most {functional programming} languages, e.g. {Haskell}, {ML}, are closely based on variants of the typed lambda-calculus. (1995-03-25)
ūks.ma indriya (sukshma indriya) ::: a subtle sense-organ (indriya),"existing in the subtle body (sūks.ma deha), and the means of subtle vision and experience (sūks.ma dr.s.t.i)"; any of "the inner and deeper senses which see what are hidden from the physical organs", including "a subtle sense of vision, hearing, touch, smell and taste" which "can present to the consciousness visual, auditory, tactual and other images and vibrations of things beyond the restricted range of the physical senses or belonging to other planes or spheres of existence".
unlimited ::: a. --> Not limited; having no bounds; boundless; as, an unlimited expanse of ocean.
Undefined; indefinite; not bounded by proper exceptions; as, unlimited terms.
Unconfined; not restrained; unrestricted.
unrestrained, unrestricted.
user interface copyright There have been several attempts, mostly by big US software companies, to enforce patents and {copyright} on user interfaces. Such legal action aims to restrict the use of certain command languages or {graphical user interfaces} to products from one software supplier. This is undesirable because it either forces users to buy software from the company whose interface they have learned or to learn more than one interface. An analogy is often drawn with the user interface of a car - the arrangement of pedals and steering wheel etc. If each car manufacturer was forced to use a different interface this would be very bad for car users. Following a non-jury trial, which began in early January 1987, a federal judge ruled on 1990-06-28 that keyboard commands and on-screen images produced by {Lotus Development Corporation}'s popular {1-2-3} {spreadsheet} are protected by {copyright}. {Paperback Software International} and subcontractor Stephenson Software Ltd. who lost the case, argued that the copyright applies only to the inner workings of the software. US District Judge Robert Keeton wrote that "The user interface of 1-2-3 is its most unique element and is the aspect that has made 1-2-3 so popular. That defendants went to such trouble to copy that element is a testament to its substantiality". Defence attorneys had argued that the Lotus commands represented "instructions for a machine rather than the expression of an idea". Soon after this decision, on 1990-07-02, Lotus sued {Borland International} and the {Santa Cruz Operation} for producing {spreadsheets} (Quattro, Quattro Pro and SCO Professional) whose interfaces could be configured to look like 1-2-3's. (1994-11-16)
Valid: In the terminology of Carnap, a sentence (or class of sentences) is valid if it is a consequence of the null class of sentences, contra-valid if every sentence is a consequence of it. The notion of consequence here refers to a full set of primitive formulas and rules of inference for the language or logistic system (q.v.) in question, known as c-rules, and including (in general) non-effective rules. If the notion of consequence is restricted to depend only on the d-rules -- i.e., the subclass of the c-rules which are effective -- it is then called d-consequence or derivability, and the terms corresponding to valid and contravalid are demonstrable and refutable respectively.
vermes ::: n. pl. --> An extensive artificial division of the animal kingdom, including the parasitic worms, or helminths, together with the nemerteans, annelids, and allied groups. By some writers the branchiopods, the bryzoans, and the tunicates are also included. The name was used in a still wider sense by Linnaeus and his followers.
A more restricted group, comprising only the helminths and closely allied orders.
VI. Probability as a Limit of Frequencies. According to this view, developed especially by Mises and by Wald, the probability of an event is equal to its total frequency, that is to the limit, if it exists, of the frequency of that event in n trials, when n tends to infinity. The difficulty of working out this conception led Mises to propose the notion of a collective in an attempt to evolve conditions for a true random sequence. A collective is a random sequence of supposed results of trials when (1) the total frequency of the event in the sequence exists, and (2) the same property holds with the same limiting value when the sequence is replaced by any sequence derived from it. Various methods were devised by Copeland, Reichenbach and others to avoid objections to the second condition: they were generalized by Wald who restricted the choice of the "laws of selection" defining the ranks of the trials forming one of the derived sequences, by his postulate that these laws must form a denumerable set. This modification gives logical consistency to this theory at the expense of its original simplicity, but without disposing of some fundamental shortcomings. Thus, the probability of an event in a collective remains a relative notion, since it must be known to which denumerable set of laws of selection it has been defined relatively, in order to determine its meaning, even though its value is not relative to the set. Controversial points about the axiomatization of this theory show the possibility of other alternatives.
Voters Telecommunications Watch "body" (VTW) A non-profit organisation based in New York, founded by Shabbir J. Safdar to protect the rights of {Internet} users. The VTW has actively opposed regulation of {encryption} and restrictions on Internet free speech. VTW created the animated "Free Speech" fireworks icon that has been displayed on many web pages since June 12, 1996, the day that a three-judge panel in Philadelphia ruled the {CDA} unconstitutional. {(http://vtw.org)}. (1996-11-03)
wheel bit A privilege bit that allows the possessor to perform some restricted operation on a {time-sharing} system, such as read or write any file on the system regardless of protections, change or look at any address in the running monitor, crash or reload the system, and kill or create jobs and user accounts. The term was invented on the TENEX operating system, and carried over to TOPS-20, XEROX-IFS, and others. The state of being in a privileged logon is sometimes called "wheel mode". This term entered the Unix culture from TWENEX in the mid-1980s and has been gaining popularity there (especially at university sites). See also {root}.
While not abandoning its interest in beauty, artistic value, and other normative concepts, recent aesthetics has tended to lay increasing emphasis on a descriptive, factual approach to the phenomena of art and aesthetic experience. It differs from art history, archeology, and cultural history in stressing a theoretical organization of materials in terms of recurrent types and tendencies, rather than a chronological or genetic one. It differs from general psychology in focusing upon certain selected phases in psycho-physical activity, and on their application to certain types of objects and situations, especially those of art. It investigates the forms and characteristics of art, which psychology does not do. It differs from art criticism in seeking a more general, theoretical understanding of the arts than is usual in that subject, and in attempting a more consistently objective, impersonal attitude. It maintains a philosophic breadth, in comparing examples of all the arts, and in assembling data and hypotheses from many sources, including philosophy, psychology, cultural history, and the social sciences. But it is departing from traditional conceptions of philosophy in that writing labelled "aesthetics" now often includes much detailed, empirical study of particular phenomena, instead of restricting itself as formerly to abstract discussion of the meaning of beauty, the sublime, and other categories, their objective or subjective nature, their relation to pleasure and moral goodness, the purpose of art, the nature of aesthetic value, etc. There has been controversy over whether such empirical studies deserve to be called "aesthetics", or whether that name should be reserved for the traditional, dialectic or speculative approach; but usage favors the extension in cases where the inquiry aims at fairly broad generalizations.
White magic or theurgy is knowledge used for impersonal and beneficent purposes, the bringing into human life of the pattern and powers of nature as these exist on the spiritual planes. Black magic or goetia is knowledge used for selfishly personal or evil purposes. Natural magic is the knowledge and employment of the natural powers, forces, and substances of nature — practically what today is called science. If the knowledge gained through the study of natural science is distorted in its use to selfish or ignoble ends, it becomes de facto black magic. While a hard and fast distinction may not be applicable to all cults of magic, where the student or practitioner has not yet made a conscious choice between the two paths, yet in the end he must choose the one or the other. For nature’s forces must be controlled, either by a pure or an impure will, if the practicer is not to fall victim to them. The motive and use that a person makes of his faculties and will are the deciding factors as to whether the magic is beneficent or maleficent. Any selfish, self-seeking, or selfishly restricted use of nature’s laws or powers is against the impersonality and universality of nature: “The smallest attempt to use one’s abnormal powers for the gratification of self makes of these powers sorcery or Black Magic” (Key 346).
wiki "web" Any collaborative {website} that users can easily modify via the web, often without restriction. A wiki allows anyone, using a {web browser}, to create, edit or delete content that has been placed on the site, including the work of other authors. Text is entered using some simple {mark-up language} which is then rendered as {HTML}. A feature common to many of the different implementations is that any word in mixed case LikeThis (a "wikiword") is rendered as a link to a page of that name, which may or may not exist. Wikis work surprisingly well. The most famous example, {Wikipedia} (referred to as "wiki" by some), is one of the most visited sites on the web. Contributors tend to be more numerous and more persistent than vandals, and old versions of pages are always available. Like many simple concepts, open editing has profound effects on usage. Allowing everyday users to create and edit any page encourages democratic use of the web and promotes content composition by nontechnical users. In contrast, a {web log}, typically authored by an individual, does not allow visitors to change the original posted material, only add comments. Wiki wiki means "quick" in Hawaiian. The first wiki was created by {Ward Cunningham} in 1995. {wiki.org (http://wiki.org/)}. (2014-10-12)
will, free ::: Sri Aurobindo: Our notion of free will is apt to be tainted with the excessive individualism of the human ego and to assume the figure of an independent will acting on its own isolated account, in a complete liberty without any determination other than its own choice and single unrelated movement. This idea ignores the fact that our natural being is a part of cosmic Nature and our spiritual being exists only by the supreme Transcendence. Our total being can rise out of subjection to fact of present Nature only by an identification with a greater Truth and a greater Nature. The will of the individual, even when completely free, could not act in an isolated independence, because the individual being and nature are included in the universal Being and Nature and dependent on the all-overruling Transcendence. There could indeed be in the ascent a dual line. On one line the being could feel and behave as an independent self-existence uniting itself with its own impersonal Reality; it could, so self-conceived, act with a great force, but either this action would be still within an enlarged frame of its past and present self-formation of power of Nature or else it would be the cosmic or supreme Force that acted in it and there would be no personal initiation of action, no sense therefore of individual free will but only of an impersonal cosmic or supreme Will or Energy at its work. On the other line the being would feel itself a spiritual instrument and so act as a power of the Supreme Being, limited in its workings only by the potencies of the Supernature, which are without bounds or any restriction except its own Truth and self-law, and by the Will in her. But in either case there would be, as the condition of a freedom from the control of a mechanical action of Nature-forces, a submission to a greater conscious Power or an acquiescent unity of the individual being with its intention and movement in his own and in the world"s existence.” *The Life Divine
Will: In the widest sense, will is synonymous with conation. See Conation. In the restricted sense, will designates the sequence of mental acts eventuating in decision or choice between conflicting conative tendencies. An act of will of the highest type is analyzable into: The envisaging of alternative courses of action, each of which expresses conative tendencies of the subject. Deliberation, consisting in the examination and comparison of the alternative courses of action with special reference to the dominant ideals of the self. Decision or choice consisting in giving assent to one of the alternatives and the rejection of the rest.
Will (Scholastic): Will is one of the two rational faculties of the human soul. Only man, as a rational animal, possesses will. Animals are prompted to action by the sensory appetites and in this obey the law of their nature, whereas human will is called free insofar as it determines itself towards the line of action it chooses. Though the objects of will are presented by the intellect, this faculty does not determine will which may still act against the intellect's judgment. The proper object of rational will is good in its universal aspect. Goodness is one of the original ("transcendental") aspects of being, envisioned under this aspect, it becomes a possible end of will. As such, it is apprehended by reason, arousing a simple volitive movement. Follow the approval of "synderesis" (v. there), striving, deliberation, consent, final approval by reason, choice of means and execution. Thus, there is a complicated interplay of intellectual and volitive performances which finally end with action. Action being necessarily about particulars and these being material, will, an "immaterial" faculty cannot get directly in touch with reality and needs, as does on its part intellect, an intermediary; the sensory appetites are the ultimate executors, while the vis cogitativa or practical reason supplies the link on the side of intellectual performance. True choice exists only in rational beings, animals appearing to deliberate are, in truth, only passively subjected to the interference of images and appetites, and their actions are automatically determined by the relative strength of these factors. While man's will is essentially free, it is restricted in the exercise of its fi eedom by imagination, emotion, habit. Whatever an end will aims at, it is always a good, be it one of a low degree. -- R.A.
world ::: n. --> The earth and the surrounding heavens; the creation; the system of created things; existent creation; the universe.
Any planet or heavenly body, especially when considered as inhabited, and as the scene of interests analogous with human interests; as, a plurality of worlds.
The earth and its inhabitants, with their concerns; the sum of human affairs and interests.
In a more restricted sense, that part of the earth and its
Zermelo Fränkel set theory "mathematics" A {set theory} with the {axioms} of {Zermelo set theory} (Extensionality, Union, Pair-set, Foundation, Restriction, Infinity, Power-set) plus the Replacement {axiom schema}: If F(x,y) is a {formula} such that for any x, there is a unique y making F true, and X is a set, then {F x : x in X} is a set. In other words, if you do something to each element of a set, the result is a set. An important but controversial {axiom} which is NOT part of ZF theory is the {Axiom of Choice}. (1995-04-10)
Zermelo set theory "mathematics" A {set theory} with the following set of {axioms}: Extensionality: two sets are equal if and only if they have the same elements. Union: If U is a set, so is the union of all its elements. Pair-set: If a and b are sets, so is {a, b}. Foundation: Every set contains a set disjoint from itself. Comprehension (or Restriction): If P is a {formula} with one {free variable} and X a set then {x: x is in X and P(x)}. is a set. Infinity: There exists an {infinite set}. Power-set: If X is a set, so is its {power set}. Zermelo set theory avoids {Russell's paradox} by excluding sets of elements with arbitrary properties - the Comprehension axiom only allows a property to be used to select elements of an existing set. {Zermelo Fränkel set theory} adds the Replacement axiom. [Other axioms?] (1995-03-30)
Zuse "language" (After {Konrad Zuse}) A descendant of {Ada}, {Modula-2}, {Mesa} and {Oberon-1}, described by Christian Collberg "collberg@dna.lth.se" in his PhD thesis 1991. Zuse supports several levels of information hiding. The Zuse type system includes fully hidden types (similar to {Modula-2} {opaque types} but without any implementation restriction), semi-open pointer types (same as {Modula-2} {opaque types}), extensible {record types} (similar to {Oberon-1} public projection types but without the compiler hint), {enumeration} types, extensible enumeration types, and extensible {subrange types}. A type can also be protected by specifying the operations that particular modules may perform (similar to {C++} {friend classes} and {Ada} {private types}). Zuse also includes hidden and extensible constants and hidden inline procedures. In order to support the higher levels of information hiding the implementation employs partial intermediate code linking. A version for {Sun-3} is available. (1999-02-18)
zygodactylae ::: n. pl. --> The zygodactylous birds. In a restricted sense applied to a division of birds which includes the barbets, toucans, honey guides, and other related birds.
KEYS (10k)
NEW FULL DB (2.4M)
9 Anonymous
5 Timothy J Keller
4 Mahatma Gandhi
4 Bruce Lee
3 Wayne W Dyer
3 Tony Judt
3 Stefan Zweig
3 Noam Chomsky
3 Charles Bukowski
2 Shunryu Suzuki
2 Rush Limbaugh
2 Rita Dove
2 Pema Chodron
2 Norm MacDonald
2 Ludwig von Mises
2 Lawrence Lessig
2 John McPhee
2 Harry Browne
2 Gloria Steinem
2 Gail Collins
*** WISDOM TROVE ***
1:Marriage may restrict your activity, but it increases your pleasure. It permits sex without shame, fear, or guilt. ~ robert-h-schuller, @wisdomtrove 2:Why do people give each other flowers? To celebrate various important occasions, they’re killing living creatures? Why restrict it to plants? & 3:Freedom is the basic concept and construct of life everywhere, because freedom is the basic nature of God. All systems which reduce, restrict, impinge upon, or eliminate freedom in any way are systems which work against life itself. ~ neale-donald-walsch, @wisdomtrove 4:The expectation that every neurotic phenomenon can be cured may, I suspect, be derived from the layman's belief that the neuroses are something quite unnecessary which have no right whatever to exist. Whereas in fact they are severe, constitutionally fixed illnesses, which rarely restrict themselves to only a few attacks but persist as a rule over long periods throughout life. ~ sigmund-freud, @wisdomtrove *** NEWFULLDB 2.4M ***
1:Do not draw before you paint, it will restrict your brush. ~ Toni Onley, #NFDB
2:Poverty, discrimination, and ignorance restrict growth. ~ William J Clinton, #NFDB
3:What you build today will either empower or restrict you tomorrow. ~ Gary Keller, #NFDB
4:To restrict the artist is a crime. It is to murder germinating life ~ Egon Schiele, #NFDB
5:If we restrict liberty to attain security we will lose them both. ~ Benjamin Franklin, #NFDB
6:The downfall of most diets is that they restrict your intake of food. ~ Fran Lebowitz, #NFDB
7:I refused from the beginning to restrict myself to any sort of lifestyle. ~ Nico Tortorella, #NFDB
8:I'm a lover of my own liberty, and so I would do nothing to restrict yours. ~ Mahatma Gandhi, #NFDB
9:I do not like abortions. I will do everything in my power to restrict abortion. ~ George W Bush, #NFDB
10:The true essence of freedom is that it can never restrict the freedom of another. ~ Stefan Zweig, #NFDB
11:When you give false information you tend to restrict the freedom of choice to others. ~ Randal Marlin, #NFDB
12:We can't just restrict ourselves to what we know, because we are talking about the unknown. ~ Belsebuub, #NFDB
13:The purpose of the Constitution is to restrict the majority's ability to harm a minority. ~ James Madison, #NFDB
14:This is America, and we don't restrict our battles over people's sex lives to 11 months a year ~ Gail Collins, #NFDB
15:Restrict yourself to choice and refusal; and exercise them carefully, with discipline and detachment. ~ Epictetus, #NFDB
16:If you're willing to restrict the flexibility of your approach, you can almost always do something better ~ John Carmack, #NFDB
17:As long as people use tactics to oppress or restrict other people from being free, there is work to be done. ~ Rosa Parks, #NFDB
18:I don't like to think that I am a slave to technique, or so inept that I have to restrict myself to one method. ~ Walter J Phillips, #NFDB
19:If we want to find the manna hidden in our vocation, let us restrict and confine all our desires within it. ~ Saint Vincent de Paul, #NFDB
20:It is a mistake to restrict oneself in one’s pleasures,’ Ross said. ‘One should never risk being thought a Puritan. ~ Winston Graham, #NFDB
21:Try to think like a human,’ said Gant, lolling in one of the club chairs.
‘Why should I restrict myself so severely? ~ Neal Asher,#NFDB
22:Your eyes are a window into your soul. The way your pupils dilate when you’re happy, and restrict when you’re mad. -Ben ~ Melisa M Hamling, #NFDB
23:Freedom is indivisible. As soon as one starts to restrict it, one enters upon a decline on which it is difficult to stop. ~ Ludwig von Mises, #NFDB
24:The idea that if you say something that might be construed as offensive, you somehow restrict the liberty of others is nonsense, ~ Anonymous, #NFDB
25:Congress in the immigration law gives the president the power to restrict or suspend the entry of people he may deem appropriate. ~ John Yang, #NFDB
26:As regards parents, I should like to see them as highly educated as possible, and I do not restrict this remark to fathers alone. ~ Quintilian, #NFDB
27:The worst diets are ones that restrict your calories too much and try to trick your body. You have no energy, and it's ridiculous. ~ Laura Prepon, #NFDB
28:I dream of an India that is a hub of opportunities. We can't restrict ourselves to skills only, we need to encourage entrepreneurship. ~ Narendra Modi, #NFDB
29:I think if you put something in a file that says "war poems" or "love poems" that you already restrict the way in which the poem might move. ~ Rita Dove, #NFDB
30:No limit, no definition, may restrict the range or depth of the human spirit's passage into its own secrets or the world's. ~ Johann Wolfgang von Goethe, #NFDB
31:The words, 'penalty,' 'restrict' and 'violate' appeared more times in President Clinton's health care reform bill than in his crime bill. ~ Steve Forbes, #NFDB
32:Christians do not restrict their moral horizons to immediate results; they make their ethical decisions from an eternal perspective (p. 52). ~ D A Carson, #NFDB
33:Judges need to restrict themselves to the proper resolution of the case before them. They need to avoid the temptation to set broad policy. ~ Mike DeWine, #NFDB
34:I learned long ago not to restrict the world into what I believe to be possible, because that is precisely when the world surprises me. ~ Elizabeth C Mock, #NFDB
35:If by some fiat I had to restrict all this writing to one sentence, this is the one I would choose: The summit of Mt. Everest is marine limestone. ~ John McPhee, #NFDB
36:Remove 'can't', 'won't' and 'shouldn't' from your vocabulary when they restrict attainment. Persevere if you truly believe your cause is just. ~ Danny Villanueva, #NFDB
37:We cannot allow Internet service providers to restrict the best access or to pick winners and losers in the online marketplace for services and ideas, ~ Anonymous, #NFDB
38:If by some fiat I had to restrict all this writing to one sentence, this is the one I would choose: The summit of Mt. Everest is marine limestone.
~ John McPhee,#NFDB
39:We cannot allow internet service providers to restrict the best access or to pick winners and losers in the online marketplace for services and ideas. ~ Barack Obama, #NFDB
40:The key to the utilization of atomic energy for world peace will be found in the will of all people to restrict its use for the betterment of mankind. ~ Leslie Groves, #NFDB
41:I think in society we tend to put ourselves in boxes and corners and restrict ourselves, and we constantly feel the need to not say this or not wear this. ~ Aubrey O Day, #NFDB
42:(Admirers of Jefferson might best be advised to skip everything he ever wrote about women and restrict their attention to the Declaration of Independence.) ~ Gail Collins, #NFDB
43:It's very tough to get yourself around the idea that there could be a mechanism being used or abused to restrict and alter the society in which we live. ~ Keith Olbermann, #NFDB
44:The power of the state stops at our skins. They can't restrict contraception [or] abortion. They can't take our kidneys. Bodily integrity is a principle. ~ Gloria Steinem, #NFDB
45:We must restrict the anonymity behind which people hide to commit crimes. As citizens, we have a right to privacy. We have no such right to anonymity. ~ Edgar Bronfman Jr, #NFDB
46:Any theory intended to describe and analyze socio-historical reality cannot restrict itself to the human spirit and disregard the totality of human nature. ~ Wilhelm Dilthey, #NFDB
47:I do tend to eat healthily most of the time, but I don't restrict myself. I believe in eating anything and everything in moderation and doing some exercise. ~ John Barrowman, #NFDB
48:The easiest way to avoid being overwhelmed is to create positive constraints: put up walls that dramatically restrict whatever it is that you’re trying to do. ~ Timothy Ferriss, #NFDB
49:But the general welfare must restrict and regulate the exertions of the individuals, as the individuals must derive a supply of their strength from social power. ~ Friedrich List, #NFDB
50:If programmers deserve to be rewarded for creating innovative programs, by the same token they deserve to be punished if they restrict the use of these programs. ~ Richard Stallman, #NFDB
51:Now that corporations dominate society and write the laws, each advance or change in technology is an opening for them to further restrict or mistreat its users. ~ Richard Stallman, #NFDB
52:To make learning easier, we restrict the network so that no visible unit is connected to any other visible unit and no hidden unit is connected to any other hidden unit. ~ Anonymous, #NFDB
53:Life can dictate that we suffer physical restrictions and limitations, but no one has the ability to restrict or in any way demean our spirit unless we agree to it. ~ Sonia Choquette, #NFDB
54:Mankind have banned the Divinity from their presence; they have relegated him to a sanctuary; the walls of the temple restrict his view; he does not exist outside of it. ~ Denis Diderot, #NFDB
55:In fact, words do speak louder than pictures. Captions do tend to override the evidence of our eyes; but no caption can permanently restrict or secure a picture’s meaning. ~ Susan Sontag, #NFDB
56:I find it interesting that many of the people who want to restrict fossil fuels live in well-developed countries where abundant and affordable energy is readily available. ~ Lee R Raymond, #NFDB
57:The belief in free-will is not in the least incompatible with the belief in Providence, provided you do not restrict the Providence to fulminating nothing but fatal decrees. ~ William James, #NFDB
58:I, of course, cherish my freedom, but I shall never want my freedom to restrict the freedom of another. In that case then I am not truly free, and none of us is truly free. ~ David Ebershoff, #NFDB
59:Judge Samuel Alito, millions of Americans are concerned about your nomination. They're worried that you would be a judicial activist who would restrict our rights and freedoms. ~ Dick Durbin, #NFDB
60:Some men restrict themselves at home, but strut with swelling port before the public; such discordance is a fault, and it indicates a wavering mind which cannot yet keep its balance. ~ Seneca, #NFDB
61:I'm against voter fraud in any form, and I have long supported a national voter ID card. But ID cards need not - and must not - restrict voting rights in any way, shape or form. ~ Andrew Young, #NFDB
62:We, as citizens of a supposedly free country, should not permit our government to restrict any information that protects criminal activity under the guise of National Security. ~ Cathy O Brien, #NFDB
63:If you ever try to do anything to restrict my movements again, you’ll find out I know how to hold a grudge too,” she said between her teeth. “In fact, I have a real talent for it. ~ Thea Harrison, #NFDB
64:Until the Quiet Revolution gave women back their bodies and Quebeckers back their lives. It invited the church to leave the womb and restrict itself to the altar. It almost worked. ~ Louise Penny, #NFDB
65:When I finish a song, I never feel like I want to restrict its life. I feel that once I've done something, it's out. It's in people's ears, cars, headphones. It has its own journey. ~ Imogen Heap, #NFDB
66:I do not want any patronage, as I do not give any. I am a lover of my own liberty, and so I would do nothing to restrict yours. I simply want to please my own conscience which is God. ~ Mahatma Gandhi, #NFDB
67:If you feel strongly about people having abortions, don't have one. But we are a country - USA - that likes to be punitive. We want to restrict. It is a kind of religious fervor run amuck. ~ John Irving, #NFDB
68:if you’re predisposed to get fat and want to be as lean as you can be without compromising your health, you have to restrict carbohydrates and so keep your blood sugar and insulin levels low. ~ Gary Taubes, #NFDB
69:The concept that one ought to restrict one's political involvement to one's own state was deeply antithetical to those who were pursuing the accumulation of capital for its own sake. ~ Immanuel Wallerstein, #NFDB
70:Those who want to reduce Christianity to a set of moral guidelines and restrict Jesus to the role of ethical teacher or moralist fail to observe that much of what Jesus said was about Himself. ~ R C Sproul, #NFDB
71:I don't know what you two are up to," Hobart said. "But you be careful now, you hear? Don't do anything I wouldn't do." "Well now, that doesn't restrict us very much, does it?" Mark teased back. ~ Margaret Haddix, #NFDB
72:And the person who says that the only way to please them is to restrict options for others is, if you ask me, the one who deserves it least. And that’s my opinion, expressed as politely as possible. ~ David Gaider, #NFDB
73:eight other states already have what are known as “no promo homo” laws, which, like the original “don’t say gay” bill, restrict to varying degrees what educators can say about homosexuality. ~ Michelangelo Signorile, #NFDB
74:What I found, incredibly, was not only that it was a mistake to restrict fat but also that our fear of the saturated fats in animal foods—butter, eggs, and meat—has never been based in solid science. ~ Nina Teicholz, #NFDB
75:Why do people give each other flowers? To celebrate various important occasions, they’re killing living creatures? Why restrict it to plants? 'Sweetheart, let’s make up. Have this deceased squirrel. ~ Jerry Seinfeld, #NFDB
76:choice is the defining factor of independent life. For better or worse. If the parents restrict choice, reserve it, forbid it, their children will remain children for the entirety of their existence. ~ Michelle Sagara, #NFDB
77:One of the best ways to achieve happiness in life is to restrict your options. The more options you have, the more pain you may suffer. You can reduce your options by developing faith and genuine love. ~ Awdhesh Singh, #NFDB
78:If you try to be consistent, you tie yourself to a rock and you restrict your own movements! Don’t do this! Let all the paths are reachable without any obstacle! Free yourself from the consistency! ~ Mehmet Murat ildan, #NFDB
79:The Constitution's framers intended to restrict central authority to the few areas that could not be handled by states. The drafters would be horrified at how the present court misapplies what they designed. ~ Doug Bandow, #NFDB
80:Feelings can be real but fickle...When we speak based on facts, not on our feelings alone, we temper and restrict our comments before hitting send...[G]ood communicators confirm their feelings with facts. ~ Emerson Eggerichs, #NFDB
81:I don't know what you two are up to," Hobart said. "But you be careful now, you hear? Don't do anything I wouldn't do."
"Well now, that doesn't restrict us very much, does it?" Mark teased back. ~ Margaret Peterson Haddix,#NFDB
82:Fifth, while the current mood, reflected in the Dodd-Frank Act, is to limit the LLR’s powers, the right response is to increase them while subjecting the LLR to equal-treatment principles that restrict favoritism. ~ Eric A Posner, #NFDB
83:What was exciting in the Victorian Age, would leave a man of franker epoch quite unmoved. The more prudes restrict the permissible degree of sexual appeal, the less is required to make such an appeal effective. ~ Bertrand Russell, #NFDB
84:A house means a family house, a place specially meant for putting children and men in so as to restrict their waywardness and distract them from the longing for adventure and escape they've had since time began. ~ Marguerite Duras, #NFDB
85:Illinois Senator Paul Simon, once said "The test for a Supreme Court nominee is not where he stands on any one specific issue. The test is this: Will you use your power on the court to restrict freedom or expand it?" ~ Dick Durbin, #NFDB
86:Languages happily restrict the mind to what is of its own native growth and fitted for it, as rivers and mountains bond countries; or the empire of learning, as well as states, would become unwieldy and overgrown. ~ William Hazlitt, #NFDB
87:When one is immortal, she had written, one does not claim the touch of another in a desperate way. One is not fearful of losing it and so one does not seek to contain or restrict or describe it in language that must fail. ~ Anne Rice, #NFDB
88:Her beauty was not like that of a bonsai, which achieves its charm by asserting its own will in defiance of the careful bindings that lash and restrict it. How, I wondered, would my grandfather describe Mitsuru’s beauty? ~ Natsuo Kirino, #NFDB
89:It's nice to wear a suit once in a while. It can restrict some body movement, but it makes me feel as though I'm part of society. I feel a sense of security because I've conformed to the standards of the rest of the world. ~ Hideo Kojima, #NFDB
90:The free market doesn't exist. Every market has some rules and boundaries that restrict freedom of choice. A market looks free only because we so unconditionally accept its underlying restrictions that we fail to see them. ~ Ha Joon Chang, #NFDB
91:Nor can private counterparties restrict supplies of gold, another commodity whose derivatives are often traded over-the-counter, where central banks stand ready to lease gold in increasing quantities should the price rise. ~ Alan Greenspan, #NFDB
92:We need not fear that in seeking God only we may narrow our lives or restrict the motions of our expanding hearts. The opposite is true. We can well afford to make God our All, to concentrate, to sacrifice the many for the One. ~ A W Tozer, #NFDB
93:...I am opposed to all attempts to license or restrict the arming of individuals... I consider such laws a violation of civil liberty, subversive of democratic political institutions, and self-defeating in their purpose. ~ Robert A Heinlein, #NFDB
94:The most effective way to restrict democracy is to transfer decision-making from the public arena to unaccountable institutions: kings and princes, priestly castes, military juntas, party dictatorships, or modern corporations. ~ Noam Chomsky, #NFDB
95:If you confine it, you're confining a whole thing. If you make it spontaneous, so that anything can happen, like we don't want to confine or restrict anything. What we can do, whatever we can let happen, you just let it happen. ~ Alice Cooper, #NFDB
96:I love it when a photographer lets me create my own movement and feeling to the images. By that I mean he doesn't restrict me in his or her own ideas but rather gives me a direction and lets me work within those boundaries freely. ~ Kylie Bax, #NFDB
97:Fear is a dangerous thing. Once it is sanctioned by the state there is no telling where it might lead. It is always a short path to walk from being suspicious of our fellow citizens to taking actions to restrict their liberty. ~ Justin Trudeau, #NFDB
98:There are two kinds of politicians on Earth: Those who expand the freedoms and those who restrict them! The second group has no chance to triumph and they will always be remembered as spooky characters from a horror movie! ~ Mehmet Murat ildan, #NFDB
99:I'm so bad at lyrics. I'm always trying to get better. Sometimes, the song can restrict your lyrics - if you're trying to make a poppy song, you don't want to sing something that sounds like it could be on an At the Drive-In song. ~ Chaz Bundick, #NFDB
100:Sometimes the last thing learners need is for their preferred learning style to be affirmed. Agreeing to let people learn only in a way that feels comfortable and familiar can restrict seriously their chance for development. ~ Stephen Brookfield, #NFDB
101:A great many people in Los Angeles are on special diets that restrict their intake of synthetic foods. The reason for this appears to be a widely held belief that organically grown fruits and vegetables make the cocaine work faster. ~ Fran Lebowitz, #NFDB
102:Nature herself in times of great poverty or bad climatic conditions, as well as poor harvest, intervenes to restrict the increase of population of certain countries or races; this, to be sure, by a method as wise as it is ruthless. ~ Thomas Malthus, #NFDB
103:Sometimes it is in the long-run interest of the business sector to restrict the freedom of individual firms so that they do not destroy the common pool of resources that all of them need, such as natural resources or the labour force. ~ Ha Joon Chang, #NFDB
104:The real world has its limits; the imaginary world is infinite. Unable to enlarge the one, let us restrict the other, for it is from the difference between the two alone that are born all the pains which make us truly unhappy. ~ Jean Jacques Rousseau, #NFDB
105:Freedom is the basic concept and construct of life everywhere, because freedom is the basic nature of God. All systems which reduce, restrict, impinge upon or eliminate freedom in any way are systems which work against life itself. ~ Neale Donald Walsch, #NFDB
106:You do not preach and encourage hatred for the Negro and hope to restrict it to that field. It is an old, old story. It is one repeated over and over again in history. When the wolves of hate are loosed on one people, then no one is safe. ~ Ralph McGill, #NFDB
107:For our own positive mental health, we need to reconstruct some constraints. It is no accident that retreat centers are an increasingly popular vacation spot. Retreats restrict choice and thus, paradoxically, allow certain kinds of freedom. ~ Mary Pipher, #NFDB
108:Our strings tie us down, restrict us, force us to live a life we never wanted, a life we think we have to live, one we never chose for ourselves. But all strings, whether invisible or as clear as the tumbling spill of a waterfall, can be cut. ~ David Estes, #NFDB
109:Manga is a very entertaining cultural form, made of many totally different genres. Don’t restrict yourself with a single style of manga. I would be delighted to be your springboard, but try to read as much as you can in order to branch out! ~ Hiromu Arakawa, #NFDB
110:Hamilton, back by August 13, dove into a debate that passionately engaged him: immigration. He opposed any attempt to restrict membership in Congress to native-born Americans or to stipulate a residency period before immigrants could qualify for it. ~ Ron Chernow, #NFDB
111:People who had the money to bribe, who fundamentally believed that anyone could be bribed, and who had outsize influence on the legal structures that might otherwise restrict bribery, had become major foreign policy players in key parts of the world. ~ Michael Wolff, #NFDB
112:And so, you can do hundreds and hundreds of studies showing a general factor and just so long as you restrict your populations, your testing materials and the kinds of situations you look at, you can keep finding the same wrong thing again and again. ~ Robert Sternberg, #NFDB
113:Watch your habits, for they become your posture. Watch your posture, for it creates your boundaries. Watch your boundaries, for they restrict your growth. Watch your restrictions, for they create immobility. Watch your immobility, for it becomes your illness. ~ Katy Bowman, #NFDB
114:They who restrict this appellation to the inferior part of the soul are greatly deceived. For since the soul of man is vitiated in every part, and the reason of man is not less blind than his affections are perverse, the whole is properly called carnal. ~ John Calvin, #NFDB
115:The 'Tarahumara' use their legs 'as designed.' By running at a young age with minimal footwear, they naturally develop the best biomechanical use of their legs. Cushioned shoes restrict foot movements and allow for over-striding. Short strides are natural. ~ Christopher McDougall, #NFDB
116:Contrary to popular opinion, the Constitution was not - and is not - a grant of rights to the citizenry. Instead, the Constitution is a "barbed-wire entanglement" designed to interfere with, restrict, and impede government officials in the exercise of political power. ~ Jacob G Hornberger, #NFDB
117:To comply with the letter of the law as stipulated in the Fifteenth Amendment, no mention of race could be made in efforts to restrict voting rights, so states introduced purportedly “neutral” poll taxes, property requirements, literacy tests, and complex written ballots. ~ Steven Levitsky, #NFDB
118:Pregnancy and childbirth are not only physical and medical experiences, after all. They are also social experiences that, in modern America, just as when abortion was criminalized in the 1870s, serve to restrict women's ability to participate in society on equal footing with men. ~ Katha Pollitt, #NFDB
119:The goal of this generation's pioneers should be to restrict procreation and limit consumption. They should also take every opportunity to make themselves happy, realizing that the key to self-generated happiness (the only reliable kind) is the refusal to take oneself too seriously. ~ Tom Robbins, #NFDB
120:Britain's earlier development of strong and widespread labor unions, which were able to restrict the application of new technology, both directly and by appropriating a sufficient share of technology's economic benefits to reduce the incentives for further technological investment. ~ Thomas Sowell, #NFDB
121:We fear that if Trump were to confront a war or terrorist attack, he would exploit this crisis fully—using it to attack political opponents and restrict freedoms Americans take for granted. In our view, this scenario represents the greatest danger facing American democracy today. ~ Steven Levitsky, #NFDB
122:When people talk about “reinventing” their career or their business, small boxes are often the root cause. What you build today will either empower or restrict you tomorrow. It will either serve as a platform for the next level of your success or as a box, trapping you where you are. ~ Gary Keller, #NFDB
123:The hope of internet anarchists was that repressive governments would have only two options: accept the internet with its limitless possibilities of spreading information, or restrict internet access to the ruling elite and turn your back on the 21st century, as North Korea has done. ~ Peter Singer, #NFDB
124:The law should restrict itself to punishing speech that directly provokes crime – incitement to murder, incitement to violence or incitement to arson. It should not punish incitement to hatred, because it is not a crime to hate people, any more than it is to envy them or to lust after them. ~ Nick Cohen, #NFDB
125:[Sen. John] Kerry is also a man who opposes the death penalty, wants to restrict access to guns and voted against the resolution approving the start of ground operations against Saddam Hussein in 1991 - just what you would expect from Ted Kennedy's partner and Michael Dukakis's running mate. ~ David S Broder, #NFDB
126:How far can the airlines go?” replied a clearly irritated TWA spokesman when asked whether his employer planned to make any changes to its boarding procedures. “Restrict everyone from the terminal except those who have a ticket? Stop everyone from entering the airport area except those who ~ Brendan I Koerner, #NFDB
127:For example, I'm a great fan of pornography, but I don't see any reason not to restrict it so that people walking down the street who hate pornography don't have full color pictures outside of movie theaters. Let them be in a different district. I'm kidding about pornography, but you get the point. ~ Paul R Ehrlich, #NFDB
128:She quoted a dead playwright and called me a bullet with nothing but a future. She understood my lack of self-pity. She knew why I despised everything that might restrict my forward momentum. She knew that bullets have no conscience. They speed past things and miss their marks as often as they hit them. ~ James Ellroy, #NFDB
129:The case may very well be that Congress is willing to restrict campaign contributions because it has these privileges. It is true that incumbents normally get larger contributions than their challengers. The opponents at least get some money, but they do not have access to the perquisites of the incumbent. ~ Gordon Tullock, #NFDB
130:I would say that I have been consistent in my broad view of how American power should be deployed, and the view that we underestimate our power when we restrict it to just our military power. We shortchange our influence and our ability to shape events when that's the only tool we think we have in the toolbox. ~ Barack Obama, #NFDB
131:Mark Douglas writes in The Disciplined Trader that in the market, “There is no beginning, middle, or end—only what you create in your own mind. Rarely do any of us grow up learning to operate in an arena that allows for complete freedom of creative expression, with no external structure to restrict it in any way. ~ Anonymous, #NFDB
132:The free market doesn't exist. Every market has some rules and boundaries that restrict the freedom of choice. A market looks free only because we so unconditionally accept its underlying restrictions that we fail to see them. How 'free' a market is cannot be objectively defined. It is a political definition. ~ Ha Joon Chang, #NFDB
133:The teachers of the law not only attempted to extend the law’s permissions; they also tried to restrict the law’s uncomfortable commands. For example, God’s law said ‘love your neighbour’. Tradition interpreted the word ‘neighbour’ narrowly, applying it only to a fellow-Israelite, or even simply to a friend. ~ John R W Stott, #NFDB
134:I've always had different diet kicks. I grew up in a big Italian family, kind of grew up a chubby kid, then went vegan in fifth grade. I did that for three years, then I went raw in high school. It's always been extreme, but in the last few years I've gotten into balance. I don't restrict myself like I used to. ~ Nico Tortorella, #NFDB
135:Every good teacher and every good parent has somehow learned to negotiate the paradox of freedom and discipline. We want our children and our students to become people who think and live freely, yet at the same time we know that helping them become free requires us to restrict their freedom in certain situations. ~ Parker J Palmer, #NFDB
136:Science has always been in conflict with narratives. Judged by the yardstick of science, the majority of them prove to be fables. But to the extent that science does not restrict itself to stating useful regularities and seeks truth, it is obliged to legitimate the rules of its own game. ~ Jean Fran ois Lyotard, #NFDB
137:It would be easy to restrict women from all public roles if going outside alone brought threats of rape or death. How long would it be, he asked himself, before such separation of the sexes seemed natural and right? And it also serves as incentive for women to convert, perhaps leading their husbands with them. “I ~ Christopher G Nuttall, #NFDB
138:You need a system for capturing hunches, but not necessarily categorizing them, because categories can build barriers between disparate ideas, restrict them to their own conceptual islands. This is one way in which the human history of innovation deviates from the natural history. New ideas do not thrive on archipelagos. ~ Steven Johnson, #NFDB
139:Let’s pass over to the really rich—how often the occasions they look just like the poor! When they travel abroad they must restrict their baggage, and when haste is necessary, they dismiss their entourage. And those who are in the army, how few of their possessions they get to keep …” —SENECA, ON CONSOLATION TO HELVIA, 12.1.b–2 ~ Ryan Holiday, #NFDB
140:While liberals are in favor of any sexual activity engaged in by two consenting adults, when these consenting adults engage in trade or exchange, the liberals step in to harass, cripple, restrict, or prohibit that trade. And yet both the consenting sexual activity and the trade are similar expressions of liberty in action. ~ Murray N Rothbard, #NFDB
141:Unless we put medical freedom into the Constitution, the time will come when medicine will organize into an undercover dictatorship to restrict the art of healing to one class of Men and deny equal privileges to others; the Constitution of the Republic should make a Special privilege for medical freedoms as well as religious freedom. ~ Benjamin Rush, #NFDB
142:Here’s how Cass Sunstein of Harvard Law School described the situation: “Our communications market is rapidly moving [toward a situation where] people restrict themselves to their own points of view—liberals watching and reading mostly or only liberals; moderates, moderates; conservatives, conservatives; Neo-Nazis, Neo-Nazis. ~ Seth Stephens Davidowitz, #NFDB
143:Everyone prefers some foods over others, but some adults take this tendency to an extreme. These people tend to prefer the kinds of bland food they may have enjoyed as children - such as plain or buttered pasta, macaroni and cheese, cheese pizza, French fries and grilled cheese sandwiches - and to restrict their eating to just a few dishes. ~ Andrew Weil, #NFDB
144:If you want the freedom to worship as you wish, to speak as you wish, and to marry whom you wish, you must tolerate my freedom to do so – or not do so – as well. “What I do may offend you. You may find my actions immoral or unjust. But attempting to restrict my freedoms – in ways that you would not restrict your own – leads only to injustice. ~ Anonymous, #NFDB
145:The message to organizations is this: You have to increase the number of categories of contributing, or the types of career paths, which people can experience as successful. You cannot restrict esteem to the fewer and fewer who will be climbing up the management ladder. You need to have the majority of your people feeling like winners. ~ Judith M Bardwick, #NFDB
146:The illegitimate use of a state by economic interests for their own ends is based upon a preexisting illegitimate power of the state to enrich some persons at the expense of others. Eliminate that illegitimate power of giving differential economic benefits and you eliminate or drastically restrict the motive for wanting political influence. ~ Robert Nozick, #NFDB
147:I'm basically a libertarian. I don't want to restrict anyone from doing anything unless it's going to harm me. I don't want [to] pass a law stopping someone from smoking. It's just too dangerous. You lose the concept of a free society. Since we are genetically so diverse and our brains are so different, we're going to have different aspirations. ~ James D Watson, #NFDB
148:Elvis Presley’s manager, Colonel Parker, made a deliberate attempt to restrict the number of appearances and records the King made. As a result, every time Elvis appeared, it was an event of enormous impact. (Elvis himself contributed to this strategy by overdosing early and severely dampening his future appearances. Likewise Marilyn Monroe and James Dean.) ~ Al Ries, #NFDB
149:Let's restrict ourselves to military botany. What's a -? DUCK!"
Now, gentle reader, you be the judge. Was I asking the question What's a duck? Of course I wasn't. Despite Meg's later complaints, I was trying to warn her that the nearest strix was charging straight at her face.
She didn't understand my warning, which was not my fault. ~ Rick Riordan,#NFDB
150:Local differences in the prices of commodities whose natures are technologically identical are to be explained on the one hand by differences in the cost of preparing them for consumption (expenses of transport, cost of retailing etc.) and on the other hand by the physical and legal obstacles that restrict the mobility of commodities and human beings. ~ Ludwig von Mises, #NFDB
151:There is no safety that does not also restrict us. And many needless restrictions feel safe and comfortable. It is so hard to know, at any moment, the distinction between being safe and being caged. It is hard to know when it is better to choose freedom and fear, and when it is simply foolhardy. I have often, I think, too often erred on the side of caution. ~ Naomi Alderman, #NFDB
152:What was personal gain but the freedom to do what you wanted to do? And what was power but the freedom to do what you wanted to do? And once you had that freedom, any more wealth or power actually began to restrict one’s options, and reduce one’s freedom. One became a servant of one’s wealth or power, constrained to spend all one’s time protecting it. ~ Kim Stanley Robinson, #NFDB
153:Calls from the antis to overturn Roe, to repeal the Affordable Care Act, and to defund Planned Parenthood are growing ever louder. Each one of these backward moves will not only restrict women’s access to safe, affordable abortion care, but will diminish women’s access to good health care in general, putting their lives and the lives of their children at risk. ~ Willie Parker, #NFDB
154:On January 1, 2004, Denmark introduced legislation to restrict trans fats to no more than 2 percent of the total fat in any food. Consumption of trans fats fell from 4.5 grams a day per person in 1975 to 2.2 grams in 1993 to 1.5 grams in 1995 to almost 0 grams by 2005. By 2010, the incidence of heart disease and related deaths in Denmark had dropped 60 percent. ~ Paul A Offit, #NFDB
155:It turns out that advancing equal opportunity and economic empowerment is both morally right and good economics. Why? Because discrimination, poverty and ignorance restrict growth. We know that investments in education, infrastructure and scientific and technological research increase growth. They increase good jobs, and they create new wealth for all of us. ~ William J Clinton, #NFDB
156:In all things, to serve from the lowest station upwards is necessary. To restrict yourself to a trade is best. For the narrow mind, whatever he attempts is still a trade; for the higher, an art; and the highest in doing one thing does all, or, to speak less paradoxically, in the one thing which he does rightly he sees the likeness of all that is done rightly. ~ Johann Wolfgang von Goethe, #NFDB
157:The roots of the Palestinian conflict must be sought in history. The Holocaust and Palestine are directly connected with one another. And if the Holocaust actually occurred, then you should permit impartial groups from the whole world to research this. Why do you restrict the research to a certain group? Of course, I don't mean you, but rather the European governments. ~ Mahmoud Ahmadinejad, #NFDB
158:The expectation that every neurotic phenomenon can be cured may, I suspect, be derived from the layman's belief that the neuroses are something quite unnecessary which have no right whatever to exist. Whereas in fact they are severe, constitutionally fixed illnesses, which rarely restrict themselves to only a few attacks but persist as a rule over long periods throughout life. ~ Sigmund Freud, #NFDB
159:When we love another, we never ever seek to limit or restrict them in any way whatsoever. Love says, "My will for you is your will for you." Love says, "I choose for you what you choose for you." When I say, "I choose for you what I choose for you," then I'm not loving you. I'm loving me through you, because I'm getting what I want, rather than seeing you get what you want. ~ Neale Donald Walsch, #NFDB
160:Observation and experience can and must drastically restrict the range of admissible scientific belief, else there would be no science. But they cannot alone determine a particular body of such belief. An apparently arbitrary element, compounded of personal and historical accident, is always a formative ingredient of the beliefs espoused by a given scientific community at a given time ~ Thomas S Kuhn, #NFDB
161:Observation and experience can and must drastically restrict the range of admissible scientific belief, else there would be no science. But they cannot alone determine a particular body of such belief. An apparently arbitrary element, compounded of personal and historical accident, is always a formative ingredient of the beliefs espoused by a given scientific community at a given time. ~ Thomas S Kuhn, #NFDB
162:Thoughts, feelings, and conjectures, stories, jokes, and slander were nothing but thinly spun threads that tied the insides of people together long after speaking had ended, so that communities were nothing more than humans held together in this way, in large, intricate, imperceptible webs whose function was not so much to restrict movement as to connect each individual to every other. ~ Anuk Arudpragasam, #NFDB
163:Just as it wouldn't be right to only to have an economic dialogue with China, equally you shouldn't restrict your dialogue solely to issues around, say, human rights. You can raise all those issues, and that is what reflects a mature discussion. So I don't think essentially we have to choose between being partners in China's economic development and being proud defenders of British values. ~ George Osborne, #NFDB
164:Observation and experience can and must drastically restrict the range of admissible scientific belief, else there would be no science. But they cannot alone determine a particular body of such belief. An apparently arbitrary element, compounded of personal and historical accident, is always a formative ingredient of the beliefs espoused by a given scientific community at a given time. That ~ Thomas S Kuhn, #NFDB
165:Students throughout the totalitarian world risk life and limb for freedom of expression, many American college students are demanding that big brother restrict their freedom of speech on campus. This demand for enhanced censorship is not emanating only from the usual corner - the know-nothing fundamentalist right - it is coming from the radical, and increasingly not-so-radical left as well. ~ Alan Dershowitz, #NFDB
166:While the moral force of Judeo-Christian tradition and the law have sought to purify the penis, and to restrict its seed to the sanctified institution of matrimony, the penis is not by nature a monogamous organ. It knows no moral code. It was designed by nature for waste, it craves variety, and nothing less than castration will eliminate the allure of prostitution, fornication adultery, or pornography. ~ Gay Talese, #NFDB
167:Animals, even plants, lie to each other all the time, and we could restrict the research to them, putting off the real truth about ourselves for the several centuries we need to catch our breath. What is it that enables certain flowers to resemble nubile insects, or opossums to play dead, or female fireflies to change the code of their flashes in order to attract, and then eat, males of a different species? ~ Lewis Thomas, #NFDB
168:Here in the Periphery they’ve lost nuclear power. In Gamma Andromeda, a power plant has undergone meltdown because of poor repairs, and the Chancellor of the Empire complains that nuclear technicians are scarce. And the solution? To train new ones? Never! Instead they’re to restrict nuclear power.” And for the third time: “Don’t you see? It’s Galaxy-wide. It’s a worship of the past. It’s a deterioration—a stagnation! ~ Isaac Asimov, #NFDB
169:At Planned Parenthood, we see the impact of abortion stigma firsthand, in the women who delay getting reproductive health care because they fear they’ll be labeled and judged. We see the effect of stigma on doctors, health center staffers, and others who help provide abortion services. And we see the impact in laws that regulate and restrict abortion in ways that would never happen with any other medical procedure. ~ Cecile Richards, #NFDB
170:The experience of oppressed people is that the living of one’s life is confined and shaped by forces and barriers which are not accidental or occasional and hence avoidable, but are systematically related to each other in such a way as to catch one between and among them and restrict or penalize motion in any direction. It is the experience of being caged in: all avenues, in every direction, are blocked or booby trapped. ~ Marilyn Frye, #NFDB
171:The racism of the colonial state was also reflected in its penal code. The Criminal Tribes Legislation, 1911, gave authority to the British to restrict movement, search and even detain people from specific groups, because their members were deemed to be chronically engaging in ‘criminal’ activity. This was bad sociology and worse law, but it stayed on the books till after Independence. Worse, its effects were inhumane. ~ Shashi Tharoor, #NFDB
172:I have very deep concern about the legacy of the Rehnquist court and its efforts to restrict congressional authority to enact legislation by adopting a very narrow view of several provisions of the Constitution, including the commerce clause and the 14th Amendment. This trend, I believe, if continued, would restrict and could even prevent the Congress from addressing major environmental and social issues of the future. ~ Dianne Feinstein, #NFDB
173:The American people are broadly opposed to these immigration policies. According to The Pew Research Center, 69 percent of Americans want to restrict and control immigration rates—72 percent of whites, 66 percent of blacks, and 59 percent of Hispanics.67 Gallup reports that by two to one, Americans want immigration levels reduced68; and Reuters found that by nearly three to one, Americans want immigration levels reduced.69 ~ Mark R Levin, #NFDB
174:Throughout American economic life, regulatory barriers to entry and competition limit innovation by providing excessive monopoly privileges through copyright and patent laws, restrict occupational choice by protecting incumbent service providers through occupational licensing restrictions, and create artificial scarcity through land-use regulation. They contribute to increased inequality while reducing productivity growth. ~ Robert J Gordon, #NFDB
175:To put it baldly, there are two ways to become wealthy: to create wealth or to take wealth away from others. The former adds to society. The latter typically subtracts from it, for in the process of taking it away, wealth gets destroyed. A monopolist who overcharges for his product takes money from those whom he is overcharging and at the same time destroys value. To get his monopoly price, he has to restrict production. ~ Joseph E Stiglitz, #NFDB
176:If we start thinking simply nationally, and we start having policies that try and restrict the benefits only within our borders, and try and implement protectionist measures as a consequence, this will not have the effect we need to have on the global economy. And that's ultimately the global economy that's pulling most of us down, particularly countries like Canada, that aren't the source of these current economic troubles. ~ Stephen Harper, #NFDB
177:We like democracy because why? The pathologies of the U.S. version are so obvious in the aftermath of the latest averted crisis that we need to ask ourselves whether it’s worth it - and why electoral democracy hasn’t self-destructed before. Should Tunisians or Egyptians opt for the Chinese model, where rational autocrats may restrict rights, but no one threatens to blow up world markets in the name of an 18th-century tax protest? ~ Noah Feldman, #NFDB
178:Furthermore, goals create an “either-or” conflict: either you achieve your goal and are successful or you fail and you are a disappointment. You mentally box yourself into a narrow version of happiness. This is misguided. It is unlikely that your actual path through life will match the exact journey you had in mind when you set out. It makes no sense to restrict your satisfaction to one scenario when there are many paths to success ~ James Clear, #NFDB
179:Anja Floetenmeyer, a spokeswoman for Taxi Deutschland, told the FT the trade group intends to pursue fines against the company for continuing to operate. “We didn’t expect anything else,” she said. “Uber has never observed German law. This is Wild West capitalism without consumer rights.” Local authorities in cities across Europe have tried to restrict the company’s services. Uber also faces opposition in the UK, Italy, France and Spain. ~ Anonymous, #NFDB
180:Perhaps worse still is what liberal societies might do to themselves in the face of this new and different threat [of terrorism]. They begin, by small but dangerous increments, to cease to be as liberal as they once were. They begin to restrict their own hard-won rights and freedoms as a protection against the crminial minority who attempt (and as we thus see, by forcing liberty to commit suidcide, succed in doing) to terrorise society. ~ A C Grayling, #NFDB
181:We can stop all of this movement across this country, by banning gas powered vehicles, and taxing everything under the sun. The Greens can convince politicians to use their power to restrict these so-called freedoms, keep people from using land for their own uses, stop the construction of oil rigs, and nuclear power plants. However, we must be patient, this will take decades, but we will be in control, make no mistake about that, Comrades. ~ Cliff Ball, #NFDB
182:Romantic love as most people understand it in patriarchal culture makes one unaware, renders one powerless and out of control. Feminist thinkers called attention to the way this notion of love served the interests of patriarchal men and women. It supported the notion that one could do anything in the name of love: beat people, restrict their movements, even kill them and call it a "crime of passion," plead, "I love her so much i had to kill her. ~ bell hooks, #NFDB
183:if you’re predisposed to get fat and want to be as lean as you can be without compromising your health, you have to restrict carbohydrates and so keep your blood sugar and insulin levels low. The point to keep in mind is that you don’t lose fat because you cut calories; you lose fat because you cut out the foods that make you fat—the carbohydrates. If you get down to a weight you like and then add these foods back to the diet, you’ll get fat again. ~ Gary Taubes, #NFDB
184:Political correctness is America's newest form of intolerance, and it is especially pernicious because it comes disguised as tolerance. It presents itself as fairness, yet attempts to restrict and control people's language with strict codes and rigid rules. I'm not sure that's the way to fight discrimination. I'm not sure silencing people or forcing them to alter their speech is the best method for solving problems that go much deeper than speech. ~ George Carlin, #NFDB
185:Police officers today are a protected class, one no politician wants to oppose. Law enforcement interests may occasionally come up short on budgetary issues, but legislatures rarely if ever pass new laws to hold police more accountable, to restrict their powers, or to make them more transparent. In short, police today embody all of the threats the Founders feared were posed by standing armies, plus a few additional ones they couldn't have anticipated. ~ Radley Balko, #NFDB
186:When the political partisan’s beliefs are insulted or ridiculed, he feels the ‘offence’ as deeply as any believer who has heard his god or prophet questioned. We do not, however, prohibit or restrict arguments about politics out of ‘respect’ for political ideologies, because we are a free society. We call societies that prohibit political arguments ‘dictatorships’, and know without needing to be told that the prohibiting is done to protect the ruling elite. ~ Nick Cohen, #NFDB
187:Many feminist legal scholars, including Justice Ruth Bader Ginsburg, have argued that the Supreme Court should have legalized abortion on grounds of equality rather than privacy.6 Pregnancy and childbirth are not only physical and medical experiences, after all. They are also social experiences that, in modern America, just as when abortion was criminalized in the 1870s, serve to restrict women’s ability to participate in society on equal footing with men. ~ Katha Pollitt, #NFDB
188:The question is: do you want to be a full-time human being or a part-time human being? If you restrict your ability to respond, the scope and dimension of your experience will be unsurprising, predictable, limited, narrow. But to be an absolutely full-time human being is to be a constant full-blooded response to everything. You don’t have to do anything in particular. You just need to become a willing piece of life in this glorious living cosmos. Responsibility ~ Sadhguru, #NFDB
189:The freedom to choose is the friend of natural happiness but enemy of synthetic happiness. The best way to create synthetic happiness is, therefore, to restrict your options to as few as you can. Synthetic happiness acts like our psychological immune system and helps us be happy even in adverse situations. We change our views of the world, so we can feel better about the world we find ourselves in. It works best when we’re totally stuck, when we are trapped. ~ Awdhesh Singh, #NFDB
190:Despite differences of age, sexual orientation, social class, region, and religion, U.S. Black women encounter societal practices that restrict us to inferior housing, neighborhoods, schools, jobs, and public treatment and hide this differential consideration behind an array of common beliefs about Black women's intelligence, work habits, and sexuality. These common challenges in turn result in recurring patterns of experiences for individual group members. ~ Patricia Hill Collins, #NFDB
191:The laws of thermodynamics restrict all technologies, man's as well as nature's, and apply to all economic systems whether capitalist, communist, socialist, or fascist. We do not create or destroy (produce or consume) anything in a physical sense- we merely transform or rearrange. And the inevitable cost of arranging greater order in one part of the system (the human economy) is creating a more than offsetting amount of disorder elsewhere (the natural environment). ~ Herman E Daly, #NFDB
192:Social media, it's a minefield! Technology is moving so fast right now. Everyone is scrambling around trying to understand what it means to have an avatar, how to live our lives on the internet, what it means for privacy, for citizens of a political universe. I think that we're trying to find rules now, as we speak, and it's difficult. But, like everything, the internet is an incredibly powerful force that needs governing - not to restrict our freedom, but to protect people. ~ Emma Watson, #NFDB
193:For a team to succeed, responsibility must go down deep into the organization, down to the roots. Getting that to happen requires a leader who will delegate responsibility and authority to the team. Stephen Covey remarked, “People and organizations don’t grow much without delegation and completed staff work, because they are confined to the capacities of the boss and reflect both personal strengths and weaknesses.” Good leaders seldom restrict their teams; they release them. ~ John C Maxwell, #NFDB
194:Sax had always been so uninterested in [power and gain] that it was hard for him to understand why anyone else would be. What was personal gain but the freedom to do what you wanted to do? And what was power but the freedom to do what you wanted to do? And once you had that freedom, any more wealth or power actually began to restrict one's options, and reduce one's freedom. One became a servant of one's wealth or power, constrained to spend all one's time protecting it. ~ Kim Stanley Robinson, #NFDB
195:The business of scepticism is to be dangerous. Scepticism challenges established institutions. If we teach everybody, including, say, high school students, habits of sceptical thought, they will probably not restrict their scepticism to UFOs, aspirin commercials and 35,000-year-old channellees. Maybe they’ll start asking awkward questions about economic, or social, or political, or religious institutions. Perhaps they’ll challenge the opinions of those in power. Then where would we be? ~ Carl Sagan, #NFDB
196:Heritability of various aspects of cognitive development is very high (e.g., around 70 percent for IQ) in kids from high–socioeconomic status (SES) families but is only around 10 percent in low-SES kids. Thus, higher SES allows the full range of genetic influences on cognition to flourish, whereas lower-SES settings restrict them. In other words, genes are nearly irrelevant to cognitive development if you’re growing up in awful poverty—poverty’s adverse effects trump the genetics. ~ Robert M Sapolsky, #NFDB
197:Women well understood how to restrict birth through timing of sexual intercourse, herbs and abortifacients. I suspect the focus on men's control of women as the means of reproduction came later, in the last five percent or so of human history, with the idea of children as property and labor. One needed to have as many as possible, never mind about women's health or mobility or brainpower. Women's freedom was restricted in order to make sure of the paternity and ownership of children. ~ Gloria Steinem, #NFDB
198:women's entry into the public sphere can be seen not merely as the result of contemporary economic pressures, the high rate of divorce, or the success of the feminist movement, but rather as a profound evolutionary response to a pervasive cultural crisis. Feminine principles are entering the public realm because we can no longer afford to restrict them to the private domestic sphere, nor allow a public culture obsessed with Warrior values to control human destiny if we are to survive. ~ Sally Helgesen, #NFDB
199:I don't think that there's substantiated evidence that shows that voter fraud is such a rampant problem that we have to put in place measures that people have to pass in order to exercise that constitutional free right. Voting should be -- and is required to be -- a right that is unencumbered. That does not have tests that people must pass.... Anything put in place to restrict that right, or to make it more difficult for people to exercise it, should be outlawed, and should not be allowed. ~ Clay Aiken, #NFDB
200:... We have quite a large area, and that makes it more fun for us - certainly more satisfying, because it doesn't restrict us to one particular idea or one particular style. The result, I think, is pretty interesting ... we don't expect to make a fortune at it or ever be popular or famous or worshipped or hit The Ed Sullivan Show or the circuses or the big top. As long as we can play, we'll play, regardless of what it's for, who it's for or anything. It's fun for us - that's the important thing. ~ Jerry Garcia, #NFDB
201:There are no unique postures and times and limitations that restrict our access to God. My relationship with God is intimate and personal. The Christian does not go to the temple to worship. The Christian takes the temple with him or her. Jesus lifts us beyond the building and pays the human body the highest compliment by making it His dwelling place, the place where He meets with us. Even today He would overturn the tables of those who make it a marketplace for their own lust, greed and wealth. ~ Ravi Zacharias, #NFDB
202:[G]overnment can, instead of extending freedom, restrict freedom. And note ... that the 'can' quickly becomes 'will' the moment the holders of government power are left to their own devices. This is because of the corrupting influence of power, the natural tendency of men who possess some power to take unto themselves more power. The tendency leads eventually to the acquisition of all power - whether in the hands of one or many makes little difference to the freedom of those left on the outside. ~ Barry Goldwater, #NFDB
203:This guilt becomes more evident as young people take tentative steps toward breaking emotional ties with their parents. People seldom recognize this guilt fully on a conscious level, yet it manifests itself in a variety of symptomatic behaviors that are maladaptive. For instance, people tend to withhold their capabilities and talents in those areas where their parents were failures. Because of their feelings of guilt, they seriously restrict their active pursuit of personal goals and achievement. ~ Robert W Firestone, #NFDB
204:Religion is a personal, private matter and parents, not public school officials, should decide their children's religious training. We should not have teacher-led prayers in public schools, and school officials should never favor one religion over another, or favor religion over no religion (or vice versa). I also believe that schools should not restrict students' religious liberties. The free exercise of faith is the fundamental right of every American, and that right doesn't stop at the schoolhouse door. ~ George W Bush, #NFDB
205:The first step is developing an open and critical mind, taking the doctrines that are standard and questioning them. Is the United Stated dedicated to democracy? Is Iran the greatest threat to world peace? Do we have a market system? Does the public relations industry try to promote choices or to restrict them? Anything you look at, every one of these things, you have to ask yourself: Is this true? A pretty good criterion is that if some doctrine is widely accepted without qualification, it's probably flawed. ~ Noam Chomsky, #NFDB
206:If we disregard the exchange of present goods for future goods, and restrict our considerations for the time being to those cases in which the only exchanges are those between present goods and present money, we shall at once observe a fundamental difference between the effects of an isolated variation in a single commodity-price, emanating solely from the commodity side, and the effects of a variation in the exchange-ratio between money and other economic goods in general, emanating from the monetary side. ~ Ludwig von Mises, #NFDB
207:The legitimate functions of government are actually conducive to freedom. Maintaining internal order, keeping foreign foes at bay, administering justice, removing obstacles to the free interchange of goods—the exercise of these powers makes it possible for men to follow their chosen pursuits with maximum freedom. But note that the very instrument by which these desirable ends are achieved can be the instrument for achieving undesirable ends—that government can, instead of extending freedom, restrict freedom. ~ Barry M Goldwater, #NFDB
208:To achieve effectiveness and legitimacy it is time to scrap the right of veto given to permanent members of the UN, or at least severely restrict its use. It is also time to either abandon the idea of permanent membership or broaden it to reflect the rise of non-Western states to the status of global leaders (e.g. Brazil, India, Indonesia, Turkey, South Africa), and to downgrade European representation by either giving the European Union a single seat or rotating a European state among Germany, France, UK, and Italy. ~ Richard A Falk, #NFDB
209:I’ve never wanted to kiss anyone more than I have wanted to kiss you in my entire existence. And it isn’t just because I can’t kiss you. It’s because you’re beautiful. You’re a survivor and you wear your scars unashamed. There’s a confidence about you that has never had the opportunity to come out, but I can see it lying below the surface. One day, I hope that you’ll be able to drop your walls that restrict you from happiness and live free. I would love to see it, but even if I don’t, I’ll be happy just knowing it will happen. ~ K Webster, #NFDB
210:When the climbers in 1953 planted their flags on the highest mountain, they set them in snow over the skeletons of creatures that had lived in the warm clear ocean that India, moving north, blanked out. Possibly as much as twenty thousand feet below the seafloor, the skeletal remains had turned into rock. This one fact is a treatise in itself on the movements of the surface of the earth. If by some fiat I had to restrict all this writing to one sentence, this is the one I would choose: The summit of Mt. Everest is marine limestone. ~ John McPhee, #NFDB
211:Indeed, the thought that we might restrict public policy considerations to a mere economic calculus was already a source of concern two centuries ago. The Marquis de Condorcet, one of the most perceptive writers on commercial capitalism in its early years, anticipated with distaste the prospect that “liberty will be no more, in the eyes of an avid nation, than the necessary condition for the security of financial operations.” The revolutions of the age risked fostering confusion between the freedom to make money . . . and freedom itself. ~ Anonymous, #NFDB
212:In 2004,I offered priority (book)-signing to smokers, the reason being that, because they didn't have as long to live, their time was more valuable. Four years later my special treatment was reserved for men who stood five-foot-six and under. "That's right, my little friends," I announced. "There'll be no waiting in line for you." It seemed unfair to restrict myself to men, so I included any woman with braces on her teeth.
"What about us?" asked the pregnant and the lame. And because it was my show, I told them to wait their f***ing turn. ~ David Sedaris,#NFDB
213:In 2004, I offered priority (book)-signing to smokers, the reason being that, because they didn't have as long to live, their time was more valuable. Four years later my special treatment was reserved for men who stood five-foot-six and under. "That's right, my little friends," I announced. "There'll be no waiting in line for you." It seemed unfair to restrict myself to men, so I included any woman with braces on her teeth.
"What about us?" asked the pregnant and the lame. And because it was my show, I told them to wait their f***ing turn. ~ David Sedaris,#NFDB
214:The free market doesn’t exist. Every market has some rules and boundaries that restrict freedom of choice. A market looks free only because we so unconditionally accept its underlying restrictions that we fail to see them. How ‘free’ a market is cannot be objectively defined. It is a political definition. The usual claim by free-market economists that they are trying to defend the market from politically motivated interference by the government is false. Government is always involved and those free-marketeers are as politically motivated as anyone. ~ Anonymous, #NFDB
215:I am a psychological and historical structure. Along with existence, I received a way of existing, or a style. All of my actions and thoughts are related to this structure, and even a philosopher’s thought is merely a way of making explicit his hold upon the world, which is all he is. And yet, I am free, not in spite of or beneath these motivations, but rather by their means. For that meaningful life, that particular signification of nature and history that I am, does not restrict my access to the world; it is rather my means of communication with it. ~ Sarah Bakewell, #NFDB
216:...'Pro-life' encodes too much propaganda for me: that a fertilized egg is a life in the same sense that a woman is, that it has a right to life as she does, that outlawing abortion saves lives, that abortion is the chief threat to 'life' today, and that the movement to ban abortion is motivated solely by these concerns and not also by the wish to restrict sexual freedom, enforce sectarian religious views on a pluralistic society, and return women t traditional roles. It also suggests that those who support legal abortion are pro-death, which is absurd. ~ Katha Pollitt, #NFDB
217:I am a psychological and historical structure. Along with existence, I received a way of existing, or a style. All of my actions and thoughts are related to this structure, and even a philosopher’s thought is merely a way of making explicit his hold upon the world, which is all he is. And yet, I am free, not in spite of or beneath these motivations, but rather by their means. For that meaningful life, that particular signification of nature and history that I am, does not restrict my access to the world; it is rather my means of communication with it. This ~ Sarah Bakewell, #NFDB
218:I am a psychological and historical structure. Along with existence, I received a way of existing, or a style. All of my actions and thoughts are related to this structure, and even a philosopher’s thought is merely a way of making explicit his hold upon the world, which is all he is. And Yet, I am free, not in spite of or beneath these motivations, but rather by their means. For that meaningful life, that particular signification of nature and history that I am, does not restrict my access to the world; it is rather my means of communication with it ~ Maurice Merleau Ponty, #NFDB
219:Comrades, thank you for the warm welcome. I have been sent here to bring down the United States through its political system, no matter how long it takes. All of you will be with me along the way as we infiltrate every part of this society. We must include those who agree with us if we are to succeed, so we must recruit members of the Greens and the Democrats. The environmental movement will help us consolidate our power, and restrict these so-called freedoms the people in this country have had, by saying the Earth is threatened by everything we humans are doing. ~ Cliff Ball, #NFDB
220:If we believed that those agencies were appointed by a benevolent Providence as the means of accomplishing wise purposes which could not be compassed if they did not exist, then everything done by mankind which tends to chain up these natural agencies or to restrict their mischievous operation, from draining a pestilential marsh down to curing the toothache, or putting up an umbrella, ought to be accounted impious ; which assuredly nobody does account them, notwithstanding an undercurrent of sentiment setting in that direction which is occasionally perceptible. ~ John Stuart Mill, #NFDB
221:Why can't the investment firm of I've Got More Than You'll Ever Have and I'm Laughing at You About It not build a highway or two if they think it might be a valuable investment? "Well, because then they own it and they can restrict who uses it!" And you think the government doesn't? (laughing) You talk about government owning and restricting people on things? The government restricts what you can say, they restrict what you can watch, they restrict now what you can eat, they restrict what your health care is gonna be, and you're worried about them restricting roads! ~ Rush Limbaugh, #NFDB
222:It was not until some weeks later that I realized there is no need to restrict oneself to 2 by 2 matrices. One could go on to 4 by 4 matrices, and the problem is then easily soluable. In retrospect, it seems strange that one can be so much held up over such an elementary point. The resulting wave equation for the electron turned out to be very successful. It led to correct values for the spin and the magnetic moment. This was quite unexpected. The work all followed from a study of pretty mathematics, without any thought being given to these physical properties of the electron. ~ Paul Dirac, #NFDB
223:Restrict nothing--keep everything open: to Italy, to China, to anybody. I love America, I believe in America, because her belly can hold and digest all--anarchist, socialist, peacemakers, fighters, disturbers or degenerates of whatever sort--hold and digest all. If I felt that America could not do this I would be indifferent as between our institutions and any others. America is not all in all--the sum total: she is only to contribute her contribution to the big scheme. What shall that contribution be? I say, let it be something worth while--something exceptional, ennobling. ~ Walt Whitman, #NFDB
224:The obstacle in the path becomes the path. Never forget, within every obstacle is an opportunity to improve our condition.” What holds you back? The Physical? Size. Race. Distance. Disability. Money. The Mental? Fear. Uncertainty. Inexperience. Prejudice. Perhaps people don’t take you seriously. Or you think you’re too old. Or you lack support or enough resources. Maybe laws or regulations restrict your options. Or your obligations do. Or false goals and self-doubt. Whatever it is, here you are. Here we all are. And . . . These are obstacles. I get it. No one is denying that. ~ Ryan Holiday, #NFDB
225:To begin with, people radically change their behavior when they know they are being watched. They will strive to do that which is expected of them. They want to avoid shame and condemnation. They do so by adhering tightly to accepted social practices, by staying within imposed boundaries, avoiding action that might be seen as deviant or abnormal. The range of choices people consider when they believe that others are watching is therefore far more limited than what they might do when acting in a private realm. A denial of privacy operates to severely restrict one’s freedom of choice. ~ Anonymous, #NFDB
226:Although both men and women philander, get jealous, mate-guard, and mate-poach, in the context of expanding women’s reproductive rights and men’s attempt to restrict them, male jealousy and mate guarding—whether through vigilance or violence—are strong causal factors. (Studies show, for example, that in the United States more than twice as many women were shot and killed by their husband or intimate acquaintance than were murdered by strangers using guns, knives, or any other means,47 and that women make up the majority of victims of intimate partner/family-related homicides.48) ~ Michael Shermer, #NFDB
227:When the fear of death leaves us, the destructive craving for life leaves us too. We can then restrict our desires and our demands to our natural requirements. The dreams of power and happiness and luxury and far-off places, which are used to create artificial wants, no longer entice us. They have become ludicrous. So we shall use only what we really need, and shall no longer be prepared to go along with the lunacy of extravagance and waste. We do not even need solemn appeals for saving and moderation; for life itself is glorious, and here joy in existence can be had for nothing. ~ J rgen Moltmann, #NFDB
228:Without conversation, it is the person with the most limitations who is in control. The desirable goal for all of us is not to restrict those who can, but to bring more communication skills to those who can’t. Refusal through email, texting, and other technologies keeps the person who doesn’t know how to problem-solve from learning how. It keeps them imprisoned in their own imagined negative fears about the other, and their fantasies of their own potential humiliation or demise if they were to talk to the other person and thereby understand what the other person is thinking and feeling. ~ Sarah Schulman, #NFDB
229:Diet is increasingly important as you age. At 59, I weigh 10 pounds more than I did in high school, and I can still wear size 34 jeans. But I can’t eat like I did in my 20's and 30's. Lean meat, veggies, and fresh fruit form the bulk of my diet. I rely on protein powder and protein bars to keep my protein intake up. When I do over-indulge, I do an extra workout or restrict my eating for a couple of days. I weigh daily and when the needle creeps up, I take action. Don’t let it get out of control because it's harder at this age to dump the weight ~ Steve Holley, veteran martial artist ~ Loren W Christensen, #NFDB
230:The Greeks would, as it were, devote festivals to all their passions and evil natural inclinations… they took these human, all too human aspects of themselves to be unavoidable and, instead of reviling them, preferred to accord them a sort of right of the second rank by integrating them into the customs of society… Rather than repudiating the natural drive that expresses itself in nasty qualities, they regulate it and restrict it to certain cults and days, after having discovered sufficient precautionary measures to be able to grant those wild waters as harmless an outflow as possible. ~ Friedrich Nietzsche, #NFDB
231:1. Live now. Be concerned with the present rather than with past or future.
2. Live here. Deal with what is present rather than with what is absent.
3. Stop imagining. Experience the real.
4. Stop unnecessary thinking. Rather, taste and see.
5. Express rather than manipulate, explain, justify, or judge.
6. Give in to unpleasantness and pain just as to pleasure. Do not restrict your awareness.
7. Accept no should or ought other than your own. Adore no graven image.
8. Take full responsibility for your actions, feelings, and thoughts.
9. Surrender to being as you are. ~ Claudio Naranjo,#NFDB
232:But it must be remembered that Ben-Sira represents the older type of scribe, not the later Pharisaic scribe whose purview was more circumscribed and whose mental outlook was far narrower. It is the later type which we see portrayed in the Gospels. The older school of scribes, of which Ben-Sira was such an admirable representative, took a larger view of things; they did not restrict themselves to the purely / legal aspect of the moral code; their ethical teaching / was applied to all human activities; the scribe, that / is to say, was also a chacham or " wise man," whose ^ aim it was to show that wisdom, ~ Anonymous, #NFDB
233:So, when free-market economists say that a certain regulation should not be introduced because it would restrict the ‘freedom’ of a certain market, they are merely expressing a political opinion that they reject the rights that are to be defended by the proposed law. Their ideological cloak is to pretend that their politics is not really political, but rather is an objective economic truth, while other people’s politics is political. However, they are as politically motivated as their opponents. Breaking away from the illusion of market objectivity is the first step towards understanding capitalism. ~ Ha Joon Chang, #NFDB
234:I have seen people with a particularly acute sensitivity to petty tyranny and over-aggressive competitiveness restrict within themselves all the emotions that might give rise to such things. Often they are people whose fathers were excessively angry and controlling. Psychological forces are never unidimensional in their value, however, and the truly appalling potential of anger and aggression to produce cruelty and mayhem is balanced by the ability of those primordial forces to push back against oppression, speak truth, and motivate resolute movement forward in times of strife, uncertainty and danger. ~ Jordan Peterson, #NFDB
235:I have seen people with a particularly acute sensitivity to petty tyranny and over-aggressive competitiveness restrict within themselves all the emotions that might give rise to such things. Often they are people whose fathers were excessively angry and controlling. Psychological forces are never unidimensional in their value, however, and the truly appalling potential of anger and aggression to produce cruelty and mayhem are balanced by the ability of those primordial forces to push back against oppression, speak truth, and motivate resolute movement forward in times of strife, uncertainty and danger. ~ Jordan Peterson, #NFDB
236:I have seen people with a particularly acute sensitivity to petty tyranny and over-aggressive competitiveness restrict within themselves all the emotions that might give rise to such things. Often they are people whose fathers were excessively angry and controlling. Psychological forces are never unidimensional in their value, however, and the truly appalling potential of anger and aggression to produce cruelty and mayhem is balanced by the ability of those primordial forces to push back against oppression, speak truth, and motivate resolute movement forward in times of strife, uncertainty and danger. ~ Jordan B Peterson, #NFDB
237:I have seen people with a particularly acute sensitivity to petty tyranny and over-aggressive competitiveness restrict within themselves all the emotions that might give rise to such things. Often they are people whose fathers were excessively angry and controlling. Psychological forces are never unidimensional in their value, however, and the truly appalling potential of anger and aggression to produce cruelty and mayhem are balanced by the ability of those primordial forces to push back against oppression, speak truth, and motivate resolute movement forward in times of strife, uncertainty and danger. ~ Jordan B Peterson, #NFDB
238:The Luddites ... asserted the precedence of community needs over technological innovation and monetary profit; ... The victory of industrialism over Luddism was overwhelming and unconditional; it was undoubtedly the most complete, significant, and lasting victory of modern times. ... To this day, if you say you would be willing to forbid, restrict, or reduce the use of technological devices in order to protect the community -- or to protect the good health of nature on which the community depends -- you will be calle4d a Luddite, and it will not be a compliment. ... Technological determinism has triumphed. ~ Wendell Berry, #NFDB
239:Foods to restrict in deficient qi or fire of the spleen-pancreas: excessive raw vegetables, fruit (especially citrus), sprouts, and cereal grasses; cooling foods such as tomato, spinach, chard, tofu, millet, amaranth, seaweeds, wild blue-green micro-algae, and salt; too many very sweet foods, liquids, and dairy products; and vinegar. Care must be taken not to push the liver to a state of excess. Large meals and rich foods are avoided; nuts, seeds, and oils are eaten in small amounts to nullify the Destructive Cycle activity of an excessive liver on the spleen-pancreas. Liver excess is perhaps the major cause of ~ Anonymous, #NFDB
240:Suppose you were in a war-torn country, and you had to cross a field full of land mines. If a local soldier knew exactly where every one of them was buried and offered to take you through the field, would you protest and say, “I don't want you to tell me what to do. I want to be free to make my own choices”? I don't know about you, but I would stay as close to that person as I could. I certainly would not go wandering off. His directions to me would not restrict me; they would preserve my life. As we walked together, he would say, “Don't go that way, because that path will kill you. Go this way and live. ~ Henry T Blackaby, #NFDB
241:Diet is increasingly important as you age. At 59, I weigh 10 pounds more than I did in high school, and I can still wear size 34 jeans. But I can’t eat like I did in my 20's and 30's. Lean meat, veggies, and fresh fruit form the bulk of my diet. I rely on protein powder and protein bars to keep my protein intake up. When I do over-indulge, I do an extra workout or restrict my eating for a couple of days. I weigh daily and when the needle creeps up, I take action. Don’t let it get out of control because it's harder at this age to dump the weight ~ Loren W Christensen Steve Holley, veteran martial artist ~ Loren W Christensen, #NFDB
242:The ambush mentality generates other secondary light infantry characteristics. One is the speed with which light infantry adapts to the terrain. Far from resisting adverse environmental conditions, light infantry exploits them by turning rough terrain to its advantage, using the terrain as a shield, a weapon, and a source of supplies. As a result, light infantry has an incomparable superiority in those terrains that restrict most regular infantry operations (especially mechanized forces), usually allowing the light infantry to face and defeat larger and better-equipped enemy forces whenever it encounters them. ~ William S Lind, #NFDB
243:One way of ensuring against such a challenge is to surround yourself with people who agree with you. In our dispersed and media-driven society, people are able to immerse themselves in a self-constructed social network where the norm is entirely consistent with their own views. They restrict their information sources to carefully selected news media, websites, blogs, and publications—the so-called echo chamber—that reinforce their views. Tea Party members and environmental activists alike share a distrust of the mainstream media and depend on information sources that speak specifically to their interests and values. ~ George Marshall, #NFDB
244:To live in the way of the Gestalt:
1. Live now. Concern yourself with the present before the past or the future.
2. Live here. Deal with what is present rather than with what is absent.
3. Stop imagining. Experience the real.
4. Stop unnecessary thinking. Rather, taste and see.
5. Express rather than manipulate, explain, justify, or judge.
6. Give in to unpleasantness and pain just as to pleasure. Do not restrict your awareness.
7. Accept no "should" or "must" other than your own. Adore no idol.
8. Take full responsibility for your actions, feelings, and thoughts.
9. Accept being as you are. ~ Claudio Naranjo,#NFDB
245:The economists exploded the old tenets: that it is unfair and unjust to outdo a competitor by producing better and cheaper goods; that it is iniquitous to deviate from the traditional methods of production; that machines are an evil because they bring about unemployment; that it is one of the tasks of civil government to prevent efficient businessmen from getting rich and to protect the less efficient against the competition of the more efficient; that to restrict the freedom of entrepreneurs by government compulsion or by coercion on the part of other social powers is an appropriate means to promote a nation's well-being. ~ Ludwig von Mises, #NFDB
246:If you want to understand how America appears to the world today, consider the sport-utility vehicle. Oversized and overweight, the SUV disdains negotiated agreements to restrict atmospheric pollution. It consumes inordinate quantities of scarce resources to furnish its privileged inhabitants with supererogatory services. It exposes outsiders to deadly risk in order to provide for the illusory security of its occupants. In a crowded world, the SUV appears as a dangerous anachronism. Like US foreign policy, the sport-utility vehicle comes packaged in sonorous mission statements; but underneath it is just an oversized pickup truck with too much power. ~ Tony Judt, #NFDB
247:If a supernatural being is to be exempt from natural law, it cannot possess specific, determinate characteristics. These attributes would impose limits and these limits would restrict the capacities of this supernatural being. In this case, a supernatural being would be subject to the causal relationships that mark natural existence, which would disqualify it as a god. Therefore, we must somehow conceive of a being without a specific nature, a being that is indeterminate—a being, in other words, that is nothing in particular. But these characteristics (or, more precisely, lack of characteristics) are incompatible with the notion of existence itself. ~ George H Smith, #NFDB
248:Donald Trump, by contrast, has rarely exhibited forbearance in any context. The chances of a conflict occurring on his watch are also considerable. They would be for any president—the United States fought land wars or suffered major terrorist attacks under six of its last twelve elected presidents. But given President Trump’s foreign policy ineptitude, the risks are especially high. We fear that if Trump were to confront a war or terrorist attack, he would exploit this crisis fully—using it to attack political opponents and restrict freedoms Americans take for granted. In our view, this scenario represents the greatest danger facing American democracy today. ~ Steven Levitsky, #NFDB
249:If a supernatural being is to be exempt from natural law, it cannot possess specific, determinate
characteristics. These attributes would impose limits and these limits would restrict the capacities
of this supernatural being. In this case, a supernatural being would be subject to the causal
relationships that mark natural existence, which would disqualify it as a god. Therefore, we must
somehow conceive of a being without a specific nature, a being that is indeterminate—a being, in
other words, that is nothing in particular. But these characteristics (or, more precisely, lack of
characteristics) are incompatible with the notion of existence itself. ~ George H Smith,#NFDB
250:It is a dangerous thing to live your life without a spiritual “plumb line,” or standard, by which you determine right from wrong. God's Word is that plumb line. Spiritual laws, like physical laws, are meant to protect you, not restrict you. You may exercise your freedom to challenge the laws of electricity, but to do so can bring you death. Likewise, you will not break God's laws, they will break you. God established absolute moral and spiritual laws that we are free to ignore, but we do so at our own peril. These laws are timeless. Culture does not supersede them. Circumstances do not abrogate them. God's laws are eternal, and they will save you from death if you follow them. ~ Henry T Blackaby, #NFDB
251:But the more I looked at the card, the more it troubled me. My poems didn’t tell stories. I became a poet in part because I didn’t want to tell stories. As far as I could tell, stories may enable us to live, but they also trap us, bring us spectacular pain. In their scramble to make sense of nonsensical things, they distort, codify, blame, aggrandize, restrict, omit, betray, mythologize, you name it. This has always struck me as cause for lament, not celebration. As soon as a writer starts talking about the “human need for narrative” or the “archaic power of storytelling,” I usually find myself wanting to bolt out of the auditorium. Otherwise my blood creeps up to my face and begins to boil ~ Maggie Nelson, #NFDB
252:The nice thing about poetry is that you’re always stretching the definitions of words. Lawyers and scientists and scholars of one sort or another try to restrict the definitions, hoping that they can prevent people from fooling each other. But that doesn’t stop people from lying.
Cezanne painted a red barn by painting it ten shades of color: purple to yellow. And he got a red barn. Similarly, a poet will describe things many different ways, circling around it, to get to the truth.
My father also had a nice little simile. He said, “The truth is a rabbit in a bramble patch. And you can’t lay your hand on it. All you do is circle around and point, and say, ‘It’s in there somewhere. ~ Pete Seeger,#NFDB
253:A rational society is one where the demands of social life do not frustrate the needs of individuals, where duty fulfils individuality rather than suppressing it. In such a society rational individuals can promote their self-interest to a satisfactory degree without having to maximize it, and they need not make great sacrifices in order to give priority to right and duty or to show concern for the good of others. Because our social life is in harmony with our individuality, the duties of ethical life do not limit our freedom but actualize it. When we become conscious of this, we come to be ‘with ourselves’ in our ethical duties. Such duties, Hegel insists, do not restrict us, but liberate us (PR § 149). ~ Anonymous, #NFDB
254:Freedom is not a couch. It’s not a television, or a car, or a house. It’s not an item you can possess. You cannot put freedom on layaway; you cannot refinance freedom. Freedom is something you need to fight for, not once, but every single day. The nature of freedom is that it is fluid; like water in a leaking bucket, the tendency is for it to drain away. Left untended, the holes through which freedom escapes widen. When politicians restrict our rights in order to “protect us,” freedom is lost. When the military refuses to disclose basic facts, freedom is lost. Worst of all, when fear becomes a part of our lives, we willingly surrender freedom for a promise of safety, as if freedom weren’t the very basis of safety. ~ Marcus Sakey, #NFDB
255:8. Chapter 4 describes the birth of the assisted-living facility concept (Park Place), designed by Keren Wilson to provide her disabled mother, Jessie, with caregivers who would not restrict her freedom. Key components included having her own thermostat, her own schedule, her own furniture, and a lock on the door. What does it mean to you to treat someone with serious illness as a person and not a patient? 9. In 1980, an eighty-year-old man named Harry Truman refused to move from his home as Mount St. Helens began to erupt. He told authorities that at eighty years old he had a right to decide his fate. Do you agree? What are the implications for individuals and families when elder adults are given full autonomy over their lives? ~ Atul Gawande, #NFDB
256:deliberately withdrawing your attention from the objective world and of focusing it subjectively. In other words, concentrate on those thoughts or moods which you deliberately determine. Then those things that now restrict you will fade and drop away. The day you achieve control of the movements of your attention in the subjective world, you are master of your fate. You will no longer accept the dominance of outside conditions or circumstances. You will not accept life on the basis of the world without. Having achieved control of the movements of your attention, and having discovered the mystery hid from the ages, that Christ in you is your imagination, you will assert the supremacy of imagination and put all things in subjection ~ Neville Goddard, #NFDB
257:the preceding and succeeding frames. Life, however, does not represent an argument against eternalism, because there is no need to restrict ourselves to a single frame when determining if an animal is alive or not (we can wait to see multiple frames of the movie to provide a verdict).21 A related point pertains to Zeno’s arrow paradox: can a flying arrow be said to moving if we look at infinitesimally small time slices? In a sense the answer is yes, because we can define an object’s instantaneous velocity. But unlike the arrow, conscious beings must be aware of their own “motion” within these instantaneous frames. So the question is whether a slice of the block universe can sustain the phenomenon of consciousness, or does consciousness require some temporal ~ Dean Buonomano, #NFDB
258:Legislation since this period has followed the course, I pointed out. Rapidly multiplying dictatorial measures have continually tended to restrict individual liberties, and this in two ways. Regulations have been established every year in greater number, imposing a constraint on the citizen in matters in which his acts were formerly completely free, and forcing him to accomplish acts which he was formerly at liberty to accomplish or not to accomplish at will. At the same time heavier and heavier public, and especially local, burdens have still further restricted his liberty by diminishing the portion of his profits he can spend as he chooses, and by augmenting the portion which is taken from him to be spent according to the good pleasure of the public authorities. ~ Gustave Le Bon, #NFDB
259:How’s this for fascinating: Heritability of various aspects of cognitive development is very high (e.g., around 70 percent for IQ) in kids from high–socioeconomic status (SES) families but is only around 10 percent in low-SES kids. Thus, higher SES allows the full range of genetic influences on cognition to flourish, whereas lower-SES settings restrict them. In other words, genes are nearly irrelevant to cognitive development if you’re growing up in awful poverty—poverty’s adverse effects trump the genetics.fn24 Similarly, heritability of alcohol use is lower among religious than nonreligious subjects—i.e., your genes don’t matter much if you’re in a religious environment that condemns drinking. Domains like these showcase the potential power of classical behavior genetics. ~ Robert M Sapolsky, #NFDB
260:What is particularly important to keep in mind is that any given wire of the cage may or may not be specifically developed for the purpose of trapping the bird, yet it still operates (together with the other wires) to restrict its freedom. By the same token, not every aspect of a racial caste system needs to be developed for the specific purpose of controlling black people in order for it to operate (together with other laws, institutions, and practices) to trap them at the bottom of a racial hierarchy. In the system of mass incarceration, a wide variety of laws, institutions, and practices—ranging from racial profiling to biased sentencing policies, political disenfranchisement, and legalized employment discrimination—trap African Americans in a virtual (and literal) cage. ~ Michelle Alexander, #NFDB
261:We are told again and again by patriarchal mass media, by sexist leaders, that feminism is dead, that it no longer has meaning. In actuality, females and males of all ages, everywhere, continue to grapple with the issue of gender equality, continue to seek roles for themselves that will liberate rather than restrict and confine; and they continue to turn towards feminism for answers. Visionary feminism offers us hope for the future. By emphasizing an ethics of mutuality and interdependency feminist thinking offers us a way to end domination while simultaneously changing the impact of inequality. In a universe where mutuality is the norm, there may be times when all is not equal, but the consequence of that inequality will not be subordination, colonization, and dehumanization. Feminism ~ bell hooks, #NFDB
262:Islam is a system given by God and it aims to establish a fundamental principle of God’s sovereignty and people’s servitude to Him alone,” Qutb wrote. “As such, Islam has the right to remove all obstacles from its way and address people freely without any impediments such as a political system or social customs and traditions . . . it is the right of Islam to take the initiative. It is not the creed of a particular people or the system of a particular country. It is a system given by God for the entire world. As such, it has the right to take action to remove all obstacles that fetter man’s freedom of choice. It is a faith that does not force itself on any individual, it only attacks situations and regimes in order to free individuals from deviant influences that corrupt human nature and restrict man’s freedom. ~ Mark Bowden, #NFDB
263:In addition to the devastating ravages of capitalism, rural England in late Victorian times suffered a series of terrible natural calamities. In 1865–6 and 1877 outbreaks of cattle plague (rinderpest) and pleuropneumonia were so severe that the government had to restrict the movement of cattle and pay compensation to the owners of slaughtered beasts to check the spread of infection.8 A run of wet seasons from 1878 to 1882 produced an epidemic of liver-rot in sheep in Somerset, north Dorset and the Lincolnshire marshes – 4 million sheep were lost in the period.9 The floods caused wipe-out for many arable farmers. Foot-and-mouth disease raged, out of control, through British livestock from 1881 to 1883. Wheat and wool – the two staples of English and Welsh prosperity since the Middle Ages – fell into the hands of overseas markets.10 ~ A N Wilson, #NFDB
264:The rule of law limits power by granting citizens certain basic rights—that is, in certain domains such as speech, association, property, and religious belief the state may not restrict individual choice. Rule of law also serves the principle of equality by applying those rules equally to all citizens, including those who hold the highest political offices within the system. Democratic accountability in turn seeks to give all adult citizens an equal share of power by enfranchising them, and allowing them to replace their rulers if they object to their use of power. This is why the rule of law and democratic accountability have typically been tightly intertwined. The law protects both the negative freedom from government abuse and the positive freedom of equal participation, as it did during the civil rights era in the United States. ~ Francis Fukuyama, #NFDB
265:We are not to restrict God's presence in the world to a limited range of “pious” objects and situations, while labelling everything else as “secular”; but we are to see all things as essentially sacred, as a gift from God and a means of communion with him. It does not, however, follow that we are to accept the fallen world on its own terms. This is the unhappy mistake of much “secular Christianity” in the contemporary west. All things are indeed sacred in their true being, according to their innermost essence; but our relationship to God's creation has been distorted by sin, original and personal, and we shall not rediscover this intrinsic sacredness unless our heart is purified. Without self-denial, without ascetic discipline, we cannot affirm the true beauty of the world. That is why there can be no genuine contemplation without repentance. ~ Kallistos Ware, #NFDB
266:difference, as we have seen in the preceding chapter. In a competitive market economy it is the high-cost producers, the inefficient producers, that are driven out by a fall in price. In the case of an agricultural commodity it is the least competent farmers, or those with the poorest equipment, or those working the poorest land, that are driven out. The most capable farmers on the best land do not have to restrict their production. On the contrary, if the fall in price has been symptomatic of a lower average cost of production, reflected through an increased supply, then the driving out of the marginal farmers on the marginal land enables the good farmers on the good land to expand their production. So there may be, in the long run, no reduction whatever in the output of that commodity. And the product is then produced and sold at a permanently lower price. If ~ Henry Hazlitt, #NFDB
267:If we are going to avoid similar financial crises in the future, we need to restrict severely freedom of action in the financial market. Financial instruments need to be banned unless we fully understand their workings and their effects on the rest of the financial sector and, moreover, the rest of the economy. This will mean banning many of the complex financial derivatives whose workings and impacts have been shown to be beyond the comprehension of even the supposed experts. You may think I am too extreme. However, this is what we do all the time with other products – drugs, cars, electrical products, and many others. When a company invents a new drug, for example, it cannot be sold immediately. The effects of a drug, and the human body’s reaction to it, are complex. So the drug needs to be tested rigorously before we can be sure that it has enough beneficial effects that clearly overwhelm the side-effects and allow it to be sold. ~ Ha Joon Chang, #NFDB
268:Problem #3: Goals restrict your happiness. The implicit assumption behind any goal is this: “Once I reach my goal, then I’ll be happy.” The problem with a goals-first mentality is that you’re continually putting happiness off until the next milestone. I’ve slipped into this trap so many times I’ve lost count. For years, happiness was always something for my future self to enjoy. I promised myself that once I gained twenty pounds of muscle or after my business was featured in the New York Times, then I could finally relax. Furthermore, goals create an “either-or” conflict: either you achieve your goal and are successful or you fail and you are a disappointment. You mentally box yourself into a narrow version of happiness. This is misguided. It is unlikely that your actual path through life will match the exact journey you had in mind when you set out. It makes no sense to restrict your satisfaction to one scenario when there are many paths to success. ~ James Clear, #NFDB
269:Nor did Johnson restrict his insistence on his concept of the proper relations between President and Congress to infringements proposed by liberal Democrats. In 1955 the conservative Republicans sponsored a resolution that would put the Senate on record against President Eisenhower’s participation in the Big Four summit meeting unless he first obtained a commitment from the Soviets to include the status of the Eastern European satellites as part of the agenda. “This resolution,” Johnson argued on the floor, “would make Congress the controlling factor instead of a partner in the field of foreign affairs. It would place a loaded gun at the President’s temple.… In our dealings with other nations, only one man can speak for our country. He cannot speak clearly if his words must be strained through a Congressional gag. When he sits down to negotiate with the chiefs of foreign states, I want them to know he is backed to the hilt by every loyal American.”13 ~ Doris Kearns Goodwin, #NFDB
270:Communist and Green parties. I’m sure many of you are wondering why you’re here, so I will tell you. I feel that in order for both of our groups to succeed in our goals, we must join forces. If we join forces, we can take control of the message about the environment, and be in control of what people can do with their lives. For example, restrict the use of oil; tell people where they can drive, and where they can work. This way we can eliminate the need for oil, and how it destroys the environment. In order to show that oil is a bad thing, we need to have major accidents with oil, which should convince people to come to our side. Once the people are ready to listen, the government will come in, and control everything the people can do. Another example, the combined power of both groups can regulate everything to the point of ridiculousness; this will have an effect on the economy, and once we plunge the world into economic chaos, we can be in control, together. ~ Cliff Ball, #NFDB
271:In Anglo-Saxon Britain as elsewhere, slaves were valuable property, worth each about eight oxen; in Ireland a female slave represented a unit of currency, like a dollar or a euro.4 Moreover, slavery in Anglo-Saxon Britain applied not merely to the captives themselves, for slave status could also be inherited, as had been the case among the Thracians of antiquity. We cannot know how many of the British poor sold themselves and their children into bondage, but the number must have been significant, for attempts at reform were made repeatedly. Kings Alfred the Great and Canute (1014–35) tried, with uncertain success, to restrict slavery, especially with regard to daughters. Nonetheless, about one-tenth of the eleventh-century British population is estimated to have been enslaved, a proportion rising to one-fifth in the West Country.5 So embedded were slaves in the economy of the British Isles that the Catholic Church, quite a wealthy institution, owned vast numbers of them.6 ~ Nell Irvin Painter, #NFDB
272:It’s not the word that’s important, it’s the right to say any word you want to and to form any sentence you want to, that’s the point and once they start to legally restrict what we can say and what we can’t say then we are on a slippery slope to authoritarianism.”
“We’re talking about racists,” said Karen.
“No one should be allowed to be racist,” said Mark.
“But that’s not down to the Government or the courts,” said Rob desperately, “that should be down to us, we should make it difficult for people to be racist, we should frown upon such language and activity, it should be by peer pressure that we stop people from being abusive and unpleasant, not down to the Government.”
“Why not?” demanded Karen, “they make the laws so it’s down to them to make the punishments.”
“It’s not about punishment,” pressed Rob, “it’s about morality and social conscience, it’s about standing up for what’s right versus moral laziness, it’s about courage versus cowardice. ~ Arun D Ellis,#NFDB
273:The manipulation of currency, throughout a feature of the colonial enterprise, reached its worst during the Great Depression of 1929–30, when Indian farmers (like those in the North American prairies) grew their grain but discovered no one could afford to buy it. Agricultural prices collapsed, but British tax demands did not; and cruelly, the British decided to restrict India’s money supply, fearing that the devaluation of Indian currency would cause losses to the British from a corresponding decline in the sterling value of their assets in India. So Britain insisted that the Indian rupee stay fixed at 1 shilling sixpence, and obliged the Indian government to take notes and coins out of circulation to keep the exchange rate high. The total amount of cash in circulation in the Indian economy fell from some 5 billion rupees in 1929 to 4 billion in 1930 and as low as 3 billion in 1938. Indians starved but their currency stayed high, and the value of British assets in India was protected. ~ Shashi Tharoor, #NFDB
274:well? I began to imagine a credit card of a different kind—a self-control credit card that would let people restrict their own spending behavior. The users could decide in advance how much money they wanted to spend in each category, in every store, and in every time frame. For instance, users could limit their spending on coffee to $20 every week, and their spending on clothing to $600 every six months. Cardholders could fix their limit for groceries at $200 a week and their entertainment spending at $60 a month, and not allow any spending on candy between two and five PM. What would happen if they surpassed the limit? The cardholders would select their penalties. For instance, they could make the card get rejected; or they could tax themselves and transfer the tax to Habitat for Humanity, a friend, or long-term savings. This system could also implement the “ice glass” method as a cooling-off period for large items; and it could even automatically trigger an e-mail to your spouse, your mother, or a friend: ~ Dan Ariely, #NFDB
275:We may regard totalitarianism as a process of the annihilation of individuality, but, in more fundamental terms, it is the annihilation, first, of those social relationships within which individuality develops. It is not the extermination of individuals that is ultimately desired by totalitarian rulers, for individuals in the largest number are needed by the new order. What is desired is the extermination of those social relationships which, by their autonomous existence, must always constitute a barrier to the achievement of the absolute political community. The individual alone is powerless. Individual will and memory, apart from the reinforcement of associative tradition, are weak and ephemeral. How well the totalitarian rulers know it. (…) To destroy or diminish the reality of the smaller areas of society, to abolish or restrict the range of cultural alternatives offered individuals by economic endeavor, religion, and kinship, is to destroy in time the roots of the will to resist despotism in its large forms. ~ Robert A Nisbet, #NFDB
276:It is very hard to look at the raw data on firearm suicides and homicides and see any benefits from Australia’s gun buyback. In 2004, the U.S. National Research Council released a report reaching this same conclusion: “It is the committee’s view that the theory underlying gun buy-back programs is badly flawed and the empirical evidence demonstrates the ineffectiveness of these programs.”10 Australia’s buyback program was only one experiment, and we can’t account for all of the other factors that may have come into play. The solution is then to look across many different states or countries and try to discern overall patterns. The U.S. data is clear: laws that restrict gun ownership adversely affect people’s safety. Police are extremely important in reducing crime—my research indicates that they are the single most important factor. But police themselves understand that they almost always arrive on the crime scene after the crime has occurred. Behaving passively is definitely not the safest course of action to take. ~ John R Lott Jr, #NFDB
277:if you don’t much care for regulation now, you might be in for a hard time. As climate change causes sea levels to rise, more and more people are going to get displaced. More and more people are going to want to come live where you are living—or worse, you will be among those forced to do the moving. Cities are going to need storm walls; farmers will need compensation to relocate their fields. If you think action on behalf of climate change is expensive, just wait until you see the price of inaction. Regulations will be required sooner or later, but if we wait until things reach crisis level they will be a lot more onerous. There may be requirements to restrict your use of gasoline. Requirements that restrict your access to proteins, such as steak and fish. Regulators watching what you put in the trash. There may be limits on shipping and air travel. And by then, your neighbors will probably be voting for these regulations. The environmental and just plain cash-money costs will be staggering the longer we go without getting going. ~ Bill Nye, #NFDB
278:If chess is this complicated, you can imagine how complicated things are in our economy, which involves billions of people and millions of products. Therefore, in the same way in which individuals create routines in their daily lives or chess games, companies operate with ‘productive routines’, which simplify their options and search paths. They build certain decision-making structures, formal rules and conventions that automatically restrict the range of possible avenues that they explore, even when the avenues thus excluded outright may have been more profitable. But they still do it because otherwise they may drown in a sea of information and never make a decision. Similarly, societies create informal rules that deliberately restrict people’s freedom of choice so that they don’t have to make fresh choices constantly. So, they develop a convention for queuing so that people do not have to, for example, constantly calculate and recalculate their positions at a crowded bus stop in order to ensure that they get on the next bus. ~ Ha Joon Chang, #NFDB
279:The Himalayas are the crowning achievement of the Indo-Australian plate. India in the Oligocene crashed head on into Tibet, hit so hard that it not only folded and buckled the plate boundaries but also plowed into the newly created Tibetan plateau and drove the Himalayas five and a half miles into the sky. The mountains are in some trouble. India has not stopped pushing them, and they are still going up. Their height and volume are already so great they are beginning to melt in their own self-generated radioactive heat. When the climbers in 1953 planted their flags on the highest mountain, they set them in snow over the skeletons of creatures that had lived in a warm clear ocean that India, moving north, blanked out. Possibly as much as 20,000 feet below the sea floor, the skeletal remains had turned into rock. This one fact is a treatise in itself on the movements of the surface of the earth.
If by some fiat, I had to restrict all this writing to one sentence; this is the one I would choose: the summit of Mount Everest is marine limestone. ~ John McPhee,#NFDB
280:Dr. Margaret Chan, Director-General of the World Health Organization, recently warned that we may be facing a future in which many of our miracle drugs no longer work. She stated, “A post-antibiotic era means, in effect, an end to modern medicine as we know it. Things as common as strep throat or a child’s scratched knee could once again kill.”147 We may soon be past the age of miracles. The director-general’s prescription to avoid this catastrophe included a global call to “restrict the use of antibiotics in food production to therapeutic purposes.” In other words, only use antibiotics in agriculture to treat sick animals. But that isn’t happening. In the United States, meat producers feed millions of pounds of antibiotics each year to farm animals just to promote growth or prevent disease in the often cramped, stressful, and unhygienic conditions of industrial animal agriculture. Yes, physicians overprescribe antibiotics as well, but the FDA estimates that 80 percent of the antimicrobial drugs sold in the United States every year now go to the meat industry. ~ Michael Greger, #NFDB
281:It seems that there is no unit-animal-which can be scientifically used to account for the facts known to modern cyberneticists. The only unit that can be used is animal-in-environment. What I am suggesting is that the mystics got there before Dr.Ashby, that the "unification" with God or the universe mentioned in all religious literature and in reports of acid trippers and some pot and hashish smokers is precisely the shift of attention from the conscious ego to the previously unconscious organism-environment feedback network. Does this seem an extravagant thought? All mystics have talked about the "unreality" of the ego; are they not trying to say exactly what Dr.Ashby has said? Many speak also, for that matter, of the unreality of space and time, and Einstein was modest enough to acknowledge that they seemed to be talking about the same facts he had noted mathematically. 'You are part of something larger than yourself, something which space and time do not restrict' is what every mystic, in essence, and this is just what Dr.Ashby's homeostat illustrates. ~ Robert Anton Wilson, #NFDB
282:Conversation was like an unspooling of invisible fiber that was shot into the air as a stream of sound, that entered the bodies of other people through their ears, that went from those humans to others, and from them to yet more. Thoughts, feelings, and conjectures, stories, jokes, and slander were nothing but thinly spun threads that tied the insides of people together long after speaking had ended, so that communities were nothing more than humans held together in this way, in large, intricate, imperceptible webs whose function was not so much to restrict movement as to connect each individual to every other. Needing such a connection people would always find a way to talk, if they could. It was not for this reason that those in the camp had ceased speaking but because, rather, there was simply no longer anything for them to say. The diaphanous threads which in ordinary life had been so easily spun had been dissolved now, leaving nothing left to unspool, and each and every person in the camp had to sit silently alone, lost inside themselves, unable, in any way, to connect. Ganga ~ Anuk Arudpragasam, #NFDB
283:First, when you try to restrict calories and exercise more, your body is hardwired to perceive a starvation situation. That makes you tired (so you move less and conserve energy) and hungry (so you eat more), and it slows down your metabolism (so you don’t die!). This “eat less, exercise more” formula is not too successful for most people. It can work for a short time, certainly, but less than 10 percent of people lose weight and keep it off for a year;4 you will almost always rebound and gain back the weight. Second, when you eat carbs and sugar, insulin spikes and your blood sugar drops. The insulin drives most of the available fuel in your bloodstream into fat cells, especially the fat cells around your middle, otherwise known as belly fat. So your body is starved of fuel, and this stimulates your brain5 to make you eat more.6 You could have a year’s worth of stored energy in your fat tissue and yet feel like you are starving. The only thing that can stop this vicious cycle is eating a lot of fat and cutting out the refined carbs and sugar. A high-fat, low-carb diet leads to a faster metabolism and sustained weight loss. ~ Mark Hyman, #NFDB
284:I am a conservative in large part because I believe that politics should intrude on life as little as possible. Conservatives surely believe that there are times when the government should meddle in the daily affairs of the people, but they normally reserve those times for large questions of right and wrong, good and evil. Most conservatives, for instance, may want to restrict abortion on grounds rooted in the Decalogue, but few want the government to stop you from drinking raw milk. So much of liberalism is about unleashing the Joy Police on us, politicizing our prosaic wants and desires because some expert somewhere thinks he or she knows better how to live your life than you do. The result is to scrub the Hobbit warrens of our daily lives of the simple pleasures and to make many of those simple pleasures “political” even when properly speaking they are not. . . . In today’s health-obsessed culture, where progressives see themselves as masters of a sin-eating Leviathan determined to tell you how to live “for your own good,” cigar smoking — smoking of any kind, really, save for the incense of cannabis — is seen as sacrilegious, like using a church as a stable. ~ Jonah Goldberg, #NFDB
285:Political rights do not originate in parliaments; they are, rather, forced upon parliaments from without. And even their enactment into law has for a long time been no guarantee of their security. Just as the employers always try to nullify every concession they had made to labor as soon as opportunity offered, as soon as any signs of weakness were observable in the workers’ organizations, so governments also are always inclined to restrict or to abrogate completely rights and freedoms that have been achieved if they imagine that the people will put up no resistance. Even in those countries where such things as freedom of the press, right of assembly, right of combination, and the like have long existed, governments are constantly trying to restrict those rights or to reinterpret them by juridical hair-splitting. Political rights do not exist because they have been legally set down on a piece of paper, but only when they have become the ingrown habit of a people, and when any attempt to impair them will meet with the violent resistance of the populace. Where this is not the case, there is no help in any parliamentary Opposition or any Platonic appeals to the constitution. ~ Rudolf Rocker, #NFDB
286:WE THE PEOPLE PULL THE CORD . . . there is no one who understands; there is no one who seeks God. Romans 3:11 The Founding Fathers didn’t think too highly of human nature, so they created three branches of government to keep power-hungry officials in check. They also slipped another “check” on these politicians into the Constitution. Remember learning how the Constitution can be amended through Congress? Well, even better, there’s a lesser-known way to change it when necessary, without Congress or the president stopping “We the People.” Our Founders knew government could grow so drunk on its own power that it wouldn’t ever voluntarily restrict itself, so constitutionalist George Mason allowed for a “Convention of States” in Article V to give the power back to the people. My friend Mark Levin describes this: “By giving the state legislatures the ultimate say on major federal laws, on major federal regulations, on major Supreme Court decisions, should 3/5 of state legislatures act to override them within a two year period, it doesn’t much matter what Washington does or doesn’t do. It matters what you do . . . the goal is to limit the entrenchment of Washington’s ruling class.” Keep educating the people, Mark! ~ Sarah Palin, #NFDB
287:The implicit assumption behind any goal is this: “Once I reach my goal, then I’ll be happy.” The problem with a goals-first mentality is that you’re continually putting happiness off until the next milestone. I’ve slipped into this trap so many times I’ve lost count. For years, happiness was always something for my future self to enjoy. I promised myself that once I gained twenty pounds of muscle or after my business was featured in the New York Times, then I could finally relax. Furthermore, goals create an “either-or” conflict: either you achieve your goal and are successful or you fail and you are a disappointment. You mentally box yourself into a narrow version of happiness. This is misguided. It is unlikely that your actual path through life will match the exact journey you had in mind when you set out. It makes no sense to restrict your satisfaction to one scenario when there are many paths to success. A systems-first mentality provides the antidote. When you fall in love with the process rather than the product, you don’t have to wait to give yourself permission to be happy. You can be satisfied anytime your system is running. And a system can be successful in many different forms, not just the one you first envision. ~ James Clear, #NFDB
288:Princes had, so to speak, turned violence into a physical thing but our democratic republics have made it into something as intellectual as the human will it intends to restrict. Under the absolute government of one man, despotism, in order to attack the spirit, crudely struck the body and the spirit escaped free of its blows, rising gloriously above it. But in democratic republics, tyranny does not behave in that manner; it leaves the body alone and goes straight to the spirit. No longer does the master say: “You will think as I do or you will die”; he says: “You are free not to think like me, your life, your property, everything will be untouched but from today you are a pariah among us. You will retain your civic privileges but they will be useless to you, for if you seek the votes of your fellow citizen, they will not grant you them and if you simply seek their esteem, they will pretend to refuse you that too. You will retain your place amongst men but you will lose the rights of mankind. When you approach your fellows, they will shun you like an impure creature; and those who believe in your innocence will be the very people to abandon you lest they be shunned in their turn. Go in peace; I grant you your life but it is a life worse than death. ~ Alexis de Tocqueville, #NFDB
289:Problem #3: Goals restrict your happiness. The implicit assumption behind any goal is this: “Once I reach my goal, then I’ll be happy.” The problem with a goals-first mentality is that you’re continually putting happiness off until the next milestone. I’ve slipped into this trap so many times I’ve lost count. For years, happiness was always something for my future self to enjoy. I promised myself that once I gained twenty pounds of muscle or after my business was featured in the New York Times, then I could finally relax. Furthermore, goals create an “either-or” conflict: either you achieve your goal and are successful or you fail and you are a disappointment. You mentally box yourself into a narrow version of happiness. This is misguided. It is unlikely that your actual path through life will match the exact journey you had in mind when you set out. It makes no sense to restrict your satisfaction to one scenario when there are many paths to success. A systems-first mentality provides the antidote. When you fall in love with the process rather than the product, you don’t have to wait to give yourself permission to be happy. You can be satisfied anytime your system is running. And a system can be successful in many different forms, not just the one you first envision. ~ James Clear, #NFDB
290:Belleville would have us believe that homeowners could bypass all the qualifications for elders in 1 Timothy 3 and Titus 1, and, simply by virtue of having a church meet in their home, become overseers or elders. She would also have us believe that Lydia, who was a brand-new convert and who had just been baptized, became the overseer of the church at Philippi simply because she said to Paul, “come to my house and stay” (Acts 16:15). This claim is going far beyond the evidence in Scripture. The extra-biblical references that Belleville cites do not prove anything about homeowners having such a leadership role in the churches either.3 This claim is speculation with no facts to support it, and several factors in Scripture contradict it. But by making this unsubstantiated claim, Belleville leads readers to think that “Mary (Acts 12:12), Lydia (16:15), Chloe (1 Cor 1:11), and Nympha (Col 4:15)” were “overseers of house churches.”4 She leads readers to believe that several such women were overseers or elders. And so she makes these verses say something they do not say. This leads people to disbelieve or seek some way to explain away the passages that restrict the office of elder to men, and so it undermines the authority of Scripture. Therefore this claim takes another step on the path to liberalism. ~ Wayne Grudem, #NFDB
291:In 2007, Jeffrey Flier, dean of Harvard Medical School and his wife and colleague in obesity research, Terry Maratos-Flier, published an article in Scientific American called “What Fuels Fat.” In it, they described the intimate link between appetite and energy expenditure, making clear that they are not simply variables that an individual can consciously decide to change with the only effect being that his or her fat tissue will get smaller or larger to compensate. An animal whose food is suddenly restricted tends to reduce its energy expenditure both by being less active and by slowing energy use in cells, thereby limiting weight loss. It also experiences increased hunger so that once the restriction ends, it will eat more than its prior norm until the earlier weight is attained. What the Fliers accomplished in just two sentences is to explain why a hundred years of intuitively obvious dietary advice—eat less—doesn’t work in animals. If we restrict the amount of food an animal can eat (we can’t just tell it to eat less, we have to give it no choice), not only does it get hungry, but it actually expends less energy. Its metabolic rate slows down. Its cells burn less energy (because they have less energy to burn). And when it gets a chance to eat as much as it wants, it gains the weight right back. The ~ Gary Taubes, #NFDB
292:When I say that evil has to do with killing, I do not mean to restrict myself to corporeal murder. Evil is that which kills spirit. There are various essential attributes of life -- particularly human life -- such as sentience, mobility, awareness, growth, autonomy, will. It is possible to kill or attempt to kill one of these attributes without actually destroying the body. Thus we may "break" a horse or even a child without harming a hair on its head.
Erich Fromm was acutely sensitive to this fact when he broadened the definition of necrophilia to include the desire of certain people to control others-to make them controllable, to foster their dependency, to discourage their capacity to think for themselves, to diminish their unpredectibility and originalty, to keep them in line. Distinguishing it from a "biophilic" person, one who appreciates and fosters the variety of life forms and the uniqueness of the individual, he demonstrated a "necrophilic character type," whose aim it is to avoid the inconvenience of life by transforming others into obedient automatons, robbing them of their humanity.
Evil then, for the moment, is the force, residing either inside or outside of human beings, that seeks to kill life or liveliness. And goodness is its opposite. Goodness is that which promotes life and liveliness. ~ M Scott Peck,#NFDB
293:The future we can’t know, other than that it will originate in the past but then depart from it. Thucydides’ distinction between resemblance and reflection—between patterns surviving across time and repetitions degraded by time—aligns the asymmetry, for it suggests that the past prepares us for the future only when, however imperfectly, it transfers. Just as capabilities restrict aspirations to what circumstances will allow. To know one big thing or many little ones is, therefore, not enough: resemblances, which Thucydides insists must happen, can occur anywhere along the spectrum from hedgehogs to foxes and back again. So is he one or the other? It’s as useless to ask as it would be, of an accomplished athlete, to try to say. Thucydides’ “first-rate intelligence” accommodates opposing ideas so effortlessly that he entrusts us with hundreds in his history. He does so within time and space but also across scale: only Tolstoy rivals him, I think, in sensing significance where it seems not to be. It’s no stretch to say, then, that Thucydides coaches all who read him. For as his greatest modern interpreter (himself a sometime coach) has gently reminded us, the Greeks, despite their antiquity, “may have believed things we have either forgotten or never known; and we must keep open the possibility that in some respects, at least, they were wiser than we.” 10 ~ John Lewis Gaddis, #NFDB
294:The socialists are sometimes wont to reproach liberalism with a lack of
consistency, It is, they maintain, illogical to restrict the activity of the state in the economic sphere exclusively to the protection of property. It is difficult to see why, if the state is not to remain completely neutral, its intervention has to be limited to protecting the rights of property owners.
This reproach would be justified only if the opposition of liberalism to all governmental activity in the economic sphere going beyond the protection of property stemmed from an aversion in principle against any activity on the part of the state. But that is by no means the case. The reason why liberalism opposes a further extension of the sphere of governmental activity is precisely that this would, in effect, abolish private ownership of the means of production. And in private property the liberal sees the principle most suitable for the organization of man's life in society.
38
The Foundations of Liberal Policy
Liberalism is therefore far from disputing the necessity of a machinery of state, a system of law, and a government. It is a grave misunderstanding to associate it in any way with the idea of anarchism. For the liberal, the state is an absolute necessity, since the most important tasks are incumbent upon it: the protection not only of private property, but also of peace, for in the absence of the latter the full benefits of private property cannot be reaped. ~ Ludwig von Mises,#NFDB
295:The unfortunate reality we must face is that racism manifests itself not only in individual attitudes and stereotypes, but also in the basic structure of society. Academics have developed complicated theories and obscure jargon in an effort to describe what is now referred to as structural racism, yet the concept is fairly straightforward. One theorist, Iris Marion Young, relying on a famous “birdcage” metaphor, explains it this way: If one thinks about racism by examining only one wire of the cage, or one form of disadvantage, it is difficult to understand how and why the bird is trapped. Only a large number of wires arranged in a specific way, and connected to one another, serve to enclose the bird and to ensure that it cannot escape.11 What is particularly important to keep in mind is that any given wire of the cage may or may not be specifically developed for the purpose of trapping the bird, yet it still operates (together with the other wires) to restrict its freedom. By the same token, not every aspect of a racial caste system needs to be developed for the specific purpose of controlling black people in order for it to operate (together with other laws, institutions, and practices) to trap them at the bottom of a racial hierarchy. In the system of mass incarceration, a wide variety of laws, institutions, and practices—ranging from racial profiling to biased sentencing policies, political disenfranchisement, and legalized employment discrimination—trap African Americans in a virtual (and literal) cage. Fortunately, ~ Michelle Alexander, #NFDB
296:In the past, my brain could only compute perfection or failure—nothing in between. So words like competent, acceptable, satisfactory, and good enough fell into the failure category. Even above average meant failure if I received an 88 out of 100 percent on an exam, I felt that I failed. The fact is most things in life are not absolutes and have components of both good and bad. I used to think in absolute terms a lot: all, every, or never. I would all of the food (that is, binge), and then I would restrict every meal and to never eat again. This type of thinking extended outside of the food arena as well: I had to get all of the answers right on a test; I had to be in every extracurricular activity […] The ‘if it’s not perfect, I quit’ approach to life is a treacherous way to live. […] I hadn’t established a baseline of competence: What gets the job done? What is good enough? Finding good enough takes trial and error. For those of us who are perfectionists, the error part of trial and error can stop us dead in our tracks. We would rather keep chasing perfection than risk possibly making a mistake. I was able to change my behavior only when the pain of perfectionism became greater than the pain of making an error. […] Today good enough means that I’m okay just the way I am. I play my position in the world. I catch the ball when it is thrown my way. I don’t always have to make the crowd go wild or get a standing ovation. It’s good enough to just catch the ball or even to do my best to catch it. Good enough means that I finally enjoy playing the game. ~ Jenni Schaefer, #NFDB
297:The rise of Robber Barons and their monopoly trusts in the late nineteenth and early twentieth centuries underscores that, as we already emphasized in chapter 3, the presence of markets is not by itself a guarantee of inclusive institutions. Markets can be dominated by a few firms, charging exorbitant prices and blocking the entry of more efficient rivals and new technologies. Markets, left to their own devices, can cease to be inclusive, becoming increasingly dominated by the economically and politically powerful. Inclusive economic institutions require not just markets, but inclusive markets that create a level playing field and economic opportunities for the majority of the people. Widespread monopoly, backed by the political power of the elite, contradicts this. But the reaction to the monopoly trusts also illustrates that when political institutions are inclusive, they create a countervailing force against movements away from inclusive markets. This is the virtuous circle in action. Inclusive economic institutions provide foundations upon which inclusive political institutions can flourish, while inclusive political institutions restrict deviations away from inclusive economic institutions. Trust busting in the United States, in contrast to what we have seen in Mexico illustrates this facet of the virtuous circle. While there is no political body in Mexico restricting Carlos Slim’s monopoly, the Sherman and Clayton Acts have been used repeatedly in the United States over the past century to restrict trusts, monopolies, and cartels, and to ensure that markets remain inclusive. ~ Daron Acemo lu, #NFDB
298:His fists balled spasmodically. “It amounts to a diseased attitude—a conditioned reflex that shunts aside the independence of your minds whenever it is a question of opposing authority. There seems no doubt ever in your minds that the Emperor is more powerful than you are, or Hari Seldon wiser. And that’s wrong, don’t you see?” For some reason, no one cared to answer him. Hardin continued: “It isn’t just you. It’s the whole Galaxy. Pirenne heard Lord Dorwin’s idea of scientific research. Lord Dorwin thought the way to be a good archaeologist was to read all the books on the subject—written by men who were dead for centuries. He thought that the way to solve archaeological puzzles was to weigh the opposing authorities. And Pirenne listened and made no objections. Don’t you see that there’s something wrong with that?” Again the note of near-pleading in his voice. Again no answer. He went on: “And you men and half of Terminus as well are just as bad. We sit here, considering the Encyclopedia the all-in-all. We consider the greatest end of science is the classification of past data. It is important, but is there no further work to be done? We’re receding and forgetting, don’t you see? Here in the Periphery they’ve lost nuclear power. In Gamma Andromeda, a power plant has undergone meltdown because of poor repairs, and the Chancellor of the Empire complains that nuclear technicians are scarce. And the solution? To train new ones? Never! Instead they’re to restrict nuclear power.” And for the third time: “Don’t you see? It’s Galaxy-wide. It’s a worship of the past. It’s a deterioration—a stagnation! ~ Isaac Asimov, #NFDB
299:All reality is a game. Physics at its most fundamental, the very fabric of our universe, results directly from the interaction of certain fairly simple rules, and chance; the same description may be applied to the best, most elefant and both intellectually and aesthetically satisfying games. By being unknowable, by resulting from events which, at the sub-atomic level, cannot be fully predicted, the future remains makkeable, and retains the possibility of change, the hope of coming to prevail; victory, to use an unfashionable word. In this, the future is a game; time is one of the rules. Generally, all the best mechanistic games - those which can be played in any sense "perfectly", such as a grid, Prallian scope, 'nkraytle, chess, Farnic dimensions - can be traced to civilisations lacking a realistic view of the universe (let alone the reality). They are also, I might add, invariably pre-machine-sentience societies.
The very first-rank games acknowledge the element of chance, even if they rightly restrict raw luck. To attempt to construct a game on any other lines, no matter how complicated and subtle the rules are, and regardless of the scale and differentiation of the playing volume and the variety of the powers and attibutes of the pieces, is inevitably to schackle oneself to a conspectus which is not merely socially but techno-philosophically lagging several ages behind our own. As a historical exercise it might have some value, As a work of the intellect, it's just a waste of time. If you want to make something old-fashioned, why not build a wooden sailing boat, or a steam engine? They're just as complicated and demanding as a mechanistic game, and you'll keep fit at the same time. ~ Iain Banks,#NFDB
300:One must act radically. When one pulls out a tooth, one does it with a single tug, and the pain quickly goes away. The Jew must clear out of Europe. Otherwise no understanding will be possible between Europeans. It's the Jew who prevents everything. When I think about it, I realise that I'm extraordinarily humane. At the time of the rule of the Popes, the Jews were mistreated in Rome. Until 1830, eight Jews mounted on donkeys were led once a year through the streets of Rome. For my part, I restrict myself to telling them they must go away. If they break their pipes on the journey, I can't do anything about it. But if they refuse to go voluntarily, I see no other solution but extermination. Why should I look at a Jew through other eyes than if he were a Russian prisoner-of-war? In the p.o.w. camps, many are dying. It's not my fault. I didn't want either the war or the p.o.w. camps. Why did the Jew provoke this war?
A good three hundred or four hundred years will go by before the Jews set foot again in Europe. They'll return first of all as commercial travellers, then gradually they'll become emboldened to settle here—the better to exploit us. In the next stage, they become philanthropists, they endow foundations. When a Jew does that, the thing is particularly noticed—for it's known that they're dirty dogs. As a rule, it's the most rascally of them who do that sort of thing. And then you'll hear these poor Aryan boobies telling you : "You see, there are good Jews !"
Let's suppose that one day National Socialism will undergo a change, and become used by a caste of privileged persons who exploit the people and cultivate money. One must hope that in that case a new reformer will arise and clean up the stables. ~ Adolf Hitler,#NFDB
301:I have no doubt that she is sincerely desirous of seeing all the evils of suffering humanity remedied, and that she thinks this might easily be done, if Government would only undertake it. But, alas! that poor unfortunate personage, like Figaro, knows not to whom to listen, nor where to turn. The hundred thousand mouths of the press and of the platform cry out all at once:-- "Organize labour and workmen. "Do away with egotism. "Repress insolence and the tyranny of capital. "Make experiments upon manure and eggs. "Cover the country with railways. "Irrigate the plains. "Plant the hills. "Make model farms. "Found social workshops. "Colonize Algeria. "Suckle children. "Instruct the youth. "Assist the aged. "Send the inhabitants of towns into the country. "Equalize the profits of all trades. "Lend money without interest to all who wish to borrow." "Emancipate Italy, Poland, and Hungary." "Rear and perfect the saddle-horse." "Encourage the arts, and provide us with musicians and dancers." "Restrict commerce, and at the same time create a merchant navy." "Discover truth, and put a grain of reason into our heads. The mission of Government is to enlighten, to develop, to extend, to fortify, to spiritualize, and to sanctify the soul of the people." "Do have a little patience, gentlemen," says Government in a beseeching tone. "I will do what I can to satisfy you, but for this I must have resources. I have been preparing plans for five or six taxes, which are quite new, and not at all oppressive. You will see how willingly people will pay them." Then comes a great exclamation:--"No! indeed! where is the merit of doing a thing with resources? Why, it does not deserve the name of a Government! So far from loading us with fresh taxes, we would have you withdraw the old ones. You ought to suppress "The salt tax, "The tax on liquors, "The tax on letters, "Custom-house duties, "Patents." In ~ Fr d ric Bastiat, #NFDB
302:But you haven't tried. You haven't tried once. First you refused to admit that there was a menace at all! Then you reposed an absolutely blind faith in the Emperor! Now you've shifted it to Hari Seldon. Throughout you have invariably relied on authority or on the past—never on yourselves."
His fists balled spasmodically. "It amounts to a diseased attitude—a conditioned reflex that shunts aside the independence of your minds whenever it is a question of opposing authority. There seems no doubt ever in your minds that the Emperor is more powerful than you are, or Hari Seldon Wiser. And that's wrong don't you see?"
For some reason, no one cared to answer him.
Hardin continued: "It isn't just you. It's the whole Galaxy. Pirenne heard Lord Dorwin's idea of scientific research. Lord Dorwin thought the way to be a good archaeologist was to read all the books on the subject—written by men who were dead for centuries. He thought that the way to solve archaeological puzzles was to weight the opposing authorities. And Pirenne listened and made no objections. Don't you see that there's something wrong with that?"
Again the note of near-pleading in his voice.
Again no answer. He went on: "And you men and half of Terminus as well are just as bad.. We sit here, considering the Encyclopedia the all-in-all. We consider the greatest end of science is the classification of past data. It is important, but is there no further work to be done? We're receding and forgetting, don't you see? Here in the Periphery they've lost nuclear power. In Gamma Andromeda, a power plant has undergone meltdown because of poor repairs, and the Chancellor of the Empire complains that nuclear technicians are scarce. And the solution? To train new ones? Never! Instead they're to restrict nuclear power."
And for the third time: "Don't you see? It's galaxy-wide. It's a worship of the past. It's a deterioration—a stagnation! ~ Isaac Asimov,#NFDB
303:Not every conflict is necessarily neurotic; some amount of conflict is normal and healthy. In a similar sense suffering is not always a pathological phenomenon; rather than being a symptom of neurosis, suffering may well be a human achievement, especially if the suffering grows out of existential frustration. I would strictly deny that one's search or a meaning to his existence, or even his doubt of it, in every case is derived from, or results in, any disease. Existential frustration is neither pathological or pathogenic. A man's concern, even his despair, over the worthwhileness of life is an existential distress but by no means a mental disease. it may well be that interpreting the first in terms of the latter motivates a doctor to bury his patient's existential despair under a heap of tranquilizing drugs. It is his task, rather, to pilot the patient through his existential crises of growth and development.
Logotherapy regards its assignment as that of assisting the patient to find meaning in his life. Inasmuch as logotherapy makes him aware of the hidden logos of his existence, it is an analytical process. To this extent, logotherapy resembles psychoanalysis. However, in logotherapy's attempt to make something conscious again it does not restrict its activity to instinctual facts within the individual's unconscious bu also cares for existential realities, such as the potential meaning of his existence to be fulfilled as well as his will to meaning. Any analysis, however, even when it refrains from including the noological dimension in its therapeutic process, tries to make the patient aware of what he actually longs for in the depth of his being. Logotherapy deviates from psychoanalysis insofar as it considers man a being whose main concern consists in fulfilling a meaning, rather than in the mere gratification and satisfaction of drives and instincts, or in merely reconciling the conflict claims of id, ego and supergo, or in the mere adaptation and adjustment to society and environment. ~ Viktor E Frankl,#NFDB
304:Homeostasis is necessary for life. It provides a stable home base, a resting place from which the body can respond to the surrounding world. . .
In the service of homeostasis, addiction acts upon the human spirit like gravity upon a planetary body, seeking to hold it within a stable orbit against the planet’s own centrifugal striving for the stars. In this way, our most natural addictions safeguard the essentials of life. They are part of love, but they are pure function, unadulterated efficiency, nothing but inhibition. For the spirit seeking freedom of love, as for the planet seeking the stars, the gravity of addiction is a painful price to pay for safety.
If homeostasis were the end of things, that end would surely be Sheol: stagnation and death. With no stretching, reaching, opening, or yearning to counteract our gravity, we would collapse in upon ourselves like stars becoming black holes. Often we do try to choose that option. We choose safety over freedom; we entrench ourselves in inertia. We dull and occupy ourselves so completely that we stifle our desire, anesthetize our yearning, restrict the energy of our passion. This does not remove us from the ongoing birth of creation, but it deadens us to it. . . We all opt for safety on occasion . . . Most of us choose it more than we would like to admit. Some of us choose it continually.
. . . Love does not permit homeostasis to be the end of things. If we so choose, whatever stability we have can be the source of endless beginnings. Our equilibrium can be gestation rather than stagnation. Homeostasis can be the place where we wake up to our yearnings, however painful, and claim them as our own. . . We can say yes to the invitation of love and begin to open up and reach out again. Each time we say yes we upset our stability. We sacrifice our serenity. We risk our safety. We become vulnerable to being hurt. And creation shines more brightly. . . Each human yes contributes a priceless breath of freedom to the endlessly birthing universe. ~ Gerald G May,#NFDB
305:A thought expressed is a falsehood." In poetry what is not said and yet gleams through the beauty of the symbol, works more powerfully on the heart than that which is expressed in words. Symbolism makes the very style, the very artistic substance of poetry inspired, transparent, illuminated throughout like the delicate walls of an alabaster amphora in which a flame is ignited.
Characters can also serve as symbols. Sancho Panza and Faust, Don Quixote and Hamlet, Don Juan and Falstaff, according to the words of Goethe, are "schwankende Gestalten."
Apparitions which haunt mankind, sometimes repeatedly from age to age, accompany mankind from generation to generation. It is impossible to communicate in any words whatsoever the idea of such symbolic characters, for words only define and restrict thought, but symbols express the unrestricted aspect of truth.
Moreover we cannot be satisfied with a vulgar, photographic exactness of experimental photoqraphv. We demand and have premonition of, according to the allusions of Flaubert, Maupassant, Turgenev, Ibsen, new and as yet undisclosed worlds of impressionability. This thirst for the unexperienced, in pursuit of elusive nuances, of the dark and unconscious in our sensibility, is the characteristic feature of the coming ideal poetry. Earlier Baudelaire and Edgar Allan Poe said that the beautiful must somewhat amaze, must seem unexpected and extraordinary. French critics more or less successfully named this feature - impressionism.
Such are the three major elements of the new art: a mystical content, symbols, and the expansion of artistic impressionability.
No positivistic conclusions, no utilitarian computation, but only a creative faith in something infinite and immortal can ignite the soul of man, create heroes, martyrs and prophets... People have need of faith, they need inspiration, they crave a holy madness in their heroes and martyrs.
("On The Reasons For The Decline And On The New Tendencies In Contemporary Literature") ~ Dmitry Merezhkovsky,#NFDB
306:1) The woman has intuitive feelings that she is at risk. 2) At the inception of the relationship, the man accelerated the pace, prematurely placing on the agenda such things as commitment, living together, and marriage. 3) He resolves conflict with intimidation, bullying, and violence. 4) He is verbally abusive. 5) He uses threats and intimidation as instruments of control or abuse. This includes threats to harm physically, to defame, to embarrass, to restrict freedom, to disclose secrets, to cut off support, to abandon, and to commit suicide. 6) He breaks or strikes things in anger. He uses symbolic violence (tearing a wedding photo, marring a face in a photo, etc.). 7) He has battered in prior relationships. 8) He uses alcohol or drugs with adverse affects (memory loss, hostility, cruelty). 9) He cites alcohol or drugs as an excuse or explanation for hostile or violent conduct (“That was the booze talking, not me; I got so drunk I was crazy”). 10) His history includes police encounters for behavioral offenses (threats, stalking, assault, battery). 11) There has been more than one incident of violent behavior (including vandalism, breaking things, throwing things). 12) He uses money to control the activities, purchase, and behavior of his wife/partner. 13) He becomes jealous of anyone or anything that takes her time away from the relationship; he keeps her on a “tight leash,” requires her to account for her time. 14) He refuses to accept rejection. 15) He expects the relationship to go on forever, perhaps using phrases like “together for life;” “always;” “no matter what.” 16) He projects extreme emotions onto others (hate, love, jealousy, commitment) even when there is no evidence that would lead a reasonable person to perceive them. 17) He minimizes incidents of abuse. 18) He spends a disproportionate amount of time talking about his wife/partner and derives much of his identity from being her husband, lover, etc. 19) He tries to enlist his wife’s friends or relatives in a campaign to keep or recover the relationship. ~ Gavin de Becker, #NFDB
307:A veritable pacifist when it comes to social guilds or luncheon clubs, I turn into something of a militant on the subject of the only true and living Church on the face of the earth. . . .
Setting aside for a time the heavenly host we hope one day to enjoy, I still choose the church of Jesus Christ to fill my need to be needed--here and now, as well as there and then. When public problems or private heartaches come--as surely they do come--I will be most fortunate if in that hour I find myself in the company of Latter-day Saints. . . .
When asked "What can I know?" a Latter-day Saint answers, "All that God knows." When asked "What ought I to do?" his disciples answer, "Follow the Master." When asked "What may I hope?" an entire dispensation declares, "Peace in this world, and eternal life in the world to come" (D&C 59:23), indeed ultimately for "all that [the] Father hath" (D&C 84:38). Depressions and identity crises have a hard time holding up under that response. . . .
We cannot but wonder what frenzy the world would experience if a chapter of the Book of Mormon or a section of the Doctrine and Covenants or a conference address by President Spencer W. Kimball were to be discovered by some playful shepherd boy in an earthen jar near the Dead Sea caves of Qumran. The beneficiaries would probably build a special shrine in Jerusalem to house it, being very careful to regulate temperatures and restrict visitors. They would undoubtedly protect against earthquakes and war. Surely the edifice would be as beautiful as the contents would be valuable; its cost would be enormous, but its worth would be incalculable. Yet for the most part we have difficulty giving away copies of sacred scripture much more startling in their origin. Worse yet, some of us, knowing of the scriptures, have not even tried to share them, as if an angel were an every-day visitor and a prophet just another man in the street. We forget that our fathers lived for many centuries without priesthood power or prophetic leadership, and "dark ages" they were indeed. ~ Jeffrey R Holland,#NFDB
308:Still, I think that one of the most fundamental problems is want of discipline. Homes that severely restrict viewing hours, insist on family reading, encourage debate on good books, talk about the quality and the morality of television programs they do see, rarely or never allow children to watch television without an adult being present (in other words, refusing to let the TV become an unpaid nanny), and generally develop a host of other interests, are not likely to be greatly contaminated by the medium, while still enjoying its numerous benefits. But what will produce such families, if not godly parents and the power of the Holy Spirit in and through biblical preaching, teaching, example, and witness? The sad fact is that unless families have a tremendously strong moral base, they will not perceive the dangers in the popular culture; or, if they perceive them, they will not have the stamina to oppose them. There is little point in preachers disgorging all the sad statistics about how many hours of television the average American watches per week, or how many murders a child has witnessed on television by the age of six, or how a teenager has failed to think linearly because of the twenty thousand hours of flickering images he or she has watched, unless the preacher, by the grace of God, is establishing a radically different lifestyle, and serving as a vehicle of grace to enable the people in his congregation to pursue it with determination, joy, and a sense of adventurous, God-pleasing freedom. Meanwhile, the harsh reality is that most Americans, including most of those in our churches, have been so shaped by the popular culture that no thoughtful preacher can afford to ignore the impact. The combination of music and visual presentation, often highly suggestive, is no longer novel. Casual sexual liaisons are everywhere, not least in many of our churches, often with little shame. “Get even” is a common dramatic theme. Strength is commonly confused with lawless brutality. Most advertising titillates our sin of covetousness. This is the air we breathe; this is our culture. ~ D A Carson, #NFDB
309:One of the many signs of verbal virtuosity among intellectuals is the repackaging of words to mean things that are not only different from, but sometimes the direct opposite of, their original meanings. 'Freedom' and 'power' are among the most common of these repackaged words. The basic concept of freedom as not being subjected to other people's restrictions, and of power as the ability to restrict other people's options have both been stood on their heads in some of the repackaging of these words by intellectuals discussing economic issues. Thus business enterprises who expand the public's options, either quantitatively (through lower prices) or qualitatively (through better products) are often spoken of as 'controlling' the market, whenever this results in a high percentage of consumers choosing to purchase their particular products rather than the competing products of other enterprises.
In other words, when consumers decide that particular brands of products are either cheaper or better than competing brands of those products, third parties take it upon themselves to depict those who produced these particular brands as having exercised 'power' or 'control.' If, at a given time, three-quarters of the consumers prefer to buy the Acme brand of widgets to any other brand, then Acme Inc. will be said to 'control' three-quarters of the market, even though consumers control 100 percent of the market, since they can switch to another brand of widgets tomorrow if someone else comes up with a better widget, or stop buying widgets altogether if a new product comes along that makes widgets obsolete.
....by saying that businesses have 'power' because they have 'control' of their markets, this verbal virtuosity opens the way to saying that government needs to exercise its 'countervailing power' (John Kenneth Galbraith's phrase) in order to protect the public. Despite the verbal parallels, government power is in fact power, since individuals do not have a free choice as to whether or not to obey government laws and regulations, while consumers are free to ignore the products marketed by even the biggest and supposedly most 'powerful' corporations in the world. ~ Thomas Sowell,#NFDB
310:What is a life mate?” “If you would care to sit down, I’ll explain,” Anders said quietly. Valerie sat down. She could hardly do anything else. She had to know what a life mate was. She suspected it was important. Vital, even. She just didn’t know why. “Mind reading is one of the skills that evolved through the nanos. Immortals can read most immortals younger than them, and occasionally even immortals older than themselves. But they can read all mortals unless they are mentally ill or suffering some sort of ailment like a tumor that might block the part of the brain where thoughts are processed.” “I’m not crazy,” Valerie denied, eyes wide. “No, of course not,” he said quickly. “Then I have a tumor?” she asked with horror. The news was devastating. Dear God, she was only thirty. Too young to— “Breathe,” Anders repeated, capturing her hands and chafing them between both of his. “You don’t have a tumor, Valerie. That’s not why I can’t read you. Leigh, Lucian, and—hell, everyone who has encountered you—has been able to read your thoughts like a book. You are not ill.” “Oh, good,” Valerie let her breath out on a sigh and then frowned. Really it wasn’t that good. While she was glad she wasn’t ill, it was rather disturbing to think every one she’d met since waking in Leigh and Lucian’s house had been able to read her mind. Pushing that worry away for now, she asked, “Why can’t you read my mind?” “Because you’re my—” “Life mate,” she finished for him, recalling his saying that earlier. “Yes. And a life mate is that one person, mortal or immortal, that an immortal can neither read nor control, and who cannot read or control them.” “And that makes them a life mate?” Valerie asked uncertainly. Anders nodded. “It is a special gift to us. With the rest of the world we have to constantly guard our minds to prevent our thoughts from being read, which can be exhausting. It’s that, or restrict ourselves to a solitary existence.” He paused and then said, “But with a life mate we don’t have to do that. We can let our guards down around them, and just enjoy the company of another without fear that they’ll read our thoughts.” “And I’m that for you?” “Yes, you are,” Anders assured her as if it was a good thing. ~ Lynsay Sands, #NFDB
311:I am no stranger to dieting. I understand that, in general, to lose weight you need to eat less and move more. I can diet with reasonable success for months at a time. I restrict my calories and keep track of everything I eat. When I first started dieting under my parents’ supervision, I would do this in paper journals. In this modern age, I use an app on my phone. I recognize that, despite what certain weight-loss system commercials would have me believe, I cannot eat everything and anything I want. And that is one of the cruelties of our cultural obsession with weight loss. We’re supposed to restrict our eating while indulging in the fantasy that we can, indeed, indulge. It’s infuriating. When you’re trying to lose weight, you cannot have anything you want. That is, in fact, the whole point. Having anything you want is likely what contributed to your weight gain. Dieting requires deprivation, and it’s easier when everyone faces that truth. When I am dieting, I try to face that truth, but I am not terribly successful. There is always a moment when I am losing weight when I feel better in my body. I breathe easier. I move better. I feel myself getting smaller and stronger. My clothes fall over my body the way they should and then they start to get baggy. I get terrified. I start to worry about my body becoming more vulnerable as it grows smaller. I start to imagine all the ways I could be hurt. I start to remember all the ways I have been hurt. I also taste hope. I taste the idea of having more choices when I go clothes shopping. I taste the idea of fitting into seats at restaurants, movie theaters, waiting rooms. I taste the idea of walking into a crowded room or through a mall without being stared at and pointed at and talked about. I taste the idea of grocery shopping without strangers taking food they disapprove of out of my cart or offering me unsolicited nutrition advice. I taste the idea of being free of the realities of living in an overweight body. I taste the idea of being free. And then I worry that I am getting ahead of myself. I worry that I won’t be able to keep up better eating, more exercise, taking care of myself. Inevitably, I stumble and then I fall, and then I lose the taste of being free. I lose the taste of hope. I am left feeling low, like a failure. I am left feeling ravenously hungry and then I try to satisfy that hunger so I might undo all the progress I’ve made. And then I hunger even more. ~ Roxane Gay, #NFDB
312:I am no stranger to dieting. I understand that, in general, to lose weight you need to eat less and move more. I can diet with reasonable success for months at a time. I restrict my calories and keep track of everything I eat. When I first started dieting under my parents’ supervision, I would do this in paper journals. In this modern age, I use an app on my phone. I recognize that, despite what certain weight-loss system commercials would have me believe, I cannot eat everything and anything I want. And that is one of the cruelties of our cultural obsession with weight loss. We’re supposed to restrict our eating while indulging in the fantasy that we can, indeed, indulge. It’s infuriating. When you’re trying to lose weight, you cannot have anything you want. That is, in fact, the whole point. Having anything you want is likely what contributed to your weight gain. Dieting requires deprivation, and it’s easier when everyone faces that truth. When I am dieting, I try to face that truth, but I am not terribly successful.
There is always a moment when I am losing weight when I feel better in my body. I breathe easier. I move better. I feel myself getting smaller and stronger. My clothes fall over my body the way they should and then they start to get baggy. I get terrified.
I start to worry about my body becoming more vulnerable as it grows smaller. I start to imagine all the ways I could be hurt. I start to remember all the ways I have been hurt. I also taste hope. I taste the idea of having more choices when I go clothes shopping. I taste the idea of fitting into seats at restaurants, movie theaters, waiting rooms. I taste the idea of walking into a crowded room or through a mall without being stared at and pointed at and talked about. I taste the idea of grocery shopping without strangers taking food they disapprove of out of my cart or offering me unsolicited nutrition advice. I taste the idea of being free of the realities of living in an overweight body. I taste the idea of being free.
And then I worry that I am getting ahead of myself. I worry that I won’t be able to keep up better eating, more exercise, taking care of myself. Inevitably, I stumble and then I fall, and then I lose the taste of being free. I lose the taste of hope. I am left feeling low, like a failure. I am left feeling ravenously hungry and then I try to satisfy that hunger so I might undo all the progress I’ve made. And then I hunger even more. ~ Roxane Gay,#NFDB
313:A phobia is an excessive or unreasonable fear of an object, situation or place. Phobias are quite common and often take root in childhood for no apparent reason. Other times they spring from traumatic events or develop from an attempt to make sense of unexpected and intense feelings of anxiety or panic.
Simple phobias are fears of specific things such as insects, infections, or even flying. Agoraphobia is a fear of being in places where one feels trapped or unable to get help, such as in crowds, on a bus or in a car, or standing in a line. It is basically an anxiety that ignites from being in places or situations from which escape might be difficult (or embarrassing). A social phobia is a marked fear of social or performance situations.
When the phobic person actually encounters, or even anticipates, being in the presence of the feared object or situation, immediate anxiety can be triggered. The physical symptoms of anxiety may include shortness of breath, sweating, a racing heart, chest or abdominal discomfort, trembling, and similar reactions. The emotional component involves an intense fear and may include feelings of losing control, embarrassing oneself, or passing out.
Most people who experience phobias try to escape or avoid the feared situation wherever possible. This may be fairly easy if the feared object is rarely encountered (such as snakes) and avoidance will not greatly restrict the person’s life. At other times, avoiding the feared situation (in the case of agoraphobia, social phobia) is not easily done. After all, we live in a world filled with people and places. Having a fear of such things can limit anyone’s life significantly, and trying to escape or avoid a feared object or situation because of feelings of fear about that object or situation can escalate and make the feelings of dread and terror even more pronounced.
In some situations of phobias, the person may have specific thoughts that contribute some threat to the feared situation. This is particularly true for social phobia, in which there is often a fear of being negatively evaluated by others, and for agoraphobia, in which there may be a fear of passing out or dying with no one around to help, and of having a panic attack where one fears making a fool of oneself in the presence of other people.
Upon recognizing their problem for what it is, men should take heart in knowing that eighty percent of people who seek help can experience improvement of symptoms or, in male-speak, the illness can be “fixed. ~ Sahar Abdulaziz,#NFDB
314:Much of Chinese society still expected its women to hold themselves in a sedate manner, lower their eyelids in response to men's stares, and restrict their smile to a faint curve of the lips which did not expose their teeth. They were not meant to use hand gestures at all. If they contravened any of these canons of behavior they would be considered 'flirtatious." Under Mao, flirting with./bre/gners was an unspeakable crime.
I was furious at the innuendo against me. It had been my Communist parents who had given me a liberal upbringing.
They had regarded the restrictions on women as precisely the sort of thing a Communist revolution should put an end to. But now oppression of women joined hands with political repression, and served resentment and petty jealousy.
One day, a Pakistani ship arrived. The Pakistani military attache came down from Peking. Long ordered us all to spring-clean the club from top to bottom, and laid on a banquet, for which he asked me to be his interpreter, which made some of the other students extremely envious. A few days later the Pakistanis gave a farewell dinner on their ship, and I was invited. The military attache had been to Sichuan, and they had prepared a special Sichuan dish for me. Long was delighted by the invitation, as was I. But despite a personal appeal from the captain and even a threat from Long to bar future students, my teachers said that no one was allowed on board a foreign ship.
"Who would take the responsibility if someone sailed away on the ship?" they asked. I was told to say I was busy that evening.
As far as I knew, I was turning down the only chance I would ever have of a trip out to sea, a foreign meal, a proper conversation in English, and an experience of the outside world.
Even so, I could not silence the whispers. Ming asked pointedly, "Why do foreigners like her so much?" as though there was something suspicious in that. The report filed on me at the end of the trip said my behavior was 'politically dubious."
In this lovely port, with its sunshine, sea breezes, and coconut trees, every occasion that should have been joyous was turned into misery. I had a good friend in the group who tried to cheer me up by putting my distress into perspective. Of course, what I encountered was no more than minor unpleasantness compared with what victims of jealousy suffered in the earlier years of the Cultural Revolution. But the thought that this was what my life at its best would be like depressed me even more.
This friend was the son of a colleague of my father's.
The other students from cities were also friendly to me. It was easy to distinguish them from the students of peasant backgrounds, who provided most of the student officials. ~ Jung Chang,#NFDB
315:Consider the following sequence of cases, which we shall call the Tale of the Slave, and imagine it is about you.
1. There is a slave completely at the mercy of his brutal master’s whims. He is often cruelly beaten, called out in the middle of the night, and so on.
2. The master is kindlier and beats the slave only for stated infractions of his rules (not fulling the work quota, and so on). He gives the slave some free time.
3. The master has a group of slave, and he decides how things are to be allocated among them on nice grounds, taking into account their needs, merit, and so on.
4. The master allows the slave four days on their own and requires them to work only three days a week on his land. The rest of the time is their own.
5. The master allows his slaves to go off and work in the city (or anywhere they wish) for wages. He also retains the power to recall them to the plantation if some emergency threatens his land; and to raise or lower the three-sevenths amount required to be turned over to him. He further retains the right to restrict the slaves from participating in certain dangerous activities that threaten his financial return, for example, mountain climbing, cigarette smoking.
6. The master allows all of his 10,000 slaves, except you, to vote, and the joint decision is made by all of them. There is open discussion, and so forth, among them, and they have the power to determine to what use to put whatever percentage of your (and their) earnings they decide to take; what activities legitimately may be forbidden to you, and so on.
7. Though still not having the vote, you are at liberty (and are given the right) to enter into discussion of the 10,000, to try to persuade them to adopt various policies and to treat you and themselves in a certain way. They then go off to vote to decide upon policies covering the vast range of their powers.
8. In appreciation of your useful contributions to discussion, the 10,000 allow you to vote if they are deadlocked; they commit themselve3s to this procedure. After the discussion you mark your vote on a slip of paper, and they go off and vote. In the eventuality that they divide evenly on some issue, 5,000 for and 5,000 against, they look at your ballot and count it in. This has never yet happened; they have never yet had occasion to open your ballot. (A single master may also might commit himself to letting his slave decide any issue concerning him about which he, the master, was absolutely indifferent.)
9. They throw your vote in with theirs. If they are exactly tied your vote carries the issue. Otherwise it makes no difference to the electoral outcome.
The question is: which transition from case 1 to case 9 made it no longer the tale of the slave? ~ Robert Nozick,#NFDB
316:I do not believe that one can maintain a situation in which a man toils and works a whole year, only to get a ludicrous salary, and another just sits down in a leather seat and gets enormous sums for it. This is a condition unworthy of man. [-] After all, there are two worlds which confront each other. And they are right when they say: “We can never reconcile ourselves to the National Socialist world.” For how could a narrow-minded capitalist possibly declare his agreement with my principles? It would be easier for the devil to go to church and take holy water. [-] This is the first state in our German history which, as a matter of principle, eliminated all social prejudice in the assignment of social positions, and this not only in civilian life. I myself am the best proof of that. I am not even an advocate; just think of what this means! And still I am your Fuhrer! [-] What was it that I asked of the outside world Nothing but the right of Germans to unite, and second, that what was taken away from them be restored. I asked for nothing which might have implied a loss for another people.
How often have I offered my hand to them Immediately after my rise to power. For what does armament mean? It gobbles up so much manpower. And especially I who regard work as the decisive factor, I had wished to employ German manpower for other plans.
And, my Volksgenossen, I believe it became common knowledge that I have plans of some substance, beautiful and great plans for my Volk. I have the ambition to make the German Volk rich, the German lands beautiful. I wish the standard of living of the individual to increase. I wish us to develop the most beautiful and best culture. I wish theater to be an enjoyment affordable for the entire Volk and not only for the upper ten thousand as in England. Beyond this, I wish the entirety of German culture to benefit the Volk. These were enormous plans which we possessed, and for their realization I needed manpower.
Armament just takes men away. I made proposals to restrict armament. But all they did was laugh at me. [-] For it was quite clear: what was I before the World War? An unknown, nameless man. What was I during the War? A small, common soldier. I bore no responsibility for the World War. But who are the folk who lead England once again today The very same people who were already agitating before the World War. It is the same Churchill, who was already the vilest warmonger in the World War, and the late Chamberlain who agitated just as much then. And the whole audience (Korona) that belongs there, and naturally that people which always believes that with the trumpets of Jericho it can destroy the peoples: these are the old specters which have arisen once more!
Adolf Hitler – speech to the workers of a Berlin December 10, 1940 ~ Adolf Hitler,#NFDB
317:Speaking to a foreigner was the dream of every student, and my opportunity came at last. When I got back from my trip down the Yangtze, I learned that my year was being sent in October to a port in the south called Zhanjiang to practice our English with foreign sailors. I was thrilled.
Zhanjiang was about 75 miles from Chengdu, a journey of two days and two nights by rail. It was the southernmost large port in China, and quite near the Vietnamese border.
It felt like a foreign country, with turn-of-the-century colonial-style buildings, pastiche Romanesque arches, rose windows, and large verandas with colorful parasols. The local people spoke Cantonese, which was almost a foreign language. The air smelled of the unfamiliar sea, exotic tropical vegetation, and an altogether bigger world.
But my excitement at being there was constantly doused by frustration. We were accompanied by a political supervisor and three lecturers, who decided that, although we were staying only a mile from the sea, we were not to be allowed anywhere near it. The harbor itself was closed to outsiders, for fear of 'sabotage' or defection. We were told that a student from Guangzhou had managed to stow away once in a cargo steamer, not realizing that the hold would be sealed for weeks, by which time he had perished. We had to restrict our movements to a clearly defined area of a few blocks around our residence.
Regulations like these were part of our daily life, but they never failed to infuriate me. One day I was seized by an absolute compulsion to get out. I faked illness and got permission to go to a hospital in the middle of the city. I wandered the streets desperately trying to spot the sea, without success. The local people were unhelpful: they did not like non-Cantonese speakers, and refused to understand me. We stayed in the port for three weeks, and only once were we allowed, as a special treat, to go to an island to see the ocean.
As the point of being there was to talk to the sailors, we were organized into small groups to take turns working in the two places they were allowed to frequent: the Friendship Store, which sold goods for hard currency, and the Sailors' Club, which had a bar, a restaurant, a billiards room, and a ping-pong room.
There were strict rules about how we could talk to the sailors. We were not allowed to speak to them alone, except for brief exchanges over the counter of the Friendship Store. If we were asked our names and addresses, under no circumstances were we to give our real ones. We all prepared a false name and a nonexistent address. After every conversation, we had to write a detailed report of what had been said which was standard practice for anyone who had contact with foreigners. We were warned over and over again about the importance of observing 'discipline in foreign contacts' (she waifi-lu). Otherwise, we were told, not only would we get into serious trouble, other students would be banned from coming. ~ Jung Chang,#NFDB
318:In order to grasp the meaning of this liberal program we need to imagine a world order in which liberalism is supreme. Either all the states in it are liberal, or enough are so that when united they are able to repulse an attack of militarist aggressors. In this liberal world, or liberal part of the world, there is private property in the means of production. The working of the market is not hampered by government interference. There are no trade barriers; men can live and work where they want. Frontiers are drawn on the maps but they do not hinder the migrations of men and shipping of commodities. Natives do not enjoy rights that are denied to aliens. Governments and their servants restrict their activities to the protection of life, health, and property against fraudulent or violent aggression. They do not discriminate against foreigners. The courts are independent and effectively protect everybody against the encroachments of officialdom. Everyone is permitted to say, to write, and to print what he likes. Education is not subject to government interference. Governments are like night-watchmen whom the citizens have entrusted with the task of handling the police power. The men in office are regarded as mortal men, not as superhuman beings or as paternal authorities who have the right and duty to hold the people in tutelage. Governments do not have the power to dictate to the citizens what language they must use in their daily speech or in what language they must bring up and educate their children. Administrative organs and tribunals are bound to use each man’s language in dealing with him, provided this language is spoken in the district by a reasonable number of residents. In such a world it makes no difference where the frontiers of a country are drawn. Nobody has a special material interest in enlarging the territory of the state in which he lives; nobody suffers loss if a part of this area is separated from the state. It is also immaterial whether all parts of the state’s territory are in direct geographical connection, or whether they are separated by a piece of land belonging to another state. It is of no economic importance whether the country has a frontage on the ocean or not. In such a world the people of every village or district could decide by plebiscite to which state they wanted to belong. There would be no more wars because there would be no incentive for aggression. War would not pay. Armies and navies would be superfluous. Policemen would suffice for the fight against crime. In such a world the state is not a metaphysical entity but simply the producer of security and peace. It is the night-watchman, as Lassalle contemptuously dubbed it. But it fulfills this task in a satisfactory way. The citizen’s sleep is not disturbed, bombs do not destroy his home, and if somebody knocks at his door late at night it is certainly neither the Gestapo nor the O.G.P.U. The reality in which we have to live differs very much from this perfect world of ideal liberalism. But this is due only to the fact that men have rejected liberalism for etatism. ~ Ludwig von Mises, #NFDB
319:1) The woman has intuitive feelings that she is at risk. 2) At the inception of the relationship, the man accelerated the pace, prematurely placing on the agenda such things as commitment, living together, and marriage. 3) He resolves conflict with intimidation, bullying, and violence. 4) He is verbally abusive. 5) He uses threats and intimidation as instruments of control or abuse. This includes threats to harm physically, to defame, to embarrass, to restrict freedom, to disclose secrets, to cut off support, to abandon, and to commit suicide. 6) He breaks or strikes things in anger. He uses symbolic violence (tearing a wedding photo, marring a face in a photo, etc.). 7) He has battered in prior relationships. 8) He uses alcohol or drugs with adverse affects (memory loss, hostility, cruelty). 9) He cites alcohol or drugs as an excuse or explanation for hostile or violent conduct (“That was the booze talking, not me; I got so drunk I was crazy”). 10) His history includes police encounters for behavioral offenses (threats, stalking, assault, battery). 11) There has been more than one incident of violent behavior (including vandalism, breaking things, throwing things). 12) He uses money to control the activities, purchase, and behavior of his wife/partner. 13) He becomes jealous of anyone or anything that takes her time away from the relationship; he keeps her on a “tight leash,” requires her to account for her time. 14) He refuses to accept rejection. 15) He expects the relationship to go on forever, perhaps using phrases like “together for life;” “always;” “no matter what.” 16) He projects extreme emotions onto others (hate, love, jealousy, commitment) even when there is no evidence that would lead a reasonable person to perceive them. 17) He minimizes incidents of abuse. 18) He spends a disproportionate amount of time talking about his wife/partner and derives much of his identity from being her husband, lover, etc. 19) He tries to enlist his wife’s friends or relatives in a campaign to keep or recover the relationship. 20) He has inappropriately surveilled or followed his wife/partner. 21) He believes others are out to get him. He believes that those around his wife/partner dislike him and encourage her to leave. 22) He resists change and is described as inflexible, unwilling to compromise. 23) He identifies with or compares himself to violent people in films, news stories, fiction, or history. He characterizes the violence of others as justified. 24) He suffers mood swings or is sullen, angry, or depressed. 25) He consistently blames others for problems of his own making; he refuses to take responsibility for the results of his actions. 26) He refers to weapons as instruments of power, control, or revenge. 27) Weapons are a substantial part of his persona; he has a gun or he talks about, jokes about, reads about, or collects weapons. 28) He uses “male privilege” as a justification for his conduct (treats her like a servant, makes all the big decisions, acts like the “master of the house”). 29) He experienced or witnessed violence as a child. 30) His wife/partner fears he will injure or kill her. She has discussed this with others or has made plans to be carried out in the event of her death (e.g., designating someone to care for children). ~ Gavin de Becker, #NFDB
320:At this second appearing to take the oath of the Presidential office there is less occasion for an extended address than there was at the first. Then a statement somewhat in detail of a course to be pursued seemed fitting and proper. Now, at the expiration of four years, during which public declarations have been constantly called forth on every point and phase of the great contest which still absorbs the attention and engrosses the energies of the nation, little that is new could be presented. The progress of our arms, upon which all else chiefly depends, is as well known to the public as to myself, and it is, I trust, reasonably satisfactory and encouraging to all. With high hope for the future, no prediction in regard to it is ventured.
On the occasion corresponding to this four years ago all thoughts were anxiously directed to an impending civil war. All dreaded it, all sought to avert it. While the inaugural address was being delivered from this place, devoted altogether to saving the Union without war, insurgent agents were in the city seeking to destroy it without war--seeking to dissolve the Union and divide effects by negotiation. Both parties deprecated war, but one of them would make war rather than let the nation survive, and the other would accept war rather than let it perish, and the war came.
One-eighth of the whole population were colored slaves, not distributed generally over the Union, but localized in the southern part of it. These slaves constituted a peculiar and powerful interest. All knew that this interest was somehow the cause of the war. To strengthen, perpetuate, and extend this interest was the object for which the insurgents would rend the Union even by war, while the Government claimed no right to do more than to restrict the territorial enlargement of it. Neither party expected for the war the magnitude or the duration which it has already attained. Neither anticipated that the cause of the conflict might cease with or even before the conflict itself should cease. Each looked for an easier triumph, and a result less fundamental and astounding. Both read the same Bible and pray to the same God, and each invokes His aid against the other. It may seem strange that any men should dare to ask a just God's assistance in wringing their bread from the sweat of other men's faces, but let us judge not, that we be not judged. The prayers of both could not be answered. That of neither has been answered fully. The Almighty has His own purposes. "Woe unto the world because of offenses; for it must needs be that offenses come, but woe to that man by whom the offense cometh." If we shall suppose that American slavery is one of those offenses which, in the providence of God, must needs come, but which, having continued through His appointed time, He now wills to remove, and that He gives to both North and South this terrible war as the woe due to those by whom the offense came, shall we discern therein any departure from those divine attributes which the believers in a living God always ascribe to Him? Fondly do we hope, fervently do we pray, that this mighty scourge of war may speedily pass away. Yet, if God wills that it continue until all the wealth piled by the bondsman's two hundred and fifty years of unrequited toil shall be sunk, and until every drop of blood drawn with the lash shall be paid by another drawn with the sword, as was said three thousand years ago, so still it must be said "the judgments of the Lord are true and righteous altogether."
With malice toward none, with charity for all, with firmness in the right as God gives us to see the right, let us strive on to finish the work we are in, to bind up the nation's wounds, to care for him who shall have borne the battle and for his widow and his orphan, to do all which may achieve and cherish a just and lasting peace among ourselves and with all nations. ~ Abraham Lincoln,#NFDB
321: In the Moonlight
If now must pause the bullocks' jingling tune,
Here let it be beneath the dreaming trees
Supine and huge that hang upon the breeze,
Here in the wide eye of the silent moon.
How living a stillness reigns! The night's hushed rules
All things obey but three, the slow wind's sigh
Among the leaves, the cricket's ceaseless cry,
The frog's harsh discord in the ringing pools.
Yet they but seem the silence to increase
And dreadful wideness of the inhuman night.
The whole hushed world immeasurable might
Be watching round this single spot of peace.
So boundless is the darkness and so rife
With thoughts of infinite reach that it creates
A dangerous sense of space and abrogates
The wholesome littleness of human life.
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The common round that each of us must tread
Now seems a thing unreal; we forget
The heavy yoke the world on us has set,
The slave's vain labour earning tasteless bread.
Space hedges us and Time our hearts o'ertakes;
Our bounded senses and our boundless thought
Strive through the centuries and are slowly brought
Back to the source whence their divergence wakes.
The source that none have traced, since none can know
Whether from Heaven the eternal waters well
Through Nature's matted locks, as Ganges fell,
Or from some dismal nether darkness flow.
Two genii in the dubious heart of man,
Two great unhappy foes together bound
Wrestle and strive to win unhampered ground;
They strive for ever since the race began.
One from his body like a bridge of fire
Mounts upward azure-winged with eager eyes;
One in his brain deep-mansioned labouring lies
And clamps to earth the spirit's high desire.
Here in this moonlight with strange visions rife
I seem to see their vast peripheries
Without me in the sombre mighty trees,
And, hark! their silence turns the wheels of life.
These are the middle and the first. Are they
The last too? Has the duel then no close?
Shall neither vanquish of the eternal foes,
Nor even at length this moonlight turn to day?
Our age has made an idol of the brain,
The last adored a purer presence; yet
Poems from Ahana and Other Poems
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In Asia like a dove immaculate
He lurks deep-brooding in the hearts of men.
But Europe comes to us bright-eyed and shrill.
"A far delusion was that mounting fire,
An impulse baulked and an unjust desire;
It fades as we ascend the human hill."
She cries to us to labour in the light
Of common things, grow beautiful and wise
On strong material food, nor vex our eyes
With straining after visionary delight.
Ah, beautiful and wise, but to what end?
Europe knows not, nor any of her schools
Who scorn the higher thought for dreams of fools;
Riches and joy and power meanwhile are gained.
Gained and then lost! For Death the heavy grip
Shall loosen, Death shall cloud the laughing eye,
And he who broke the nations soon shall lie
More helpless than a little child asleep.
And after? Nay, for death is end and term.
A fiery dragon through the centuries curled,
He feeds upon the glories of the world
And the vast mammoth dies before the worm.
Stars run their cycle and are quenched; the suns
Born from the night are to the night returned,
When the cold tenebrous spaces have inurned
The listless phantoms of the Shining Ones.
From two dead worlds a burning world arose
Of which the late putrescent fruit is man;
From chill dark space his roll of life began
And shall again in icy quiet close.
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Our lives are but a transitory breath:
Mean pismires in the sad and dying age
Of a once glorious planet, on the edge
Of bitter pain we wait eternal death.
Watering the ages with our sweat and blood
We pant towards some vague ideal state
And by the effort fiercer ills create,
Working by lasting evil transient good.
Insults and servitude we bear perforce;
With profitable crimes our souls we rack,
Vexing ourselves lest earth our seed should lack
Who needs us not in her perpetual course;
Then down into the earth descend and sleep
For ever, and the lives for which we toiled
Forget us, who when they their turn have moiled,
Themselves forgotten into silence creep.
Why is it all, the labour and the din,
And wherefore do we plague our souls and vex
Our bodies or with doubts our days perplex?
Death levels soon the virtue with the sin.
If Death be end and close the useless strife,
Strive not at all, but take what ease you may
And make a golden glory of the day,
Exhaust the little honey of your life.
Fear not to take her beauty to your heart
Whom you so utterly desire; you do
No hurt to any, for the inner you
So cherished is a dream that shall depart.
The wine of life is sweet; let no man stint
His longing or refuse one passionate hope.
Poems from Ahana and Other Poems
Why should we cabin in such infinite scope,
Restrict the issue of such golden mint?
Society forbids? It for our sakes
Was fashioned; if it seek to fence around
Our joys and pleasures in such narrow bound,
It gives us little for the much it takes.
Nor need we hearken to the gospel vain
That bids men curb themselves to help mankind.
We lose our little chance of bliss, then blind
And silent lie for ever. Whose the gain?
What helps it us if so mankind be served?
Ourselves are blotted out from joy and light,
Having no profit of the sunshine bright,
While others reap the fruit our toils deserved.
O this new god who has replaced the old!
He dies today, he dies tomorrow, dies
At last for ever, and the last sunrise
Shall have forgotten him extinct and cold.
But virtue to itself is joy enough?
Yet if to us sin taste diviner? why
Should we not herd in Epicurus' sty
Whom Nature made not of a Stoic stuff?
For Nature being all, desire must reign.
It is too sweet and strong for us to slay
Upon a nameless altar, saying nay
To honied urgings for no purpose plain.
A strange unreal gospel Science brings, -
Being animals to act as angels might;
Mortals we must put forth immortal might
And flutter in the void celestial wings.
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"Ephemeral creatures, for the future live,"
She bids us, "gather in for unborn men
Knowledge and joy, and forfeit, nor complain,
The present which alone is yours to give."
Man's immortality she first denies
And then assumes what she rejects, made blind
By sudden knowledge, the majestic Mind
Within her smiling at her sophistries.
Not so shall Truth extend her flight sublime,
Pass from the poor beginnings she has made
And with the splendour of her wings displayed
Range through the boundaries of Space and Time.
Clamp her not down to her material finds!
She shall go further. She shall not reject
The light within, nor shall the dialect
Of unprogressive pedants bar men's minds.
We seek the Truth and will not pause nor fear.
Truth we will have and not the sophist's pleas;
Animals, we will take our grosser ease,
Or, spirits, heaven's celestial music hear.
The intellect is not all; a guide within
Awaits our question. He it was informed
The reason, He surpasses; and unformed
Presages of His mightiness begin.
Nor mind submerged, nor self subliminal,
But the great Force that makes the planets wheel
Through ether and the sun in flames reveal
His godhead, is in us perpetual.
That Force in us is body, that is mind,
And what is higher than the mind is He.
Poems from Ahana and Other Poems
This was the secret Science could not see;
Aware of death, to life her eyes were blind.
Through chemistry she seeks the source of life,
Nor knows the mighty laws that she has found,
Are Nature's bye-laws merely, meant to ground
A grandiose freedom building peace by strife.
The organ for the thing itself she takes,
The brain for mind, the body for the soul,
Nor has she patience to explore the whole,
But like a child a hasty period makes.
"It is enough," she says, "I have explored
The whole of being; nothing now remains
But to put details in and count my gains."
So she deceives herself, denies her Lord.
Therefore He manifests Himself; once more
The wonders of the secret world within
Wrapped yet with an uncertain mist begin
To look from that thick curtain out; the door
Opens. Her days are numbered, and not long
Shall she be suffered to belittle thus
Man and restrain from his tempestuous
Uprising that immortal spirit strong.
He rises now; for God has taken birth.
The revolutions that pervade the world
Are faint beginnings and the discus hurled
Of Vishnu speeds down to enring the earth.
The old shall perish; it shall pass away,
Expunged, annihilated, blotted out;
And all the iron bands that ring about
Man's wide expansion shall at last give way.
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Freedom, God, Immortality; the three
Are one and shall be realised at length,
Love, Wisdom, Justice, Joy and utter Strength
Gather into a pure felicity.
It comes at last, the day foreseen of old,
What John in Patmos saw, what Shelley dreamed,
Vision and vain imagination deemed,
The City of Delight, the Age of Gold.
The Iron Age is ended. Only now
The last fierce spasm of the dying past
Shall shake the nations, and when that has passed,
Earth washed of ills shall raise a fairer brow.
This is man's progress; for the Iron Age
Prepares the Age of Gold. What we call sin,
Is but man's leavings as from deep within
The Pilot guides him in his pilgrimage.
He leaves behind the ill with strife and pain,
Because it clings and constantly returns,
And in the fire of suffering fiercely burns
More sweetness to deserve, more strength to gain.
He rises to the good with Titan wings:
And this the reason of his high unease,
Because he came from the infinities
To build immortally with mortal things;
The body with increasing soul to fill,
Extend Heaven's claim upon the toiling earth
And climb from death to a diviner birth
Grasped and supported by immortal Will.
~ Sri Aurobindo, - In the Moonlight
,#NFDB
322:TO J. MILSAND, OF DIJON.
1840.
BOOK THE FIRST.
Who will, may hear Sordello's story told:
His story? Who believes me shall behold
The man, pursue his fortunes to the end,
Like me: for as the friendless-people's friend
Spied from his hill-top once, despite the din
And dust of multitudes, Pentapolin
Named o' the Naked Arm, I single out
Sordello, compassed murkily about
With ravage of six long sad hundred years.
Only believe me. Ye believe?
Appears
Verona . . . Never,I should warn you first,
Of my own choice had this, if not the worst
Yet not the best expedient, served to tell
A story I could body forth so well
By making speak, myself kept out of view,
The very man as he was wont to do,
And leaving you to say the rest for him.
Since, though I might be proud to see the dim
Abysmal past divide its hateful surge,
Letting of all men this one man emerge
Because it pleased me, yet, that moment past,
I should delight in watching first to last
His progress as you watch it, not a whit
More in the secret than yourselves who sit
Fresh-chapleted to listen. But it seems
Your setters-forth of unexampled themes,
Makers of quite new men, producing them,
Would best chalk broadly on each vesture's hem
The wearer's quality; or take their stand,
Motley on back and pointing-pole in hand,
Beside him. So, for once I face ye, friends,
Summoned together from the world's four ends,
Dropped down from heaven or cast up from hell,
To hear the story I propose to tell.
Confess now, poets know the dragnet's trick,
Catching the dead, if fate denies the quick,
And shaming her; 't is not for fate to choose
Silence or song because she can refuse
Real eyes to glisten more, real hearts to ache
Less oft, real brows turn smoother for our sake:
I have experienced something of her spite;
But there 's a realm wherein she has no right
And I have many lovers. Say; but few
Friends fate accords me? Here they are: now view
The host I muster! Many a lighted face
Foul with no vestige of the grave's disgrace;
What else should tempt them back to taste our air
Except to see how their successors fare?
My audience! and they sit, each ghostly man
Striving to look as living as he can,
Brother by breathing brother; thou art set,
Clear-witted critic, by . . . but I 'll not fret
A wondrous soul of them, nor move death's spleen
Who loves not to unlock them. Friends! I mean
The living in good earnestye elect
Chiefly for lovesuppose not I reject
Judicious praise, who contrary shall peep,
Some fit occasion, forth, for fear ye sleep,
To glean your bland approvals. Then, appear,
Verona! staythou, spirit, come not near
Nownot this time desert thy cloudy place
To scare me, thus employed, with that pure face!
I need not fear this audience, I make free
With them, but then this is no place for thee!
The thunder-phrase of the Athenian, grown
Up out of memories of Marathon,
Would echo like his own sword's griding screech
Braying a Persian shield,the silver speech
Of Sidney's self, the starry paladin,
Turn intense as a trumpet sounding in
The knights to tilt,wert thou to hear! What heart
Have I to play my puppets, bear my part
Before these worthies?
Lo, the past is hurled
In twain: up-thrust, out-staggering on the world,
Subsiding into shape, a darkness rears
Its outline, kindles at the core, appears
Verona. 'T is six hundred years and more
Since an event. The Second Friedrich wore
The purple, and the Third Honorius filled
The holy chair. That autumn eve was stilled:
A last remains of sunset dimly burned
O'er the far forests, like a torch-flame turned
By the wind back upon its bearer's hand
In one long flare of crimson; as a brand,
The woods beneath lay black. A single eye
From all Verona cared for the soft sky.
But, gathering in its ancient market-place,
Talked group with restless group; and not a face
But wrath made livid, for among them were
Death's staunch purveyors, such as have in care
To feast him. Fear had long since taken root
In every breast, and now these crushed its fruit,
The ripe hate, like a wine: to note the way
It worked while each grew drunk! Men grave and grey
Stood, with shut eyelids, rocking to and fro,
Letting the silent luxury trickle slow
About the hollows where a heart should be;
But the young gulped with a delirious glee
Some foretaste of their first debauch in blood
At the fierce news: for, be it understood,
Envoys apprised Verona that her prince
Count Richard of Saint Boniface, joined since
A year with Azzo, Este's Lord, to thrust
Taurello Salinguerra, prime in trust
With Ecelin Romano, from his seat
Ferrara,over zealous in the feat
And stumbling on a peril unaware,
Was captive, trammelled in his proper snare,
They phrase it, taken by his own intrigue.
Immediate succour from the Lombard League
Of fifteen cities that affect the Pope,
For Azzo, therefore, and his fellow-hope
Of the Guelf cause, a glory overcast!
Men's faces, late agape, are now aghast.
"Prone is the purple pavis; Este makes
"Mirth for the devil when he undertakes
"To play the Ecelin; as if it cost
"Merely your pushing-by to gain a post
"Like his! The patron tells ye, once for all,
"There be sound reasons that preferment fall
"On our beloved" . . .
"Duke o' the Rood, why not?"
Shouted an Estian, "grudge ye such a lot?
"The hill-cat boasts some cunning of her own,
"Some stealthy trick to better beasts unknown,
"That quick with prey enough her hunger blunts,
"And feeds her fat while gaunt the lion hunts."
"Taurello," quoth an envoy, "as in wane
"Dwelt at Ferrara. Like an osprey fain
"To fly but forced the earth his couch to make
"Far inland, till his friend the tempest wake,
"Waits he the Kaiser's coming; and as yet
"That fast friend sleeps, and he too sleeps: but let
"Only the billow freshen, and he snuffs
"The aroused hurricane ere it enroughs
"The sea it means to cross because of him.
"Sinketh the breeze? His hope-sick eye grows dim;
"Creep closer on the creature! Every day
"Strengthens the Pontiff; Ecelin, they say,
"Dozes now at Oliero, with dry lips
"Telling upon his perished finger-tips
"How many ancestors are to depose
"Ere he be Satan's Viceroy when the doze
"Deposits him in hell. So, Guelfs rebuilt
"Their houses; not a drop of blood was spilt
"When Cino Bocchimpane chanced to meet
"Buccio VirtGod's wafer, and the street
"Is narrow! Tutti Santi, think, a-swarm
"With Ghibellins, and yet he took no harm!
"This could not last. Off Salinguerra went
"To Padua, Podest, 'with pure intent,'
"Said he, 'my presence, judged the single bar
"'To permanent tranquillity, may jar
"'No longer'so! his back is fairly turned?
"The pair of goodly palaces are burned,
"The gardens ravaged, and our Guelfs laugh, drunk
"A week with joy. The next, their laughter sunk
"In sobs of blood, for they found, some strange way,
"Old Salinguerra back againI say,
"Old Salinguerra in the town once more
"Uprooting, overturning, flame before,
"Blood fetlock-high beneath him. Azzo fled;
"Who 'scaped the carnage followed; then the dead
"Were pushed aside from Salinguerra's throne,
"He ruled once more Ferrara, all alone,
"Till Azzo, stunned awhile, revived, would pounce
"Coupled with Boniface, like lynx and ounce,
"On the gorged bird. The burghers ground their teeth
"To see troop after troop encamp beneath
"I' the standing corn thick o'er the scanty patch
"It took so many patient months to snatch
"Out of the marsh; while just within their walls
"Men fed on men. At length Taurello calls
"A parley: 'let the Count wind up the war!'
"Richard, light-hearted as a plunging star,
"Agrees to enter for the kindest ends
"Ferrara, flanked with fifty chosen friends,
"No horse-boy more, for fear your timid sort
"Should fly Ferrara at the bare report.
"Quietly through the town they rode, jog-jog;
"'Ten, twenty, thirty,curse the catalogue
"'Of burnt Guelf houses! Strange, Taurello shows
"'Not the least sign of life'whereat arose
"A general growl: 'How? With his victors by?
"'I and my Veronese? My troops and I?
"'Receive us, was your word?' So jogged they on,
"Nor laughed their host too openly: once gone
"Into the trap!"
Six hundred years ago!
Such the time's aspect and peculiar woe
(Yourselves may spell it yet in chronicles,
Albeit the worm, our busy brother, drills
His sprawling path through letters anciently
Made fine and large to suit some abbot's eye)
When the new Hohenstauffen dropped the mask,
Flung John of Brienne's favour from his casque,
Forswore crusading, had no mind to leave
Saint Peter's proxy leisure to retrieve
Losses to Otho and to Barbaross,
Or make the Alps less easy to recross;
And, thus confirming Pope Honorius' fear,
Was excommunicate that very year.
"The triple-bearded Teuton come to life!"
Groaned the Great League; and, arming for the strife,
Wide Lombardy, on tiptoe to begin,
Took up, as it was Guelf or Ghibellin,
Its cry: what cry?
"The Emperor to come!"
His crowd of feudatories, all and some,
That leapt down with a crash of swords, spears, shields,
One fighter on his fellow, to our fields,
Scattered anon, took station here and there,
And carried it, till now, with little care
Cannot but cry for him; how else rebut
Us longer?cliffs, an earthquake suffered jut
In the mid-sea, each domineering crest
Which nought save such another throe can wrest
From out (conceive) a certain chokeweed grown
Since o'er the waters, twine and tangle thrown
Too thick, too fast accumulating round,
Too sure to over-riot and confound
Ere long each brilliant islet with itself,
Unless a second shock save shoal and shelf,
Whirling the sea-drift wide: alas, the bruised
And sullen wreck! Sunlight to be diffused
For that!sunlight, 'neath which, a scum at first,
The million fibres of our chokeweed nurst
Dispread themselves, mantling the troubled main,
And, shattered by those rocks, took hold again,
So kindly blazed itthat same blaze to brood
O'er every cluster of the multitude
Still hazarding new clasps, ties, filaments,
An emulous exchange of pulses, vents
Of nature into nature; till some growth
Unfancied yet, exuberantly clothe
A surface solid now, continuous, one:
"The Pope, for us the People, who begun
"The People, carries on the People thus,
"To keep that Kaiser off and dwell with us!"
See you?
Or say, Two Principles that live
Each fitly by its Representative.
"Hill-cat"who called him so?the gracefullest
Adventurer, the ambiguous stranger-guest
Of Lombardy (sleek but that ruffling fur,
Those talons to their sheath!) whose velvet purr
Soothes jealous neighbours when a Saxon scout
Arpo or Yoland, is it?one without
A country or a name, presumes to couch
Beside their noblest; until men avouch
That, of all Houses in the Trevisan,
Conrad descries no fitter, rear or van,
Than Ecelo! They laughed as they enrolled
That name at Milan on the page of gold,
Godego's lord,Ramon, Marostica,
Cartiglion, Bassano, Loria,
And every sheep cote on the Suabian's fief!
No laughter when his son, "the Lombard Chief"
Forsooth, as Barbarossa's path was bent
To Italy along the Vale of Trent,
Welcomed him at Roncaglia! Sadness now
The hamlets nested on the Tyrol's brow,
The Asolan and Euganean hills,
The Rhetian and the Julian, sadness fills
Them all, for Ecelin vouchsafes to stay
Among and care about them; day by day
Choosing this pinnacle, the other spot,
A castle building to defend a cot,
A cot built for a castle to defend,
Nothing but castles, castles, nor an end
To boasts how mountain ridge may join with ridge
By sunken gallery and soaring bridge.
He takes, in brief, a figure that beseems
The griesliest nightmare of the Church's dreams,
A Signory firm-rooted, unestranged
From its old interests, and nowise changed
By its new neighbourhood: perchance the vaunt
Of Otho, "my own Este shall supplant
"Your Este," come to pass. The sire led in
A son as cruel; and this Ecelin
Had sons, in turn, and daughters sly and tall
And curling and compliant; but for all
Romano (so they styled him) throve, that neck
Of his so pinched and white, that hungry cheek
Proved 't was some fiend, not him, the man's-flesh went
To feed: whereas Romano's instrument,
Famous Taurello Salinguerra, sole
I' the world, a tree whose boughs were slipt the bole
Successively, why should not he shed blood
To further a design? Men understood
Living was pleasant to him as he wore
His careless surcoat, glanced some missive o'er,
Propped on his truncheon in the public way,
While his lord lifted writhen hands to pray,
Lost at Oliero's convent.
Hill-cats, face
Our Azzo, our Guelf Lion! Why disgrace
A worthiness conspicuous near and far
(Atii at Rome while free and consular,
Este at Padua who repulsed the Hun)
By trumpeting the Church's princely son?
Styled Patron of Rovigo's Polesine,
Ancona's march, Ferrara's . . . ask, in fine,
Our chronicles, commenced when some old monk
Found it intolerable to be sunk
(Vexed to the quick by his revolting cell)
Quite out of summer while alive and well:
Ended when by his mat the Prior stood,
'Mid busy promptings of the brotherhood,
Striving to coax from his decrepit brains
The reason Father Porphyry took pains
To blot those ten lines out which used to stand
First on their charter drawn by Hildebrand.
The same night wears. Verona's rule of yore
Was vested in a certain Twenty-four;
And while within his palace these debate
Concerning Richard and Ferrara's fate,
Glide we by clapping doors, with sudden glare
Of cressets vented on the dark, nor care
For aught that 's seen or heard until we shut
The smother in, the lights, all noises but
The carroch's booming: safe at last! Why strange
Such a recess should lurk behind a range
Of banquet-rooms? Your fingerthusyou push
A spring, and the wall opens, would you rush
Upon the banqueters, select your prey,
Waiting (the slaughter-weapons in the way
Strewing this very bench) with sharpened ear
A preconcerted signal to appear;
Or if you simply crouch with beating heart,
Bearing in some voluptuous pageant part
To startle them. Nor mutes nor masquers now;
Nor any . . . does that one man sleep whose brow
The dying lamp-flame sinks and rises o'er?
What woman stood beside him? not the more
Is he unfastened from the earnest eyes
Because that arras fell between! Her wise
And lulling words are yet about the room,
Her presence wholly poured upon the gloom
Down even to her vesture's creeping stir.
And so reclines he, saturate with her,
Until an outcry from the square beneath
Pierces the charm: he springs up, glad to breathe,
Above the cunning element, and shakes
The stupor off as (look you) morning breaks
On the gay dress, and, near concealed by it,
The lean frame like a half-burnt taper, lit
Erst at some marriage-feast, then laid away
Till the Armenian bridegroom's dying day,
In his wool wedding-robe.
For hefor he,
Gate-vein of this hearts' blood of Lombardy,
(If I should falter now)for he is thine!
Sordello, thy forerunner, Florentine!
A herald-star I know thou didst absorb
Relentless into the consummate orb
That scared it from its right to roll along
A sempiternal path with dance and song
Fulfilling its allotted period,
Serenest of the progeny of God
Who yet resigns it not! His darling stoops
With no quenched lights, desponds with no blank troops
Of disenfranchised brilliances, for, blent
Utterly with thee, its shy element
Like thine upburneth prosperous and clear.
Still, what if I approach the august sphere
Named now with only one name, disentwine
That under-current soft and argentine
From its fierce mate in the majestic mass
Leavened as the sea whose fire was mixt with glass
In John's transcendent vision,launch once more
That lustre? Dante, pacer of the shore
Where glutted hell disgorgeth filthiest gloom,
Unbitten by its whirring sulphur-spume
Or whence the grieved and obscure waters slope
Into a darkness quieted by hope;
Plucker of amaranths grown beneath God's eye
In gracious twilights where his chosen lie,
I would do this! If I should falter now!
In Mantua territory half is slough,
Half pine-tree forest; maples, scarlet oaks
Breed o'er the river-beds; even Mincio chokes
With sand the summer through: but 't is morass
In winter up to Mantua walls. There was,
Some thirty years before this evening's coil,
One spot reclaimed from the surrounding spoil,
Goito; just a castle built amid
A few low mountains; firs and larches hid
Their main defiles, and rings of vineyard bound
The rest. Some captured creature in a pound,
Whose artless wonder quite precludes distress,
Secure beside in its own loveliness,
So peered with airy head, below, above,
The castle at its toils, the lapwings love
To glean among at grape-time. Pass within.
A maze of corridors contrived for sin,
Dusk winding-stairs, dim galleries got past,
You gain the inmost chambers, gain at last
A maple-panelled room: that haze which seems
Floating about the panel, if there gleams
A sunbeam over it, will turn to gold
And in light-graven characters unfold
The Arab's wisdom everywhere; what shade
Marred them a moment, those slim pillars made,
Cut like a company of palms to prop
The roof, each kissing top entwined with top,
Leaning together; in the carver's mind
Some knot of bacchanals, flushed cheek combined
With straining forehead, shoulders purpled, hair
Diffused between, who in a goat-skin bear
A vintage; graceful sister-palms! But quick
To the main wonder, now. A vault, see; thick
Black shade about the ceiling, though fine slits
Across the buttress suffer light by fits
Upon a marvel in the midst. Nay, stoop
A dullish grey-streaked cumbrous font, a group
Round it,each side of it, where'er one sees,
Upholds it; shrinking Caryatides
Of just-tinged marble like Eve's lilied flesh
Beneath her maker's finger when the fresh
First pulse of life shot brightening the snow.
The font's edge burthens every shoulder, so
They muse upon the ground, eyelids half closed;
Some, with meek arms behind their backs disposed,
Some, crossed above their bosoms, some, to veil
Their eyes, some, propping chin and cheek so pale,
Some, hanging slack an utter helpless length
Dead as a buried vestal whose whole strength
Goes when the grate above shuts heavily.
So dwell these noiseless girls, patient to see,
Like priestesses because of sin impure
Penanced for ever, who resigned endure,
Having that once drunk sweetness to the dregs.
And every eve, Sordello's visit begs
Pardon for them: constant as eve he came
To sit beside each in her turn, the same
As one of them, a certain space: and awe
Made a great indistinctness till he saw
Sunset slant cheerful through the buttress-chinks,
Gold seven times globed; surely our maiden shrinks
And a smile stirs her as if one faint grain
Her load were lightened, one shade less the stain
Obscured her forehead, yet one more bead slipt
From off the rosary whereby the crypt
Keeps count of the contritions of its charge?
Then with a step more light, a heart more large,
He may depart, leave her and every one
To linger out the penance in mute stone.
Ah, but Sordello? 'T is the tale I mean
To tell you.
In this castle may be seen,
On the hill tops, or underneath the vines,
Or eastward by the mound of firs and pines
That shuts out Mantua, still in loneliness,
A slender boy in a loose page's dress,
Sordello: do but look on him awhile
Watching ('t is autumn) with an earnest smile
The noisy flock of thievish birds at work
Among the yellowing vineyards; see him lurk
('T is winter with its sullenest of storms)
Beside that arras-length of broidered forms,
On tiptoe, lifting in both hands a light
Which makes yon warrior's visage flutter bright
Ecelo, dismal father of the brood,
And Ecelin, close to the girl he wooed,
Auria, and their Child, with all his wives
From Agnes to the Tuscan that survives,
Lady of the castle, Adelaide. His face
Look, now he turns away! Yourselves shall trace
(The delicate nostril swerving wide and fine,
A sharp and restless lip, so well combine
With that calm brow) a soul fit to receive
Delight at every sense; you can believe
Sordello foremost in the regal class
Nature has broadly severed from her mass
Of men, and framed for pleasure, as she frames
Some happy lands, that have luxurious names,
For loose fertility; a footfall there
Suffices to upturn to the warm air
Half-germinating spices; mere decay
Produces richer life; and day by day
New pollen on the lily-petal grows,
And still more labyrinthine buds the rose.
You recognise at once the finer dress
Of flesh that amply lets in loveliness
At eye and ear, while round the rest is furled
(As though she would not trust them with her world)
A veil that shows a sky not near so blue,
And lets but half the sun look fervid through.
How can such love?like souls on each full-fraught
Discovery brooding, blind at first to aught
Beyond its beauty, till exceeding love
Becomes an aching weight; and, to remove
A curse that haunts such naturesto preclude
Their finding out themselves can work no good
To what they love nor make it very blest
By their endeavour,they are fain invest
The lifeless thing with life from their own soul,
Availing it to purpose, to control,
To dwell distinct and have peculiar joy
And separate interests that may employ
That beauty fitly, for its proper sake.
Nor rest they here; fresh births of beauty wake
Fresh homage, every grade of love is past,
With every mode of loveliness: then cast
Inferior idols off their borrowed crown
Before a coming glory. Up and down
Runs arrowy fire, while earthly forms combine
To throb the secret forth; a touch divine
And the scaled eyeball owns the mystic rod;
Visibly through his garden walketh God.
So fare they. Now revert. One character
Denotes them through the progress and the stir,
A need to blend with each external charm,
Bury themselves, the whole heart wide and warm,
In something not themselves; they would belong
To what they worshipstronger and more strong
Thus prodigally fedwhich gathers shape
And feature, soon imprisons past escape
The votary framed to love and to submit
Nor ask, as passionate he kneels to it,
Whence grew the idol's empery. So runs
A legend; light had birth ere moons and suns,
Flowing through space a river and alone,
Till chaos burst and blank the spheres were strown
Hither and thither, foundering and blind:
When into each of them rushed lightto find
Itself no place, foiled of its radiant chance.
Let such forego their just inheritance!
For there 's a class that eagerly looks, too,
On beauty, but, unlike the gentler crew,
Proclaims each new revealment born a twin
With a distinctest consciousness within,
Referring still the quality, now first
Revealed, to their own soulits instinct nursed
In silence, now remembered better, shown
More thoroughly, but not the less their own;
A dream come true; the special exercise
Of any special function that implies
The being fair, or good, or wise, or strong,
Dormant within their nature all along
Whose fault? So, homage, other souls direct
Without, turns inward. "How should this deject
"Thee, soul?" they murmur; "wherefore strength be quelled
"Because, its trivial accidents withheld,
"Organs are missed that clog the world, inert,
"Wanting a will, to quicken and exert,
"Like thineexistence cannot satiate,
"Cannot surprise? Laugh thou at envious fate,
"Who, from earth's simplest combination stampt
"With individualityuncrampt
"By living its faint elemental life,
"Dost soar to heaven's complexest essence, rife
"With grandeurs, unaffronted to the last,
"Equal to being all!"
In truth? Thou hast
Life, thenwilt challenge life for us: our race
Is vindicated so, obtains its place
In thy ascent, the first of us; whom we
May follow, to the meanest, finally,
With our more bounded wills?
Ah, but to find
A certain mood enervate such a mind,
Counsel it slumber in the solitude
Thus reached nor, stooping, task for mankind's good
Its nature just as life and time accord
"Too narrow an arena to reward
"Emprizethe world's occasion worthless since
"Not absolutely fitted to evince
"Its mastery!" Or if yet worse befall,
And a desire possess it to put all
That nature forth, forcing our straitened sphere
Contain it,to display completely here
The mastery another life should learn,
Thrusting in time eternity's concern,
So that Sordello. . . .
Fool, who spied the mark
Of leprosy upon him, violet-dark
Already as he loiters? Born just now,
With the new century, beside the glow
And efflorescence out of barbarism;
Witness a Greek or two from the abysm
That stray through Florence-town with studious air,
Calming the chisel of that Pisan pair:
If Nicolo should carve a Christus yet!
While at Siena is Guidone set,
Forehead on hand; a painful birth must be
Matured ere Saint Eufemia's sacristy
Or transept gather fruits of one great gaze
At the moon: look you! The same orange haze,
The same blue stripe round thatand, in the midst,
Thy spectral whiteness, Mother-maid, who didst
Pursue the dizzy painter!
Woe, then, worth
Any officious babble letting forth
The leprosy confirmed and ruinous
To spirit lodged in a contracted house!
Go back to the beginning, rather; blend
It gently with Sordello's life; the end
Is piteous, you may see, but much between
Pleasant enough. Meantime, some pyx to screen
The full-grown pest, some lid to shut upon
The goblin! So they found at Babylon,
(Colleagues, mad Lucius and sage Antonine)
Sacking the city, by Apollo's shrine,
In rummaging among the rarities,
A certain coffer; he who made the prize
Opened it greedily; and out there curled
Just such another plague, for half the world
Was stung. Crawl in then, hag, and couch asquat,
Keeping that blotchy bosom thick in spot
Until your time is ripe! The coffer-lid
Is fastened, and the coffer safely hid
Under the Loxian's choicest gifts of gold.
Who will may hear Sordello's story told,
And how he never could remember when
He dwelt not at Goito. Calmly, then,
About this secret lodge of Adelaide's
Glided his youth away; beyond the glades
On the fir-forest border, and the rim
Of the low range of mountain, was for him
No other world: but this appeared his own
To wander through at pleasure and alone.
The castle too seemed empty; far and wide
Might he disport; only the northern side
Lay under a mysterious interdict
Slight, just enough remembered to restrict
His roaming to the corridors, the vault
Where those font-bearers expiate their fault,
The maple-chamber, and the little nooks
And nests, and breezy parapet that looks
Over the woods to Mantua: there he strolled.
Some foreign women-servants, very old,
Tended and crept about himall his clue
To the world's business and embroiled ado
Distant a dozen hill-tops at the most.
And first a simple sense of life engrossed
Sordello in his drowsy Paradise;
The day's adventures for the day suffice
Its constant tribute of perceptions strange,
With sleep and stir in healthy interchange,
Suffice, and leave him for the next at ease
Like the great palmer-worm that strips the trees,
Eats the life out of every luscious plant,
And, when September finds them sere or scant,
Puts forth two wondrous winglets, alters quite,
And hies him after unforeseen delight.
So fed Sordello, not a shard dissheathed;
As ever, round each new discovery, wreathed
Luxuriantly the fancies infantine
His admiration, bent on making fine
Its novel friend at any risk, would fling
In gay profusion forth: a ficklest king,
Confessed those minions!eager to dispense
So much from his own stock of thought and sense
As might enable each to stand alone
And serve him for a fellow; with his own,
Joining the qualities that just before
Had graced some older favourite. Thus they wore
A fluctuating halo, yesterday
Set flicker and to-morrow filched away,
Those upland objects each of separate name,
Each with an aspect never twice the same,
Waxing and waning as the new-born host
Of fancies, like a single night's hoar-frost,
Gave to familiar things a face grotesque;
Only, preserving through the mad burlesque
A grave regard. Conceive! the orpine patch
Blossoming earliest on the log-house thatch
The day those archers wound along the vines
Related to the Chief that left their lines
To climb with clinking step the northern stair
Up to the solitary chambers where
Sordello never came. Thus thrall reached thrall;
He o'er-festooning every interval,
As the adventurous spider, making light
Of distance, shoots her threads from depth to height,
From barbican to battlement: so flung
Fantasies forth and in their centre swung
Our architect,the breezy morning fresh
Above, and merry,all his waving mesh
Laughing with lucid dew-drops rainbow-edged.
This world of ours by tacit pact is pledged
To laying such a spangled fabric low
Whether by gradual brush or gallant blow.
But its abundant will was baulked here: doubt
Rose tardily in one so fenced about
From most that nurtures judgment,care and pain:
Judgment, that dull expedient we are fain,
Less favoured, to adopt betimes and force
Stead us, diverted from our natural course
Of joyscontrive some yet amid the dearth,
Vary and render them, it may be, worth
Most we forego. Suppose Sordello hence
Selfish enough, without a moral sense
However feeble; what informed the boy
Others desired a portion in his joy?
Or say a ruthful chance broke woof and warp
A heron's nest beat down by March winds sharp,
A fawn breathless beneath the precipice,
A bird with unsoiled breast and unfilmed eyes
Warm in the brakecould these undo the trance
Lapping Sordello? Not a circumstance
That makes for you, friend Naddo! Eat fern-seed
And peer beside us and report indeed
If (your word) "genius" dawned with throes and stings
And the whole fiery catalogue, while springs,
Summers, and winters quietly came and went.
Time put at length that period to content,
By right the world should have imposed: bereft
Of its good offices, Sordello, left
To study his companions, managed rip
Their fringe off, learn the true relationship,
Core with its crust, their nature with his own:
Amid his wild-wood sights he lived alone.
As if the poppy felt with him! Though he
Partook the poppy's red effrontery
Till Autumn spoiled their fleering quite with rain,
And, turbanless, a coarse brown rattling crane
Lay bare. That 's gone: yet why renounce, for that,
His disenchanted tributariesflat
Perhaps, but scarce so utterly forlorn,
Their simple presence might not well be borne
Whose parley was a transport once: recall
The poppy's gifts, it flaunts you, after all,
A poppy:why distrust the evidence
Of each soon satisfied and healthy sense?
The new-born judgment answered, "little boots
"Beholding other creatures' attributes
"And having none!" or, say that it sufficed,
"Yet, could one but possess, oneself," (enticed
Judgment) "some special office!" Nought beside
Serves you? "Well then, be somehow justified
"For this ignoble wish to circumscribe
"And concentrate, rather than swell, the tribe
"Of actual pleasures: what, now, from without
"Effects it?proves, despite a lurking doubt,
"Mere sympathy sufficient, trouble spared?
"That, tasting joys by proxy thus, you fared
"The better for them?" Thus much craved his soul,
Alas, from the beginning love is whole
And true; if sure of nought beside, most sure
Of its own truth at least; nor may endure
A crowd to see its face, that cannot know
How hot the pulses throb its heart below.
While its own helplessness and utter want
Of means to worthily be ministrant
To what it worships, do but fan the more
Its flame, exalt the idol far before
Itself as it would have it ever be.
Souls like Sordello, on the contrary,
Coerced and put to shame, retaining will,
Care little, take mysterious comfort still,
But look forth tremblingly to ascertain
If others judge their claims not urged in vain,
And say for them their stifled thoughts aloud.
So, they must ever live before a crowd:
"Vanity," Naddo tells you.
Whence contrive
A crowd, now? From these women just alive,
That archer-troop? Forth glidednot alone
Each painted warrior, every girl of stone,
Nor Adelaide (bent double o'er a scroll,
One maiden at her knees, that eve, his soul
Shook as he stumbled through the arras'd glooms
On them, for, 'mid quaint robes and weird perfumes,
Started the meagre Tuscan up,her eyes,
The maiden's, also, bluer with surprise)
But the entire out-world: whatever, scraps
And snatches, song and story, dreams perhaps,
Conceited the world's offices, and he
Had hitherto transferred to flower or tree,
Not counted a befitting heritage
Each, of its own right, singly to engage
Some man, no other,such now dared to stand
Alone. Strength, wisdom, grace on every hand
Soon disengaged themselves, and he discerned
A sort of human life: at least, was turned
A stream of lifelike figures through his brain.
Lord, liegeman, valvassor and suzerain,
Ere he could choose, surrounded him; a stuff
To work his pleasure on; there, sure enough:
But as for gazing, what shall fix that gaze?
Are they to simply testify the ways
He who convoked them sends his soul along
With the cloud's thunder or a dove's brood-song?
While they live each his life, boast each his own
Peculiar dower of bliss, stand each alone
In some one point where something dearest loved
Is easiest gainedfar worthier to be proved
Than aught he envies in the forest-wights!
No simple and self-evident delights,
But mixed desires of unimagined range,
Contrasts or combinations, new and strange,
Irksome perhaps, yet plainly recognized
By this, the sudden companyloves prized
By those who are to prize his own amount
Of loves. Once care because such make account,
Allow that foreign recognitions stamp
The current value, and his crowd shall vamp
Him counterfeits enough; and so their print
Be on the piece, 't is gold, attests the mint,
And "good," pronounce they whom his new appeal
Is made to: if their casual print conceal
This arbitrary good of theirs o'ergloss
What he has lived without, nor felt the loss
Qualities strange, ungainly, wearisome,
What matter? So must speech expand the dumb
Part-sigh, part-smile with which Sordello, late
Whom no poor woodland-sights could satiate,
Betakes himself to study hungrily
Just what the puppets his crude phantasy
Supposes notablest,popes, kings, priests, knights,
May please to promulgate for appetites;
Accepting all their artificial joys
Not as he views them, but as he employs
Each shape to estimate the other's stock
Of attributes, whereona marshalled flock
Of authorized enjoymentshe may spend
Himself, be men, now, as he used to blend
With tree and flowernay more entirely, else
'T were mockery: for instance, "How excels
"My life that chieftain's?" (who apprised the youth
Ecelin, here, becomes this month, in truth,
Imperial Vicar?) "Turns he in his tent
"Remissly? Be it somy head is bent
"Deliciously amid my girls to sleep.
"What if he stalks the Trentine-pass? Yon steep
"I climbed an hour ago with little toil:
"We are alike there. But can I, too, foil
"The Guelf's paid stabber, carelessly afford
"Saint Mark's a spectacle, the sleight o' the sword
"Baffling the treason in a moment?" Here
No rescue! Poppy he is none, but peer
To Ecelin, assuredly: his hand,
Fashioned no otherwise, should wield a brand
With Ecelin's successtry, now! He soon
Was satisfied, returned as to the moon
From earth; left each abortive boy's-attempt
For feats, from failure happily exempt,
In fancy at his beck. "One day I will
"Accomplish it! Are they not older still
"Not grown-up men and women? 'T is beside
"Only a dream; and though I must abide
"With dreams now, I may find a thorough vent
"For all myself, acquire an instrument
"For acting what these people act; my soul
"Hunting a body out may gain its whole
"Desire some day!" How else express chagrin
And resignation, show the hope steal in
With which he let sink from an aching wrist
The rough-hewn ash-bow? Straight, a gold shaft hissed
Into the Syrian air, struck Malek down
Superbly! "Crosses to the breach! God's Town
"Is gained him back!" Why bend rough ash-bows more?
Thus lives he: if not careless as before,
Comforted: for one may anticipate,
Rehearse the future, be prepared when fate
Shall have prepared in turn real men whose names
Startle, real places of enormous fames,
Este abroad and Ecelin at home
To worship him,Mantua, Verona, Rome
To witness it. Who grudges time so spent?
Rather test qualities to heart's content
Summon them, thrice selected, near and far
Compress the starriest into one star,
And grasp the whole at once!
The pageant thinned
Accordingly; from rank to rank, like wind
His spirit passed to winnow and divide;
Back fell the simpler phantasms; every side
The strong clave to the wise; with either classed
The beauteous; so, till two or three amassed
Mankind's beseemingnesses, and reduced
Themselves eventually,graces loosed,
Strengths lavished,all to heighten up One Shape
Whose potency no creature should escape.
Can it be Friedrich of the bowmen's talk?
Surely that grape-juice, bubbling at the stalk,
Is some grey scorching Saracenic wine
The Kaiser quaffs with the Miramoline
Those swarthy hazel-clusters, seamed and chapped,
Or filberts russet-sheathed and velvet-capped,
Are dates plucked from the bough John Brienne sent
To keep in mind his sluggish armament
Of Canaan:Friedrich's, all the pomp and fierce
Demeanour! But harsh sounds and sights transpierce
So rarely the serene cloud where he dwells
Whose looks enjoin, whose lightest words are spells
On the obdurate! That right arm indeed
Has thunder for its slave; but where 's the need
Of thunder if the stricken multitude
Hearkens, arrested in its angriest mood,
While songs go up exulting, then dispread,
Dispart, disperse, lingering overhead
Like an escape of angels? 'T is the tune,
Nor much unlike the words his women croon
Smilingly, colourless and faint-designed
Each, as a worn-out queen's face some remind
Of her extreme youth's love-tales. "Eglamor
"Made that!" Half minstrel and half emperor,
What but ill objects vexed him? Such he slew.
The kinder sort were easy to subdue
By those ambrosial glances, dulcet tones;
And these a gracious hand advanced to thrones
Beneath him. Wherefore twist and torture this,
Striving to name afresh the antique bliss,
Instead of saying, neither less nor more,
He had discovered, as our world before,
Apollo? That shall be the name; nor bid
Me rag by rag expose how patchwork hid
The youthwhat thefts of every clime and day
Contributed to purfle the array
He climbed with (June at deep) some close ravine
Mid clatter of its million pebbles sheen,
Over which, singing soft, the runnel slipped
Elate with rains: into whose streamlet dipped
He foot, yet trod, you thought, with unwet sock
Though really on the stubs of living rock
Ages ago it crenelled; vines for roof,
Lindens for wall; before him, aye aloof,
Flittered in the cool some azure damsel-fly,
Born of the simmering quiet, there to die.
Emerging whence, Apollo still, he spied
Mighty descents of forest; multiplied
Tuft on tuft, here, the frolic myrtle-trees,
There gendered the grave maple stocks at ease.
And, proud of its observer, straight the wood
Tried old surprises on him; black it stood
A sudden barrier ('twas a cloud passed o'er)
So dead and dense, the tiniest brute no more
Must pass; yet presently (the cloud dispatched)
Each clump, behold, was glistering detached
A shrub, oak-boles shrunk into ilex-stems!
Yet could not he denounce the stratagems
He saw thro', till, hours thence, aloft would hang
White summer-lightnings; as it sank and sprang
To measure, that whole palpitating breast
Of heaven, 't was Apollo, nature prest
At eve to worship.
Time stole: by degrees
The Pythons perish off; his votaries
Sink to respectful distance; songs redeem
Their pains, but briefer; their dismissals seem
Emphatic; only girls are very slow
To disappearhis Delians! Some that glow
O' the instant, more with earlier loves to wrench
Away, reserves to quell, disdains to quench;
Alike in one material circumstance
All soon or late adore Apollo! Glance
The bevy through, divine Apollo's choice,
His Daphne! "We secure Count Richard's voice
"In Este's counsels, good for Este's ends
"As our Taurello," say his faded friends,
"By granting him our Palma!"the sole child,
They mean, of Agnes Este who beguiled
Ecelin, years before this Adelaide
Wedded and turned him wicked: "but the maid
"Rejects his suit," those sleepy women boast.
She, scorning all beside, deserves the most
Sordello: so, conspicuous in his world
Of dreams sat Palma. How the tresses curled
Into a sumptuous swell of gold and wound
About her like a glory! even the ground
Was bright as with spilt sunbeams; breathe not, breathe
Not!poised, see, one leg doubled underneath,
Its small foot buried in the dimpling snow,
Rests, but the other, listlessly below,
O'er the couch-side swings feeling for cool air,
The vein-streaks swollen a richer violet where
The languid blood lies heavily; yet calm
On her slight prop, each flat and outspread palm,
As but suspended in the act to rise
By consciousness of beauty, whence her eyes
Turn with so frank a triumph, for she meets
Apollo's gaze in the pine glooms.
Time fleets:
That 's worst! Because the pre-appointed age
Approaches. Fate is tardy with the stage
And crowd she promised. Lean he grows and pale,
Though restlessly at rest. Hardly avail
Fancies to soothe him. Time steals, yet alone
He tarries here! The earnest smile is gone.
How long this might continue matters not;
For ever, possibly; since to the spot
None come: our lingering Taurello quits
Mantua at last, and light our lady flits
Back to her place disburthened of a care.
Strangeto be constant here if he is there!
Is it distrust? Oh, never! for they both
Goad Ecelin alike, Romano's growth
Is daily manifest, with Azzo dumb
And Richard wavering: let but Friedrich come,
Find matter for the minstrelsy's report
Lured from the Isle and its young Kaiser's court
To sing us a Messina morning up,
And, double rillet of a drinking cup,
Sparkle along to ease the land of drouth,
Northward to Provence that, and thus far south
The other! What a method to apprise
Neighbours of births, espousals, obsequies,
Which in their very tongue the Troubadour
Records! and his performance makes a tour,
For Trouveres bear the miracle about,
Explain its cunning to the vulgar rout,
Until the Formidable House is famed
Over the countryas Taurello aimed,
Who introduced, although the rest adopt,
The novelty. Such games, her absence stopped,
Begin afresh now Adelaide, recluse
No longer, in the light of day pursues
Her plans at Mantua: whence an accident
Which, breaking on Sordello's mixed content
Opened, like any flash that cures the blind,
The veritable business of mankind.
~ Robert Browning, Sordello - Book the First
,#NFDB
323:The woods were long austere with snow: at last
Pink leaflets budded on the beech, and fast
Larches, scattered through pine-tree solitudes,
Brightened, "as in the slumbrous heart o' the woods
"Our buried year, a witch, grew young again
"To placid incantations, and that stain
"About were from her cauldron, green smoke blent
"With those black pines"so Eglamor gave vent
To a chance fancy. Whence a just rebuke
From his companion; brother Naddo shook
The solemnest of brows: "Beware," he said,
"Of setting up conceits in nature's stead!"
Forth wandered our Sordello. Nought so sure
As that to-day's adventure will secure
Palma, the visioned ladyonly pass
O'er you damp mound and its exhausted grass,
Under that brake where sundawn feeds the stalks
Of withered fern with gold, into those walks
Of pine and take her! Buoyantly he went.
Again his stooping forehead was besprent
With dew-drops from the skirting ferns. Then wide
Opened the great morass, shot every side
With flashing water through and through; a-shine,
Thick-steaming, all-alive. Whose shape divine,
Quivered i' the farthest rainbow-vapour, glanced
Athwart the flying herons? He advanced,
But warily; though Mincio leaped no more,
Each foot-fall burst up in the marish-floor
A diamond jet: and if he stopped to pick
Rose-lichen, or molest the leeches quick,
And circling blood-worms, minnow, newt or loach,
A sudden pond would silently encroach
This way and that. On Palma passed. The verge
Of a new wood was gained. She will emerge
Flushed, now, and panting,crowds to see,will own
She loves himBoniface to hear, to groan,
To leave his suit! One screen of pine-trees still
Opposes: butthe startling spectacle
Mantua, this time! Under the wallsa crowd
Indeed, real men and women, gay and loud
Round a pavilion. How he stood!
In truth
No prophecy had come to pass: his youth
In its prime nowand where was homage poured
Upon Sordello?born to be adored,
And suddenly discovered weak, scarce made
To cope with any, cast into the shade
By this and this. Yet something seemed to prick
And tingle in his blood; a sleighta trick
And much would be explained. It went for nought
The best of their endowments were ill bought
With his identity: nay, the conceit,
That this day's roving led to Palma's feet
Was not so vainlist! The word, "Palma!" Steal
Aside, and die, Sordello; this is real,
And thisabjure!
What next? The curtains see
Dividing! She is there; and presently
He will be therethe proper You, at length
In your own cherished dress of grace and strength:
Most like, the very Boniface!
Not so.
It was a showy man advanced; but though
A glad cry welcomed him, then every sound
Sank and the crowd disposed themselves around,
"This is not he," Sordello felt; while, "Place
"For the best Troubadour of Boniface!"
Hollaed the Jongleurs,"Eglamor, whose lay
"Concludes his patron's Court of Love to-day!"
Obsequious Naddo strung the master's lute
With the new lute-string, "Elys," named to suit
The song: he stealthily at watch, the while,
Biting his lip to keep down a great smile
Of pride: then up he struck. Sordello's brain
Swam; for he knew a sometime deed again;
So, could supply each foolish gap and chasm
The minstrel left in his enthusiasm,
Mistaking its true versionwas the tale
Not of Apollo? Only, what avail
Luring her down, that Elys an he pleased,
If the man dared no further? Has he ceased
And, lo, the people's frank applause half done,
Sordello was beside him, had begun
(Spite of indignant twitchings from his friend
The Trouvere) the true lay with the true end,
Taking the other's names and time and place
For his. On flew the song, a giddy race,
After the flying story; word made leap
Out word, rhymerhyme; the lay could barely keep
Pace with the action visibly rushing past:
Both ended. Back fell Naddo more aghast
Than some Egyptian from the harassed bull
That wheeled abrupt and, bellowing, fronted full
His plague, who spied a scarab 'neath the tongue,
And found 't was Apis' flank his hasty prong
Insulted. But the peoplebut the cries,
The crowding round, and proffering the prize!
For he had gained some prize. He seemed to shrink
Into a sleepy cloud, just at whose brink
One sight withheld him. There sat Adelaide,
Silent; but at her knees the very maid
Of the North Chamber, her red lips as rich,
The same pure fleecy hair; one weft of which,
Golden and great, quite touched his cheek as o'er
She leant, speaking some six words and no more.
He answered something, anything; and she
Unbound a scarf and laid it heavily
Upon him, her neck's warmth and all. Again
Moved the arrested magic; in his brain
Noises grew, and a light that turned to glare,
And greater glare, until the intense flare
Engulfed him, shut the whole scene from his sense.
And when he woke 't was many a furlong thence,
At home; the sun shining his ruddy wont;
The customary birds'-chirp; but his front
Was crownedwas crowned! Her scented scarf around
His neck! Whose gorgeous vesture heaps the ground?
A prize? He turned, and peeringly on him
Brooded the women-faces, kind and dim,
Ready to talk"The Jongleurs in a troop
"Had brought him back, Naddo and Squarcialupe
"And Tagliafer; how strange! a childhood spent
"In taking, well for him, so brave a bent!
"Since Eglamor," they heard, "was dead with spite,
"And Palma chose him for her minstrel."
Light
Sordello roseto think, now; hitherto
He had perceived. Sure, a discovery grew
Out of it all! Best live from first to last
The transport o'er again. A week he passed,
Sucking the sweet out of each circumstance,
From the bard's outbreak to the luscious trance
Bounding his own achievement. Strange! A man
Recounted an adventure, but began
Imperfectly; his own task was to fill
The frame-work up, sing well what he sung ill,
Supply the necessary points, set loose
As many incidents of little use
More imbecile the other, not to see
Their relative importance clear as he!
But, for a special pleasure in the act
Of singinghad he ever turned, in fact,
From Elys, to sing Elys?from each fit
Of rapture to contrive a song of it?
True, this snatch or the other seemed to wind
Into a treasure, helped himself to find
A beauty in himself; for, see, he soared
By means of that mere snatch, to many a hoard
Of fancies; as some falling cone bears soft
The eye along the fir-tree-spire, aloft
To a dove's nest. Then, how divine the cause
Why such performance should exact applause
From men, if they had fancies too? Did fate
Decree they found a beauty separate
In the poor snatch itself?"Take Elys, there,
"'Her head that 's sharp and perfect like a pear,
"'So close and smooth are laid the few fine locks
"'Coloured like honey oozed from topmost rocks
"'Sun-blanched the livelong summer'if they heard
"Just those two rhymes, assented at my word,
"And loved them as I love them who have run
"These fingers through those pale locks, let the sun
"Into the white cool skinwho first could clutch,
"Then praiseI needs must be a god to such.
"Or what if some, above themselves, and yet
"Beneath me, like their Eglamor, have set
"An impress on our gift? So, men believe
"And worship what they know not, nor receive
"Delight from. Have they fanciesslow, perchance,
"Not at their beck, which indistinctly glance
"Until, by song, each floating part be linked
"To each, and all grow palpable, distinct?"
He pondered this.
Meanwhile, sounds low and drear
Stole on him, and a noise of footsteps, near
And nearer, while the underwood was pushed
Aside, the larches grazed, the dead leaves crushed
At the approach of men. The wind seemed laid;
Only, the trees shrunk slightly and a shade
Came o'er the sky although 't was midday yet:
You saw each half-shut downcast floweret
Flutter"a Roman bride, when they 'd dispart
"Her unbound tresses with the Sabine dart,
"Holding that famous rape in memory still,
"Felt creep into her curls the iron chill,
"And looked thus," Eglamor would sayindeed
'T is Eglamor, no other, these precede
Home hither in the woods. "'T were surely sweet
"Far from the scene of one's forlorn defeat
"To sleep!" judged Naddo, who in person led
Jongleurs and Trouveres, chanting at their head,
A scanty company; for, sooth to say,
Our beaten Troubadour had seen his day.
Old worshippers were something shamed, old friends
Nigh weary; still the death proposed amends.
"Let us but get them safely through my song
"And home again!" quoth Naddo.
All along,
This man (they rest the bier upon the sand)
This calm corpse with the loose flowers in his hand,
Eglamor, lived Sordello's opposite.
For him indeed was Naddo's notion right,
And verse a temple-worship vague and vast,
A ceremony that withdrew the last
Opposing bolt, looped back the lingering veil
Which hid the holy place: should one so frail
Stand there without such effort? or repine
If much was blank, uncertain at the shrine
He knelt before, till, soothed by many a rite,
The power responded, and some sound or sight
Grew up, his own forever, to be fixed,
In rhyme, the beautiful, forever!mixed
With his own life, unloosed when he should please,
Having it safe at hand, ready to ease
All pain, remove all trouble; every time
He loosed that fancy from its bonds of rhyme,
(Like Perseus when he loosed his naked love)
Faltering; so distinct and far above
Himself, these fancies! He, no genius rare,
Transfiguring in fire or wave or air
At will, but a poor gnome that, cloistered up
In some rock-chamber with his agate cup,
His topaz rod, his seed-pearl, in these few
And their arrangement finds enough to do
For his best art. Then, how he loved that art!
The calling marking him a man apart
From menone not to care, take counsel for
Cold hearts, comfortless faces(Eglamor
Was neediest of his tribe)since verse, the gift,
Was his, and men, the whole of them, must shift
Without it, e'en content themselves with wealth
And pomp and power, snatching a life by stealth.
So, Eglamor was not without his pride!
The sorriest bat which cowers throughout noontide
While other birds are jocund, has one time
When moon and stars are blinded, and the prime
Of earth is his to claim, nor find a peer;
And Eglamor was noblest poet here
He well knew, 'mid those April woods he cast
Conceits upon in plenty as he passed,
That Naddo might suppose him not to think
Entirely on the coming triumph: wink
At the one weakness! 'T was a fervid child,
That song of his; no brother of the guild
Had e'er conceived its like. The rest you know,
The exaltation and the overthrow:
Our poet lost his purpose, lost his rank,
His lifeto that it came. Yet envy sank
Within him, as he heard Sordello out,
And, for the first time, shoutedtried to shout
Like others, not from any zeal to show
Pleasure that way: the common sort did so,
What else was Eglamor? who, bending down
As they, placed his beneath Sordello's crown,
Printed a kiss on his successor's hand,
Left one great tear on it, then joined his band
In time; for some were watching at the door:
Who knows what envy may effect? "Give o'er,
"Nor charm his lips, nor craze him!" (here one spied
And disengaged the withered crown)"Beside
"His crown? How prompt and clear those verses rang
"To answer yours! nay, sing them!" And he sang
Them calmly. Home he went; friends used to wait
His coming, zealous to congratulate;
But, to a manso quickly runs report
Could do no less than leave him, and escort
His rival. That eve, then, bred many a thought:
What must his future life be? was he brought
So low, who stood so lofty this Spring morn?
At length he said, "Best sleep now with my scorn,
"And by to-morrow I devise some plain
"Expedient!" So, he slept, nor woke again.
They found as much, those friends, when they returned
O'erflowing with the marvels they had learned
About Sordello's paradise, his roves
Among the hills and vales and plains and groves,
Wherein, no doubt, this lay was roughly cast,
Polished by slow degrees, completed last
To Eglamor's discomfiture and death.
Such form the chanters now, and, out of breath,
They lay the beaten man in his abode,
Naddo reciting that same luckless ode,
Doleful to hear. Sordello could explore
By means of it, however, one step more
In joy; and, mastering the round at length,
Learnt how to live in weakness as in strength,
When from his covert forth he stood, addressed
Eglamor, bade the tender ferns invest,
Primval pines o'ercanopy his couch,
And, most of all, his fame(shall I avouch
Eglamor heard it, dead though he might look,
And laughed as from his brow Sordello took
The crown, and laid on the bard's breast, and said
It was a crown, now, fit for poet's head?)
Continue. Nor the prayer quite fruitless fell.
A plant they have, yielding a three-leaved bell
Which whitens at the heart ere noon, and ails
Till evening; evening gives it to her gales
To clear away with such forgotten things
As are an eyesore to the morn: this brings
Him to their mind, and bears his very name.
So much for Eglamor. My own month came;
'T was a sunrise of blossoming and May.
Beneath a flowering laurel thicket lay
Sordello; each new sprinkle of white stars
That smell fainter of wine than Massic jars
Dug up at Bai, when the south wind shed
The ripest, made him happier; filleted
And robed the same, only a lute beside
Lay on the turf. Before him far and wide
The country stretched: Goito slept behind
The castle and its covert, which confined
Him with his hopes and fears; so fain of old
To leave the story of his birth untold.
At intervals, 'spite the fantastic glow
Of his Apollo-life, a certain low
And wretched whisper, winding through the bliss,
Admonished, no such fortune could be his,
All was quite false and sure to fade one day:
The closelier drew he round him his array
Of brilliance to expel the truth. But when
A reason for his difference from men
Surprised him at the grave, he took no rest
While aught of that old life, superbly dressed
Down to its meanest incident, remained
A mystery: alas, they soon explained
Away Apollo! and the tale amounts
To this: when at Vicenza both her counts
Banished the Vivaresi kith and kin,
Those Maltraversi hung on Ecelin,
Reviled him as he followed; he for spite
Must fire their quarter, though that self-same night
Among the flames young Ecelin was born
Of Adelaide, there too, and barely torn
From the roused populace hard on the rear,
By a poor archer when his chieftain's fear
Grew high; into the thick Elcorte leapt,
Saved her, and died; no creature left except
His child to thank. And when the full escape
Was knownhow men impaled from chine to nape
Unlucky Prata, all to pieces spurned
Bishop Pistore's concubines, and burned
Taurello's entire household, flesh and fell,
Missing the sweeter preysuch courage well
Might claim reward. The orphan, ever since,
Sordello, had been nurtured by his prince
Within a blind retreat where Adelaide
(For, once this notable discovery made,
The past at every point was understood)
Might harbour easily when times were rude,
When Azzo schemed for Palma, to retrieve
That pledge of Agnes Esteloth to leave
Mantua unguarded with a vigilant eye,
While there Taurello bode ambiguously
He who could have no motive now to moil
For his own fortunes since their utter spoil
As it were worth while yet (went the report)
To disengage himself from her. In short,
Apollo vanished; a mean youth, just named
His lady's minstrel, was to be proclaimed
How shall I phrase it?Monarch of the World!
For, on the day when that array was furled
Forever, and in place of one a slave
To longings, wild indeed, but longings save
In dreams as wild, suppressedone daring not
Assume the mastery such dreams allot,
Until a magical equipment, strength,
Grace, wisdom, decked him too,he chose at length,
Content with unproved wits and failing frame,
In virtue of his simple will, to claim
That mastery, no lessto do his best
With means so limited, and let the rest
Go by,the seal was set: never again
Sordello could in his own sight remain
One of the many, one with hopes and cares
And interests nowise distinct from theirs,
Only peculiar in a thriveless store
Of fancies, which were fancies and no more;
Never again for him and for the crowd
A common law was challenged and allowed
If calmly reasoned of, howe'er denied
By a mad impulse nothing justified
Short of Apollo's presence. The divorce
Is clear: why needs Sordello square his course
By any known example? Men no more
Compete with him than tree and flower before.
Himself, inactive, yet is greater far
Than such as act, each stooping to his star,
Acquiring thence his function; he has gained
The same result with meaner mortals trained
To strength or beauty, moulded to express
Each the idea that rules him; since no less
He comprehends that function, but can still
Embrace the others, take of might his fill
With Richard as of grace with Palma, mix
Their qualities, or for a moment fix
On one; abiding free meantime, uncramped
By any partial organ, never stamped
Strong, and to strength turning all energies
Wise, and restricted to becoming wise
That is, he loves not, nor possesses One
Idea that, star-like over, lures him on
To its exclusive purpose. "Fortunate!
"This flesh of mine ne'er strove to emulate
"A soul so varioustook no casual mould
"Of the first fancy and, contracted, cold,
"Clogged her foreversoul averse to change
"As flesh: whereas flesh leaves soul free to range,
"Remains itself a blank, cast into shade,
"Encumbers little, if it cannot aid.
"So, range, free soul!who, by self-consciousness,
"The last drop of all beauty dost express
"The grace of seeing grace, a quintessence
"For thee: while for the world, that can dispense
"Wonder on men who, themselves, wondermake
"A shift to love at second-hand, and take
"For idols those who do but idolize,
"Themselves,the world that counts men strong or wise,
"Who, themselves, court strength, wisdom,it shall bow
"Surely in unexampled worship now,
"Discerning me!"
(Dear monarch, I beseech,
Notice how lamentably wide a breach
Is here: discovering this, discover too
What our poor world has possibly to do
With it! As pigmy natures as you please
So much the better for you; take your ease,
Look on, and laugh; style yourself God alone;
Strangle some day with a cross olive-stone!
All that is right enough: but why want us
To know that you yourself know thus and thus?)
"The world shall bow to me conceiving all
"Man's life, who see its blisses, great and small,
"Afarnot tasting any; no machine
"To exercise my utmost will is mine:
"Be mine mere consciousness! Let men perceive
"What I could do, a mastery believe,
"Asserted and established to the throng
"By their selected evidence of song
"Which now shall prove, whate'er they are, or seek
"To be, I amwhose words, not actions speak,
"Who change no standards of perfection, vex
"With no strange forms created to perplex,
"But just perform their bidding and no more,
"At their own satiating-point give o'er,
"While each shall love in me the love that leads
"His soul to power's perfection." Song, not deeds,
(For we get tired) was chosen. Fate would brook
Mankind no other organ; he would look
For not another channel to dispense
His own volition by, receive men's sense
Of its supremacywould live content,
Obstructed else, with merely verse for vent.
Nor should, for instance, strength an outlet seek
And, striving, be admired: nor grace bespeak
Wonder, displayed in gracious attitudes:
Nor wisdom, poured forth, change unseemly moods;
But he would give and take on song's one point.
Like some huge throbbing stone that, poised a-joint,
Sounds, to affect on its basaltic bed,
Must sue in just one accent; tempests shed
Thunder, and raves the windstorm: only let
That key by any little noise be set
The far benighted hunter's halloo pitch
On that, the hungry curlew chance to scritch
Or serpent hiss it, rustling through the rift,
However loud, however lowall lift
The groaning monster, stricken to the heart.
Lo ye, the world's concernment, for its part,
And this, for his, will hardly interfere!
Its businesses in blood and blaze this year
But wile the hour awaya pastime slight
Till he shall step upon the platform: right!
And, now thus much is settled, cast in rough,
Proved feasible, be counselled! thought enough,
Slumber, Sordello! any day will serve:
Were it a less digested plan! how swerve
To-morrow? Meanwhile eat these sun-dried grapes,
And watch the soaring hawk there! Life escapes
Merrily thus.
He thoroughly read o'er
His truchman Naddo's missive six times more,
Praying him visit Mantua and supply
A famished world.
The evening star was high
When he reached Mantua, but his fame arrived
Before him: friends applauded, foes connived,
And Naddo looked an angel, and the rest
Angels, and all these angels would be blest
Supremely by a songthe thrice-renowned
Goito-manufacture. Then he found
(Casting about to satisfy the crowd)
That happy vehicle, so late allowed,
A sore annoyance; 't was the song's effect
He cared for, scarce the song itself: reflect!
In the past life, what might be singing's use?
Just to delight his Delians, whose profuse
Praise, not the toilsome process which procured
That praise, enticed Apollo: dreams abjured,
No overleaping means for endstake both
For granted or take neither! I am loth
To say the rhymes at last were Eglamor's;
But Naddo, chuckling, bade competitors
Go pine; "the master certes meant to waste
"No effort, cautiously had probed the taste
"He 'd please anon: true bard, in short,disturb
"His title if they could; nor spur nor curb,
"Fancy nor reason, wanting in him; whence
"The staple of his verses, common sense:
"He built on man's broad naturegift of gifts,
"That power to build! The world contented shifts
"With counterfeits enough, a dreary sort
"Of warriors, statesmen, ere it can extort
"Its poet-soulthat 's, after all, a freak
"(The having eyes to see and tongue to speak)
"With our herd's stupid sterling happiness
"So plainly incompatible thatyes
"Yesshould a son of his improve the breed
"And turn out poet, he were cursed indeed!"
"Well, there 's Goito and its woods anon,
"If the worst happen; best go stoutly on
"Now!" thought Sordello.
Ay, and goes on yet!
You pother with your glossaries to get
A notion of the Troubadour's intent
In rondel, tenzon, virlai or sirvent
Much as you study arras how to twirl
His angelot, plaything of page and girl
Once; but you surely reach, at last,or, no!
Never quite reach what struck the people so,
As from the welter of their time he drew
Its elements successively to view,
Followed all actions backward on their course,
And catching up, unmingled at the source,
Such a strength, such a weakness, added then
A touch or two, and turned them into men.
Virtue took form, nor vice refused a shape;
Here heaven opened, there was hell agape,
As Saint this simpered past in sanctity,
Sinner the other flared portentous by
A greedy people. Then why stop, surprised
At his success? The scheme was realized
Too suddenly in one respect: a crowd
Praising, eyes quick to see, and lips as loud
To speak, delicious homage to receive,
The woman's breath to feel upon his sleeve,
Who said, "But Anafestwhy asks he less
"Than Lucio, in your verses? how confess,
"It seemed too much but yestereve!"the youth,
Who bade him earnestly, "Avow the truth!
"You love Bianca, surely, from your song;
"I knew I was unworthy!"soft or strong,
In poured such tributes ere he had arranged
Ethereal ways to take them, sorted, changed,
Digested. Courted thus at unawares,
In spite of his pretensions and his cares,
He caught himself shamefully hankering
After the obvious petty joys that spring
From true life, fain relinquish pedestal
And condescend with pleasuresone and all
To be renounced, no doubt; for, thus to chain
Himself to single joys and so refrain
From tasting their quintessence, frustrates, sure,
His prime design; each joy must he abjure
Even for love of it.
He laughed: what sage
But perishes if from his magic page
He look because, at the first line, a proof
'T was heard salutes him from the cavern roof?
"On! Give yourself, excluding aught beside,
"To the day's task; compel your slave provide
"Its utmost at the soonest; turn the leaf
"Thoroughly conned. These lays of yours, in brief
"Cannot men bear, now, something better?fly
"A pitch beyond this unreal pageantry
"Of essences? the period sure has ceased
"For such: present us with ourselves, at least,
"Not portions of ourselves, mere loves and hates
"Made flesh: wait not!"
Awhile the poet waits
However. The first trial was enough:
He left imagining, to try the stuff
That held the imaged thing, and, let it writhe
Never so fiercely, scarce allowed a tithe
To reach the lighthis Language. How he sought
The cause, conceived a cure, and slow re-wrought
That Language,welding words into the crude
Mass from the new speech round him, till a rude
Armour was hammered out, in time to be
Approved beyond the Roman panoply
Melted to make it,boots not. This obtained
With some ado, no obstacle remained
To using it; accordingly he took
An action with its actors, quite forsook
Himself to live in each, returned anon
With the resulta creature, and, by one
And one, proceeded leisurely to equip
Its limbs in harness of his workmanship.
"Accomplished! Listen, Mantuans!" Fond essay!
Piece after piece that armour broke away,
Because perceptions whole, like that he sought
To clothe, reject so pure a work of thought
As language: thought may take perception's place
But hardly co-exist in any case,
Being its mere presentmentof the whole
By parts, the simultaneous and the sole
By the successive and the many. Lacks
The crowd perception? painfully it tacks
Thought to thought, which Sordello, needing such,
Has rent perception into: it's to clutch
And reconstructhis office to diffuse,
Destroy: as hard, then, to obtain a Muse
As to become Apollo. "For the rest,
"E'en if some wondrous vehicle expressed
"The whole dream, what impertinence in me
"So to express it, who myself can be
"The dream! nor, on the other hand, are those
"I sing to, over-likely to suppose
"A higher than the highest I present
"Now, which they praise already: be content
"Both parties, ratherthey with the old verse,
"And I with the old praisefar go, fare worse!"
A few adhering rivets loosed, upsprings
The angel, sparkles off his mail, which rings
Whirled from each delicatest limb it warps;
So might Apollo from the sudden corpse
Of Hyacinth have cast his luckless quoits.
He set to celebrating the exploits
Of Montfort o'er the Mountaineers.
Then came
The world's revenge: their pleasure, now his aim
Merely,what was it? "Not to play the fool
"So much as learn our lesson in your school!"
Replied the world. He found that, every time
He gained applause by any ballad-rhyme,
His auditory recognized no jot
As he intended, and, mistaking not
Him for his meanest hero, ne'er was dunce
Sufficient to believe himall, at once.
His will . . . conceive it caring for his will!
Mantuans, the main of them, admiring still
How a mere singer, ugly, stunted, weak,
Had Montfort at completely (so to speak)
His fingers' ends; while past the praise-tide swept
To Montfort, either's share distinctly kept:
The true meed for true merit!his abates
Into a sort he most repudiates,
And on them angrily he turns. Who were
The Mantuans, after all, that he should care
About their recognition, ay or no?
In spite of the convention months ago,
(Why blink the truth?) was not he forced to help
This same ungrateful audience, every whelp
Of Naddo's litter, make them pass for peers
With the bright band of old Goito years,
As erst he toiled for flower or tree? Why, there
Sat Palma! Adelaide's funereal hair
Ennobled the next corner. Ay, he strewed
A fairy dust upon that multitude,
Although he feigned to take them by themselves;
His giants dignified those puny elves,
Sublimed their faint applause. In short, he found
Himself still footing a delusive round,
Remote as ever from the self-display
He meant to compass, hampered every way
By what he hoped assistance. Wherefore then
Continue, make believe to find in men
A use he found not?
Weeks, months, years went by
And lo, Sordello vanished utterly,
Sundered in twain; each spectral part at strife
With each; one jarred against another life;
The Poet thwarting hopelessly the Man
Who, fooled no longer, free in fancy ran
Here, there: let slip no opportunities
As pitiful, forsooth, beside the prize
To drop on him some no-time and acquit
His constant faith (the Poet-half's to wit
That waiving any compromise between
No joy and all joy kept the hunger keen
Beyond most methods)of incurring scoff
From the Man-portionnot to be put off
With self-reflectings by the Poet's scheme,
Though ne'er so bright. Who sauntered forth in dream,
Dressed any how, nor waited mystic frames,
Immeasurable gifts, astounding claims,
But just his sorry self?who yet might be
Sorrier for aught he in reality
Achieved, so pinioned Man's the Poet-part,
Fondling, in turn of fancy, verse; the Art
Developing his soul a thousand ways
Potent, by its assistance, to amaze
The multitude with majesties, convince
Each sort of nature that the nature's prince
Accosted it. Language, the makeshift, grew
Into a bravest of expedients, too;
Apollo, seemed it now, perverse had thrown
Quiver and bow away, the lyre alone
Sufficed. While, out of dream, his day's work went
To tune a crazy tenzon or sirvent
So hampered him the Man-part, thrust to judge
Between the bard and the bard's audience, grudge
A minute's toil that missed its due reward!
But the complete Sordello, Man and Bard,
John's cloud-girt angel, this foot on the land,
That on the sea, with, open in his hand,
A bitter-sweetling of a bookwas gone.
Then, if internal struggles to be one,
Which frittered him incessantly piecemeal,
Referred, ne'er so obliquely, to the real
Intruding Mantuans! ever with some call
To action while he pondered, once for all,
Which looked the easier effortto pursue
This course, still leap o'er paltry joys, yearn through
The present ill-appreciated stage
Of self-revealment, and compel the age
Know himor else, forswearing bard-craft, wake
From out his lethargy and nobly shake
Off timid habits of denial, mix
With men, enjoy like men. Ere he could fix
On aught, in rushed the Mantuans; much they cared
For his perplexity! Thus unprepared,
The obvious if not only shelter lay
In deeds, the dull conventions of his day
Prescribed the like of him: why not be glad
'T is settled Palma's minstrel, good or bad,
Submits to this and that established rule?
Let Vidal change, or any other fool,
His murrey-coloured robe for filamot,
And crop his hair; too skin-deep, is it not,
Such vigour? Then, a sorrow to the heart,
His talk! Whatever topics they might start
Had to be groped for in his consciousness
Straight, and as straight delivered them by guess.
Only obliged to ask himself, "What was,"
A speedy answer followed; but, alas,
One of God's large ones, tardy to condense
Itself into a period; answers whence
A tangle of conclusions must be stripped
At any risk ere, trim to pattern clipped,
They matched rare specimens the Mantuan flock
Regaled him with, each talker from his stock
Of sorted-o'er opinions, every stage,
Juicy in youth or desiccate with age,
Fruits like the fig-tree's, rathe-ripe, rotten-rich,
Sweet-sour, all tastes to take: a practice which
He too had not impossibly attained,
Once either of those fancy-flights restrained;
(For, at conjecture how might words appear
To others, playing there what happened here,
And occupied abroad by what he spurned
At home, 't was slipped, the occasion he returned
To seize he 'd strike that lyre adroitlyspeech,
Would but a twenty-cubit plectre reach;
A clever hand, consummate instrument,
Were both brought close; each excellency went
For nothing, else. The question Naddo asked,
Had just a lifetime moderately tasked
To answer, Naddo's fashion. More disgust
And more: why move his soul, since move it must
At minute's notice or as good it failed
To move at all? The end was, he retailed
Some ready-made opinion, put to use
This quip, that maxim, ventured reproduce
Gestures and tonesat any folly caught
Serving to finish with, nor too much sought
If false or true 't was spoken; praise and blame
Of what he said grew pretty nigh the same
Meantime awards to meantime acts: his soul,
Unequal to the compassing a whole,
Saw, in a tenth part, less and less to strive
About. And as for men in turn . . . contrive
Who could to take eternal interest
In them, so hate the worst, so love the best,
Though, in pursuance of his passive plan,
He hailed, decried, the proper way.
As Man
So figured he; and how as Poet? Verse
Came only not to a stand-still. The worse,
That his poor piece of daily work to do
Wasnot sink under any rivals; who
Loudly and long enough, without these qualms,
Turned, from Bocafoli's stark-naked psalms,
To Plara's sonnets spoilt by toying with,
"As knops that stud some almug to the pith
"Prickd for gum, wry thence, and crinkld worse
"Than pursd eyelids of a river-horse
"Sunning himself o' the slime when whirrs the breese"
Gad-fly, that is. He might compete with these!
Butbut
"Observe a pompion-twine afloat;
"Pluck me one cup from off the castle-moat!
"Along with cup you raise leaf, stalk and root,
"The entire surface of the pool to boot.
"So could I pluck a cup, put in one song
"A single sight, did not my hand, too strong,
"Twitch in the least the root-strings of the whole.
"How should externals satisfy my soul?"
"Why that's precise the error Squarcialupe"
(Hazarded Naddo) "finds; 'the man can't stoop
"'To sing us out,' quoth he, 'a mere romance;
"'He'd fain do better than the best, enhance
"'The subjects' rarity, work problems out
"'Therewith.' Now, you 're a bard, a bard past doubt,
"And no philosopher; why introduce
"Crotchets like these? fine, surely, but no use
"In poetrywhich still must be, to strike,
"Based upon common sense; there's nothing like
"Appealing to our nature! what beside
"Was your first poetry? No tricks were tried
"In that, no hollow thrills, affected throes!
"'The man,' said we, 'tells his own joys and woes:
"'We'll trust him.' Would you have your songs endure?
"Build on the human heart!why, to be sure
"Yours is one sort of heartbut I mean theirs,
"Ours, every one's, the healthy heart one cares
"To build on! Central peace, mother of strength,
"That's father of . . . nay, go yourself that length,
"Ask those calm-hearted doers what they do
"When they have got their calm! And is it true,
"Fire rankles at the heart of every globe?
"Perhaps. But these are matters one may probe
"Too deeply for poetic purposes:
"Rather select a theory that . . . yes,
"Laugh! what does that prove?stations you midway
"And saves some little o'er-refining. Nay,
"That's rank injustice done me! I restrict
"The poet? Don't I hold the poet picked
"Out of a host of warriors, statesmen . . . did
"I tell you? Very like! As well you hid
"That sense of power, you have! True bards believe
"All able to achieve what they achieve
"That is, just nothingin one point abide
"Profounder simpletons than all beside.
"Oh, ay! The knowledge that you are a bard
"Must constitute your prime, nay sole, reward!"
So prattled Naddo, busiest of the tribe
Of genius-hauntershow shall I describe
What grubs or nips or rubs or ripsyour louse
For love, your flea for hate, magnanimous,
Malignant, Pappacoda, Tagliafer,
Picking a sustenance from wear and tear
By implements it sedulous employs
To undertake, lay down, mete out, o'er-toise
Sordello? Fifty creepers to elude
At once! They settled staunchly; shame ensued:
Behold the monarch of mankind succumb
To the last fool who turned him round his thumb,
As Naddo styled it! 'T was not worth oppose
The matter of a moment, gainsay those
He aimed at getting rid of; better think
Their thoughts and speak their speech, secure to slink
Back expeditiously to his safe place,
And chew the cudwhat he and what his race
Were really, each of them. Yet even this
Conformity was partial. He would miss
Some point, brought into contact with them ere
Assured in what small segment of the sphere
Of his existence they attended him;
Whence blunders, falsehoods rectifieda grim
Listslur it over! How? If dreams were tried,
His will swayed sicklily from side to side,
Nor merely neutralized his waking act
But tended e'en in fancy to distract
The intermediate will, the choice of means.
He lost the art of dreaming: Mantuan scenes
Supplied a baron, say, he sang before,
Handsomely reckless, full to running-o'er
Of gallantries; "abjure the soul, content
"With body, therefore!" Scarcely had he bent
Himself in dream thus low, when matter fast
Cried out, he found, for spirit to contrast
And task it duly; by advances slight,
The simple stuff becoming composite,
Count Lori grew Apollo: best recall
His fancy! Then would some rough peasant-Paul,
Like those old Ecelin confers with, glance
His gay apparel o'er; that countenance
Gathered his shattered fancies into one,
And, body clean abolished, soul alone
Sufficed the grey Paulician: by and by,
To balance the ethereality,
Passions were needed; foiled he sank again.
Meanwhile the world rejoiced ('t is time explain)
Because a sudden sickness set it free
From Adelaide. Missing the mother-bee,
Her mountain-hive Romano swarmed; at once
A rustle-forth of daughters and of sons
Blackened the valley. "I am sick too, old,
"Half-crazed I think; what good's the Kaiser's gold
"To such an one? God help me! for I catch
"My children's greedy sparkling eyes at watch
"'He bears that double breastplate on,' they say,
"'So many minutes less than yesterday!'
"Beside, Monk Hilary is on his knees
"Now, sworn to kneel and pray till God shall please
"Exact a punishment for many things
"You know, and some you never knew; which brings
"To memory, Azzo's sister Beatrix
"And Richard's Giglia are my Alberic's
"And Ecelin's betrothed; the Count himself
"Must get my Palma: Ghibellin and Guelf
"Mean to embrace each other." So began
Romano's missive to his fighting man
Taurelloon the Tuscan's death, away
With Friedrich sworn to sail from Naples' bay
Next month for Syria. Never thunder-clap
Out of Vesuvius' throat, like this mishap
Startled him. "That accursed Vicenza! I
"Absent, and she selects this time to die!
"Ho, fellows, for Vicenza!" Half a score
Of horses ridden dead, he stood before
Romano in his reeking spurs: too late
"Boniface urged me, Este could not wait,"
The chieftain stammered; "let me die in peace
"Forget me! Was it I who craved increase
"Of rule? Do you and Friedrich plot your worst
"Against the Father: as you found me first
"So leave me now. Forgive me! Palma, sure,
"Is at Goito still. Retain that lure
"Only be pacified!"
The country rung
With such a piece of news: on every tongue,
How Ecelin's great servant, congeed off,
Had done a long day's service, so, might doff
The green and yellow, and recover breath
At Mantua, whither,since Retrude's death,
(The girlish slip of a Sicilian bride
From Otho's house, he carried to reside
At Mantua till the Ferrarese should pile
A structure worthy her imperial style,
The gardens raise, the statues there enshrine,
She never lived to see)although his line
Was ancient in her archives and she took
A pride in him, that city, nor forsook
Her child when he forsook himself and spent
A prowess on Romano surely meant
For his own growthwhither he ne'er resorts
If wholly satisfied (to trust reports)
With Ecelin. So, forward in a trice
Were shows to greet him. "Take a friend's advice,"
Quoth Naddo to Sordello, "nor be rash
"Because your rivals (nothing can abash
"Some folks) demur that we pronounced you best
"To sound the great man's welcome; 't is a test,
"Remember! Strojavacca looks asquint,
"The rough fat sloven; and there 's plenty hint
"Your pinions have received of late a shock
"Outsoar them, cobswan of the silver flock!
"Sing well!" A signal wonder, song 's no whit
Facilitated.
Fast the minutes flit;
Another day, Sordello finds, will bring
The soldier, and he cannot choose but sing;
So, a last shift, quits Mantuaslow, alone:
Out of that aching brain, a very stone,
Song must be struck. What occupies that front?
Just how he was more awkward than his wont
The night before, when Naddo, who had seen
Taurello on his progress, praised the mien
For dignity no crosses could affect
Such was a joy, and might not he detect
A satisfaction if established joys
Were proved imposture? Poetry annoys
Its utmost: wherefore fret? Verses may come
Or keep away! And thus he wandered, dumb
Till evening, when he paused, thoroughly spent,
On a blind hill-top: down the gorge he went,
Yielding himself up as to an embrace.
The moon came out; like features of a face,
A querulous fraternity of pines,
Sad blackthorn clumps, leafless and grovelling vines
Also came out, made gradually up
The picture; 't was Goito's mountain-cup
And castle. He had dropped through one defile
He never dared explore, the Chief erewhile
Had vanished by. Back rushed the dream, enwrapped
Him wholly. 'T was Apollo now they lapped,
Those mountains, not a pettish minstrel meant
To wear his soul away in discontent,
Brooding on fortune's malice. Heart and brain
Swelled; he expanded to himself again,
As some thin seedling spice-tree starved and frail,
Pushing between cat's head and ibis' tail
Crusted into the porphyry pavement smooth,
Suffered remain just as it sprung, to soothe
The Soldan's pining daughter, never yet
Well in her chilly green-glazed minaret,
When rooted up, the sunny day she died,
And flung into the common court beside
Its parent tree. Come home, Sordello! Soon
Was he low muttering, beneath the moon,
Of sorrow saved, of quiet evermore,
Since from the purpose, he maintained before,
Only resulted wailing and hot tears.
Ah, the slim castle! dwindled of late years,
But more mysterious; gone to ruintrails
Of vine through every loop-hole. Nought avails
The night as, torch in hand, he must explore
The maple chamber: did I say, its floor
Was made of intersecting cedar beams?
Worn now with gaps so large, there blew cold streams
Of air quite from the dungeon; lay your ear
Close and 't is like, one after one, you hear
In the blind darkness water drop. The nests
And nooks retain their long ranged vesture-chests
Empty and smelling of the iris root
The Tuscan grated o'er them to recruit
Her wasted wits. Palma was gone that day,
Said the remaining women. Last, he lay
Beside the Carian group reserved and still.
The Body, the Machine for Acting Will,
Had been at the commencement proved unfit;
That for Demonstrating, Reflecting it,
Mankindno fitter: was the Will Itself
In fault?
His forehead pressed the moonlit shelf
Beside the youngest marble maid awhile;
Then, raising it, he thought, with a long smile,
"I shall be king again!" as he withdrew
The envied scarf; into the font he threw
His crown
Next day, no poet! "Wherefore?" asked
Taurello, when the dance of Jongleurs, masked
As devils, ended; "don't a song come next?"
The master of the pageant looked perplexed
Till Naddo's whisper came to his relief.
"His Highness knew what poets were: in brief,
"Had not the tetchy race prescriptive right
"To peevishness, caprice? or, call it spite,
"One must receive their nature in its length
"And breadth, expect the weakness with the strength!"
So phrasing, till, his stock of phrases spent,
The easy-natured soldier smiled assent,
Settled his portly person, smoothed his chin,
And nodded that the bull-bait might begin.
~ Robert Browning, Sordello - Book the Second
,#NFDB
118 Integral Yoga
51 Occultism
34 Christianity
22 Philosophy
19 Psychology
13 Science
11 Poetry
8 Integral Theory
7 Yoga
6 Fiction
4 Cybernetics
4 Baha i Faith
2 Theosophy
2 Education
1 Sufism
1 Mythology
1 Hinduism
1 Alchemy
96 Sri Aurobindo
48 The Mother
29 Nolini Kanta Gupta
24 Satprem
20 Pierre Teilhard de Chardin
18 Aleister Crowley
13 James George Frazer
13 Carl Jung
10 Plato
8 Plotinus
6 Saint Augustine of Hippo
6 H P Lovecraft
6 Franz Bardon
5 Jordan Peterson
4 Swami Krishnananda
4 Sri Ramana Maharshi
4 Robert Browning
4 Norbert Wiener
4 Baha u llah
4 A B Purani
3 William Wordsworth
3 Sri Ramakrishna
3 Rudolf Steiner
3 Nirodbaran
3 George Van Vrekhem
2 Peter J Carroll
2 Jean Gebser
24 The Synthesis Of Yoga
22 The Life Divine
13 The Golden Bough
13 Record of Yoga
13 Magick Without Tears
9 The Future of Man
8 Collected Works of Nolini Kanta Gupta - Vol 04
7 The Phenomenon of Man
6 The Human Cycle
6 The Archetypes and the Collective Unconscious
6 Talks
6 Lovecraft - Poems
6 Liber ABA
5 The Practice of Magical Evocation
5 Questions And Answers 1956
5 Prayers And Meditations
5 Maps of Meaning
5 Letters On Yoga IV
5 Essays On The Gita
5 Collected Works of Nolini Kanta Gupta - Vol 03
5 Collected Works of Nolini Kanta Gupta - Vol 01
5 City of God
4 The Study and Practice of Yoga
4 The Practice of Psycho therapy
4 Let Me Explain
4 Evening Talks With Sri Aurobindo
4 Essays In Philosophy And Yoga
4 Cybernetics
4 Collected Works of Nolini Kanta Gupta - Vol 07
4 Browning - Poems
3 Wordsworth - Poems
3 Twelve Years With Sri Aurobindo
3 Questions And Answers 1957-1958
3 Questions And Answers 1955
3 Preparing for the Miraculous
3 Plotinus - Complete Works Vol 02
3 Mysterium Coniunctionis
3 Collected Works of Nolini Kanta Gupta - Vol 05
3 Agenda Vol 13
3 Agenda Vol 05
3 Agenda Vol 02
3 Agenda Vol 01
2 The Secret Of The Veda
2 The Gospel of Sri Ramakrishna
2 The Ever-Present Origin
2 The Book of Certitude
2 The 7 Habits of Highly Effective People
2 Savitri
2 Plotinus - Complete Works Vol 03
2 Plotinus - Complete Works Vol 01
2 On Thoughts And Aphorisms
2 On Education
2 Liber Null
2 Letters On Poetry And Art
2 Knowledge of the Higher Worlds
2 Essays Divine And Human
2 Collected Works of Nolini Kanta Gupta - Vol 02
2 Agenda Vol 10
2 Agenda Vol 09
2 Agenda Vol 03
2 Advanced Dungeons and Dragons 2E
0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
May it enable seekers of Truth to grasp the subtle laws of the supersensuous realm, and unfold before man's restricted vision the spiritual foundation of the universe, the unity of existence, and the divinity of the soul!
- Sw mi Nikhilnanda
0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
The results of Hathayoga are thus striking to the eye and impose easily on the vulgar or physical mind. And yet at the end we may ask what we have gained at the end of all this stupendous labour. The object of physical Nature, the preservation of the mere physical life, its highest perfection, even in a certain sense the capacity of a greater enjoyment of physical living have been carried out on an abnormal scale. But the weakness of Hathayoga is that its laborious and difficult processes make so great a demand on the time and energy and impose so complete a severance from the ordinary life of men that the utilisation of its results for the life of the world becomes either impracticable or is extraordinarily restricted. If in return for this loss we gain another life in another world within, the mental, the dynamic, these results could have been acquired through other systems, through Rajayoga, through Tantra, by much less laborious methods and held on much less exacting terms. On the other hand the physical results, increased vitality, prolonged youth, health, longevity are of small avail if they must be held by us as misers of ourselves, apart from the common life, for their own sake, not utilised, not thrown into the common sum of the world's activities. Hathayoga attains large results, but at an exorbitant price and to very little purpose.
Rajayoga takes a higher flight. It aims at the liberation and perfection not of the bodily, but of the mental being, the control of the emotional and sensational life, the mastery of the whole apparatus of thought and consciousness. It fixes its eyes on the citta, that stuff of mental consciousness in which all these activities arise, and it seeks, even as Hathayoga with its physical material, first to purify and to tranquillise. The normal state of man is a condition of trouble and disorder, a kingdom either at war with itself or badly governed; for the lord, the Purusha, is subjected to his ministers, the faculties, subjected even to his subjects, the instruments of sensation, emotion, action, enjoyment. Swarajya, self-rule, must be substituted for this subjection.
0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
become very restricted in the present war conditions.
(2) You will live here, as all of us, night and day under the
01.03 - Sri Aurobindo and his School, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
And, properly speaking, it is not at all a school, least of all a mere school of thought, that is growing round Sri Aurobindo. It is rather the nucleus of a new life that is to come. Quite naturally it has almost insignificant proportions at present to the outward eye, for the work is still of the nature of experiment and trial in very restricted limits, something in the nature of what is done in a laboratory when a new power has been discovered, but has still to be perfectly formulated in its process. And it is quite a mistake to suppose that there is a vigorous propaganda carried on in its behalf or that there is a large demand for recruits. Only the few, who possess the call within and are impelled by the spirit of the future, have a chance of serving this high attempt and great realisation and standing among its first instruments and pioneer workers.
***
01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
The python coils of the restricting Law
Could not restrain the swift arisen God:
01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
What is the reason of this elaboration, this check and constraint upon the natural and direct outflow of the animal instincts in man? It has been said that the social life of man, the fact that he has to live and move as member of a group or aggregate has imposed upon him these restrictions. The free and unbridled indulgence of one's bare aboriginal impulses may be possible to creatures that live a separate, solitary and individual life but is disruptive of all bonds necessary for a corporate and group life. It is even a biological necessity again which has evolved in man a third and collateral primary instinct that of the herd. And it is this herd-instinct which naturally and spontaneously restrains, diverts and even metamorphoses the other instincts of the mere animal life. However, leaving aside for the moment the question whether man's ethical and spiritual ideals are a mere dissimulation of his animal instincts or whether they correspond to certain actual realities apart from and co-existent with these latter, we will recognise the simple fact of control and try to have a glimpse into its mechanism.
There are three lines, as the Psycho-analysts point out along which this control or censuring of the primary instincts acts. First, there is the line of Defence Reaction. That is to say, the mind automatically takes up an attitude directly contrary to the impulse, tries to shut it out and deny altogether its existence and the measure of the insistence of the impulse is also the measure of the vehemence of the denial. It is the case of the lady protesting too much. So it happens that where subconsciously there is a strong current of a particular impulse, consciously the mind is obliged to take up a counteracting opposite impulse. Thus in presence of a strong sexual craving the mind as if to guard and save itself engenders by a reflex movement an ascetic and puritanic mood. Similarly a strong unthinking physical attraction translates itself on the conscious plane as an equally strong repulsion.
0 1958-10-04, #Agenda Vol 01, #unset, #Zen
We believe that Mother used the word 'qualified' in the sense of restrict, limit Or modifya limitless Power.
The vastness beyond the creation or the cosmic manifestation, the solid base upon which all the rest can unfold.
0 1960-10-30, #Agenda Vol 01, #unset, #Zen
Its good. Well have these little meditations from time to time. For me, its pleasant, for I have neither to restrict nor contain nor veil myself. Its nice.
And I see whats coming down; its good.
0 1960-12-13, #Agenda Vol 01, #unset, #Zen
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.
Its fairly easy to manage and control this in the realm of thought, but when it comes to those reactions that rise up from the very bottom theyre so petty that you can barely express them to yourself. For example, if someone mentions that so-and-so ate such-and-such a thing, immediately something somewhere starts stealing in: Ah, hes going to get a stomach-ache! Or you hear that someone is going somewhereOh, hes going to have an accident! And it applies to everything; its swarming down below. Nothing to do with thought as such!
0 1961-01-07, #Agenda Vol 02, #The Mother, #Integral Yoga
The notebook in which a young woman disciple asked questions on Sri Aurobindo's Thoughts and Aphorisms. Later, Mother preferred answering verbally Satprem's questions on the aphorisms. This allowed her to speak of her experiences freely without the restrictions imposed by a written reply. These 'Commentaries on the Aphorisms' were later partially published in the Bulletin under the title Propos. Here they are republished chronologically in their unabridged form.
Where Sri Aurobindo's body lies, in the Ashram courtyard.
0 1961-01-12, #Agenda Vol 02, #The Mother, #Integral Yoga
You have this experience when for some reason or other, depending on the case, you come into contact with the universal consciousness not in its limitless essence but on any level of Matter. There is an atomic consciousness, a purely material consciousness and an even more generally prevailing psychological consciousness. When, through interiorization or a sort of withdrawal from the ego you enter into contact with that zone of consciousness we can call psychological terrestrial or human collective (there is a difference: human collective is restricted, while terrestrial includes many animal and even plant vibrations; but in the present case, since the moral notion of guilt, sin and evil belongs exclusively to human consciousness, let us simply say human collective psychological consciousness); when you contact that through identification, you naturally feel or see or know yourself capable of any human movement whatsoever. To some extent, this constitutes a Truth-Consciousness, or at such times the egoistical sense of what does or doesnt belong to you, of what you can or cannot do, disappears; you realize that the fundamental construction of human consciousness makes any human being capable of doing anything. And since you are in a truth-consciousness, you are aware at the same time that to feel judgmental or disgusted or revolted would be an absurdity, for EVERYTHING is potentially there inside you. And should you happen to be penetrated by certain currents of force (which we usually cant follow: we see them come and go but we are generally unaware of their origin and direction), if any one of these currents penetrates you, it can make you do anything.
If one always remained in this state of consciousness, keeping alive the flame of Agni, the flame of purification and progress, then after some time, not only could one prevent these movements from taking an active form in oneself and becoming expressed physically, but one could act upon the very nature of the movement and transform it. Needless to say, however, that unless one has attained a very high degree of realization it is virtually impossible to keep this state of consciousness for long. Almost immediately one falls back into the egoistic consciousness of the separate self, and all the difficulties return: disgust, the revolt against certain things and the horror they create in us, and so on.
0 1961-02-04, #Agenda Vol 02, #The Mother, #Integral Yoga
Then after these two incidents, I received a visit one night from the King of Serpents. He was wearing a superb crown on his headsymbolic, of course, but anyway, he was the spirit of the species. He had the appearance of a cobra, and he was wonderful! A formidable beast, and wonderful! He said he had come to make a pact with me: I had demonstrated my power over his species, so he wanted to come to an understanding. All right, I said, what do you propose? I not only promise that serpents wont harm you, he replied, but that they will obey you. But you must promise me something in return: never to kill one of them. I thought it over and said, No, I cant make this promise, because if ever one of yours attacks one of mine (a being that depends upon me), my pact with you could not stop me from protecting him. I can assure you that I have no bad feelings and no intention of killingkilling is not on my program! But I cant commit myself, because it would restrict my freedom of decision. He left without replying, so it remains status quo.
I have had several experiences demonstrating my power over snakes (not so much as over catswith cats its extraordinary!). Long ago, I often used to take a drive and then stop somewhere for a walk. One day after my walk, as I was getting back into the car to drive away (the door was still open), a very large snake came out, right from the spot I had just left. He was furious and heading straight towards the open door, ready to strike (luckily I was alone, neither the driver nor Pavitra were there, otherwise). When the snake had come quite near, I looked at him closely and said, What do you want? Why have you come here? There was a pause. Then he fell down flat and off he went. I hadnt made a move, only asked him, What do you want? Why have you come here? You know, they have a way of suddenly falling back, going limp, and prrt! Gone!
0 1962-01-21, #Agenda Vol 03, #The Mother, #Integral Yoga
It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, and even of that it knows only a few ill-lit corners,is no more than a restricted and very inferior portion of the subliminal whole. The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges. If one wishes to purify and transform the nature, it is the power of these higher ranges to which one must open and raise to them and change by them both the subliminal and the surface being. Even this should be done with care, not prematurely or rashly, following a higher guidance, keeping always the right attitude; for otherwise the force that is drawn down may be too strong for an obscure and weak frame of nature. But to begin by opening up the lower subconscious, risking to raise up all that is foul or obscure in it, is to go out of ones way to invite trouble. First, one should make the higher mind and vital strong and firm and full of light and peace from above; afterwards one can open up or even dive into the subconscious with more safety and some chance of a rapid and successful change.
The system of getting rid of things by anubhava [experience] can also be a dangerous one; for on this way one can easily become more entangled instead of arriving at freedom. This method has behind it two well-known psychological motives. One, the motive of purposeful exhaustion, is valid only in some cases, especially when some natural tendency has too strong a hold or too strong a drive in it to be got rid of by vicra [intellectual reflection] or by the process of rejection and the substitution of the true movement in its place; when that happens in excess, the sadhak has sometimes even to go back to the ordinary action of the ordinary life, get the true experience of it with a new mind and will behind and then return to the spiritual life with the obstacle eliminated or else ready for elimination. But this method of purposive indulgence is always dangerous, though sometimes inevitable. It succeeds only when there is a very strong will in the being towards realisation; for then indulgence brings a strong dissatisfaction and reaction, vairagya, and the will towards perfection can be carried down into the recalcitrant part of the nature.
0 1962-02-03, #Agenda Vol 03, #The Mother, #Integral Yoga
There has been a kind of perception of a variety of bodily activities, a whole series of them, having to do exclusively (or so it seems) with the maintenance of the body. Some are on the borderlinesleep, for instance: one portion of it is necessary for good maintenance of the body, and another portion puts it in contact with other parts and activities of the being; but one portion of sleep is exclusively for maintaining the bodys balance. Then there is food, keeping clean, a whole range of things. And according to Sri Aurobindo, spiritual life shouldnt suppress those things; whatever is indispensable for the bodys well-being must be kept up. For ordinary people, all other bodily activities are used for personal pleasure and benefit. The spiritual man, on the other hand, has given his body to serve the Divine, so that the Divine may use it for His work and perhaps, as Sri Aurobindo said, for His joyalthough given the present state of Matter and the body, that seems to me unlikely or at best very intermittent and partial, because this body is much more a field of misery than a field of joy. (None of this is based on speculation, but on personal experience I am relating my personal experience.) But with work, its different: when the body is at work, its in full swing. Thats its joy, its needto exist only to serve Him. To exist only to serve. And of course, to reduce maintenance to a bare minimum while trying to find a way for the Divine to participate in the very restricted, limited and meager possibilities of joy this maintenance may give. To associate the Divine with all those movements and things, like keeping clean, sleeping (although sleep is different, its already a lot more interesting); but especially with personal hygiene, eating and other absolutely indispensable things, the attempt is to associate them with the Divine Presence so that they may be as much an expression of divine joy as possible. (This is realized to a certain extent.)
Now where does japa fit into all this?
0 1964-01-22, #Agenda Vol 05, #The Mother, #Integral Yoga
Well, well see. We have started restrictionsoh, theyre not very serious, but anyway
Mother receives certain disciples on their birthdays.
0 1964-08-14, #Agenda Vol 05, #The Mother, #Integral Yoga
But everything is rotten because theyve made regulations everywhere! Everywhere, everywhere, for everything. And appalling complications, incredibly stupid. Its unthinkable, you cant believe theyre true. Regulations far more restrictive than parents give their children! Children have a greater freedom of movement than people here. There is a WILL to control which is so stupid! Its unthinkable.
And its done almost openly. For instance, they have millions and millions to spend, given them by the Americans theyve forbidden the Americans to give A SINGLE CENT without their permission! And they will give their permission only if they have complete control over the spending. Here, at the Ashram, the Americans have expressed several times not only a will, but a very great desire to give a large amount, several million rupees, for the workopposition from the government. So were trying to find a way, but they give answers of this kind: So long as the Mother has absolute authority, we cannot allow you to receive money, because we cannot give advice to the Mother! In an official letter, mon petit! Thats how it is, thats where we arean official letter. Its unbelievable.
0 1964-09-16, #Agenda Vol 05, #The Mother, #Integral Yoga
Its a restriction, a narrowing, while the True Thing is a blossoming, a widening, an identification with everything.
When you reduce and reduce and reduce yourself, you dont feel youre losing yourself, it takes away the fear of losing yourselfyou become something solid and compact. But the method of wideningmaximum widening there, you must you mustnt be afraid of losing yourself.
0 1966-10-29, #Agenda Vol 07, #The Mother, #Integral Yoga
I spent at least two hours like that. It must have been between one and three in the night. And the sense of something so very peaceful, so comfortable and full of light and consciousness especially consciousnessoh, it was wonderful. The consciousness here seems very, very restricted. Very restricted. And because it expresses itself through thought its weighed down: that weighs it down, restricts it fossilizes it. While there, the consciousness moves about freely in full light, oh, such a clear, clear atmosphere, so limpid shadowless yet everything has a shape. There are even streets (there are other places), but everything is like that, in full light.
The feeling remained for hours afterwards.
0 1967-05-26, #Agenda Vol 08, #The Mother, #Integral Yoga
Fear comes from insincerity. If you want a comfortable life, agreeable circumstances, etc., and you put conditions and restrictions, then you can fear.
But it has no business in the sadhana!
0 1968-09-07, #Agenda Vol 09, #The Mother, #Integral Yoga
These last few days, when I apparently woke up (but it wasnt waking up, it was the consciousness which, in its natural state, is spread out everywhere, and then concentrates inside the body), when it concentrates inside this, there is first the sense of a sort of fall (swooping gesture), then a curious sensation of restriction, which the first times was almost painful. (Now its become a sort of habit.) The consciousness concentrating inside this. So there is a brief moment of adaptation; at first there was a sense of discomfort, now its better.2 So then, its beginning to function again. Now I understand, because while you were reading I was there, above, looking like this (Mother bends down), as if from above. Even now, I am seeing from above.
All that I said there was the description of the working of death. All those complications! Here its so simple (descending gesture of the Vision-Force expressing itself).
0 1968-09-28, #Agenda Vol 09, #The Mother, #Integral Yoga
Its quite certain that when the Supramental manifests, it will replace the (what can we call it?) restricting mental precisiona precision which limits, and therefore partly warps thingsby a clarity of vision, another kind of precision that will not restrict. Thats what is being built.
Ultimately, we might say (this is not exactly the thing) that in order to make things precise, the mind limits and separates them; and there is evidently a precision that can come from a more accurate vision, without division or separation. That precision will be that of the supramental vision. Along with the precision, there will come the vision of the RELATIONSHIP between all things, without separating them.
0 1969-02-22, #Agenda Vol 10, #The Mother, #Integral Yoga
But then, in the creation itself as it is now, its true: the word peace might indeed be the nearest (although its not that, its quite small and restricted, its not that). As soon as something is disrupted or goes wrong, its this peace that, within, comes as the remedy.
(silence)
0 1969-03-12, #Agenda Vol 10, #The Mother, #Integral Yoga
Thats why in the past it was taught that all that happens is the effect of the Divines Will. The way it was put was limited (its always the same thing: the way things are put causes a restriction or a coloration, or its shown from a particular angle the thing loses its essential truth), but I am sure it was said for its psychological effect. The danger of this teaching is that people slump down and dont budge anymore, they stop doing anythingno more effort of progress, no more effort to do some good work, they remain like that: I dont have to do anything anymore, its God who does everything! Thats why it cant be put in that way. But it does have an advantage, that of leaving you absolutely peaceful. And I insist a lot on people having this peace, this tranquil peaceits COMPLETELY indispensable. I saw (with the help of this Consciousness, in fact), I saw the force of power acting; and when the instrument (that is, the individual or the group) is wholly peaceful and trusting, like that, vitally and mentally still, the force goes through without being distortednothing distorts itand acts with its full power. As soon as there is a human consciousness (either a mental or a vital one, or both) which is agitated, or questions, or has preferences, or thinks it knows very well, or it makes a sort of whirl and the Force loses three-fourths of its power!
So we have to use one means or another (people dont understand, they always half understand); as for me, I spend my time telling them, Be in peace, be in peace. But of course, they might also become inert, like that. Theres no knowing what to do.
0 1970-05-27, #Agenda Vol 11, #The Mother, #Integral Yoga
It seems to me to be the symbolic place of physical life. For example, within a small space, you can have a very wide action, which reaches very far. In that way there were, as though in adjacent rooms, people who live very far, in North India or in another country or They were just in different rooms, but I was able to move from one room to another; so it looks like (Mother gestures showing a concentration or a restricted field). It doesnt have the same concrete reality, its symbolic.
For instance, money was symbolized as a certain food (asparagus, in fact! But not asparagus as we have here: it was big like this [gesture about a foot and a half]), and one could organize it, receive and arrange it, as you would arrange food, but it wasnt put into the mouth (thats symbolic).
0 1971-02-27, #Agenda Vol 12, #The Mother, #Integral Yoga
The problem is food. The doctors have put restrictions on everything I eat most easily, so its.
Basically, I realize more and more that we live in total ignorance. We really dont know either what should be done or how to do it.
0 1972-03-18, #Agenda Vol 13, #The Mother, #Integral Yoga
(Mother hands Satprem a paper about the restrictions on admission to the Ashram)
Dont people ask you to come to the Ashram?
0 1972-04-08, #Agenda Vol 13, #The Mother, #Integral Yoga
Tell him (words are so restrictive) that when I heard his letter, I saw I saw and felt the marvelous action of the divine Grace. There was a sort of flood of Grace concentrated on him, and it stayed there, on himit is there, concentrated on him (embracing gesture).
It is very concretevery concrete and very powerful: a concentration.
0 1972-05-06, #Agenda Vol 13, #The Mother, #Integral Yoga
Yes, yes. Perfectly so. Really, its very simple: the whole creation must want nothing but the Divine, want nothing but to manifest the Divine; all its actions (including its so-called mistakes) are a means to make it inevitable for the whole creation to manifest the Divine but not a Divine as man usually conceives of, with all kinds of limitations and restrictions: a TOTALITY of tremendous power and light.
Truly the Power is IN the world, a new and stupendous Power which has come into the world to manifest the divine Almightiness and make it manifestable, so to say.
02.04 - The Kingdoms of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
And a restricted clamped intelligence
Consented to confine in narrow bounds
02.12 - The Ideals of Human Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
A new type of imperialism for imperialism it is in essence has been developing in recent times; and it seems it shall have its day and contri bute its share of experimentation towards the goal we are speaking of. I am of course referring to what has been frankly and aptly termed as the Dictatorship of the Proletariate. It is an attempt to cut across all other boundaries and unities of human groupingsracial, national, religious, even familial. It seeks to unify and consolidate one whole stratum of humanity in a single stream-lined steel-frame organisation. At least that was the ideal till yesterday; there seems to be growing here too a movement towards decentralisation. Naturally, even as an organisation that is top-heavy is bound to topple down in the end, likewise an organisation that is bottom-heavy, that is to say, restricts to that portion only of its body all sap and dynamism, is also bound to deteriorate and disintegrate. A tree does not live by its branches and leaves and flowers alone, no doubt, nor does it live by its roots alone.
A different type of wider grouping is also being experimented upon nowadays, a federal grouping of national units. The nation is taken in this system as the stable indivisible fundamental unit, and what is attempted is a free association of independent nations that choose to be linked together because of identity of interests or mutual sympathy in respect of ideal and culture. The British Empire is a remarkable experiment on this line: it is extremely interesting to see how an old-world Empire is really being liquidated (in spite of a Churchill) and transformed into a commonwealth of free and equal nations. America too has been attempting a Pan-American federation. And in continental Europe, a Western and an Eastern Block of nations seem to be developing, not on ideal lines perhaps at present because of their being based upon the old faulty principle of balance of power hiding behind it a dangerously egoistic and exclusive national consciousness; but that may change when it is seen and experienced that the procedure does not pay, and a more natural and healthier approach may be adopted.
02.14 - Panacea of Isms, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
As a matter of fact, Communism is best taken as a symptom of the disease society suffers from and not as a remedy. The disease is a twofold bondage from which man has always been trying to free himself. It is fundamentally the same "bondage which the great French Revolution sought most vigorously and violently to shake offan economic and an ideological bondage, that is to say, translated in the terms of those days, the tyranny of the court and the nobility and the tyranny of the Church. The same twofold bondage appears, again today combated by Communism, viz., Capitalism and Bourgeoisie. Originally and essentially, however, Communism meant an economic system in which there is no personal property, all property being held in common. It is an ideal that requires a good deal of ingenuity to be worked out in all details, to say the least. Certain religious sects within restricted membership tried the experiment. Indeed some kind of religious mentality is required, a mentality freed from normal mundane reactions, as a preliminary condition in order that such an attempt might be successful. A perfect or ideal communism may be possible only when man's character and nature has undergone a thorough and radical change. Till then it will be a Utopia passing through various avatars.
Socialism
03.05 - Some Conceptions and Misconceptions, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The exclusive concentration was the logical and inevitable final term of a movement of separativity and exteriorisation. It had its necessity and utility. Its special function was utilised by Nature for precision and perfection in details of execution in the most material order of reality. Indeed, what can be more exact and accurate than the laws of physics, the mathematical laws that govern the movements of the material particles? Furthermore, if we look at the scientist himself, do we not find in him an apt image of the same phenomenon? A scientist means a specialist the more specialised and restricted his view, the surer he is likely to be in his particular domain. And specialised knowledge means a withdrawal from other fields and viewpoints of knowledge, an ignorance of them. Likewise, a workman who moulds the head of a pin is all concentrated upon that single point of existencehe forgets the whole world and himself in that act whose perfect execution seems to depend upon the measure of his self-oblivion. But evidently this is not bound to be so. A one-pointed self-absorption that is Ignoranceis certainly an effective way of dealing with material objectsthings of Ignorance; but it is not the only way. It is a way or mechanism adopted by Nature in a certain status under certain conditions. One need not always forget oneself in the act in order to do the act perfectly. An unconscious instinctive act is not always best doneit can be done best consciously, intuitively. A wider knowledge, a greater acquaintance with objects and facts and truths of other domains too is being more and more insisted upon as a surer basis of specialisation. The pinpointed (one might almost say geometrically pointed) consciousness in Matter that resolves itself into unconsciousness acts perfectly but blindly; the vast consciousness also acts there with absolute perfection but consciouslyconscious in the highest degree.
As we have said, super-consciousness does not confine itself to the supreme status alone, to the domain of pure infinity, but it comes down and embraces the most inferior status too, the status of the finite. Precisely because it is infinity, it is not bound to its infinity but can express its infinity in and through infinite limits.
03.09 - Sectarianism or Loyalty, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
Modern culture demands that one should not be bound to one creed or dogma, swear by one principle or rule of life or be led blindly by one man. Truth, it is said, has many facets and the human being is also not a Cyclops, a one-eyed creature. To fix oneself to one mode of seeing and believing and even behaving is to be narrow, restricted, sectarian. One must be able to see many standpoints, appreciate views of variance with one's own, appraise the relativity of all standards. Not to be able to do so leads to obscurantism and fanaticism. The Inquisitors were monomaniacs, obsessed by an ide fixe. On the other hand, the wisest counsel seems to have been given by Voltaire who advised the inquirers to learn from anywhere and everywhere, even Science from the Chinese. In our Indian legends we know that Uddhava did not hesitate to accept and learn from more than a dozen Gurus. That is as it should be if we would have a mind and consciousness large and vast and all-encompassing.
And yet there is a question. While attempting to be too liberal and catholic one may happen to turn a dilettante. Dilettante is one who takes an interest, an aesthetic, a dispassionate and detached interest in all things. His interest is intellectual, something abstract and necessarily superficial; it is not a vital interest, not a question of his soul, an urgent problem of his living.
03.11 - The Language Problem and India, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Naturally I am referring to the educated or cultured stratum of humanity, the lite. This restriction, however, does not vitiate or nullify our position. The major part of humanity is bound and confined to the soil where they are born and brought up. Their needs do not go beyond the assistance of their vernacular. A liberal education, extending even to the masses, may and does include acquaintance with one or two foreign languages, especially in these days, but in fact it turns out to be only a nodding acquaintance, a secondary and marginal acquisition. When Latin was the lingua franca in Europe or Sanskrit in India, it was the lite, the intelligentsia, the Brahmin, the cleric, who were the trustees and guardians of the language. That position has virtually been taken in modern times, as I have said, by English and French.
The cultivation of a world language need not mean a neglect or discouragement of the national or regional language. Between the two instead of there being a relation of competition there can be a relation of mutual aid and helpfulness. The world language can influence the local language in the way of its growth and development and can itself be influenced and enriched in the process. The history of the relation of English and the Indian languages, especially Bengali, is an instance in point.
03.12 - Communism: What does it Mean?, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Communism, in India at least, has come to mean things which it was not the original or the main purpose of the word to imply. Communism meant "holding in common", that is to say, there is no private property, one can claim nothing as exclusively one's ownthings are distributed, work as well as necessities, and one receives them, each in his turn, according to his need and desert, as determined by general planning. Let alone property, there are types of communism that speak of holding in common women and children even. In any case whatever one is given one possesses and enjoys only for the moment, there is nothing like permanent possession. All have equal right to all things. This is an ideal which I do not think many would care to adopt and follow. In India it appears the word "communism" has been taken in the sense of the rgime of the common man. Not that there is any harm in this deviation of the meaning. If it is a convenient label or a battle-cry for the common man's right to exist, to have his just lebensraum, well, none can object and all should sympathise and help towards that end. But the mischief is that the common man adopted by communism has a restrictive denotation, it takes in only a section of the common man: it is used mostly, if not exclusively in connection with wage-earners and that too only of the category of peasants and workmen. A large section of the common mass, even of wage earners in a sense, is left out in the communistic scheme, at least not given the same importance as the other. School teachers, especially primary school teachers, small office-clerks, for example, are not less "common" or less unfortunate or worthy of succour. These form a genuine proletariat: only they have not yet been called upon to take part in the Dictatorship.
Apart from this restrictive denotation, communism, in practice, has been given a restrictive connotation too which is more ominous and unhelpful. The communistic movement has become dynamic in so far as it is a movement for redressing grievances (although the methods employed at times it is alleged, are not as they should be, worthy of the civilised human being) in other words, it has been more or less negative in its work and outlook. The whole stress has been laid upon two items: (1) less hours of work, and (2) more wages I do not mention better housing, medical aid, pension etc., which are auxiliary items. When workers were considered as no more than slaves under the yoke of the blind and brutal exploiter, these demands had a meaning: but they have lost much of their point in the changed circumstances of today.
Whatever the immediate necessity of such drastic negative procedures, true and abiding social welfare depends upon a deeper and wider planning. The aim should not be merely to look for grievances and deal with them piecemeal, but to create conditions in which such grievances do not arise at all, or are reduced to a minimum. For the economic well-being of the society, a just and equitable distribution of wealth is a sound policy, no doubt, but before that one must have wealth and enough of it. The stress should therefore be on increased production, "grow-more-food". The workers must consider themselves ministers to the goddess Lakshmi. To bring prosperity to the commonwealth, to discover and marshal the resources, increase the output and thus help to raise the standard of life that is the true role of loyal workers. But as it is, in the way they behave and act, at present they are consumers more than producers. To concentrate all attention and energy upon solely decreasing the hours of work and increasing the wages can have no other meaning. Leisure, rest, recreation are necessary, but that should not mean laziness, unwillingness to work, dissipation. One should be decently paid for one's labour, one must not be overworked, yes, but one must look to the other side also, one must bear in mind the capacity of the payer and the needs of the others in the society. Necessity is one thing, greed or selfishness is another. The greed to possess all the golden eggs at once sometimes leads to a disastrous procedure.
05.04 - The Immortal Person, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The individualisation of the mind, its organisation as a special formation, as a vehicle of the true light, the light of the Psychic consciousness is comparatively easy for a man. Mind is the first member of the lower sphere that is taken up and dealt with by the soul; for it is the highest and the most characteristic element in man and less dense and less subject to the darkness inherent in human nature. The mental individual persists the longest after the dissolution of the body, it survives and may survive very long the disruption of the vital being. This vital being is next in the rung to be taken up, organised and individualised by and around the psychic being. The organisation of the vital being in view of a particular object or aim in ordinary life is common enough: the purpose is limited, the scope restricted. Great men of action have done it and one has to do it more or less to be successful in life. This, however, may be called organisation; it is not individualisation in the true sense, much less personalisation. A limb is individualised, personalised only when it is an instrument and formation of the soul consciousness, the psychic being. And the vital is not easily amenable to such a role. For, it is the dynamic element, the effective power of life and it has acquired a strong nature and a definite function in its earthly relations. Naturally, there is a secret drive and an occult inspiration behind over-riding or guiding all immediate and apparent forces and happenings: in and through these the shape of things to come is being built up. In the meanwhile, however, actually the vital is an executive agent of the lower consciousness: it is an anonymous force of universal nature canalised into a temporary figure that is the normal individual man. The individualisation of the vital being would mean an immortal formulation of an immortal soul as energy consciousness with a specific role for the Divine to play. It maintains its identity, its personality independent of the vicissitudes of the physical body: it continues to function as a divine being, a godhead, to work for mankind and the world. The popular legend has imaged this phenomenon in the mystic figure of an immortal Aswatthama and Vibhishana still wandering in earth's atmosphere.
Finally, it is the turn of the body to become individualised, personalised, that is to say, when it takes up the disposition and configurationof the psychic person and individual. The first stage is that of a subtle body individualised, a radiant form of etherealised elements consisting of the concentrated light particles of the divine consciousness of the Psyche. This too is an immortalisation of the personal identity which can be achieved and is achieved by the gnostic man who is to come, who will wholly psychicise and divinise his personality. The second stage is the reorganisation and individualisation of the material sheath itself. The very cells of the body are impregnated with the radiant substance of the supreme spiritual consciousness; they live the life of the spiritual individual, the personal divine embodied in the individual. When the whole process is gone through and the work clone, the individual body, physically too, shares in and attains the immortality of the soul. The body is firm enough to maintain its physical identity and yet plastic enough to change in the manner and to the degree demanded of it at any time.
05.05 - In Quest of Reality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Again the very characteristic of life is its diversity, its infinite variety of norms and forms and movements. The content and movement of material nature is calculable to a great extent. A few mathematical equations or formulae can after all be made to cover all or most facts concerning it. But the laws of life refuse systematisation. A few laws purporting to govern the physical bases of life claim recognition, but they stand on precarious grounds. The laws of natural selection, of heredity or genetics are applicable within a very restricted frame of facts. The variety of material substances revolves upon the gamut of 92 elements based upon 4 or 5 ultimate types of electric unitand that is sufficient to make us wonder. But the variety in life-play is simply incalculablefrom the amoeba or virus cell to man, what a bewildering kaleidoscope and each individual in each group is unique in its way! The few chromosomes that seem to be the basis of all diversity do not explain the mystery the mystery becomes doubly mysterious: how does a tiny seed contain the thing that is to become a banyan tree, how does a speck of plasma bring forth from within an object of Hamletian dimensions! What then is this energy or substance of life welling out irrepressively into multitudinous forms and modes? The chemical elements composing an organic body do not wholly exhaust its composition; there is something else besides. At least in one field, the life element has received recognition and been given an independent name and existence. I am obviously referring to the life element in food-stuff which has been called vitamin.
Life looks out of matter as a green sprout in the midst of a desert expanse. But is matter really so very different and distinct from life? Does Matter mean no Life? Certain facts and experiments have thrown great doubt upon that assumption. An Indian, a scientist of the first order in the European and modern sense, has adduced proofs that obliterate the hard and fast line of demarcation between the living and the non-living. He has demonstrated -the parallelism, if not the identity, of the responses of those two domains: we use the term fatigue in respect of living organisms only, but Jagadish Chandra Bose says and shows, that matter too, a piece of metal for instance, undergoes fatigue. Not only so, the graph, the periodicity of the reactions as shown by a living body under a heightened or diminished stimulus or the influence of poison or drug is repeated very closely by the so-called dead matter under the same treatment.
05.09 - Varieties of Religious Experience, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The special gift of the Chaldean line of discipline lay in another direction. It cultivated not so much the higher lines of spiritual realisation but was occupied with what may be called the mid regions, the occult world. This material universe is not moved by the physical, vital or mental forces that are apparent and demonstrable, but by other secret and subtle forces; in fact, these are the motive forces, the real agents that work out and initiate movements in Nature, while the apparent ones are only the external forms and even masks. This occultism was also practised very largely in ancient Egypt from where the Greeks took up a few threads. The MysteriesOrphic and Eleusiniancultivated the tradition within a restricted circle and in a very esoteric manner. The tradition continued into the Christian Church also and an inner group formed in its heart that practised and kept alive something of this ancient science. The external tenets and dogmas of the Church did not admit or tolerate this which was considered as black magic, the Devil's Science. The evident reason was that if one pursued this line of occultism and tasted of the power it gave, one might very likely deviate from the straight and narrow path leading to the Spirit and spiritual salvation. In India too the siddhis or occult powers were always shunned by the truly spiritual, although sought by the many who take to the spiritual lifeoften with disastrous results. In Christianity, side by side with the major saints, there was always a group or a line of practicants that followed the occult system, although outwardly observing the official creed. It is curious to note that often where the original text of the Bible speaks of gods, in the plural, referring to the deities or occult powers, the official version translates it as God, to give the necessary theistic value and atmosphere.
But if occultism is to be feared because of its wrong use and potential danger, spirituality too should then be placed on the same footing. All good things in the world have their deformation and danger, but that is no reason why one should avoid them altogether. What is required is right attitude and discrimination, training and discipline. Viewed in the true light, occultism is dynamic spirituality; in other words, it seeks to express and execute, bring down to the material life the powers and principles of the Spirit through the agency of the subtler forces of mind and life and the subtle physical.
07.45 - Specialisation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
From my childhood I have been hearing of the same lesson; I am afraid it was taught also in the days of our fathers and grandfa thers and great grandfa thers, namely, that if you wish to be successful in something you must do that only and nothing else. I was rebuked very much because I was busy with many different things at the same time. I was told I would be in the end good for nothing. I was studying, I was painting, I was doing music and many other things. I was repeatedly warned that my painting would be worthless, my music would be worthless, my studies would be incomplete and defective if I had my way. Perhaps it was true; but I found that my way, too, had its advantagesprecisely the advantages I was speaking of at the outset, namely, it widens and enriches the mind and consciousness, makes it supple and flexible, gives it a spontaneous power to understand and handle anything new presented to it. If, however, I had wanted to become an executant of the first order and play in concerts, then of course I would have had to restrict myself. Or in painting if my aim had been to be one of the great artists of the age, I could have done only that and nothing else. One understands the position very well, but it is only a point of view. I do not see why I should become the greatest musician or the greatest painter. It seems to me to be nothing but vanity.
But it is a very natural and spontaneous movement in man to change from one work to another in order to maintain a kind of balance. Change also means rest. We have often heard of great artists or scholars seeking for rest and having great need for it. They find it by changing their activity. For example, Ingres was a painter; painting was his normal and major occupation. But whenever he found time he took up his violin. Curiously, it was his violin which interested him more than his painting. He was not very good at music, but he took great pleasure in it. He was sufficiently good at painting, but it interested him less. But the real thing is that he needed a stable poise or balance. Concentration upon a single thing is very necessary, I have said, if one aims at a definite and special result; but one can follow a different line that is more subtle, more comprehensive and complete. Naturally, there is a physical limit somewhere to your comprehensiveness; for on the physical plane you are confined in respect of time and space; and also it is true that great things are difficult to achieve unless there is a special concentration. But if you want to lead a higher and deeper life, you can comm and capacities which are much greater than those available to the methods of restriction and limitation belonging to the normal consciousness. There is a considerable advantage in getting rid of one's limits, if not from the point of view of actual accomplishment, at least from the point of view of spiritual realisation.
***
08.01 - Choosing To Do Yoga, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
You all, my children, I may tell you,I have already told you many times and I still repeat, you live in an uncommon freedom. Externally there are a few small restrictions, for, as we are many, and have not the whole earth at our disposal, we have to submit ourselves to some discipline to a certain extent, so that there may not be too much disorder; but internally you live in wonderful liberty, no social restraint, no moral restraint, no intellectual restraint, no fixed principle, nothing is there, save and except a light. If you wish to profit by it, you get the profit; if you do not want, you are free not to profit by it.
But the day you make a choice, and when you do it with all sincerity and you feel within you a radical decision, things become, as I say, quite different. There is the light and there is the way to follow, straight on, one must not turn aside. It deceives none and none can deceive it. Yoga, you must know, is not just a play. When you choose, you must know what you have done. And when you have chosen your way, you must stick to it. You have no more the right to hesitate. You have to go ahead. That is all.
08.16 - Perfection and Progress, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
The question still remains whether the thing can happen and will happen individually before it happens collectively. But no individual realisation even can be complete or approach perfection, unless and until it is in harmony with a group consciousness representing a new world. There is always an interdependence between the individual and the collective so much so that an individual realisation is bound to be restricted and diminished in an unresponsive atmosphere. Earth life as a whole has to follow a certain curve of progress in order that a new world and a new consciousness may appear in it.
So the future realisation does depend, partially at least, upon you, individually and collectively. Have you ever tried to conceive what the new consciousness might mean, what the new race and the new world would look like?
08.34 - To Melt into the Divine, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
Instead of this unformed and unconscious mass, one has to become conscious, cohesive, individualised, that which exists by itself and in itself, independently of its surroundings, that which can hear, read, see anything and will not change because of that. It receives from outside only what it wishes to receive. It rejects automatically what does not agree with its purpose: nothing can leave any impression upon it, unless it wishes to have the impress. It is thus that one begins to be individualised. And when one is an individual, then only can one make a gift of it, for unless you possess a thing you cannot give it; when you have nothing or are nothing you can give nothing. So in order that the separate ego may disappear, one must be able to give oneself wholly, totally without restrictions. And to be able to give, one must exist and to exist one must be an individual. If your body were not rigid as it is the body is indeed terribly rigidif it were not something quite fixed and if you had not this solid skin around the skeleton, if you were the exact expression of what you are vitally and mentally, it would be worse than the gelatinous jelly fish. All would enter and melt into one another, what a chaos and confusion would it be! That is why a rigid form is given at the outset. And you complain: the physical is so fixed, it lacks plasticity, supplenessit lacks the fluidity that enables one to melt into the Divine! But it was a necessity. For if you were out of your body and entered into the regions behind the vital,you would see how things stand there: things get mixed, separated, intertwined, all kinds of vibrations, currents, forces that come and go, struggle and fight, seize each other, absorb each other, repulse each other! Very difficult to find a personality in all that. It is only forces, movements, impulsions, desires. Not that there are not individualities and personalities there too! But they are Powers. They who have individualised themselves in such a world are either heroes or demons!
And then in the mind, if you become conscious only of the physical mind, apart from what belongs to the brain, independent of the head, you will see that it is really a market place, as it has been called: everything enters here, all kinds of ideas and notions cross and recross and move about, jostle one another, knock against each otherthere are even accidents sometimes. There you can search, but search in vain to find where your own mind lies.
09.03 - The Psychic Being, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
Naturally, the beings of the vital world do not have it either. They do not regret it, they do not want it. In their origin, of course, they descended directly from the Divine, but that was only in their origin and it is so long ago. Now they have no direct contact with the Divine within them, they do not have the psychic being. If they had converted themselves under these conditions nothing would have remained of them, because they are made wholly of the opposite movement. They are entirely made of self-assertion, despotic power, alienation from the origin and the utmost disdain for all that is pure and beautiful and noble. Those only, very rare, among them who wish to be converted do one thing immediately: take a physical body. But others do not want it; that ties them, restricts them to a rule which they defy.
It is a fact I do not like to say it often to him, for he has such a high opinion of himself that he needs no encouragement, but it is a fact and hence I am obliged to state that man has this exceptional virtue of having in him the psychic being. But to tell you the truth he does not seem to turn it to good account, he does not appear to consider it at all as a desirable thing, so far as one can judge from the manner in which he treats this Presence. He prefers to it his mental ideas, he prefers to it his vital desires, he prefers to it his bodily habits.
09.11 - The Supramental Manifestation and World Change, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
From a more restricted, external and limited point of view I shall speak now of things which are not within my own experience, but which I have heard being spoken about. It is said, for example, that one finds now a larger number of what they call child prodigies. Personally, I have met none, so I cannot say what exactly is "prodigious" in these children. However, as the stories go, there is a new type or types of consciousness which appear surprising to the ordinary human consciousness. It is such examples, I suppose, that you would like to have in order to understand what is happening.
Indeed it is quite possible that things are happening now which people are not accustomed to meet with. But that is a question of interpretation. The only fact I am sure of is what I have just told you, that the quality, the quantity and the nature of the possible universal combinations are about to change to such an extent that it will stagger all those who deal with life. Let us wait and see.
1.00a - Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
Our own Order is the only exception of importance; and the reason for this is that it is much more difficult to retain one's purity if one is living in the world than if one simply cuts oneself off from it. It is far easier to achieve technical attainments if one is unhampered by any such considerations. These regulations operate as restrictions to one's usefulness in helping the world. There are terrible dangers, the worst dangers of all, associated with complete retirement. In my own personal judgment, moreover, I think that our own ideal of a natural life is much more wholesome.
When you have found out a little about your past incarnations, you should be able to understand this very clearly and simply.
1.00c - DIVISION C - THE ETHERIC BODY AND PRANA, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
The three fundamental centres whereby reception is brought about must be allowed to function with greater freedom, and with less restriction. Now, owing to centuries of wrong living, and to basic mistakes (originating in Lemurian days) man's three pranic centres are not in good working order. The centre between the shoulder blades is in the best receptive condition, though owing to the poor condition of the spinal column (which in so many is out of accurate alignment), its position in the back is apt to be misplaced. The splenic centre near the diaphragm is sub-normal in size and its vibration is not correct. In the case of the aboriginal dwellers in such localities as the South Seas, better etheric conditions will be found; the life they lead is more normal (from the animal standpoint) than in any other portion of the world.
The race suffers from certain incapacities, which may be described as follows:
1.00 - Main, #The Book of Certitude, #Baha u llah, #Baha i
God hath removed the restrictions on travel that had been imposed in the Bayan. He, verily, is the Unconstrained; He doeth as He pleaseth and ordaineth whatsoever He willeth.
132
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It hath been forbidden you to carry arms unless essential, and permitted you to attire yourselves in silk. The Lord hath relieved you, as a bounty on His part, of the restrictions that formerly applied to clothing and to the trim of the beard. He, verily, is the Ordainer, the Omniscient. Let there be naught in your demeanour of which sound and upright minds would disapprove, and make not yourselves the playthings of the ignorant. Well is it with him who hath adorned himself with the vesture of seemly conduct and a praiseworthy character. He is assuredly reckoned with those who aid their Lord through distinctive and outstanding deeds.
160
1.00 - PREFACE - DESCENSUS AD INFERNOS, #Maps of Meaning, #Jordan Peterson, #Psychology
identity, which restricts the meaning of things, and confers predictability on social interactions. When
identification with the group is made absolute, however when everything has to be controlled, when the
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longer manifest itself. This restriction of adaptive capacity dramatically increases the probability of
social aggression and chaos.
1.013 - Defence Mechanisms of the Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
The term 'indriya nigrah' means sense-control; 'atma nigrah' means self-control. Both these terms are often thought of as having a synonymous meaning and are used as such, but the term 'self' has a larger connotation than 'sense', as we already know. So the term 'self-control' should mean something much more than what is indicated by the term 'sense-control', because the senses are only a few of the functions of the self and not all the functions, while self-control implies a restriction imposed upon every function of the self, meaning thereby the lower self, which has to be regulated by the principle of the higher self. The self that has to be controlled is any self which is lower than the Universal Self. The degrees of self gradually go on increasing in their comprehensiveness as we rise higher and higher, so that it becomes necessary that at every step the immediately succeeding stage, which is more comprehensive, acts as the governing principle of the category of self just below. An analogy would be the syllabi or curricula of education we do not suddenly jump into the topmost level of studies. There is always a governing principle exercised by systems of education, wherein the immediately succeeding stage determines the needs of the immediately preceding condition. The self, as far as we are concerned at the present moment, can be regarded as that principle of individuality which comprehends all that we regard as 'we', or connected with us.
The control of the self is, therefore, the refining of the individual personality in its manifold aspects, together with anything that may appear to belong to it, including taking into consideration all of its external relationships. Our individual existence is not limited to the physical body. It also includes its physical relationships - such as the family, for example. The members of a family are not visibly or physically attached to any individual in the family, not even to the head of the family, but there is an attachment psychologically; and the self is, therefore, to take note of that aspect of its individual existence. Both the internal structure and the external relationship are to be taken into consideration, because they are inseparable. We cannot say which precedes and which succeeds, or which has to come first and which later. They have to be taken into consideration simultaneously, almost.
1.01 - Fundamental Considerations, #The Ever-Present Origin, #Jean Gebser, #Integral
Hence we have used the Greek prefix a- in conjunction with our Latin-derived word perspectival in the sense of an alpha privativum and not as an alpha negativum, since the prefix has a liberating character (privativum, derived from Latin privare, i.e., to liberate). The designation aperspectival, in consequence, expresses a process of liberation from the exclusive validity of perspectival and unperspectival, as well as pre-perspectival limitations. Our designation, then, does not attempt to unite the inherently coexistent unperspectival and perspectival structures, nor does it attempt to reconcile or synthesize structures which, in their deficient modes, have become irreconcilable. If aperspectival were to represent only a synthesis it would imply no more than perspectival-rational and it would be limited and only momentarilyvalid, inasmuch as every union is threatened by further separation. Our concern is with integrality and ultimately with the whole; the word aperspectival conveys our attempt to deal with wholeness. It is a definition which differentiates a perception of reality that is neither perspectivally restricted to only one sector nor merely unperspectivally evocative of a vague sense of reality.
Finally, we would emphasize the general validity of the term aperspectival; it is definitely not intended to be understood as an extension of concepts used in art history and should not be so construed. When we introduced the concept in 1936/1939, it was within the context of scientific as well as artistic traditions. The perspectival structure as fully realized by Leonardo da Vinci is of fundamental importance not only to our scientific-technological but also artistic understanding of the world. Without perspective neither technical drafting nor three-dimensional painting would have been possible. Leonardo - scientist, engineer, and artist in one - was the first to fully develop drafting techniques and perspectival painting. In this same sense, that is from a scientific as well as artistic standpoint, the term aperspectival is valid, and the basis for this significance must not be overlooked, for it legitimizes the validity and applicability of the term to the sciences, the humanities, and the arts.
1.01 - What is Magick?, #Magick Without Tears, #Aleister Crowley, #Philosophy
But there is a restricted and conventional sense in which the word may be used without straying too far from the above philosophical position. One might say:
"Magick is the study and use of those forms of energy which are (a) subtler than the ordinary physical-mechanical types, (b) accessible only to those who are (in one sense or another) 'Initiates'." I fear that this may sound rather obscurum per obscurius; but this is one of these cases we are likely to encounter many such in the course of our researches in which we understand, quite well enough for all practical purposes, what we mean, but which elude us more and more successfully the more accurately we struggle to define their import.
1.024 - Affiliation With Larger Wholes, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
The consciousness that is experienced in the waking state is superior in its degree or quality to the one that we are subjected to in dream. We are happy that we are awake, and what we are associated with is a different and secondary matter. The mere fact of getting up from sleep is a joy, because we feel that we are in a state which can be called a reality of a higher degree and inclusiveness than the lower one, which is dream. Ekatattva, or one reality, is that in which all of the lower values are included in a higher degree of comprehensiveness, just as the waking consciousness includes within itself all of the values of the dream world. Instead of contemplating upon the diverse values of the dream world, one would be content to restrict one's attention to the greater values of the waking life, because they include the lower values of dream. Although it is true that a comparison can be made between the dream life and the waking life and we feel satisfied that waking values are higher than dream values, there is no reality superior to the realities that are experienced in the waking world and, therefore, any further comparison becomes difficult. We are in a waking world, and we have not seen anything superior to this. This is the final thing that we have seen.
Thus, any further comparison to a still higher degree of reality superior to the waking one is unthinkable to us human beings. But we sometimes find ourself in moods which give us inklings of the fact that there are things higher than what we see with our eyes. If there are not things higher than what we experience through the senses, why is it that we feel restlessness in our life? Why are we not content with things in this world? What is it that makes us feel that there should be something else, something different than what we are experiencing at present? The universal restlessness and anxiety, and the hope that is experienced by every human mind should be indicative of the presence and the possibility of something superior to the present sensory experiences.
1.02 - BEFORE THE CITY-GATE, #Faust, #Johann Wolfgang von Goethe, #Poetry
From the bonds of Work, from Trade's restriction;
From the pressing weight of roof and gable;
1.02 - Groups and Statistical Mechanics, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
total measure of this restricted region be constant, or as as we
can make it by a change in scale, 1. As our measure has been
1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
territory, tyrannical and protective, predictable, disciplined and restrictive, cumulative consequence of
heroic or exploratory behavior is typically considered masculine (in contradistinction to mother
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and how to act, to maintain the determinate, shared and restricted values that compose our familiar worlds.
The orienting reflex the involuntary gravitation of attention to novelty lays the groundwork for the
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Exploratory activity culminates normally in restriction, expansion, or transformation of the behavioral
repertoire. In exceptional, non-normal circumstances that is, when a major error has been committed
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manipulate and explore characteristics of objects, large and small restricted as a general capacity to the
highest of primates sets the stage for elicitation of an increased range of their properties, for their
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extant currently or previously. Evolution of the restricted central field of the eye, which has input expanded
10,000 times in the primary visual area, and is additionally represented, interhemispherically, at several
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within particular, restricted environments (only within bounded frames of reference). If environmental
contingencies shift (for whatever reason), the utility of strategies designed for the original circumstance
(and transmitted through imitation) may become dramatically restricted, or even reversed. The capacity for
abstraction of imitation which is, in the initial stages, capability for dramatic play overcomes the
specific restrictions of exact imitation, elaborating reproduction of particular acts, removing the behavior to
be copied from its initial specific context, establishing its first-level declarative representation and
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given moment, our attention only occupies one level of that structure. This capacity for restricted
attention gives us the capability to make provisional but necessary judgments about the valence and utility
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arbitrary restriction of data that makes understanding and action possible.
We are adapted, as biological organisms, to construe our environment as a domain with particular
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independent object free, that is, of the restrictions that characterize the evidently limited human
viewpoint? What is it that can be conceptualized at all spatial and temporal levels of analysis
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The ability to restrict the appearance of the Terrible Mother, and foster the realization of her
Benevolent Sister (that is, the ability to decrease threat, and maximize promise and satisfaction) might
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All specific adaptive behaviors (which are acts that restrict the destructive or enhance the beneficial
potential of the unknown) follow a general pattern. This pattern which at least produces the results
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unit. The protective attitude of the parents, who restrict aggression on the part of the elder child, further
complicates things draws the additional requirements of the social unit into the already difficult situation.
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mode of attri buting to, or perceiving value in, objects (which is to say, implicit in its mode of restricting
the meaning manifested by objects to an acceptable range and magnitude). The brutally organized
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meaning. Such tendencies are not restricted to those dominated by the totalitarian, either. Frye states:
The function of the king is primarily to represent, for his subjects, the unity of their society in an
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phenomena with determinate significance. This determinate significance is restricted meaning reduced
from the general meaning of the unknown, per se, to the particular and not relevance or import added to a
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restrictions of that general significance (often, of restrictions to zero to irrelevance). Such restriction is,
however, purely conditional, and remains intact only as long as the culturally-determined model of
1.02 - On the Knowledge of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
The fourth class of men who indulge in error, are those who indeed receive the law, but in some peculiar and erroneous sense. They wrongly say, "The law commands U5 to keep our hearts pure from pride, envy, hatred, anger and dissimulation. But this is a thing which it is impossible to do. For the soul has been created with these qualities and affections, and human nature cannot be changed. It is just as impossible to make a black material white by scraping it, as for the human heart to be free from these qualities." These ignorant men do not know and understand, that the law does not command that these qualities should be entirely effaced and expelled from the heart, but rather requires that they should be brought under subjection to the heart and the reason, to the end that they may not act presumptuously, go beyond the limits set by the law, and indulge in mortal sins. It is possible even to change these qualities, by doing only what reason requires, and by respecting the restrictions of the law. Many devout men in past times have secured this change of the affections of the soul. These qua.ities once existed in the prophet of God, but they were corrected, as we learn from the tradition: "I am a man like you. I become angry, as a man becomes angry." And God speaks in his holy word of [60] "those who control their wrath, and who pardon the men who offend them."1 Notice, that in his eternal word, God praises those who dissipate their anger and irritation : he does not praise those who had no anger or rage, since man cannot be without them.
The fifth class of persons in error are those who say that, "God is merciful and ready to pardon, loving and compassionate, and more pitiful to his servants than a father and mother to their children, and therefore he will pardon our faults and cover our transgressions." They do not consider that notwithstanding God is bounteous and merciful, there are still multitudes of poor and miserable people in the world, multitudes who are infirm and helpless, and many who are subjected to suffering. This is a mystery which is known only to God. But it shows us, that though God is disposed to cover and hide sin, still he is an absolute sovereign and an avenger. While he is bounteous and beneficent, he is at the same time dreadful in his chastisements : while he is a benefactor, and provides the necessaries of life, at the same time he who does not seek to gain, obtains no store: and he who is not industrious, accomplishes nothing in the world. Beloved, these ignorant men, in the affairs of the world, in their schemes of living, and in their business, manifest no trust in the bounty of God, nor do they leave off for one moment their buying and selling, their trades or their farming, although God has decreed the means of their existence many years before they were born, and has made himself surety that it should be provided for them. He announces in his eternal word and book of mighty distinctions, that "there is no creature on the earth, for whom God has not taken upon himself to provide nourishment." 2 Still they make not the least exertion in reference to their relations and condition in eternity, [61] but merely rely upon the mercy of God, notwithstanding God declares in his holy word, "man can have nothing without exertion." 1 When they say that God is gracious and merciful, they speak correctly. But they are not aware that Satan is deceiving them with it, hindering them from obedience and worship, and preventing them from engaging in that cultivation and commerce that would prepare them for eternity.
1.02 - Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
20:But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
21:Into all our endeavour upward the lower element of desire will at first naturally enter. For what the enlightened will sees as the thing to be done and pursues as the crown to be conquered, what the heart embraces as the one thing delightful, that in us which feels itself limited and opposed and, because it is limited, craves and struggles, will seek with the troubled passion of an egoistic desire. This craving life-force or desire-soul in us has to be accepted at first, but only in order that it may be transformed. Even from the very beginning it has to be taught to renounce all other desires and concentrate itself on the passion for the Divine. This capital point gained, it has to be taught to desire, not for its own separate sake, but for God in the world and for the Divine in ourselves; it has to fix itself upon no personal spiritual gain, though of all possible spiritual gains we are sure, but on the great work to be done in us and others, on the high coming manifestation which is to be the glorious fulfilment of the Divine in the world, on the Truth that has to be sought and lived and enthroned for ever. But last, most difficult for it, more difficult than to seek with the right object, it has to be taught to seek in the right manner; for it must learn to desire, not in its own egoistic way, but in the way of the Divine. It must insist no longer, as the strong separative will always insists, on its own manner of fulfilment, its own dream of possession, its own idea of the right and desirable; it must yearn to fulfil a larger and greater Will and consent to wait upon a less interested and ignorant guidance. Thus trained, Desire, that great unquiet harasser and troubler of man and cause of every kind of stumbling, will become fit to be transformed into its divine counterpart. For desire and passion too have their divine forms; there is a pure ecstasy of the soul's seeking beyond all craving and grief, there is a Will of Ananda that sits glorified in the possession of the supreme beatitudes.
1.02 - The Three European Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
Perspectival vision and thought confine us within spatial limitations. Elsewhere we have alluded to the antithesis inherent in perspective: it locates and determines the observer as well as the observed. The positive result is a concretion of man and space; the negative result is the restriction of man to a limited segment where he perceives only one sector of reality.
Like Petrarch, who separated landscape from land, man separates from the whole only that part which his view or thinking can encompass, and forgets those sectors that lie adjacent, beyond, or even behind. One result is the anthropocentrism that has displaced what we might call the the ocentrism previously held. Man, himself a part of the world, endows his sector of awareness with primacy; but he is, of course, only able to perceive a partial view. The sector is given prominence over the circle; the part outweighs the whole. As the whole cannot be approached from a perspectival attitude to the world, we merely superimpose the character of wholeness onto the sector, the result being the familiar "totality."
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Both words have a predominantly psychological connotation; contemplation is the mode of mystic perception, while the beautiful is only one - the more luminous - manifestation of the psyche. At least to the Western mind, both concepts exclude the possibility of a concretion of integrality (though not of unity). They are only partial activations or incomplete forms of the harmony that is itself merely one segment of wholeness. Mere contemplation or aesthetic satisfaction are psychically confined and restricted, at best approaching, but never fully realizing, integrality., Yet it is precisely integrality or wholeness which are expressed in Picasso drawing, because for the first time, time itself has been incorporated into the representation. When we look at this drawing, we take in at one glance the whole man, perceiving not just one possible aspect, but simultaneously the front, the side, and the back.
In sum, all of the various aspects are present at once. To state it in very general terms, we are spared both the need to walk around the human figure in time, in order to obtain a sequential view of the various aspects, and the need to synthesize or sum up these partial aspects which can only be realized through our conceptualization. Previously, such "sheafing" of the various sectors of vision into whole was possible only by the synthesizing recollection of successively viewed aspects, and consequently such "wholeness" had only an abstract quality.
1.02 - THE WITHIN OF THINGS, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
The apparent restriction of the phenomenon of consciousness
to the higher forms of life has long served science as an excuse for
1.02 - What is Psycho therapy?, #The Practice of Psycho therapy, #Carl Jung, #Psychology
So long as treatment was restricted to suggestion, it could content itself
with the merest skeleton of a theory. People thought it sufficient to regard
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in the theory and method of psychoanalysis; nevertheless it restricts its truth
essentially to the sexual frame of reference and is blind to everything that is
1.031 - Intense Aspiration, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
This is, perhaps, a major obstacle in the practice of yoga. Do not speak for some days. Take this vow: 'For any reason whatsoever, I will not speak.' When speaking is necessary, condition it by a principle that: 'I should regard it as most unavoidable; otherwise, I will not speak.' This is the discipline of speech, which is a very, very important discipline. There is also mental discipline in the form of japa and svadhyaya, with a little bit of meditation to the extent possible under the condition in which we are seated initially. And, there is physical discipline. These three disciplines should go together, by which what is intended is a total restriction of the movement of the mind towards extraneous factors which may distract the attention and diminish the intensity of the aspiration. The more we restrain the mind from its movement towards extraneous factors, the greater is the energy that is generated within, and automatically the aspiration becomes streng thened. When the energy is not allowed to leak out through other avenues or channels, then that energy naturally gets conserved, and the conserved energy increases the force of the aspiration. Energy is not destroyed. The principle of conservation of energy states that energy is indestructible it cannot be destroyed, but it can be increased or decreased by channelising it in different ways. It may appear that we have no energy at all because we have channelised the energy in some other way it has gone somewhere else. Not that it is absent it is there, but we have let it out, and so it looks as if it is not there.
Therefore, we should block the avenues of the distraction of energy the channelising of it in various ways, in an unwanted manner and then conserve it so that this centralised force within us, which is the conserved energy, will give such a push to the aspiration within that the soul will rush to the Absolute like a bullet that has been fired by a gun. That kind of aspiration is referred to in this sutra of Patanjali tvra savegnm sanna.
10.32 - The Mystery of the Five Elements, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
Now furthermore, the Great Five need not be restricted to the domain of matter alone as being its divisions and levels and functions, but they may be extended to represent the whole existence, the cosmos as a whole. Indeed they are often taken to symbolise the stair of existence as a whole, the different levels of cosmic being and consciousness. Thus at the lowest rung of the ladder as always is the earth representing precisely matter and material existence; next, water represents life and the vital movement; then, fire represents the heart centre from where wells up all impulse and drive for progression. It holds the evolutionary urge: we call it the Divine Agni, the Flame of the Inner Heart, the radiant Energy of Aspiration. The fourth status or level of creation is mind or the mental world, represented by air, the Vedic Marut; finally, Vyom or space represents all that is beyond the mind, the Infinite Existence and Consciousness. The five then give the chart, as it were, of nature's constitution, they mark also the steps of her evolutionary journey through unfolding time.
Science, that is modem Science, will perhaps demur a little; for Science holds sound to be the exclusive property of air, it is the vibration of air that comes to the ear as sound, Where there is no air, there is no sound. But Science itself admits now that sound audible to the human ear is only a section of a whole gamut of vibrations of which the ear catches only a portion, vibrations of certain length and frequency. Those that are outside this limit, below or above, are not seized by the ear. So there is a sound that is unheard. The poets speak of unheard melodies. The vibrations the sound-vibrationsare in fact not merely in the air; but originally and fundamentally in a more subtle material medium, referred to by the ancients as vyom.. The air-vibrations are derivations or translations, in a more concrete and gross medium, of these subtler vibrations. These too are heard as sound by a subtle hearing. The very original seed-sound is, of course, Om, nda. That, however, is another matter.
10.33 - On Discipline, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
But obedience to a person is in the last analysis a symbolsymbol of obedience to a principle. The person signifies and embodies a principle, a law to which we render our obedience. In normal life it is these principles or laws that demand our obedience. These laws or rules are meant for the welfare of collective living and therefore individuals are expected to restrain or forego their personal impulses, their so-called liberties in order to live together in harmony. Discipline is meant exactly to control one's personal idiosyncrasies, place them under the yoke of the common collective law. All laws or rules that make for a harmonious collective living, that is, social or national welfare, are limbs of discipline. By submitting himself to such a process of self-abnegation the individual gains in self-control and self-mastery. But there are rules and rules, laws and laws. For that depends on the ideal or the purpose set before oneself. If the purpose is narrow, limited, superficial, the rules are necessarily likewise, and although effective in a particular field, they have a restricting, even deadening effect on the consciousness of the individual. If discipline means obedience, the obedience must be to a larger and higher law, and the perfect discipline will come only from obedience to the highest law.
The heart of discipline then is the effort to surmount oneself. Instead of a lower self following the law of an inferior consciousness one is to rise to a higher level of consciousness and a greater law of being. Discipline thus is only another term for tapasy, replacing the lower law gradually by a higher and higher law.
1.03 - APPRENTICESHIP AND ENCULTURATION - ADOPTION OF A SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
psychological help tends to be restricted in time. My client seemed, at least, more negatively affected by his
immature behavior which struck me as a reasonable start; furthermore, he understood (at least explicitly,
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the manifold meaning of the experiential plenum to a restricted and therefore manageable domain. This
manifold meaning is anxiety, on first contact (or under uncontrolled, overwhelming or involuntary
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own identity and status as construction of an individual (a son), capable of transcending the restrictions
of the group.
1.03 - Concerning the Archetypes, with Special Reference to the Anima Concept, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
most, where consciousness is weakest and most restricted, and
where fantasy can overrun the facts of the outer world. This
1.03 - Some Aspects of Modern Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
Even Freud, who tried to restrict what he called psychoanalysis to the
medical sphere (with occasional, somewhat inappropriate excursions into
1.03 - Sympathetic Magic, #The Golden Bough, #James George Frazer, #Occultism
to severe restrictions like those imposed upon their husbands.
During the whole of the time which elapses till the festival of the
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a wounded man must grease themselves, restrict their diet, and
regulate their behaviour in other ways in order to ensure his
1.03 - THE GRAND OPTION, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
from any influence that threatens to dominate and restrict him.
And does not this separatist tendency exactly correspond to one of
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date this expansion of our thought the restricted field of static jux-
taposition was replaced by a field of evolutionary organization
1.03 - Time Series, Information, and Communication, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
and with a message restricted to a definite frequency range and
a definite power output for this range, no means of transmission
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minate unless we put some further restriction on k(ω). The type
of restriction which we shall put is that log k(s) shall be analytic
and of a sufficiently small rate of growth for ω in the upper half-
plane. In order to make this restriction, k(ω) and [k(ω) −1 will be
assumed to be of algebraic growth on the real axis. Then [F(ω)] 2
1.04 - Feedback and Oscillation, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
nite restrictions on the character of the type of boundary point
it may be. These concern the "thickness" of the set of interior
1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
action and related beliefs; can pose such a challenge at comparatively restricted (normal) or broader
(revolutionary) levels of organization. A prolonged drought, for example, at the social level or the
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way match each other, the result would be monster rather than man.400 Einstein, restricted by current
usage to less florid language, wrote only, It was as if the ground had been pulled out from under one,
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dangerous restriction of behavioral and representational flexibility, and increased susceptibility to the
dangers posed by inevitable environmental shift (that is, by inevitable re-emergence of the dragon of the
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the unknown. The inevitable result of such failure is restriction of meaning by definition, as meaning
exists on the border between the known and the unknown. Repression of personal experience which is
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transpersonal limitations upon waking human awareness, by eliminating or dramatically restricting visually
dependent temporal and spatial sensory extension. The blackness of the night brings with it the reemergence of the unknown, and the eternal human sense of subjugation to those terrors still
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and temporally limited observer. restricted in their manifestation in this manner that is, manifest in the
domain of individual experience things attain a brief, differentiated existence, before they crash into their
1.04 - The Crossing of the First Threshold, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
one prefers, the aggregate of all the morality and restrictions present in con
sciousness. Freud," continues Dr. Stekel, "would describe the watchman as the
1.04 - The Divine Mother - This Is She, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
My purpose in this chapter is not to write about the Mother's life, for her life, like Sri Aurobindo's, has not been on the surface. And their outer life reflects in a very small measure what they are in their transcendental vastness. But I shall restrict myself to a small part of that reflection, as much of it as we have seen in relation with Sri Aurobindo, and incidentally with us. I shall draw primarily on my own observations. They are bound to be fragmentary, may even be wrong at places when we have to deal with a Being who is superhuman, but I have tried to be impartial and accurate.
I have dwelt at length in the previous chapters on the Mother's relation with Sri Aurobindo and her role in his outer life. There used to be considerable speculation in the early days about their mutual relationship. Was it one of Purusha and Prakriti, Master and disciple or Shiva and Shakti? I was therefore very curious from the start to observe and discern the relationship. I came to the conclusion that it was that of Shiva and Shakti. The Mother has said, "Without him, I exist not; without me he is unmanifest." And we were given the unique opportunity of witnessing the dual personality of the One enacting on our earth-plane an immortal drama, rare in the spiritual history of man. I could perfectly realise that without the Mother, Sri Aurobindo's stupendous realisations could not have taken such a concrete shape on this terrestrial base. In fact, he was waiting for the Mother's coming. He said that with the Mother's help he covered ten years of sadhana in one year. The very building up of the Ashram testifies to this irrefutable truth: "He wills, I execute." After Sri Aurobindo's passing, it was feared in some quarters that the Ashram would collapse, at least decline. On the contrary, the manifestation of the Supramental Truth took place after his withdrawal, and since then the Ashram has expanded beyond all belief.
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Let me illustrate. I shall restrict myself to the field of tennis. After Sri Aurobindo's passing I thought of giving up tennis for good. The Mother said, "Why? You will play with me." Every day I went to the tennis ground and she called me for a game. This led to the revival of my old passion which had been arrested due to Sri Aurobindo's illness. I was not satisfied with merely playing a few games with the Mother. Besides, as I had no regular duty to bind me, I began to indulge in it with abandon. Suddenly the Mother stopped playing with me and for many days at a stretch, I was mystified. Every day I waited, hoping to be called; she would call many others, but ignore me. The contrast was too flagrant. I felt rather humiliated. Curiously enough, whenever I had stopped playing at other times, she gave me a chance. The apparent connection between the two made me suspect that she wanted me to give up playing with others except with herself. As to how she knew which day I had played or abstained from playing, that was no riddle to anyone who knew her well. But I could not give up the game so easily. Also, I thought, "Why should I give it up? What's wrong with it? It is a good pleasant exercise!" Moreover, I wanted to be quite sure of my suspicion and continued playing till I found that there was a clear connection. She called me only when I had not played with others. This "cutting" became so painful to me and palpable to others that I thought of not going to the courts while she played, but some force dragged me there, not exactly in expectation of a game but so as not to give in to my sense of pride and prestige. I observed that she took note of my presence and I was one of the referees during her play. I also thought, "If she had some accident while playing (an accident did happen later) and I was not there? What account should I give to Sri Aurobindo in my inner communion with him? I must swallow my amour-propre."
During the sports season, she went to the sports ground after her tennis. Instead of following her, I stayed to enjoy a game. But when I had followed her, she took note of my presence by a fugitive glance for no apparent reason. This happened so often that even a dull person would not fail to perceive the meaning. Thus the battle raged on: sense of humiliation, struggle to keep the right attitude, doggedness to stick to my self-will and a host of other psychological complexes. At last the relentless silent pressure won and I gave up tennis. This is our human nature. When it is evident that the Divine wants to do something for my good, I refuse either out of attachment, self-justification or sheer disobedience. Change of nature is such an uphill job. It is not for nothing that the Guru said in 1936, that changing the nature of 150 inmates of the Ashram was a job! The interesting point was that the Mother never voiced her wish in words. Her way is usually subtle. She has said that unless she could control a movement by a silent gesture or look, she had not gained a complete mastery. Neither did I ask her what should have been my attitude towards the play. If I did, she would probably have answered. When she said, "You will play with me", I could not grasp the inner meaning that I should play with her alone. This is one of the methods she employs to open us to higher perceptions than those of reason.
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It was a new experience indeed, for till then our approach to her was individual and restricted mostly to practical guidance; there was no intellectual communication and the Mother would always discourage intellectual questions. This was the first time she became collectively expansive and was ready to respond to intellectual seekings, but mainly on spiritual matters. These talks naturally reminded me of Sri Aurobindo's talks for their vivid contrast and I could not but make a mental comparison between them; they sharply bring out the characteristics of two different personalities though their consciousness is one. Here the Mother's personality dominated the whole atmosphere; her tone, mood and manner were stamped with a seriousness, energy and force that demanded close attention. Humour did not play a conspicuous role, but there were flashes of wit. Her eyes were on everybody, her answers, though meant for the questioner, were directed towards all so that there was no room for being inattentive or indifferent. When a play by the Mother was staged by our students, she strictly enjoined on the young children to keep complete silence. The striking difference with Sri Aurobindo, as I have pointed out, was his impersonality. He asked questions or answered them without looking at the questioner. He spoke slowly in a subdued voice with no stress in it. There was no constraint upon you, you were having a talk with a friend, and in friendship, levity, gravity, all were in order. Still, Sri Aurobindo remained Sri Aurobindo to us; there was no loss of reverence. Some of us had hotly discussed topics even to the point of losing our temper before his Witness-Purusha consciousness. That would be very unusual before the Mother. To put a homely simile, they were like a father and mother, both loving but one indulgent, liberal, large, the other a firm though not inconsiderate disciplinarian. Both are aspects of the one Divine Impersonal and Personal, Purusha and Prakriti and both have their ineffable charm. Though all were free to ask her questions, it was not always easy to ask them, as the answers instead of having a direct bearing on the questions were sometimes directed against the consciousness of the person involved; for to her, it was that which was more important, and our consciousness was an open book to her inner sight. These talks continued for quite a long time; the hall used to be packed. Unfortunately no regular record has been kept, first because they flowed very fast and secondly, there were only a few who understood French well. In later days, some talks were held in English out of a special consideration for a few people. I shall quote one or two of them from my scanty records.
Q: What is the origin of anger and how to get rid of it?
1.04 - The Future of Man, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
secondly, the incessant multiplication, within this restricted
space, of human units endowed by ever improving means of
1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
This hymn differs greatly, interestingly & instructively, from the hymn in which Varuna first appears. There the object is to ensure the ananda, the rayah & radhas spoken of in this hymn by the advent of the gods of Vitality & Mind-Force, Indra & Vayu, to protect from the attack of disintegrating forces the Soma or Amrita, the juice of immortality expressed in the Yogins system. Varuna & Mitra are then called for a particular & restricted purpose to perfect the discernment & to uphold it in its works by the sustaining force of a calm, wide, comprehensive self-expression full of peace & love. The Rishi of that sukta is using the amrita to feed the activity of a sattwic state of mind for acquiring added knowledge. The present hymn belongs to a more advanced state of the Yoga. It is sadhastuti, a hymn of fulfilment or for fulfilment, in which peace & a calm, assured, untroubled activity of the soul are very near. Varuna here leads. He is here for Indras purposes, but his activity predominates; it is his spirit that pervades the action and purpose of the hymn.
***
1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
But still to the seeker standing at the opposite pole of the Duality another line of experience appears which justifies an intuition deeply-seated behind the heart and in our very life-force, that personality, like consciousness, life, soul, is not a brief-lived stranger in an impersonal Eternity, but contains the very meaning of existence. This fine flower of the cosmic Energy carries in it a forecast of the aim and a hint of the very motive of the universal labour. As an occult vision opens in him, he becomes aware of worlds behind in which consciousness and personality hold an enormous place and assume a premier value; even here in the material world to this occult vision the inconscience of Matter fills with a secret pervading consciousness, its inanimation harbours a vibrant life, its mechanism is the device of an indwelling Intelligence, God and soul are everywhere. Above all stands an infinite conscious Being who is variously self-expressed in all these worlds; impersonality is only a first means of that expression. It is a field of principles and forces, an equal basis of manifestation; but these forces express themselves through beings, have conscious spirits at their head and are the emanation of a One Conscious Being who is their source. A multiple innumerable personality expressing that One is the very sense and central aim of the manifestation and if now personality seems to be narrow, fragmentary, restrictive, it is only because it has not opened to its source or flowered into its own divine truth and fullness packing itself with the universal and the infinite. Thus the world-creation is no more an illusion, a fortuitous mechanism, a play that need not have happened, a flux without consequence; it is an intimate dynamism of the conscious and living Eternal.
This extreme opposition of view from the two poles of one Existence creates no fundamental difficulty for the seeker of the integral Yoga; for his whole experience has shown him the necessity of these double terms and their currents of Energy, negative and positive in relation to each other, for the manifestation of what is within the one Existence. For himself Personality and Impersonality have been the two wings of his spiritual ascension and he has the prevision that he will reach a height where their helpful interaction will pass into a fusion of their powers and disclose the integral Reality and release into action the original force of the Divine. Not only in the fundamental Aspects but in all the working of his sadhana he has felt their double truth and mutually complementary working. An impersonal Presence has dominated from above or penetrated and occupied his nature; a Light descending has suffused his mind, life-power, the very cells of his body, illumined them with knowledge, revealed him to himself down to his most disguised and unsuspected movements, exposing, purifying, destroying or brilliantly changing all that belonged to the Ignorance. A Force has poured into him in currents or like a sea, worked in his being and all its members, dissolved, new-made, reshaped, transfigured everywhere. A Bliss has invaded him and shown that it can make suffering and sorrow impossible and turn pain itself into divine pleasure. A Love without limits has joined him to all creatures or revealed to him a world of inseparable intimacy and unspeakable sweetness and beauty and begun to impose its law of perfection and its ecstasy even amidst the disharmony of terrestrial life. A spiritual Truth and Right have convicted the good and evil of this world of imperfection or of falsehood and unveiled a supreme good and its clue of subtle harmony and its sublimation of action and feeling and knowledge. But behind all these and in them he has felt a Divinity who is all these things, a Bringer of Light, a Guide and All-Knower, a Master of Force, a Giver of Bliss, Friend, Helper, Father, Mother, Playmate in the world-game, an absolute Master of his being, his souls Beloved and Lover. All relations known to human personality are there in the souls contact with the Divine; but they rise towards superhuman levels and compel him towards a divine nature.
1.05 - Knowledge by Aquaintance and Knowledge by Description, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
Sense-data, as we have already seen, are among the things with which we are acquainted; in fact, they supply the most obvious and striking example of knowledge by acquaintance. But if they were the sole example, our knowledge would be very much more restricted than it is. We should only know what is now present to our senses: we could not know anything about the past--not even that there was a past--nor could we know any truths about our sense-data, for all knowledge of truths, as we shall show, demands acquaintance with things which are of an essentially different character from sense-data, the things which are sometimes called 'abstract ideas', but which we shall call 'universals'. We have therefore to consider acquaintance with other things besides sense-data if we are to obtain any tolerably adequate analysis of our knowledge.
The first extension beyond sense-data to be considered is acquaintance by _memory_. It is obvious that we often remember what we have seen or heard or had otherwise present to our senses, and that in such cases we are still immediately aware of what we remember, in spite of the fact that it appears as past and not as present. This immediate knowledge by memory is the source of all our knowledge concerning the past: without it, there could be no knowledge of the past by inference, since we should never know that there was anything past to be inferred.
1.05 - Problems of Modern Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
This is one fact which at the outset seriously restricts the application
of the cathartic method. The other restriction reveals itself later on and
leads straight into the problems of the second stage. Let us suppose that in
1.05 - Some Results of Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
It has been shown how the student, by attaining this stage, becomes in truth a new being. He can now mature to still higher faculties and, by means of the life-currents of his etheric body, control the higher and actual life-element, thus attaining a high degree of independence from the restrictions of the physical body.
Footnotes
1.05 - The Activation of Human Energy, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
It is a matter of common experience that within restricted
groups (the pair, the team) unity, far from diminishing the
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them accept the restrictions and sacrifices imposed by a
certain human selection, of deciding them once and for all
1.05 - The Ascent of the Sacrifice - The Psychic Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
How precisely or by what stages this progression and change will take place must depend on the form, need and powers of the individual nature. In the spiritual domain the essence is always one, but there is yet an infinite variety and, at any rate in the integral Yoga, the rigidity of a strict and precise mental rule is seldom applicable; for, even when they walk in the same direction, no two natures proceed on exactly the same lines, in the same series of steps or with quite identical stages of their progress. It may yet be said that a logical succession of the states of progress would be very much in this order. First, there is a large turning in which all the natural mental activities proper to the individual nature are taken up or referred to a higher standpoint and dedicated by the soul in us, the psychic being, the priest of the sacrifice, to the divine service; next, there is an attempt at an ascent of the being and a bringing down of the Light and Power proper to some new height of consciousness gained by its upward effort into the whole action of the knowledge. Here there may be a strong concentration on the inward central change of the consciousness and an abandonment of a large part of the outward-going mental life or else its relegation to a small and subordinate place. At different stages it or parts of it may be taken up again from time to time to see how far the new inner psychic and spiritual consciousness can be brought into its movements, but that compulsion of the temperament or the nature which, in human beings, necessitates one kind of activity or another and makes it seem almost an indispensable portion of the existence, will diminish and eventually no attachment will be left, no lower compulsion or driving force felt anywhere. Only the Divine will matter, the Divine alone will be the one need of the whole being; if there is any compulsion to activity it will be not that of implanted desire or of force of Nature, but the luminous driving of some greater Consciousness-Force which is becoming more and more the sole motive power of the whole existence. On the other hand, it is possible at any period of the inner spiritual progress that one may experience an extension rather than a restriction of the' activities; there may be an opening of new capacities of mental creation and new provinces of knowledge by the miraculous touch of the Yoga-shakti. Aesthetic feeling, the power of artistic creation in one field or many fields together, talent or genius of literary expression, a faculty of metaphysical thinking, any power of eye or ear or hand or mind-power may awaken where none was apparent before. The Divine within may throw these latent riches out from the depths in which they were hidden or a Force from above may pour down its energies to equip the instrumental nature for the activity or the creation of which it is meant to be a channel or a builder. But, whatever may be the method or the course of development chosen by the hidden Master of the Yoga, the common culmination of this stage is the growing consciousness of him above as the mover, decider, shaper of all the movements of the mind and all the activities of knowledge.
There are two signs of the transformation of the seeker's mind of knowledge and works of knowledge from the process of the Ignorance to the process of a liberated consciousness working partly, then wholly in the light of the Spirit. There is first a central change of the consciousness and a growing direct experience, vision, feeling of the Supreme and the cosmic existence, the Divine in itself and the Divine in all things; the mind will be taken up into a growing preoccupation with this first and foremost and will feel itself heightening, widening into a more and more illumined means of expression of the one fundamental knowledge. But also the central Consciousness in its turn will take up more and more the outer mental activities of knowledge and turn them into a parcel of itself or an annexed province; it will infuse into them its more au thentic movement and make a more and more spiritualised and illumined mind its instrument in these surface fields, its new conquests, as well as in its own deeper spiritual empire. And this will be the second sign, the sign of a certain completion and perfection, that the Divine himself has become the Knower and all the inner movements, including the activities of what was once a purely human mental action, have become his field of knowledge. There will be less and less individual choice, opinion, preference, less and less of intellectualisation, mental weaving, cerebral galley-slave labour; a Light within will see all that has to be seen, know all that has to be known, develop, create, organise. It will be the inner Knower who will do in the liberated and universalised mind of the individual the works of an all-comprehending knowledge.
These two changes are the signs of a first effectuation in which the activities of the mental nature are lifted up, spiritualised, widened, universalised, liberated, led to a consciousness of their true purpose as an instrumentation of the Divine creating and developing its manifestation in the temporal universe. But this cannot be the whole scope of the transformation; for it is not in these limits that the integral seeker can cease from his ascension or confine the widening of his nature. For, if it were so, knowledge would still remain a working of the mind, liberated, universalised, spiritualised, but still, as all mind must be, comparatively restricted, relative, imperfect in the very essence of its dynamism; it would reflect luminously great constructions of Truth, but not move in the domain where Truth is au thentic, direct, sovereign and native. There is an ascension still to be made from this height, by which the spiritualised mind will exceed itself and transmute into a supramental power of knowledge. Already in the process of spiritualisation it will have begun to pass out of the brilliant poverty of the human intellect; it will mount successively into the pure broad reaches of a higher mind and next into the gloaming belts of a still greater free intelligence illumined with a Light from above. At this point it will begin to feel more freely, admit with a less mixed response the radiant beginnings of an Intuition, not illumined, but luminous in itself, true in itself, no longer entirely mental and therefore subjected to the abundant intrusion of error. Here too is not an end, for it must rise beyond into the very domain of that untruncated Intuition, the first direct light from the self-awareness of essential Being and, beyond it, attain that from which this light comes. For there is an overmind behind Mind, a Power more original and dynamic which supports Mind, sees it as a diminished radiation from itself, uses it as a transmitting belt of passage downward or an instrument for the creations of the Ignorance. The last step of the ascension would be the surpassing of overmind itself or its return into its own still greater origin, its conversion into the supramental light of the Divine Gnosis. For there in the supramental Light is the seat of the divine Truth-Consciousness that has native in it, as no other consciousness below it can have, the power to organise the works of a Truth which is no longer .tarnished by the shadow of the cosmic Inconscience and Ignorance. There to reach and thence to bring down a supramental dynamism that can transform the Ignorance is the distant but imperative supreme goal of the integral Yoga.
As the light of each of these higher powers is turned upon the human activities of knowledge, any distinction of sacred and profane, human and divine, begins more and more to fade until it is finally abolished as otiose; for whatever is touched and thoroughly penetrated by the Divine Gnosis is transfigured and becomes a movement of its own Light and Power, free from the turbidity and limitations of the lower intelligence. It is not a separation of some activities, but a transformation of them all by the change of the informing consciousness that is the way of liberation, an ascent of the sacrifice of knowledge to a greater and ever greater light and force. All the works of mind and intellect must be first heightened and widened, then illumined, lifted into the domain of a higher Intelligence, afterwards translated into workings of a greater non-mental Intuition, then again transformed into the dynamic outpourings of the overmind radiance, and these transfigured into the full light and sovereignty of the supramental Gnosis. It is this that the evolution of consciousness in the world carries prefigured but latent in its seed and in the straining tense intention of its process; nor can that process, that evolution cease till it has evolved the instruments of a perfect in place of its now imperfect manifestation of the Spirit.
1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
who eternally sleeps, under the secure and familiar world). The more restricted, fear-bound, faithless and
261
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and unsettling effect, if they were allowed full expression. Extreme conservatism allows for restriction of
uncertainty for evasion of the unknown. It performs this function by insuring that each member of the
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concentration of people in arbitrary association, restriction of movement and thought to a particular area;
concentration of the processes of human life, distillation, reduction to essence, forcing attention to
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transforming actuality; is restriction of the chaos that brings hope to life to the order that stultifies and
deadens; is denial of possibility, in behavior, imagination and thought.
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rejection of the heroic ensures constant restriction of action and imagination; generates hatred, cruelty,
disgust for the weak assures adoption of the lie as prime, and perhaps most common, adaptive strategy.
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the individual and those he can affect to endless misery and weakness. restricted and narrow goals
produce warped and stunted personalities, who have cast the best within them into the domain of anomaly
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miserable doormat, unless she learns to bite which means, until she drops her present all-too restrictive
easy-going and affectionate stance (which is not doing her husb and any good, either, by reinforcing his
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If the goal towards which behavior is devoted remains pathologically restricted if the highest ideal
remains, for example, sensual pleasure, social acceptance, power, or material security then aspects of
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this model (the replacement of actuality, with an insufficient idea, conceptualized in fantasy) restricts
adaptation to the unexpected, restricts adaptation to change itself. This means existence in boundless and
ever-expanding misery:
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law also limits capacity for judgment and choice, restricting adaptive flexibility, often dangerously, when
environmental alteration makes such flexibility necessary:
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balance between opportunity for expression of individual desire and restriction of inter-individual conflict.
Such balance, vital to maintenance of group stability, is established long before the rules governing such
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So the archetype is the promoter of ideas and is also responsible for the emotional restrictions which
prevent the renunciation of earlier theories. It is really only a detail or specific aspect of what happens
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goal. Classification of the phenomenon (which means, determination of how to act in its presence) restricts
its motivational significance to a particular domain (most frequently, to nothing, to irrelevance).
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by its restricted animal nature to fundamental processes of exploration the block soon becomes irrelevant.
It signifies no danger, in the course of interaction; it cannot be eaten; it is useless as nesting material.... The
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valence; shields us, restricts our access to meaning, as such. Events that interfere with the stability of that learning, or
with its conditional validity, have the capacity to allow meaning to re-emerge, with its awful force unshielded.
1.05 - The Magical Control of the Weather, #The Golden Bough, #James George Frazer, #Occultism
meaning of these restrictions is generally obscure. Thus the
Tsimshian Indians of British Columbia believe that twins control the
1.05 - THE NEW SPIRIT, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
and restricted sense to mean that portion of the Universe which "redescends,"
escaping the rising stream of Noogenesis.
--
far from being restricted to the mysterious zones of "grace,"
spreads and penetrates throughout the entire mass of Nature in
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remains of these apparent limitations and restrictions. Within a
88 THE FUTURE OF MAN
1.05 - True and False Subjectivism, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
Secondly, since the State is supreme, the representative of the Divine or the highest realised functioning of human existence, and has a divine right to the obedience, the unquestioning service and the whole activity of the individual, the service of State and community is the only absolute rule of morality. Within the State this may include and sanction all other moral rules because there no rebel egoism can be allowed, for the individual ego must be lost in that of the State or become part of it and all condition of covert or overt war must be abrogated in obedience to the collective good as determined by the collective will. But in relation to other States, to other collective egos the general condition, the effective law is still that of war, of strife between sharply divided egoisms each seeking to fulfil itself, each hampered and restricted in its field by the others. War then is the whole business of the State in its relation to other States, a war of arms, a war of commerce, a war of ideas and cultures, a war of collective personalities each seeking to possess the world or at least to dominate and be first in the world. Here there can enter no morality except that of success, though the pretence of morality may be a useful stratagem of war. To serve the State, the German collectivity which is his greater and real self is the business of the German individual whether at home or abroad, and to that end everything which succeeds is justifiable. Inefficiency, incompetence, failure are the only immorality. In war every method is justified which leads to the military success of the State, in peace every method which prepares it; for peace between nations is only a covert state of war. And as war is the means of physical survival and domination, so commerce is the means of economic survival and domination; it is in fact only another kind of war, another department of the struggle to live, one physical, the other vital. And the life and the body are, so Science has assured us, the whole of existence.
Thirdly, since the survival of the best is the highest good of mankind and the survival of the best is secured by the elimination of the unfit and the assimilation of the less fit, the conquest of the world by German culture is the straight path of human progress. But culture is not, in this view, merely a state of knowledge or a system or cast of ideas and moral and aesthetic tendencies; culture is life governed by ideas, but by ideas based on the truths of life and so organised as to bring it to its highest efficiency. Therefore all life not capable of this culture and this efficiency must be eliminated or trodden down, all life capable of it but not actually reaching to it must be taken up and assimilated. But capacity is always a matter of genus and species and in humanity a matter of race. Logically, then, the Teutonic5 race is alone entirely capable, and therefore all Teutonic races must be taken into Germany and become part of the German collectivity; races less capable but not wholly unfit must be Germanised; others, hopelessly decadent like the Latins of Europe and America or naturally inferior like the vast majority of the Africans and Asiatics, must be replaced where possible, like the Hereros, or, where not possible, dominated, exploited and treated according to their inferiority. So evolution would advance, so the human race grow towards its perfection.6
1.05 - Vishnu as Brahma creates the world, #Vishnu Purana, #Vyasa, #Hinduism
[3]: This is not to be confounded with elementary creation, although the description would very well apply to that of crude nature, or Pradhāna; but, as will be seen presently, we have here to do with final productions, or the forms in which the previously created elements and faculties are more or less perfectly aggregated. The first class of these forms is here said to be immovable things; that is, the mineral and vegetable kingdoms; for the solid earth, with its mountains and rivers and seas, was already prepared for their reception. The 'fivefold' immovable creation is indeed, according to the comment, restricted to vegetables, five orders of which are enumerated, or, 1. trees; 2. shrubs; 3. climbing plants; 4. creepers; and 5. grasses.
[4]: Tiryak, 'crooked;' and Srotas, 'a canal.'
1.05 - War And Politics, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
Our Ashram came in for a good deal of suffering and inconvenience in the wake of the War: the wrath and abuse of our countrymen, the resentment of a number of our own inmates for our support of the War and the loss of some other valiant sons in the great holocaust. It had to open its doors to the children of all disciples who were in the danger zone, so we were all of a sudden changed into a large community without sufficient means to maintain ourselves. And due to the general embargoes and restrictions imposed by the Government the most necessary food supply was either cut off or reduced to a minimum. Last of all, and the greatest irony of fate, the Ashram in spite of all our help was suspected of being a nest of spies or enemy agents. Police search was apprehended and even the question of disbanding the Ashram was in the air. Perhaps the British Government had never entirely believed that Sri Aurobindo, once the most dangerous enemy of the British Empire, could really become their ally. Was he not still engaged in secret revolutionary activities, his war-contribution serving just as a smoke-screen? Unfortunately, in the Ashram itself there were some who wished for Hitler's victory, not for love of Hitler but because of their hatred of British domination. Sri Aurobindo conveyed through us a stern message to them: "If these people want that the Ashram should be dissolved, they can come and tell me and I will dissolve it instead of the police doing it.... Hitlerism is the greatest menace that the world has ever met."
Another inconvenience, but of short duration, that we had to pass through was the threat of bombing by the Japanese Air Force. As soon as the alert for a blackout was given, all lights in the Ashram had to go off. Sri Aurobindo sat up in bed, the Mother on a chair in Sri Aurobindo's room; the two of us who were on duty at the time also sat there, Champaklal very near the Mother.... After a short while when the all-clear signal was given, we would revert to our duty. One day, putting a dark shade over Sri Aurobindo's table lamp, the Mother said with a smile, "Your lamp lights up three streets, Lord." "So I should be darkened?" he asked smiling. In truth, I do not think that any Japanese aeroplane flew over Pondicherry. I was very much amused at the sight of the Mother and Sri Aurobindo taking this human precaution against any possible threat. But that is their way. Because they are Divine and possess a great occult power, one would suppose that all the human measures were otiose or a mere show as I thought in my callow days. But I saw in this case and in many others that the Mother was in grim earnest. Even if Sri Aurobindo and she were sure of an eventual success, they would keep applying the pressure of their Force till the issue was decided beyond any question.
1.06 - Being Human and the Copernican Principle, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
be the physiological restrictions of the evolutionary human
being, who can only measure things perceived by the sens
--
when their mentality was restricted by the knowledge and
thought patterns proper to their ages. Now the times seem
1.06 - LIFE AND THE PLANETS, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
cation, within this restricted space, of human units endowed by
ever-improving means of communication with a rapidly increasing
--
It is a matter of common experience that within restricted
groups (the pair, the team) unity, far from diminishing the individ-
1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
detect the origin and law of our feelings, emotions, sensations, passions, are free to accept, reject, new-create, open to wider, rise to higher planes of Life-Power. We begin to perceive too the key to the enigma of Matter, follow the interplay of Mind and Life and Consciousness upon it, discover more and more its instrumental and resultant function and detect ultimately the last secret of Matter as a form not merely of Energy but of involved and arrested or unstably fixed and restricted consciousness and begin to see too the possibility of its liberation and plasticity of response to higher Powers, its possibilities for the conscious and no longer the more than half-inconscient incarnation and self-expression of the Spirit. All this and more becomes more and more possible as the working of the Divine Shakti increases in us and, against much resistance or labour to respond of our obscure consciousness, through much struggle and movement of progress and regression and renewed progress necessitated by the work of intensive transformation of a half-inconscient into a conscious substance, moves to a greater purity, truth, height, range. All depends on the psychic awakening in us, the completeness of our response to her and our growing surrender.
But all this can only constitute a greater inner life with a greater possibility of the outer action and is a transitional achievement; the full transformation can come only by the ascent of the sacrifice to its farthest heights and its action upon life with the power and light and beatitude of the divine supramental
--
A splitting up of the activities of human existence on a religious or an ethical basis or both together, a restriction to the works of worship only or to the works of philanthropy and beneficence only would be contrary to the spirit of the integral
186
1.06 - The Three Schools of Magick 1, #Magick Without Tears, #Aleister Crowley, #Philosophy
This is one of the many restricted uses of the word; one suited to the present purpose.
It is particularly to be noted that Magick, so often mixed up in the popular idea of a religion, has nothing to do with it. It is, in fact, the exact opposite of religion; it is, even more than Physical Science, its irreconcilable enemy.
1.07 - Bridge across the Afterlife, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
mental activity remains inexorably restricted by the human
constitution, as has been recognized by philosophers like
1.07 - Incarnate Human Gods, #The Golden Bough, #James George Frazer, #Occultism
of prayer and sacrifice. Sometimes these human gods are restricted
to purely supernatural or spiritual functions. Sometimes they
--
The ancient Egyptians, far from restricting their adoration to cats
and dogs and such small deer, very liberally extended it to men. One
1.07 - THE GREAT EVENT FORESHADOWED - THE PLANETIZATION OF MANKIND, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
Confined within the geometrically restricted surface of the
globe, which is steadily reduced as their own radius of activity in-
--
when restricted to the individual, is only partial and rudimentary.
As Nietzsche has rightly observed, although he put the wrong con-
1.07 - The Magic Wand, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
It is, indeed, very easy to make a magic wand of any of the kinds of wood mentioned. Cut a twig, approximately 3/8 to 3/4 ins. in diameter and about 12-20 ins. in length, remove its skin and smooth it. Often the cutting of a magic wand has been restricted to special astrological periods, and the magician acquainted with astrology is free to make use of his knowledge when making a wand. But such a procedure is by no means necessary, since the magician knows very well that the stars may have a certain influence, but that they cannot force the wise to do anything, as he actually rules them. Thus anybody may, if he likes, make by himself a magic wand out of one of the materials mentioned above. If the magic wand is to serve ritual purposes, you are recommended to use a new knife when cutting the twig.
The knife may later be used for other ritual purposes or other magical operations. It should, in that case, never be employed for any common purpose. If the magician does not expect to use the knife again after having cut and smoothed the twig for the magic 42 wand, he should bury it in order to prevent it from ever coming into the hands of anyone else.
--
Lead corresponding to Saturn Tin corresponding to Jupiter Iron corresponding to Mars Gold corresponding to the Sun Copper corresponding to Venus Brass corresponding to Mercury Silver corresponding to the Moon Apart from this, the rings may have engravings portraying the intelligences of the above-mentioned planets. The use of a wand like this will, in general, be restricted to the conjuration of intelligences of the seven planets. When used for other purposes, it will not prove superior to the other types of wands.
This is all the magician needs to know: from the examples above he will, by himself, be able to proceed to other variations.
--
The influence of the magician is not at all restricted to living entities; it will also work on dead matter if this has been taken into consideration at the time of its being charged.
Regarding Point 2: charge with qualities, faculties and the like:
--
1. The magician, by help of imagination charges his rod - no matter, whether it be simple or provided with a fluid condenser - with desire that when using it, the elements will have to obey him, regardless of which sphere they may belong to. If the wand has been sufficiently charged with the magician's power over the elements, then the results wanted will be brought about by the beings of the elements. The magician will do well to expand his power to all elements, fire, air, water and earth, so that he will not be forced to restrict his operations to a single element. When evoking, the magician should call to his magic circle the heads of the elements, one after the other, and have them swear to the magic wand that they will give him their absolute obedience at all times. After that the magician may, if he likes, engrave on his 52 wand the relevant symbols or seals of each individual head of the elements. This, however, is by no means absolutely necessary, for the wand in the hands of the magician represents the magician's absolute will and his power over each being of the elements. The shape of the seals of each head of the elements will become visible to the magician in his magic mirror or by direct transfer with the mental body in the realm of the elements. On top of that, the magician might well, on account of his personal experience and development, construct a symbol of the relevant element and have the head of any element swear to it that he will always be the obedient servant not only of the symbol which the magician has engraved in the wand, but of the whole wand.
2. The other way to charge the wand with elements is as follows: The magician draws the element which he wants to use for his work directly from the universe, that is, its particular Iphere, by force of the imagination, and dynamically accumulates it in the wand. When working with this kind of loaded wand, the results wanted are not caused by the beings of the elements, but directly by the magician himself. The advantage of this way of charging a wand is that it will give the magician a strong feeling of latisfaction, because he is the immediate cause of the magical effect. It is necessary, however, that a separate rod be manufactured for each of the elements and the wands must be stored apart from each other. To prevent the magician from mixing them up, he must be sure that he can easily differentiate between them by their outside appearance. Each wand may, for this purpose, have the colour of the relevant element. At the beginning the results will only occur on the mental plane, but prolonged use and repeated charging will make it work also on the astral plane, and eventually also on the physical world. This kind of wand will enable its owner to influence all manners of spirits, men, animals, even inanimate nature, by the element, similar to the influence of the electromagnetic fluid. Good magicians are able to cause, by the force of such a wand, marvelous natural phenomena, for in Itance, change of weather, acceleration of the growth of plants, and many other things of that nature.
1.07 - The Psychic Center, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
If, even for one second in a lifetime, we have felt this Sun within, this flame, this living life for there are so many dead lives then everything changes for us; all memories pale before that memory. It is the Memory. If we are faithful to this burning Agni, it will grow ever stronger, like a living being in our flesh, like a relentless need. It will feel increasingly compact within us, pressing, poignant, like something that cannot burst out: A terrible sensation that something restricts your sight and your movements; you try to force the passage,
but to no avail, says Mother. Then, one day, through sheer need, sheer resolve, or sheer agony of feeling that imprisonment, the psychic tension will reach its breaking point, and we will have the experience:
1.08a - The Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
Following this, we begin to control and restrict thought
140
--
seem suddenly liberated, and the usual insulations which sunder and restrict our inner life into separate compart- ments seem shot through. The whole man, considered as the unity of the Sephirothal Tree, with all its qualities - in an integral and undivided experience - finds itself. Not only so, but transcendental wisdom from beyond the
Abyss appears to invade or elevate the Ruach ; a larger environing consciousness, an unfolding presence makes itself felt. It is the emergence of a new type-level of life, corresponding in some way with ultimate sources of
--
the experience be spontaneous and ennobling, one can never be reasonably certain that there will occur the desired and longed for event, which comes as the gracious calm such as one sees in a tropical country after a heavy and violent rain. In the second case, the same landscape or the manifold sensations of dark secret woods with the impression of the convocations of the hosts of the mighty, the singing streams and rivulets, and the carefree chirping of birds aloft in the empyrean - all these are like the mnemonic basis of Ritual, creating of necessity what we may term a Magical effect. That is, they overwhelm the recipient mind in boundless ecstasy of delight and joy, and the individual Ruach transcends temporarily its inhibiting barriers of custom, taboo, and restriction, and wings its way towards its Tsureh above the barren desert Abyss ; or else it falls into a sublime union with the Soul of Universal
Nature. Further comparisons cannot be undertaken now, but an example of the type of Nature-experience referred to may advantageously be given in a rather lengthy quotation from Miss Clare Cameron's splendid work, Green Fields of
--
What is actually destroyed is simply the unconscious illusion of the separate self and the restrictions which that illusion formerly imposed upon the blazing Star or Monad within. It is but the shifting of the Point-of-View from that which has no real Life of its own to a new and nobler centre of re-integration which is vital, real, and eternal.
It is no mere intellectual change of viewpoint, however.
--
said would explain in any way the nature and purpose of the really great Tsaddik, of him that is Magus and Ipsissi- mus. Here, therefore, I must restrict my pen.
The Qabalah, -to recapitulate the whole situation, em- phasizes the attainment of a transcendental state of con- sciousness as the next step for every man, and I have endeavoured to make clear what is the essential nature of this mystical experience, without which there is neither peace nor accomplishment, the steps leading up to its c
1.08 - Information, Language, and Society, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
it so ubiquitous, so unavoidable, so restricting and oppressing
that he will have to leave the community in self-defense.
1.08 - Psycho therapy Today, #The Practice of Psycho therapy, #Carl Jung, #Psychology
perhaps do better to narrow the field of psycho therapy and restrict our
science to a modest specialists corner, remaining indifferent to the ruin of
--
for the practical purpose of treatment. But the artificial restriction must be
broken down immediately psycho therapy understands its problems not
1.08 - The Depths of the Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
The word transpersonal is somewhat awkward and confuses many people. But the point is simply, as Emerson put it, "The soul knows no persons." He explains (and note: Emerson throughout these quotes uses the masculine, as was the custom of the time; were he alive today he would use feminine and masculine, for the whole point of his notion of the Over-Soul was that it was neither male nor female, which is why it could anchor a true liberation from any and all restrictive roles: "The soul knows no persons"):
:::Persons are supplementary to the primary teaching of the soul. In youth we are mad for persons. Childhood and youth see all the world in them. But the larger experience of man discovers the identical nature [the same self or soul] appearing through them all. In all conversation between two persons tacit reference is made, as to a third party, to a common nature. That third party or common nature is not social; it is impersonal; is God.1
1.094 - Understanding the Structure of Things, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
The ignorance present in the mind is due to the very old matter about which we were speaking asmita, egoism. The mind and the egoism are united; they cannot be separated. The ego principle, which is the cohesive force that keeps the mind in a restricted position, prevents its connection with anything else other than that with which the ego is connected, so the mind is completely cut off from the world of objects outside. Inasmuch as the personal notions of the mind, as determined by the principle of the ego, cannot always correspond to the law of things in general, there is disharmony between the subject and the object. This disharmony between the subject and the object is the reason behind the subject having no knowledge of the object. Consequently, there is no control over anything. There is a total helplessness on the part of the subject and a compulsion which the subject feels in respect of everything, because the law of the world presses upon the subject so forcefully to yield to its dictates, in spite of whatever the mind may be thinking according to its whims and fancies. Thus, the reason for the bondage of the jiva, or the subject, is the vehemence of the ego, or the asmita tattva, which will not sacrifice even a whit of its notions and opinions about things.
The yoga process here, in this great endeavour known as samyama, attempts to cut at the root of this problem by a direct focusing of the attention of the mind on the very same thing with which it cannot reconcile itself namely, the object. The name object is given to that with which we cannot reconcile ourselves; otherwise, it will not be an object. It will be like us only it will be a subject. It is something different from us and, therefore, we call it an object. It stands outside us because we cannot cope with its ways of working and the manner of its relationship with other things of a similar nature.
1.09 - Man - About the Body, #Initiation Into Hermetics, #Franz Bardon, #Occultism
The food contains the elements mingled with each other. The result of taking in food is a chemical process by which the elements are preserved in our body. From the medical point of view, the taking in of any kind of food, together with the breathing, causes a process of combustion. The hermetist sees far more in this process than just a simple chemical event. He regards this combustion as the mutual dissolving of food, just like the fire is kept burning by fuel. Therefore the whole life depends on the continuous supply of fuel, that is the food and the breathing. To supply every element with the necessary preserving substances, a mixed food is advisable which contains the fundamental materials of the elements. If we were to restrict our whole life to a one-sided kind of food only, our body would, without any doubt, fall ill, meaning that such a kind of food would produce a disharmony in the body. By the disintegration of air and food, the elements are provided with the supporting substances and in this way their activity is maintained. Such is mans natural mode of life. If an element is missing, as it were, the fuel, all the functions depending on it are immediately affected. If, e.g., the fiery element in the body works excessively, we feel thirsty, the air element makes us feel hungry, the element of water causes a feeling of cold, and the earthy element produces tiredness. On the other hand, every over-saturation of the elements causes reinforced effects in the body. A surplus of the fiery element creates a yearning for movement and activity. If this be the case with the watery element, the secretive process will be stronger. Any over-saturation of the airy element indicates that we must be moderate in taking food at all. An over-saturation of the earth element affects the aspects of sexual life, which must not necessarily find expression in the sexual instinct in the fleshly sense. It is quite possible -- and this will especially occur in the case of elderly people that they will feel a longing for increased activity and for productive agility.
In their active and passive polarity the electric and the magnetic fluids have the task of forming acid combinations in all the organic and inorganic bodies, from the chemical point of view, eventually from the alchemistic standpoint too. In the active sense they are constructive, and in the negative sense they are destructive, dissolving and disintegrating. All this explains the biological functions in the body. The final result is the circulation of life, which is brought into existence, thrives, ripens and fades away. This is the sense of evolution of all things created. a.
1.09 - Sri Aurobindo and the Big Bang, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
mind, restricting itself to matter as perceived by the sens
es. Spirituality can know now; to really know, science will
1.09 - Talks, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
The talks of Sri Ramakrishna come naturally to our mind in comparison. Their spirit is perhaps the same, the lightness and vivacity too are there, but his talks were restricted in scope, while all life being yoga for us, no subject was too trivial for our discussions. And in Sri Aurobindo's case always samam brahman, impersonality marked all his utterances, no matter what the subject ofthe discourse. Nevertheless, the warm touch of personality could always be felt from behind the usual frontof impersonality. For instance, though he would, while talking, hardly look at us or address us by our names, for his eyes were cast downwards or looking away in front, still the soft tone of his voice, sparks of personal humour reflected the "sweet rays of a temperate sun."
I have said so much about his voice, I might as well add a few words about his eyes. Opinions about them vary according to the inner quality of the person who saw them. Sir Edward Baker, Governor of Bengal, archenemy of Sri Aurobindo's fiery nationalism, described them as "the eyes of a madman" when he visited him in Alipore Jail. The English Principal of the Baroda College said, "...There is a mystic fire and light in them. They penetrate into the beyond. If Joan of Arc heard heavenly voices, Aurobindo probably sees heavenly visions." Upen Banerjee, a close associate of Sri Aurobindo during his revolutionary period, describes his first meeting with him, "That sickly, dark, malaria-afflicted man is Aurobindo? He is our Chief?... My spirit was awfully damped at the sight, but just then he turned to look at me. I don't know how to describe that look. There was a liquid sparkle of amusement in it, but the pupils gave me a sense of fathomless wonder that baffled all analysis. Even today the mystery has not left me."
--
Lastly, those who have read Talks with Sri Aurobindo and his Correspondence with me cannot but notice a striking difference between the two in their tone and manner. Though both of them have an air of intimacy and informality, still the correspondence is certainly more free. There he has let himself go, to quote his phrase, whereas in the talks there is a sense of restraint. Is it because of a different set of circumstances and a different milieu? I believe there is something more. Even if I had met him all alone, I don't think he would have been as free in his speech as with his pen. For, his shy and reserved nature would have put some curb on total abandon. Of course, the correspondence was restricted to one person with his own particular interests; the talks covered a larger and more diverse sphere, and there they have an advantage of their own.
***
1.09 - The Crown, Cap, Magus-Band, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
Always when carrying out operations of ritual magic, no matter whether evocations, invocations or other operations, the magician should wear something on his head. He may take, for this purpose, a golden crown with magic symbols engraved on it, or he may take a cap or some other headgear with the symbols of the macrocosm and microcosm of the deity with whom the magician is connected or whose shape he is taking on. The symbols must either be drawn with a good colour or embroidered or fastened with silk. Such a symbol of the macrocosm and microcosm, for instance, is a hexagon in the middle of two circles inside of which is the microcosmic symbol of man, the pentagram. If the magician embroiders his cap himself, or if he has it embroidered by somebody else, he may choose a golden colour for the circles as a symbol of infinity; for the hexagon he may take a silvery colour as the symbol of the created universe, and for the pentagram in the centre a white or violet colour. Instead of using a cap or a turban as a headgear, a silk-band, a so-called magus-band, may suffice. This band may be in white, violet or black and is to be wound round the magician's head. The part running over his forehead should be ornamented with the macro-microcosmic symbol, described previously. The symbol may either be embroidered or drawn on a piece of parchment, thereby using the colour mentioned above. Instead of the symbol of the macrocosm some other symbol representing the magician's connection with the deity may be used. For instance, a cross, which at the same time, symbolizes the Positive and the Negative, and the ends of which symbolize the four elements. A rosecross symbol may also be employed, that is a cross with seven roses in the centre, also symbolizing the four elements, the Positive and the Negative, and on top of that, the seven planets. The magician's choice is not, as can be seen, restricted to a particular symbol. He may express his spiritual development, his destination, his maturity, his cosmic relationship by several symbols, whichever he prefers, and he may wear them on his cap or magus-band.
As already mentioned, the crown, cap or magus-band is a symbol of the dignity of the magician's authority. It is a symbol of the perfection of his spirit, a symbol of his relationship to the microcosm and macrocosm, the tiny and the great world, the highest expression of his magical power, serving him to crown his head. All articles, no matter whether cap, crown or magus-band, must be made of the finest material and must serve no other purposes but operations of ritual magic. As soon as the cap, crown or magus-band is ready and has been tried out, it should be sanctified by meditation and a holy oath, so that the magician will only put it on his head when he is fully absorbed with the idea of his unity with the deity, and he will only make use of the cap for operations which demand this kind of symbolism. When speaking his oath the magician should put his right hand on the cap and should concentrate, by force of imagination, on the idea that at the moment he puts the cap on his head he is united with his deity, or with the symbol ornamenting his cap. Then he should put his headgear away safely together with his other magical implements.
1.09 - The Guardian of the Threshold, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
If successful, this meeting with the Guardian results in the student's next physical death being an entirely different event from the death as he knew it formerly. He experiences death consciously by laying aside the physical body as one discards a garment that is worn out or perhaps rendered useless through a sudden rent. Thus his physical death is of special importance only for those living with him, whose perception is still restricted to the world of the senses. For them the student dies; but for himself nothing of importance is changed in his whole environment. The entire supersensible world stood open to him before his death, and it is this same world that now confronts him after death.
The Guardian of the Threshold is also connected with other matters. The person belongs to a family, a nation, a race; his activity in this world depends upon his belonging to some such
--
community. His individual character is also connected with it. The conscious activity of individual persons by no means exhausts everything to be reckoned with in a family, a nation, or a race. Besides their character, families, nations, and races have also their destiny. For persons restricted to their senses these things remain mere general ideas; and the materialistic thinker, in his prejudice, will look down with contempt on the spiritual scientist when he hears that for him, family and national character, lineal or racial destiny, are vested in beings just as real as the personality in which the character and destiny of the individual man are vested. The spiritual scientist becomes acquainted with higher worlds of which the separate personalities are members, just as arms and legs are members of the human being. Besides the separate individuals, a very real family and national group soul and racial spirit is at work in the life of a family, a people, or a race. Indeed, in a certain sense the separate individuals are merely the executive organs of these family group souls, racial spirits, and so on. It is nothing but the truth to say, for instance, that a national group soul makes use of each individual man belonging to that nation for the execution of some work. The
p. 241
1.10 - Aesthetic and Ethical Culture, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
Its limitations at once appear, when we look back at its prominent examples. Early Rome and Sparta were barren of thought, art, poetry, literature, the larger mental life, all the amenity and pleasure of human existence; their art of life excluded or discouraged the delight of living. They were distrustful, as the exclusively ethical man is always distrustful, of free and flexible thought and the aesthetic impulse. The earlier spirit of republican Rome held at arms length as long as possible the Greek influences that invaded her, closed the schools of the Greek teachers, banished the philosophers, and her most typical minds looked upon the Greek language as a peril and Greek culture as an abomination: she felt instinctively the arrival at her gates of an enemy, divined a hostile and destructive force fatal to her principle of living. Sparta, though a Hellenic city, admitted as almost the sole aesthetic element of her deliberate ethical training and education a martial music and poetry, and even then, when she wanted a poet of war, she had to import an Athenian. We have a curious example of the repercussion of this instinctive distrust even on a large and aesthetic Athenian mind in the utopian speculations of Plato who felt himself obliged in his Republic first to censure and then to banish the poets from his ideal polity. The end of these purely ethical cultures bears witness to their insufficiency. Either they pass away leaving nothing or little behind them by which the future can be attracted and satisfied, as Sparta passed, or they collapse in a revolt of the complex nature of man against an unnatural restriction and repression, as the early Roman type collapsed into the egoistic and often orgiastic licence of later republican and imperial Rome. The human mind needs to think, feel, enjoy, expand; expansion is its very nature and restriction is only useful to it in so far as it helps to steady, guide and streng then its expansion. It readily refuses the name of culture to those civilisations or periods, however noble their aim or even however beautiful in itself their order, which have not allowed an intelligent freedom of development.
On the other hand, we are tempted to give the name of a full culture to all those periods and civilisations, whatever their defects, which have encouraged a freely human development and like ancient Athens have concentrated on thought and beauty and the delight of living. But there were in the Athenian development two distinct periods, one of art and beauty, the Athens of Phidias and Sophocles, and one of thought, the Athens of the philosophers. In the first period the sense of beauty and the need of freedom of life and the enjoyment of life are the determining forces. This Athens thought, but it thought in the terms of art and poetry, in figures of music and drama and architecture and sculpture; it delighted in intellectual discussion, but not so much with any will to arrive at truth as for the pleasure of thinking and the beauty of ideas. It had its moral order, for without that no society can exist, but it had no true ethical impulse or ethical type, only a conventional and customary morality; and when it thought about ethics, it tended to express it in the terms of beauty, to kalon, to epieikes, the beautiful, the becoming. Its very religion was a religion of beauty and an occasion for pleasant ritual and festivals and for artistic creation, an aesthetic enjoyment touched with a superficial religious sense. But without character, without some kind of high or strong discipline there is no enduring power of life. Athens exhausted its vitality within one wonderful century which left it enervated, will-less, unable to succeed in the struggle of life, uncreative. It turned indeed for a time precisely to that which had been lacking to it, the serious pursuit of truth and the evolution of systems of ethical self-discipline; but it could only think, it could not successfully practise. The later Hellenic mind and Athenian centre of culture gave to Rome the great Stoic system of ethical discipline which saved her in the midst of the orgies of her first imperial century, but could not itself be stoical in its practice; for to Athens and to the characteristic temperament of Hellas, this thought was a straining to something it had not and could not have; it was the opposite of its nature and not its fulfilment.
1.10 - GRACE AND FREE WILL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
Lord, Thou has given me my being of such a nature that it can continually make itself more able to receive thy grace and goodness. And this power, which I have of Thee, wherein I have a living image of thine almighty power, is free will. By this I can either enlarge or restrict my capacity for Thy grace.
Nicholas of Cusa
1.10 - Mantra Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
11. Mantra Siddhi for curing scorpion sting, cobra bites, etc., can be attained within 40 days. Repeat the Mantra with faith and devotion regularly. Have sitting in the early morning after taking bath. Observe Brahmacharya and live on milk and fruits for 40 days or take restricted diet.
12. Chronic diseases can be cured by Mantras. Chanting of Mantras generate potent spiritual waves or divine vibrations. They penetrate the physical and astral bodies of the patients and remove the root causes of sufferings. They fill the cells with pure Sattva or divine energy. They destroy the microbes and vivify the cells and tissues. They are best, most potent antiseptics and germicides. They are more potent than ultra-violet rays or Roentgen rays.
1.10 - Relics of Tree Worship in Modern Europe, #The Golden Bough, #James George Frazer, #Occultism
efficacy of the Harvest-May is restricted to promoting the growth of
the crops, that of the May-tree or May-branch extends also, as we
1.10 - THE FORMATION OF THE NOOSPHERE, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
sympathy, union does not restrict but exalts the possibilities of our
being. We see this everywhere and every day on a limited scale.
11.14 - Our Finest Hour, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
For man the root-cause is that he is being imprisoned more and more, and circumstances of his life are such that he is losing all free movements and is being hemmed in on all sides. The walls are, as it were, pressing upon him, even to the point of suffocation. In all fields of life rules and regulations, restrictions and impediments are mounting high and are, becoming an unbearable burden more and more. Whichever way he turns a few steps lead to a dead wall, and he knocks his head against something hard and hostile and irremovable. Hence his natural urge is to knock more and more, to break and destroy and come out that seems to be the only issue. Destroy and live dangerously that is the one way left. In destroying what stands against you if you happen to destroy yourself it matters very little, you will be destroyed willy-nilly either way.
Indeed an urge to destroy pure and simple leads to self-destruction. Violence is a boomerang which turns back upon its own source. There is a joy in violence, perverse though it be, even when directed against oneself. Perhaps in the occult view it is the movement against oneself that is the secret source of the movement against others. The enormous increase in the incidence of suicides is a characteristic phenomenon of our age. It is not explained merely by the force majeure of actual circumstances. A dark spirit broods over the waters of existence today which aims at the annihilation of consciousness itself, the one source of life and creation.
1.11 - FAITH IN MAN, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
future. There is the risk that it will restrict the movement to a given
direction, whereas it is out of the movement as such that the de-
1.11 - The Change of Power, #On the Way to Supermanhood, #Satprem, #Integral Yoga
For there is an even greater Secret. We face this enormous universe bristling with difficulties and problems and negations and obstacles everything is a sort of constant impossibility to be overcome by dint of intelligence, willpower, material or spiritual muscles. But, by so doing, we are on equal terms with the caterpillar, on equal terms with the fear-stricken gnome in its death hole. And, because we believe in difficulty, we are compelled to believe in our muscles of steel or not which always collapse. And we believe in death, we believe in evil, we believe in suffering, as the mole believes in the virtues of its tunnels. But by our morbid belief, our age-old belief, our gray elf-look, we have hardened the difficulty, armed it with a host of instruments and remedies that inflated it even more, planted it more firmly in its implacable groove. The world is enveloped in a formidable elfin illusion. It is in the grip a of formidable Death, which is but our fear of immortality. It is being torn apart by a formidable suffering, which is our refusal of joy and sunshine. Yet everything is here, every possible miracle, in the great open sunlight, every dreamed and undreamed possibility, every simple, spontaneous and natural mastery, every simple power of the Great Harmony. It asks only to pour over the world, flow through our channels and our bodies. All it asks is that we open the passageway. If we let that lightness, that divine ease, that solar smile, flood for a second our little aggregate of flesh, everything melts, obstacles dissolve, illnesses vanish, circumstances are straightened out as if by miracle, the darkness is illumined, the wall collapses as though they never existed. And once again, it is not even a miracle; it is simplicity reestablished, reality restored. It is the point of harmony here contacting Harmony everywhere and spontaneously, automatically, instantly bringing (or restoring) harmony there, in that gesture, that circumstance, that word, that particular conjunction of events and everything is a marvel of conjunction because everything flows from the Law. The walls never were; the obstacles never were; evil, suffering and death never were. But we had that look of evil, that look of suffering and death, that look of the imprisoned elf. The world is as we see it, as we want it. There is another Look within us which can transfigure everything. My children, said She who continued Sri Aurobindo's work, you all live in an enormous sea of vibrations and you don't even realize it! Because you are not receptive. There is such a resistance in you that if something manages to penetrate, three quarters of what enters is violently thrown out because of an incapacity to contain it.... Take simply the example of the consciousness of Forces, such as the force of love, the force of comprehension, the force of creation (it is the same for all of them: the force of protection, the force of growth, the force of progress, all of them), just take Consciousness, the consciousness that covers everything, permeates everything, that is everywhere and in everything it is almost felt as something trying to impose itself violently on the being, which balks!... Whereas if you were open and simply breathed that's all, just breathed you would brea the in Consciousness, Light, Comprehension, Force, Love and all the rest.29 Everything is there under our eyes, the total marvel of the world, just waiting for our consent, our look of faith in beauty, in freedom, in the supreme possibility that is knocking at our doors, pounding on the walls of our intelligence, suffering and pettiness. This is the supreme change of power, which is knocking at the world's doors and hammering away at nations, churches and Sorbonnes, hammering at human consciousness and all our geometric and well-thought-out certainties. And if once, only once, man's consciousness opens up to one ray of that living miracle, if the consciousness of a single nation among all our blind nations opens up to one spark of that Grace, then this implacable civilization walled up in its science and laws, in an elf of terror and suffering this enormous structure in which we have been born and which seems so inescapable, so indestructible and triumphant in its heavy miracles of steel and uranium, this clever prison in which we go in circles will crumble as rust. Then we will be man at last, or superman rather. We will have joy, natural oneness, freedom without walls and power without tricks. Then we will realize that all this suffering, these walls and difficulties which besiege our life were only the spur of the Sun of Truth, an original restriction to increase our strength, our need for space and our power of truth, a veil of illusion to protect our eyes from too strong a light, a dark passage from the instinctive spontaneity of the animal to the conscious spontaneity of the superman and that in the end everything is simple, unbelievably simple, like Truth itself, and unbelievably easy, like the very Joy that conceived these worlds. For, in truth, the path of the gods is a sunlit path on which difficulties lose all reality.30
1.11 - Works and Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
In the opposition of Vedism and Vedantism works, karma, are restricted to Vedic works and sometimes even to Vedic sacrifice and ritualised works, all else being excluded as not useful to salvation. Vedism of the Mimansakas insisted on them as the means, Vedantism taking its stand on the Upanishads looked on them as only a preliminary belonging to the state of ignorance and in the end to be overpassed and rejected, an obstacle to the seeker of liberation. Vedism worshipped the Devas, the gods, with sacrifice and held them to be the powers who assist our salvation. Vedantism was inclined to regard them as powers of the mental and material world opposed to our salvation (men, says the Upanishad, are the cattle of the gods, who do not desire man to know and be free); it saw the Divine as the immutable
Brahman who has to be attained not by works of sacrifice and worship but by knowledge. Works only lead to material results and to an inferior Paradise; therefore they have to be renounced.
--
Thus this opposition too is reconciled with the help of a large elucidation of the meaning of sacrifice. In fact its conflict is only a restricted form of the larger opposition between Yoga and
Sankhya. Vedism is a specialised and narrow form of Yoga; the principle of the Vedantists is identical with that of the Sankhyas, for to both the movement of salvation is the recoil of the intelligence, the buddhi, from the differentiating powers of Nature, from ego, mind, senses, from the subjective and the objective, and its return to the undifferentiated and the immutable. It is with this object of reconciliation in his mind that the Teacher first approaches his statement of the doctrine of sacrifice; but throughout, even from the very beginning, he keeps his eye not on the restricted Vedic sense of sacrifice and works, but on their larger and universal application, - that widening of narrow and formal notions to admit the great general truths they unduly restrict which is always the method of the Gita.
1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
The Kena Upanishad approaches a more restricted problem, starts with a more precise and narrow inquiry. It concerns
itself only with the relation of mind-consciousness to Brahmanconsciousness and does not stray outside the strict boundaries
--
and in the language of Yoga is restricted to the life-force whether
viewed in itself or in its functionings. The popular significance
--
imperfectly interpretative of the outsides of things, restricted by
the narrow circle of the mind, based on the appearances of sense
--
possession attached to a form of mind and body and restricted
by the form, limited in its force, hampered in its movement,
1.12 - Delight of Existence - The Solution, #The Life Divine, #Sri Aurobindo, #Integral Yoga
17:If it then be asked why the One Existence should take delight in such a movement, the answer lies in the fact that all possibilities are inherent in Its infinity and that the delight of existence - in its mutable becoming, not in its immutable being, - lies precisely in the variable realisation of its possibilities. And the possibility worked out here in the universe of which we are a part, begins from the concealment of Sachchidananda in that which seems to be its own opposite and its self-finding even amid the terms of that opposite. Infinite being loses itself in the appearance of non-being and emerges in the appearance of a finite Soul; infinite consciousness loses itself in the appearance of a vast indeterminate inconscience and emerges in the appearance of a superficial limited consciousness; infinite selfsustaining Force loses itself in the appearance of a chaos of atoms and emerges in the appearance of the insecure balance of a world; infinite Delight loses itself in the appearance of an insensible Matter and emerges in the appearance of a discordant rhythm of varied pain, pleasure and neutral feeling, love, hatred and indifference; infinite unity loses itself in the appearance of a chaos of multiplicity and emerges in a discord of forces and beings which seek to recover unity by possessing, dissolving and devouring each other. In this creation the real Sachchidananda has to emerge. Man, the individual, has to become and to live as a universal being; his limited mental consciousness has to widen to the superconscient unity in which each embraces all; his narrow heart has to learn the infinite embrace and replace its lusts and discords by universal love and his restricted vital being to become equal to the whole shock of the universe upon it and capable of universal delight; his very physical being has to know itself as no separate entity but as one with and sustaining in itself the whole flow of the indivisible Force that is all things; his whole nature has to reproduce in the individual the unity, the harmony, the oneness-in-all of the supreme Existence-Consciousness-Bliss.
18:Through all this play the secret reality is always one and the same delight of existence, - the same in the delight of the subconscious sleep before the emergence of the individual, in the delight of the struggle and all the varieties, vicissitudes, perversions, conversions, reversions of the effort to find itself amid the mazes of the half-conscious dream of which the individual is the centre, and in the delight of the eternal superconscient self-possession into which the individual must wake and there become one with the indivisible Sachchidananda. This is the play of the One, the Lord, the All as it reveals itself to our liberated and enlightened knowledge from the conceptive standpoint of this material universe.
1.12 - The Left-Hand Path - The Black Brothers, #Magick Without Tears, #Aleister Crowley, #Philosophy
The about-to-be-Black Brother constantly restricts himself; he is satisfied with a very limited ideal; he is afraid of losing his individuality reminds one of the "Nordic" twaddle about "race-pollution."
Have you seen the sand-roses of the Sahara? Such is the violence of the Khamsin that it whips grains of sand together, presses them, finally builds them into great blocks, big enough and solid enough to be used for walls in the oasis. And beautiful! Whew! For all that, they are not real rocks. Leave hem in peace, with no possible interference what happens? (I brought some home, and put them "in safety" as curiosities, and as useful psychometrical tests.) Alas! Time is enough. Go to the drawer which held them; nothing remains but little piles of dust.
"Now Master!" (What reproach in the tone of your voice!) All right, all right! Keep your hair on! I know that is the precise term used in The Vision and the Voice, to describe the Great White Brother or the Babe of the Abyss; but to him it means victory; to the Left-Hander it would mean defeat, ruin devastating, irremediable, final. It is exactly that which he most dreads; and it is that to which he must in the end come, because there is no compensating element in his idea of structure. Nations themselves never grow permanently by smash-and-grab methods; one merely acquires a sore spot, as in the case of Lorraine, perhaps even Eire. (Though Eire is using just that formula of restriction, shutting herself up in her misery and poverty and idiot pride, when a real marriage with and dissolution in, a real live country would give her new life. The "melting-pot" idea is the great strength of America.)
Consider the Faubourg St. Germain aristocracy now hardly even a sentimental memory. The guillotine did not kill them; it was their own refusal to adapt themselves to the new biological conditions of political life. It was indeed their restriction that rotted them in the first instance; had Lafayette or Mirabeau been trusted with full power, and supplied with adequate material, a younger generation of virtue, the monarchy might still be ruling France.
But then (you ask) how can a man go so far wrong after he has, as an Adeptus Minor, attained the "Knowledge and Conversation of the Holy Guardian Angel"?
--
Remember the Fama Fraternitatis: when they opened the Vault which held the Pastos of our Father Christian Rosencreuz, "all these colours were brilliant and flashing." That is, if one panel measured 10" x 40", the symbol (say, yellow) would occupy 200 square inches, and the background (in that case, violet) the other 200 square inches. Hence they dazzled; the limitation, restriction, demarcation, disappeared; and the result was an equable idea of form and colour which is beyond physical understanding. (At one time Picasso tried to work out this idea on canvas.) Destroy that equilibrium by one tenmillionth of an inch, and the effect is lost. The unbalanced item stands out like a civilian in the middle of a regiment.
True, this faculty, this feeling for equilibrium must be acquired; but once you have done so, it is an unerring guide. Instant discomfort warns one; the impulse to scratch it (the analogy is too apt to reject!) is irresistible.
--
And now She cometh forth again, riding upon a dolphin. Now again I see those wandering souls, that have sought restricted love, and have not understood that the "word of sin is restriction."
It is very curious; they seem to be looking for one another, or for something, all the time, constantly hurrying about. But they knock up against one another and yet will not see one another, or cannot see one another, because they are so shut up in their cloaks.
1.12 - The Office and Limitations of the Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
The truth is that upon which we are now insisting, that reason is in its nature an imperfect light with a large but still restricted mission and that once it applies itself to life and action it becomes subject to what it studies and the servant and counsellor of the forces in whose obscure and ill-understood struggle it intervenes. It can in its nature be used and has always been used to justify any idea, theory of life, system of society or government, ideal of individual or collective action to which the will of man attaches itself for the moment or through the centuries. In philosophy it gives equally good reasons for monism and pluralism or for any halting-place between them, for the belief in Being or for the belief in Becoming, for optimism and pessimism, for activism and quietism. It can justify the most mystic religionism and the most positive atheism, get rid of God or see nothing else. In aesthetics it supplies the basis equally for classicism and romanticism, for an idealistic, religious or mystic theory of art or for the most earthy realism. It can with equal power base austerely a strict and narrow moralism or prove triumphantly the thesis of the antinomian. It has been the sufficient and convincing prophet of every kind of autocracy or oligarchy and of every species of democracy; it supplies excellent and satisfying reasons for competitive individualism and equally excellent and satisfying reasons for communism or against communism and for State socialism or for one variety of socialism against another. It can place itself with equal effectivity at the service of utilitarianism, economism, hedonism, aestheticism, sensualism, ethicism, idealism or any other essential need or activity of man and build around it a philosophy, a political and social system, a theory of conduct and life. Ask it not to lean to one idea alone, but to make an eclectic combination or a synthetic harmony and it will satisfy you; only, there being any number of possible combinations or harmonies, it will equally well justify the one or the other and set up or throw down any one of them according as the spirit in man is attracted to or withdraws from it. For it is really that which decides and the reason is only a brilliant servant and minister of this veiled and secret sovereign.
This truth is hidden from the rationalist because he is supported by two constant articles of faith, first that his own reason is right and the reason of others who differ from him is wrong, and secondly that whatever may be the present deficiencies of the human intellect, the collective human reason will eventually arrive at purity and be able to found human thought and life securely on a clear rational basis entirely satisfying to the intelligence. His first article of faith is no doubt the common expression of our egoism and arrogant fallibility, but it is also something more; it expresses this truth that it is the legitimate function of the reason to justify to man his action and his hope and the faith that is in him and to give him that idea and knowledge, however restricted, and that dynamic conviction, however narrow and intolerant, which he needs in order that he may live, act and grow in the highest light available to him. The reason cannot grasp all truth in its embrace because truth is too infinite for it; but still it does grasp the something of it which we immediately need, and its insufficiency does not detract from the value of its work, but is rather the measure of its value. For man is not intended to grasp the whole truth of his being at once, but to move towards it through a succession of experiences and a constant, though not by any means a perfectly continuous self-enlargement. The first business of reason then is to justify and enlighten to him his various experiences and to give him faith and conviction in holding on to his self-enlargings. It justifies to him now this, now that, the experience of the moment, the receding light of the past, the half-seen vision of the future. Its inconstancy, its divisibility against itself, its power of sustaining opposite views are the whole secret of its value. It would not do indeed for it to support too conflicting views in the same individual, except at moments of awakening and transition, but in the collective body of men and in the successions of Time that is its whole business. For so man moves towards the infinity of the Truth by the experience of its variety; so his reason helps him to build, change, destroy what he has built and prepare a new construction, in a word, to progress, grow, enlarge himself in his self-knowledge and world-knowledge and their works.
The second article of faith of the believer in reason is also an error and yet contains a truth. The reason cannot arrive at any final truth because it can neither get to the root of things nor embrace the totality of their secrets; it deals with the finite, the separate, the limited aggregate, and has no measure for the all and the infinite. Nor can reason found a perfect life for man or a perfect society. A purely rational human life would be a life baulked and deprived of its most powerful dynamic sources; it would be a substitution of the minister for the sovereign. A purely rational society could not come into being and, if it could be born, either could not live or would sterilise and petrify human existence. The root powers of human life, its intimate causes are below, irrational, and they are above, suprarational. But this is true that by constant enlargement, purification, openness the reason of man is bound to arrive at an intelligent sense even of that which is hidden from it, a power of passive, yet sympathetic reflection of the Light that surpasses it. Its limit is reached, its function is finished when it can say to man, There is a Soul, a Self, a God in the world and in man who works concealed and all is his self-concealing and gradual self-unfolding. His minister I have been, slowly to unseal your eyes, remove the thick integuments of your vision until there is only my own luminous veil between you and him. Remove that and make the soul of man one in fact and nature with this Divine; then you will know yourself, discover the highest and widest law of your being, become the possessors or at least the receivers and instruments of a higher will and knowledge than mine and lay hold at last on the true secret and the whole sense of a human and yet divine living.
1.13 - THE HUMAN REBOUND OF EVOLUTION AND ITS CONSEQUENCES, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
tively minor evil in more restricted groups) is fast becoming an inhibiting ma-
jor vice in large social organisms, so that one might say that (like hatred and
--
we have been assured, must inexorably restrict our gaze to a
limited horizon beyond which lies not merely the unknown but
--
we know that something exists beyond the circle which restricts
our view, something into which we shall eventually emerge. It is
1.14 - The Book of Magic Formulae, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
The book of formulae, sometimes wrongly called the book of spirits, is the genuine magical diary of the magician practising ritual magic, in which he enters, step by step, the procedures of his ritual in order to be able to follow every point conscientiously up to his goal. Some readers might wish to know how mutilated charms, furmulae for incantation etc. could ever develop? From the days of yore the secret of magic has been restricted to high castes, potentates, kings and high priests. In order that the real truth, that true ideas and spiritual facts might never be known by the public, many code-words and secret formulae have been introduced, the deciphering of which has been reserved to the mature. The key for these codes was only transferred upon mature persons by word of mouth, and their profanation was punished with death. This is the reason why this science has remained a secret up to our time and it will continue to remain an occult and mystic science even if it is directly published, as the immature und profane person will regard it all as delusion or fantastic nonsense and, depending on his grade of maturity and psychic receptivity, will always have at hand an individual interpretation or view of this science. The most secret matters will thus never lose their occult tradition and there will always be but a few people who will profit by it. If a person who is not an initiate gets such a book of magic formulae in his hands and does not know the key to it, he will take everything in its literal sense without knowing that the particular words and formulae are nothing but aids for the magician's memory and that it is a schematic layout for the ritual work of a true magician. This makes it clear why sometimes the most senseless words have been used as magic charms to evoke a certain being. But the book of formulae is a proper note-book in which the genuine magician writes the whole procedure of his magic operations from beginning to end. If he is not sure that his book will never fall into the hands of another person, he will have to use, point by point, code-names. I can only give here a few instructions. These will, however, enable the magician to procede according to his own taste and ideas.
1. Purpose of the operation
1.14 - The Suprarational Beauty, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
But again this is true only in restricted bounds or, if anywhere entirely true, then only on a middle plane of our aesthetic seeking and activity. Where the greatest and most powerful creation of beauty is accomplished and its appreciation and enjoyment rise to the highest pitch, the rational is always surpassed and left behind. The creation of beauty in poetry and art does not fall within the sovereignty or even within the sphere of the reason. The intellect is not the poet, the artist, the creator within us; creation comes by a suprarational influx of light and power which must work always, if it is to do its best, by vision and inspiration. It may use the intellect for certain of its operations, but in proportion as it subjects itself to the intellect, it loses in power and force of vision and diminishes the splendour and truth of the beauty it creates. The intellect may take hold of the influx, moderate and repress the divine enthusiasm of creation and force it to obey the prudence of its dictates, but in doing so it brings down the work to its own inferior level, and the lowering is in proportion to the intellectual interference. For by itself the intelligence can only achieve talent, though it may be a high and even, if sufficiently helped from above, a surpassing talent. Genius, the true creator, is always suprarational in its nature and its instrumentation even when it seems to be doing the work of the reason; it is most itself, most exalted in its work, most sustained in the power, depth, height and beauty of its achievement when it is least touched by, least mixed with any control of the mere intellectuality and least often drops from its heights of vision and inspiration into reliance upon the always mechanical process of intellectual construction. Art-creation which accepts the canons of the reason and works within the limits laid down by it, may be great, beautiful and powerful; for genius can preserve its power even when it labours in shackles and refuses to put forth all its resources: but when it proceeds by means of the intellect, it constructs, but does not create. It may construct well and with a good and faultless workmanship, but its success is formal and not of the spirit, a success of technique and not the embodiment of the imperishable truth of beauty seized in its inner reality, its divine delight, its appeal to a supreme source of ecstasy, Ananda.
There have been periods of artistic creation, ages of reason, in which the rational and intellectual tendency has prevailed in poetry and art; there have even been nations which in their great formative periods of art and literature have set up reason and a meticulous taste as the sovereign powers of their aesthetic activity. At their best these periods have achieved work of a certain greatness, but predominantly of an intellectual greatness and perfection of technique rather than achievements of a supreme inspired and revealing beauty; indeed their very aim has been not the discovery of the deeper truth of beauty, but truth of ideas and truth of reason, a critical rather than a true creative aim. Their leading object has been an intellectual criticism of life and nature elevated by a consummate poetical rhythm and diction rather than a revelation of God and man and life and nature in inspired forms of artistic beauty. But great art is not satisfied with representing the intellectual truth of things, which is always their superficial or exterior truth; it seeks for a deeper and original truth which escapes the eye of the mere sense or the mere reason, the soul in them, the unseen reality which is not that of their form and process but of their spirit. This it seizes and expresses by form and idea, but a significant form, which is not merely a faithful and just or a harmonious reproduction of outward Nature, and a revelatory idea, not the idea which is merely correct, elegantly right or fully satisfying to the reason and taste. Always the truth it seeks is first and foremost the truth of beauty,not, again, the formal beauty alone or the beauty of proportion and right process which is what the sense and the reason seek, but the soul of beauty which is hidden from the ordinary eye and the ordinary mind and revealed in its fullness only to the unsealed vision of the poet and artist in man who can seize the secret significances of the universal poet and artist, the divine creator who dwells as their soul and spirit in the forms he has created.
1.15 - In the Domain of the Spirit Beings, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
Each being, whether good or evil, whether angel or archangel, demon or archdemon, from whatever zone it may come, has certain restrictions in its qualities, caused and controlled by Divine
Providence, and depends on these qualities in its zone. A magician will therefore do well in asking beings to fulfill only tasks which they are able to fulfill due to their qualities and which lie within the range of their zone. The magician must then know well all qualities, faculties, causes and effects, powers and influences of each individual zone, and have them under his control in order to avoid making the mistake of asking a being to do something outside of the range of its zone. If the magician does not take this into consideration and if, in consequence, he asks a being for something not lying iri its power, then the best such a being can do is to place itself in another zone and there to cause another being to fulfill the magician's will and desire. The actual effect is, in this case, not brought about by the being evoked by the magician, but by another being. The absolute will of the magician is thus not directly expressed, as the effect takes place without his knowledge. I shall give some more details on the various shapes in which beings normally appear etc. in the chapter on hierarchy.
1.15 - THE DIRECTIONS AND CONDITIONS OF THE FUTURE, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
the restricted surface of the earth, after a period of expansion cov-
ering all historic time, is now entering (following an abrupt but not
1.1.5 - Thought and Knowledge, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
No, certainly not [thinkers and philosophers do not have a silent mind]. It is the active mind they have; only, of course, they concentrate, so the common incoherent mentalising stops and the thoughts that rise or enter and shape themselves are coherently restricted to the subject or activity in hand. But that is quite a different matter from the whole mind falling silent.
***
1.17 - Astral Journey Example, How to do it, How to Verify your Experience, #Magick Without Tears, #Aleister Crowley, #Philosophy
The mystic's idea of deliberately stupefying and stultifying himself is an "abomination unto the Lord." This, by the way, does not conflict with the rules of Yoga. That kind of suppression is comparable to the restrictions in athletic training, or diet in sickness.
Now we get back to the Qabalah how to make use of it.
1.17 - Religion as the Law of Life, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
The Western recoil from religion, that minimising of its claim and insistence by which Europe progressed from the mediaeval religious attitude through the Renascence and the Reformation to the modern rationalistic attitude, that making of the ordinary earthly life our one preoccupation, that labour to fulfil ourselves by the law of the lower members, divorced from all spiritual seeking, was an opposite error, the contrary ignorant extreme, the blind swing of the pendulum from a wrong affirmation to a wrong negation. It is an error because perfection cannot be found in such a limitation and restriction; for it denies the complete law of human existence, its deepest urge, its most secret impulse. Only by the light and power of the highest can the lower be perfectly guided, uplifted and accomplished. The lower life of man is in form undivine, though in it there is the secret of the divine, and it can only be divinised by finding the higher law and the spiritual illumination. On the other hand, the impatience which condemns or despairs of life or discourages its growth because it is at present undivine and is not in harmony with the spiritual life, is an equal ignorance, andha tama. The world-shunning monk, the mere ascetic may indeed well find by this turn his own individual and peculiar salvation, the spiritual recompense of his renunciation and Tapasya, as the materialist may find by his own exclusive method the appropriate rewards of his energy and concentrated seeking; but neither can be the true guide of mankind and its law-giver. The monastic attitude implies a fear, an aversion, a distrust of life and its aspirations, and one cannot wisely guide that with which one is entirely out of sympathy, that which one wishes to minimise and discourage. The sheer ascetic spirit, if it directed life and human society, could only prepare it to be a means for denying itself and getting away from its own motives. An ascetic guidance might tolerate the lower activities, but only with a view to persuade them in the end to minimise and finally cease from their own action. But a spirituality which draws back from life to envelop it without being dominated by it does not labour under this disability. The spiritual man who can guide human life towards its perfection is typified in the ancient Indian idea of the Rishi, one who has lived fully the life of man and found the word of the supra-intellectual, supramental, spiritual truth. He has risen above these lower limitations and can view all things from above, but also he is in sympathy with their effort and can view them from within; he has the complete inner knowledge and the higher surpassing knowledge. Therefore he can guide the world humanly as God guides it divinely, because like the Divine he is in the life of the world and yet above it.
In spirituality, then, understood in this sense, we must seek for the directing light and the harmonising law, and in religion only in proportion as it identifies itself with this spirituality. So long as it falls short of this, it is one human activity and power among others, and, even if it be considered the most important and the most powerful, it cannot wholly guide the others. If it seeks always to fix them into the limits of a creed, an unchangeable law, a particular system, it must be prepared to see them revolting from its control; for although they may accept this impress for a time and greatly profit by it, in the end they must move by the law of their being towards a freer activity and an untrammelled movement. Spirituality respects the freedom of the human soul, because it is itself fulfilled by freedom; and the deepest meaning of freedom is the power to expand and grow towards perfection by the law of ones own nature, dharma. This liberty it will give to all the fundamental parts of our being. It will give that freedom to philosophy and science which ancient Indian religion gave,freedom even to deny the spirit, if they will,as a result of which philosophy and science never felt in ancient India any necessity of divorcing themselves from religion, but grew rather into it and under its light. It will give the same freedom to mans seeking for political and social perfection and to all his other powers and aspirations. Only it will be vigilant to illuminate them so that they may grow into the light and law of the spirit, not by suppression and restriction, but by a self-searching, self-controlled expansion and a many-sided finding of their greatest, highest and deepest potentialities. For all these are potentialities of the spirit.
***
1.17 - The Burden of Royalty, #The Golden Bough, #James George Frazer, #Occultism
trammelled by the observance of certain restrictions or taboos. Thus
he may not sleep in any house but his own official residence, which
--
burdensome restrictions during the whole time of his incumbency,
which may last many years. Thus he must live at the sacred dairy and
1.17 - The Seven-Headed Thought, Swar and the Dashagwas, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
Only the theory we are enouncing, a theory not brought in from outside but arising straight from the language and the suggestions of the hymns themselves, can unite this varied imagery and bring an easy lucidity and coherence into this apparent tangle of incongruities. In fact, once the central idea is grasped and the mentality of the Vedic Rishis and the principle of their symbolism are understood, no incongruity and no disorder remain. There is a fixed system of symbols which, except in some of the later hymns, does not admit of any important variations and in the light of which the inner sense of the Veda everywhere yields itself up readily enough. There is indeed a certain restricted freedom in the combination of the symbols, as in those of any fixed poetical imagery, - for instance, the sacred poems of the Vaishnavas; but the substance of thought behind is constant, coherent and does not vary.
1.18 - Evocation, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
A being first appears to a magician in the same manner as it is accustomed to move about in its own native zone. If the magician is not pleased with the way in which the being appears, he may, by means of his magical authority, cause the being to appear in the shape he approves of. There are no restrictions in this respect, and it is up to the magician to decide which shape the being evoked should , by help of his imagination, take on. The sex, too, is in this case of no consequence. The magician will, however, do well not to insist, for instance, in a being's appearing in a male shape, if in its relevant sphere it has been a female creature, although the being would have to do even this, should the magician insist upon it. Therefore, beginners in magic operations are recommended to let a being appear in the shape familiar to its own zone.
The magician converses with a being in his own familiar language. Since he is, in any case, in an elevated state, in the state of trance, his language automatically changes into the spiritual language, into the so-called metaphorical language and is so understood by the being. The being, too, who normally uses its own language, will converse in this spiritual language, which again will be translated automatically into the language with which the magician is familiar. Due to this fact the magician will at first have the feeling that the answers by the being come from his own subconscious much in the same manner as a person's inner voice is heard. By and by the magician will get used to this and will finally realise that the being is actually speaking outside him, and after repeated work in this field it will appear to him to be the same as if he were talking to one of his fellow-men.
1.18 - The Perils of the Soul, #The Golden Bough, #James George Frazer, #Occultism
curious restrictions to guard against. We must, therefore, ask: What
does early man understand by death? To what causes does he attribute
1.200-1.224 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
The individual is perceptible to others who cannot perceive divine force. restrictions and discipline are for other individuals and not for the liberated.
Free-will is implied in the scriptural injunctions to be good. It implies overcoming fate. It is done by wisdom. The fire of wisdom consumes all actions. Wisdom is acquired by association with the wise, or rather, its mental atmosphere.
1.20 - Tabooed Persons, #The Golden Bough, #James George Frazer, #Occultism
many severe restrictions, little less onerous than those which were
imposed upon the other. In almost every populous village there lived
--
Among many peoples similar restrictions are imposed on women in
childbed and apparently for similar reasons; at such periods women
--
the same restrictions as the mother until the ceremony of her
purification had been performed. Similarly in the island of Kadiak,
--
to the restrictions incident to an ordinary confinement.
Some Bantu tribes entertain even more exaggerated notions of the
--
such cases one motive for the inconvenient restrictions laid on the
victors in their hour of triumph is probably a dread of the angry
--
under any such restrictions. She may even go to mourn for the man
whom her husb and has killed, if she wishes to do so. Among the
--
hunters gives the clue to all the other restrictions laid on him: he
was haunted and therefore dangerous. The ancient Greeks believed
--
not come near him; she is also enjoined to restrict herself to a
poor diet and to eat no more than is barely necessary to keep her in
1.20 - Talismans - The Lamen - The Pantacle, #Magick Without Tears, #Aleister Crowley, #Philosophy
As you will have gathered from the above, a Talisman is a much more restricted idea; it is no more than one of the objects in his Pantacle, one of the arrows in the quiver of his Lamen. As, then, you would expect, it is very little trouble to design. All that you need is to "make considerations" about your proposed operation, decide which planet, sign, element or sub-element or what not you need to accomplish your miracle.
As you know, a very great many desirable objects can be attained by the use of the talismans in the Greater and Lesser Keys of Solomon the King; also in Pietro di Abano[30] and the dubious Fourth Book of Cornelius Agrippa.[31]
1.20 - The End of the Curve of Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
In the old infrarational societies, at least in their inception, what governed was not the State, but the group-soul itself evolving its life organised into customary institutions and self-regulations to which all had to conform; for the rulers were only its executors and instruments. This entailed indeed a great subjection of the individual to the society, but it was not felt, because the individualistic idea was yet unborn and such diversities as arose were naturally provided for in one way or another,in some cases by a remarkable latitude of social variation which government by the State tends more and more to suppress. As State government develops, we have a real suppression or oppression of the minority by the majority or the majority by the minority, of the individual by the collectivity, finally, of all by the relentless mechanism of the State. Democratic liberty tried to minimise this suppression; it left a free play for the individual and restricted as much as might be the role of the State. Collectivism goes exactly to the opposite extreme; it will leave no sufficient elbow-room to the individual free-will, and the more it rationalises the individual by universal education of a highly developed kind, the more this suppression will be felt,unless indeed all freedom of thought is negated and the minds of all are forced into a single standardised way of thinking.
Man needs freedom of thought and life and action in order that he may grow, otherwise he will remain fixed where he was, a stunted and static being. If his individual mind and reason are ill-developed, he may consent to grow, as does the infrarational mind, in the group-soul, in the herd, in the mass, with that subtle half-conscient general evolution common to all in the lower process of Nature. As he develops individual reason and will, he needs and society must give him room for an increasing play of individual freedom and variation, at least so far as that does not develop itself to the avoidable harm of others and of society as a whole. Given a full development and free play of the individual mind, the need of freedom will grow with the immense variation which this development must bring with it, and if only a free play in thought and reason is allowed, but the free play of the intelligent will in life and action is inhibited by the excessive regulation of the life, then an intolerable contradiction and falsity will be created. Men may bear it for a time in consideration of the great and visible new benefits of order, economic development, means of efficiency and the scientific satisfaction of the reason which the collectivist arrangement of society will bring; but when its benefits become a matter of course and its defects become more and more realised and prominent, dissatisfaction and revolt are sure to set in in the clearest and most vigorous minds of the society and propagate themselves throughout the mass. This intellectual and vital dissatisfaction may very well take under such circumstances the form of anarchistic thought, because that thought appeals precisely to this need of free variation in the internal life and its outward expression which will be the source of revolt, and anarchistic thought must be necessarily subversive of the socialistic order. The State can only combat it by an education adapted to its fixed forms of life, an education that will seek to drill the citizen in a fixed set of ideas, aptitudes, propensities as was done in the old infrarational order of things and by the suppression of freedom of speech and thinking so as to train and compel all to be of one mind, one sentiment, one opinion, one feeling; but this remedy will be in a rational society self-contradictory, ineffective, or if effective, then worse than the evil it seeks to combat. On the other hand, if from the first freedom of thought is denied, that means the end of the Age of Reason and of the ideal of a rational society. Man the mental being disallowed the useexcept in a narrow fixed grooveof his mind and mental will, will stop short in his growth and be even as the animal and as the insect a stationary species.
1.21 - FROM THE PRE-HUMAN TO THE ULTRA-HUMAN, THE PHASES OF A LIVING PLANET, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
study of them, in short, is restricted to a single
specimen, that of our own Earth, which is appar-
1.21 - Tabooed Things, #The Golden Bough, #James George Frazer, #Occultism
kings was restricted to veal and goose. In antiquity many priests
and many kings of barbarous peoples abstained wholly from a flesh
1.22 - Tabooed Words, #The Golden Bough, #James George Frazer, #Occultism
and sister-in-law; and a woman was subject to the same restrictions.
A brother-in-law might be spoken of as the husb and or brother of
1.23 - Improvising a Temple, #Magick Without Tears, #Aleister Crowley, #Philosophy
I was often reduced to such expedients when wandering in strange lands, camping on glaciers, and so on. I fixed it workably well. In Mexico, D.F. for instance, I took my bedroom itself for the Circle, my night-table for the Altar, my candle for the Lamp; and I made the Weapons compact. I had a Wand eight inches long, all precious stones and enamel, to represent the Tree of Life; within, an iron tube containing quicksilver very correct, lordly, and damsilly. What a club! Also, bought, a silver-gilt Cup; for Air and Earth I made one sachet of rose-petals in yellow silk, and another in green silk packed with salt. In the wilds it was easy, agreeable and most efficacious to make a Circle, and build an altar, of stones; my Alpine Lantern served admirably for the Lamp. It did double duty when required: e.g. in partaking of the Sacrament of the Four Elements, it served for Fire. But your conditions are not so restricted as this.
Let us consider what one can do with an ordinary house, such as you are happy enough to possess.
1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
Q.: Are there any restrictions or discipline for that state?
M.: There are characteristics of it mentioned.
--
M.: There is no restriction for them. They may do what they please.
Suka is said to have married and begotten children also.
1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
Q.: Are there any restrictions or discipline for that state?
M.: There are characteristics of it mentioned.
--
M.: There is no restriction for them. They may do what they please.
Suka is said to have married and begotten children also.
1.26 - The Ascending Series of Substance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
11:Nor can this evolution end with the first meagre formulation of life, mind, supermind, spirit conceded to these higher powers by the reluctant power of Matter. For as they evolve, as they awake, as they become more active and avid of their own potentialities, the pressure on them of the superior planes, a pressure involved in the existence and close connection and interdependence of the worlds, must also increase in insistence, power and effectiveness. Not only must these principles manifest from below in a qualified and restricted emergence, but also from above they must descend in their characteristic power and full possible efflorescence into the material being; the material creature must open to a wider and wider play of their activities in Matter, and all that is needed is a fit receptacle, medium, instrument. That is provided for in the body, life and consciousness of man.
12:Certainly, if that body, life and consciousness were limited to the possibilities of the gross body which are all that our physical senses and physical mentality accept, there would be a very narrow term for this evolution, and the human being could not hope to accomplish anything essentially greater than his present achievement. But this body, as ancient occult science discovered, is not the whole even of our physical being; this gross density is not all of our substance. The oldest Vedantic knowledge tells us of five degrees of our being, the material, the vital, the mental, the ideal, the spiritual or beatific and to each of these grades of our soul there corresponds a grade of our substance, a sheath as it was called in the ancient figurative language. A later psychology found that these five sheaths of our substance were the material of three bodies, gross physical, subtle and causal, in all of which the soul actually and simultaneously dwells, although here and now we are superficially conscious only of the material vehicle. But it is possible to become conscious in our other bodies as well and it is in fact the opening up of the veil between them and consequently between our physical, psychical and ideal personalities which is the cause of those "psychic" and "occult" phenomena that are now beginning to be increasingly though yet too little and too clumsily examined, even while they are far too much exploited. The old Hathayogins and Tantriks of India had long ago reduced this matter of the higher human life and body to a science. They had discovered six nervous centres of life in the dense body corresponding to six centres of life and mind faculty in the subtle, and they had found out subtle physical exercises by which these centres, now closed, could be opened up, the higher psychical life proper to our subtle existence entered into by man, and even the physical and vital obstructions to the experience of the ideal and spiritual being could be destroyed. It is significant that one prominent result claimed by the Hathayogins for their practices and verified in many respects was a control of the physical life-force which liberated them from some of the ordinary habits or so-called laws thought by physical science to be inseparable from life in the body.
--
14:So it should rationally be; for the uninterrupted series of the principles of our being and their close mutual connection is too evident for it to be possible that one of them should be condemned and cut off while the others are capable of a divine liberation. The ascent of man from the physical to the supramental must open out the possibility of a corresponding ascent in the grades of substance to that ideal or causal body which is proper to our supramental being, and the conquest of the lower principles by supermind and its liberation of them into a divine life and a divine mentality must also render possible a conquest of our physical limitations by the power and principle of supramental substance. And this means the evolution not only of an untrammelled consciousness, a mind and sense not shut up in the walls of the physical ego or limited to the poor basis of knowledge given by the physical organs of sense, but a lifepower liberated more and more from its mortal limitations, a physical life fit for a divine inhabitant and, - in the sense not of attachment or of restriction to our present corporeal frame but an exceeding of the law of the physical body, - the conquest of death, an earthly immortality. For from the divine Bliss, the original Delight of existence, the Lord of Immortality comes pouring the wine of that Bliss, the mystic Soma, into these jars of mentalised living matter; eternal and beautiful, he enters into these sheaths of substance for the integral transformation of the being and nature.
1.28 - Need to Define God, Self, etc., #Magick Without Tears, #Aleister Crowley, #Philosophy
1. Higher. Here we fall straight into the arms of Freud. Why "higher?" Because in a scrap it is easier to strangle him if you are on top. When very young children watch their parents in actu coitus, a circumstance exceedingly usual almost anywhere outside England, and even here where houseroom is restricted, the infant supposes that his mother, upon whom he depends entirely for nourishment, is being attacked by the intrusive stranger whom they want him to address as "Dad." From this seed springs an "over-under complex," giving rise later on, in certain cases to whole legions of neuroses.
Now then make it a little clearer, please, just what you mean by "higher."
--
We of Thelema challenge all this briskly. "The word of Sin is restriction." (AL I, 41). Our formula, roughly speaking, is to go out and grab what we want. We do this so thoroughly that we grow thereby, extending our conception of "I" by including each new accretion instead of remaining a closely delineated self, proud of possessing other things, as do the Black Brothers.
We are whole-hearted extroverts; the penalty of restricting oneself is anything from neurosis to down right lunacy; in particular, melancholia.
You ask whether these remarks do not conflict with my repeated definition of Initiation as the Way In. Not at all; the Inmost is identical with the All. As you travel inward, you become able to perceive all the layers which surround the "Self" from within, thus enlarging the scope of your vision of the Universe. It is like moving from a skirmishing patrol to G.H.Q.; and the object of so doing is obviously to exercise constantly increasing control over the whole Army. Every step in rank enables you both to see more and to do more; but one's attention is inevitably directed outward.
1.28 - Supermind, Mind and the Overmind Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga
4:But when we look more closely, we perceive that this normality is deceptive and that in fact there are several directions in which human mind reaches beyond itself, tends towards selfexceeding; these are precisely the necessary lines of contact or veiled or half-veiled passages which connect it with higher grades of consciousness of the self-manifesting Spirit. First, we have noted the place Intuition occupies in the human means of knowledge, and Intuition is in its very nature a projection of the characteristic action of these higher grades into the mind of Ignorance. It is true that in human mind its action is largely hidden by the interventions of our normal intelligence; a pure intuition is a rare occurrence in our mental activity: for what we call by the name is usually a point of direct knowledge which is immediately caught and coated over with mental stuff, so that it serves only as an invisible or a very tiny nucleus of a crystallisation which is in its mass intellectual or otherwise mental in character; or else the flash of intuition is quickly replaced or intercepted, before it has a chance of manifesting itself, by a rapid imitative mental movement, insight or quick perception or some swift-leaping process of thought which owes its appearance to the stimulus of the coming intuition but obstructs its entry or covers it with a substituted mental suggestion true or erroneous but in either case not the au thentic intuitive movement. Nevertheless, the fact of this intervention from above, the fact that behind all our original thinking or au thentic perception of things there is a veiled, a halfveiled or a swift unveiled intuitive element is enough to establish a connection between mind and what is above it; it opens a passage of communication and of entry into the superior spiritranges. There is also the reaching out of mind to exceed the personal ego limitation, to see things in a certain impersonality and universality. Impersonality is the first character of cosmic self; universality, non-limitation by the single or limiting point of view, is the character of cosmic perception and knowledge: this tendency is therefore a widening, however rudimentary, of these restricted mind areas towards cosmicity, towards a quality which is the very character of the higher mental planes, - towards that superconscient cosmic Mind which, we have suggested, must in the nature of things be the original mind-action of which ours is only a derivative and inferior process. Again, there is not an entire absence of penetration from above into our mental limits. The phenomena of genius are really the result of such a penetration, - veiled no doubt, because the light of the superior consciousness not only acts within narrow limits, usually in a special field, without any regulated separate organisation of its characteristic energies, often indeed quite fitfully, erratically and with a supernormal or abnormal irresponsible governance, but also in entering the mind it subdues and adapts itself to mind substance so that it is only a modified or diminished dynamis that reaches us, not all the original divine luminosity of what might be called the overhead consciousness beyond us.
Still the phenomena of inspiration, of revelatory vision or of intuitive perception and intuitive discernment, surpassing our less illumined or less powerful normal mind-action, are there and their origin is unmistakable. Finally, there is the vast and multitudinous field of mystic and spiritual experience, and here the gates already lie wide open to the possibility of extending our consciousness beyond its present limits, - unless, indeed, by an obscurantism that refuses to inquire or an attachment to our boundaries of mental normality we shut them or turn away from the vistas they open before us. But in our present investigation we cannot afford to neglect the possibilities which these domains of mankind's endeavour bring near to us, or the added knowledge of oneself and of the veiled Reality which is their gift to human mind, the greater light which arms them with the right to act upon us and is the innate power of their existence.
14.02 - Occult Experiences, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
These outer personalities there is not one, there are many you consider this body of yours as your only form, but you have many. Each level has its own individual form and a recognisable one. Each one has special eyes, nose, ears, so this inner personality also has recognisable features. If you know, you can even name them it is this person, that person. The subtle physical is more concrete. Only the physical form, the material form does not change much. It changes, yes, according to your age, slowly but for sometime you are the same. These inner forms are changeful; they are not restricted to one rigid figure. Still they are recognisable. There is a plasticity which is very natural; according to the situation, according to your mood, according to your feeling, they change. But the most important, the most original form is your psychic being your true being that which we must strive to realise and attain. As the Mother says: It is the Divine personality in each one of us. Your outer personality is sometimes only a caricature, but still it tries to reflect, though with difficulty, something of the needs and urges of this inmost reality of yours. Someone has asked me: "How to find, how to know this inner being, the true being in me?" For, as the poet here says, he can't touch you and you can't touch him, but what you want is to touch that person. The fact is that it is not so altogether out of contact, not altogether unless a man is a total villain, which is very rare. You can't obliterate that true existence of you, it is there. It expresses itself in all the movements that are good and noble and selfless. Whenever you see something beautiful or do something nice, be sure that it is your psychic being that sees or does it. The psychic being in you is the Mother for it is an emanation of Herself that She has put in you, in order to protect you. When you see the sunset and feel happy, it is the psychic being in you that sees it. It is a small beginning but it is a beginning. Let your psychic being guide your acts. The only thing necessary is to be sincere. You have to be sincere. First day you will find it very difficult, second day you will find it easier, third day it will become still easier and then on the fourth day it will become your nature. It is not easy, but if you try you will be able to do it.
***
14.04 - More of Yajnavalkya, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
In the modern age we have gone to the other extreme, we have tided over the danger of under-population. At the present day it is over-population that threatens the existence of mankind. Now we are anxious, we are racking our brains, trying to find out all kinds of means and ways to restrict and control any increase in population.
I said, in the early days the need to marry in any way a very free choice was given in the matter of the way of marriage and to procreate was a social duty: but note it is not for individual pleasure. Today we have discarded all notion of that kind of action as superstition, a form of tyranny. We are for freedom of the individual. Whatever we do we must do for our personal gain, our personal pleasure. But in those days that was not the ideal nor the custom. Even when you marry, you marry not for the sake of personal enjoyment but for the sake of the society, to give birth to healthy and useful children, to increase the number of able-bodied members of your society. Service for society, not personal pleasure was the aim. Yajnavalkya lifted that ideal on to a still higher level you exist not for your own sake of course-own means the personal ego individual but for the sake of your soul, the greater self.
1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
D.: Are there restrictions to be observed in food?
M.: Sattva food taken in moderation.
1.45 - The Corn-Mother and the Corn-Maiden in Northern Europe, #The Golden Bough, #James George Frazer, #Occultism
gods, spirits are restricted in their operations to definite
departments of nature. Their names are general, not proper. Their
--
gods, as distinguished from spirits, are not restricted to definite
departments of nature. It is true that there is generally some one
1.53 - Mother-Love, #Magick Without Tears, #Aleister Crowley, #Philosophy
It is particularly important to understand this at the present time when the Aeon of Horus is just getting under way. For the Aeon of Isis, that of the Mother, appears to have regarded the whole of Nature as a spontaneous growth of universal scope. In the Aeon Of Osiris, the restriction of Family appears for the first time.
The world of sentient beings is separated into clusters, each family, clan, gens, or nation, acting as a unit and standing upon armed neutrality with respect to similar groups. But in the Aeon of Horus this system has broken down. That such is the case is already abundantly manifest.
1.54 - On Meanness, #Magick Without Tears, #Aleister Crowley, #Philosophy
Firstly (dearly beloved brethern) meanness is flat contradiction to the Teaching of The Book of the Law. For "The word of Sin is restriction...." and meanness is plainly a most flagrant case of restriction. Also, there is nearly always an element of Fear in meanness; at least, I would like to bet that 95% of mean people originally became so because they foresaw a friendless and penniless old age. And fear is particularly forbidden in the Book: II, 16 "...fear not to undergo the curses...." Waxing in wrath, III, 17 goes on: "...Fear not at all; fear neither men nor Fates, nor gods, nor anything. Money fear not, nor laughter of the folk folly, nor any other power in heaven or upon the earth or under the earth...." Then pretty well all the positive injunctions imply reckless enthusiasm. "Beauty and strength, leaping laughter and delicious languor, force and fire, are of us." (AL II, 20)
What's more, meanness does not even pay! I propose to tell you why this is, and how things work out.
What is money? A medium of exchange devised to facilitate the transac- tion of business. Oil in the engine. Very good, then; if instead of letting it flow as freely and smoothly as possible, you baulk its very nature; you prevent it from doing its True Will. So every restriction (that word again!) on the exchange of wealth is a direct violation of the Law of Thelema.
How stupid is this tightening of the purse-strings! Parable No. Three, "The fairy Bank Note."
--
(During the Skirmish [1914-1918 e.v.] some small town in Northern Mexico got cut off by warring presidential brigands from the rest of the country, and got on perfectly well for a year or more without any money or commerce at all, on a basis of good-neighbourly feeling. Similar principles at Cefal; three years without a single quarrel about money. We used to say: "There's no harm in money until you begin to count it!") Trouble comes from Fear, and from restriction.
When I first landed in the U.S.A. (1900) I noticed instantly that practically everybody seemed to have money to burn, defying statistics. "Oh, that's simple!" explained a banker to whom I mentioned it; "in this country we reckon that money circulates 9 times as fast as in England. One dollar does the work of nine." Then, a year later at San Francisco, everything seemed very dear." Why? In S.F. one hardly ever saw a copper coin; the nickel (2 1/2d) was the smallest in practical use. Going on to Honolulu, it was twice as bad; and there the dime (5d) was the smallest coin one ever saw. Somehow, it made for stickiness. When one hesitates to pay money out, one cannot expect other people to feel otherwise. So everything becomes increasingly constipated. I am not denying the virtues of thrift, but it's a long and tedious business; and all the big fortunes are made by shrewd gambling. Even if your policy be "small profits," it is a failure unless it ensures "quick returns." This is the deeper meaning of the proverb "time is money."
--- Overview of verb restrict
The verb restrict has 4 senses (first 4 from tagged texts)
1. (9) restrict, curtail, curb, cut back ::: (place restrictions on; "curtail drinking in school")
2. (5) restrict ::: (place under restrictions; limit access to; "This substance is controlled")
3. (4) restrict, restrain, trammel, limit, bound, confine, throttle ::: (place limits on (extent or access); "restrict the use of this parking lot"; "limit the time you can spend with your friends")
4. (2) qualify, restrict ::: (make more specific; "qualify these remarks")
--- Grep of noun restrict
restriction
restriction endonuclease
restriction enzyme
restriction fragment
restriction nuclease
restriction site
restrictive clause
restrictiveness
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Wikipedia - Fireworks policy in the Netherlands -- Restrictions on shooting fireworks in the country
Wikipedia - Flow-restricted, oxygen-powered ventilation device -- Medical device
Wikipedia - Foreign Emoluments Clause -- Provision in Article I citing Powers of Congress of the United States Constitution prohibiting Congress in the federal government from granting titles of nobility and restricts federal officials from receiving foreign emoluments
Wikipedia - Free content -- Creative work with few or no restrictions on how it may be used
Wikipedia - Free party -- A party "free" from the restrictions of the legal club scene
Wikipedia - Free trade -- Absence of government restriction on international trade
Wikipedia - Free university -- organizations offering uncredited, public classes without restrictions on teachers or learners
Wikipedia - Frobenius reciprocity -- A duality between the process of restricting and inducting in representation theory
Wikipedia - Funnel-mantle locking apparatus -- Structure found in many cephalopods that connects the mantle and hyponome and restricts their movement relative to each other
Wikipedia - Genetic use restriction technology -- Proposed methods for restricting the use of GMOs to only activate in response to a given stimulus.
Wikipedia - Gujarat Freedom of Religion Act -- Law restricting religious conversions
Wikipedia - Haijin -- Isolationist Chinese policies restricting private maritime trading and coastal settlement during Ming and early Qing dynasties, originally motivated by Wokou piracy
Wikipedia - Hardware restrictions
Wikipedia - Hardware restriction -- Copy protection enforced by hardware
Wikipedia - High-capacity magazine ban -- a law that restricts magazine capacity in firearms
Wikipedia - High-occupancy vehicle lane -- Restricted traffic lane
Wikipedia - Hours of service -- U.S. commercial motor vehicle driver working and rest period restrictions
Wikipedia - Human Life Amendment -- Proposed U.S. Constitutional amendments to restrict or abolish the right to abortion.
Wikipedia - Ischemia -- Restriction in blood supply to tissues
Wikipedia - Laryngospasm -- Involuntary contraction of the vocal folds restricting inhalation
Wikipedia - Legal status of methamphetamine -- Methamphetamine is restricted or illegal in many jurisdictions.
Wikipedia - List of age restrictions -- Wikipedia list article
Wikipedia - List of video games with restricted online functionality -- Wikipedia list article
Wikipedia - List of websites with country access restrictions -- Wikipedia list article
Wikipedia - Lois scM-CM-)lM-CM-)rates -- Three 1893-1894 French laws restricting press freedom after a series of anarchist violent acts
Wikipedia - Loving v. Virginia -- U.S. Supreme Court case abolishing restrictions on interracial marriage
Wikipedia - Low-carbohydrate diet -- Diets restricting carbohydrate consumption
Wikipedia - Loyal Order of Moose -- American fraternal order that formerly restricted membership to white men
Wikipedia - Malthusianism -- Idea of restricting population growth to conserve resources and avoid catastrophe
Wikipedia - Mesenteric ischemia -- Restriction of blood flow to the small intestine resulting in injury
Wikipedia - Mexico City policy -- US policy restricting NGOs use of non-US government funds in other countries
Wikipedia - Miss Shilling's orifice -- Fuel flow restrictor retro-fitted to Merlin engines
Wikipedia - Narrows -- A restricted land or water passage
Wikipedia - Negiah -- Forbids or restricts physical contact with a member of the opposite sex
Wikipedia - Neo-ultramontanism -- Belief of certain Roman Catholics that papal infallibility was not restricted to a small number of papal statements but applied ipso facto (by virtue of being said by the Pope) to all papal teachings and statements.
Wikipedia - Non-denominational -- Not restricted to any particular or specific religious denomination
Wikipedia - Open border -- A border with few or no restrictions on movement between jurisdictions
Wikipedia - Open-water diving -- Diving in unrestricted water when the diver has unrestricted vertical access to the surface
Wikipedia - Open water (diving) -- Unrestricted water, generally with direct vertical access to the surface of the water in contact with the Earth's atmosphere
Wikipedia - Polarized 3D system -- Uses polarization glasses to create the illusion of three-dimensional images by restricting the light that reaches each eye
Wikipedia - Proprietary chapel -- Christian place of prayer and worship originally belonging to a private person, but intended to be open to the public, rather than restricted
Wikipedia - Proprietary software -- software released under a license restricting intellectual property rights
Wikipedia - Protests over COVID-19 policies in Germany -- Ongoing protests against the COVID-19 lockdowns and restrictions in Germany
Wikipedia - REBASE (database) -- Database for DNA restriction enzymes
Wikipedia - R.EcoRII -- Restriction enzyme
Wikipedia - Religious restrictions on the consumption of pork -- Restrictions on the consumption of pork for religious reasons
Wikipedia - Restricted Boltzmann machine
Wikipedia - Restricted Burnside problem
Wikipedia - Restricted divisor function
Wikipedia - Restricted maximum likelihood
Wikipedia - Restricted power series -- Formal power series with coefficients tending to 0
Wikipedia - Restricted Service Licence -- British limited time low power radio or television broadcasting permit
Wikipedia - Restricted shell
Wikipedia - Restricted stock -- Category of stock
Wikipedia - Restricted sumset -- A sumset of a field subject to a specific polynomial restriction
Wikipedia - Restricted use pesticide -- Pesticides not available to the general public in the United States
Wikipedia - Restriction endonuclease
Wikipedia - Restriction enzymes
Wikipedia - Restriction enzyme
Wikipedia - Restriction Fragment Length Polymorphisms
Wikipedia - Restriction modification system
Wikipedia - Restriction point
Wikipedia - Restriction site associated DNA markers -- Type of genetic marker
Wikipedia - Restrictions on cell phone use while driving in the United States -- U.S. laws regulating use of electronic mobile devices by motorists
Wikipedia - Restrictions on geographic data in China -- Restrictions on using GPS in China
Wikipedia - Restrictive relative clause
Wikipedia - Restrictor plate -- Device installed at the intake of an engine to limit its power
Wikipedia - Restrict
Wikipedia - Role-based access control -- Approach to restricting system access to authorized users
Wikipedia - Rope bondage -- Bondage involving the use of rope to restrict movement, wrap, suspend, or restrain a person
Wikipedia - Salix jejuna -- Species of willow restricted to a 30 km stretch of coastal barren lands of the Strait of Belle Isle on the Great Northern Peninsula of Newfoundland
Wikipedia - Sand forest -- Type of subtropical forest region, restricted to ancient coastal dunes.
Wikipedia - Scopula restricta -- Species of geometer moth in subfamily Sterrhinae
Wikipedia - Security clearance -- Status granted to individuals allowing them access to classified information or to restricted areas
Wikipedia - Security token -- Device used to access electronically restricted resource
Wikipedia - Segmentation fault -- Computer fault caused by access to restricted memory
Wikipedia - Shadow library -- Database of content that is a copy of content that is otherwise obscured or not accessible because of paywalls or other accessibility restrictions
Wikipedia - Shifting balance theory -- A theory suggesting that adaptive evolution may proceed most quickly when subpopulations have restricted gene flow
Wikipedia - SIM lock -- Technical restriction built into mobile phones by phone manufacturers for use by service providers to restrict the use of these phones to specific countries and/or networks
Wikipedia - Sinai-Ruelle-Bowen measure -- An invariant measure that displays a less restricted form of ergodicity
Wikipedia - Specific carbohydrate diet -- A restrictive diet which limits the use of complex carbohydrates
Wikipedia - Swaddling -- Practice of wrapping infants so as to restrict movement
Wikipedia - Terrorist Offenders (Restriction of Early Release) Act 2020 -- law restricting the early release of convicted terrorists in the UK
Wikipedia - The Health Protection (Coronavirus, Restrictions) (All Tiers) (England) Regulations 2020 -- United Kingdom emergency legislation
Wikipedia - The Health Protection (Coronavirus, Restrictions) (England) (No. 3) Regulations 2020 -- United Kingdom emergency legislation
Wikipedia - The Health Protection (Coronavirus, Restrictions) (England) (No. 4) Regulations 2020 -- United Kingdom emergency legislation
Wikipedia - The Health Protection (Coronavirus, Restrictions) (England) Regulations 2020 -- Emergency Lockdown Regulations in England
Wikipedia - The Health Protection (Coronavirus, Restrictions) (Local Authority Enforcement Powers and Amendment) (England) Regulations 2020 -- United Kingdom emergency legislation
Wikipedia - The Health Protection (Coronavirus, Restrictions) (No. 2) (England) Regulations 2020 -- United Kingdom emergency legislation
Wikipedia - The Health Protection (Coronavirus, Restrictions) (Self-Isolation) (England) Regulations 2020 -- United Kingdom emergency legislation
Wikipedia - The X-Files: Unrestricted Access -- 1998 video game
Wikipedia - Tonopah Test Range -- Restricted military installation in Nevada
Wikipedia - Travel restrictions related to the COVID-19 pandemic -- Restrictions by countries intended to stop spread of disease
Wikipedia - United States embargo against Cuba -- Economic restrictions imposed by the US on Cuba in 1958 and again in 1960
Wikipedia - United States National Radio Quiet Zone -- Specific land area in which radio transmissions are heavily restricted
Wikipedia - Unrestricted grammar
Wikipedia - Unrestricted submarine warfare -- Military style
Wikipedia - Uptick rule -- Trading restriction that states that short selling a stock is only allowed on an uptick
Wikipedia - Visa requirements for British Nationals (Overseas) -- Entry restrictions by other states and territories placed on British National (Overseas) passport holders
Wikipedia - Visa requirements for South African citizens -- Entry restrictions by the authorities of other states placed on citizens of South Africa
Wikipedia - Wave packet -- Short "burst" or "envelope" of restricted wave action that travels as a unit
Wikipedia - Wikipedia:Naming conventions (technical restrictions) -- Project page on technical restrictions for page names
Wikipedia - Zero-truncated Poisson distribution -- Conditional Poisson distribution restricted to positive integers
https://www.goodreads.com/book/show/1805994.Linguistic_Consequences_of_Language_Contact_and_Restriction
https://www.goodreads.com/book/show/31524157-dangers-of-an-entire-repeal-of-the-bank-restriction-act-and-a-plan-sugge
https://www.goodreads.com/book/show/36573791-access-restricted
https://www.goodreads.com/book/show/38474184-restriction-reawakening-rebellion-revolution
https://www.goodreads.com/book/show/38508532-access-restricted
https://www.goodreads.com/book/show/40228877-restricted-fantasies
https://www.goodreads.com/book/show/797335.A_Restricted_Country
https://familypedia.wikia.org/wiki/Category:Places_with_restrictions_on_photography
https://familypedia.wikia.org/wiki/Forum:Ancestry's_License_Restrictions
https://familypedia.wikia.org/wiki/Help:Semantic_MediaWiki#Restricted_extensions
https://religion.wikia.org/wiki/Criticism_of_Roman_Catholicism#Restrictions_on_homosexual_behavior
https://tvtropes.org/pmwiki/pmwiki.php/Main/ArbitraryMissionRestriction
https://tvtropes.org/pmwiki/pmwiki.php/Main/GenderRestrictedAbility
https://tvtropes.org/pmwiki/pmwiki.php/Main/GenderRestrictedGear
https://tvtropes.org/pmwiki/pmwiki.php/Main/RestrictedExpandedUniverse
https://tvtropes.org/pmwiki/pmwiki.php/Main/RestrictedRescueOperation
https://tvtropes.org/pmwiki/pmwiki.php/UsefulNotes/RestrictedRating
https://en.wikiquote.org/wiki/Travel_restrictions_related_to_the_COVID-19_pandemic
Broken Badges (1990 - 1991) - BROKEN BADGES follows the humorous escapades of Cajun cop Beau Jack Bowman and his unorthodox crime fighting unit, comprised of local police talent from the TARP section (Temporary Assignment of Restricted Personnel) who have exhibited stress or related psychological aberrations that have required t...
Kobato (2009 - 2010) - Kobato is a sweet, perky, cute yet nave girl who has a contract: to go to a certain place, she must fill a mysterious bottle with people's "healed hearts" to do so. However, the restriction is that she must finish before the four seasons end. As Kobato attempts to fulfill her mission, she is accomp...
First Kid(1996) - Some say that to be the leader of a country is one of the loneliest jobs in the world. But being the child of a world leader can be doubly so. Constantly surrounded by security officers, restricted in movements and having almost every waking moment carefully monitored makes normalcy an impossibility...
Police Academy(1984) - Public safety takes a turn for the worse in this hit comedy, which spawned a long-running franchise. As a crime wave sweeps through a major city, the mayor decides that part of the problem may stem from overly restrictive qualifications for police officers, so she opens the door of the city's Police...
Codename: Kids Next Door ::: TV-Y7 | 30min | Animation, Action, Adventure | TV Series (20022008) The adventures of a group of ten-year-old friends who fight for the right to do everything that adults restrict from them. Creator: Tom Warburton Stars:
Head-On (2004) ::: 7.9/10 -- Gegen die Wand (original title) -- Head-On Poster -- With the intention to break free from the strict familial restrictions, a suicidal young woman sets up a marriage of convenience with a forty-year-old addict, an act that will lead to an outburst of envious love. Director: Fatih Akin
Osama (2003) ::: 7.3/10 -- PG-13 | 1h 23min | Drama | 27 June 2003 (Afghanistan) -- After the rise of the Taliban in Afghanistan and the restriction of women in public life, a pre-teen girl is forced to masquerade as a boy in order to find work to support her mother and grandmother. Director: Siddiq Barmak Writer: Siddiq Barmak Stars:
Star Trek III: The Search for Spock (1984) ::: 6.7/10 -- PG | 1h 45min | Action, Adventure, Sci-Fi | 1 June 1984 (USA) -- Admiral Kirk and his bridge crew risk their careers stealing the decommissioned U.S.S. Enterprise to return to the restricted Genesis Planet to recover Spock's body. Director: Leonard Nimoy Writers:
https://admintools.fandom.com/wiki/Admin_Tools_Wiki:Restricted_pages
https://cardfight.fandom.com/wiki/Card_Restrictions
https://dnd4.fandom.com/wiki/Low_restriction_feats
https://elderscrolls.fandom.com/wiki/Restricted_Brassworks
https://ffxiclopedia.fandom.com/wiki/SJ_Restriction
https://finalfantasy.fandom.com/wiki/Restrictors
https://harrypotter.fandom.com/wiki/Restricted_Section
https://jujutsu-kaisen.fandom.com/wiki/Heavenly_Restriction
https://memory-alpha.fandom.com/wiki/Interdimensional_Displacement_Restriction
https://mtg.fandom.com/wiki/Restricted_List
https://mtg.fandom.com/wiki/Timeline_of_DCI_bans_and_restrictions
https://myyugiohdeck.fandom.com/wiki/Zombie_Restrictor_Deck_(by_AaronEads2009)
https://scratchpad.fandom.com/wiki/Scratchpad:Restricted_pages
https://shakugan.fandom.com/wiki/Unrestricted_Spell
https://shakugan.fandom.com/wiki/Unrestricted_Spell_Insignia
https://shakugan.fandom.com/wiki/Unrestricted_Spell_Insignia_of_Reincarnation
https://shakugan.fandom.com/wiki/Unrestricted_Spell_Master
https://summonermaster.fandom.com/wiki/Banned_and_Restricted_List
https://tardis.fandom.com/wiki/Neural_restrictor
https://wowwiki-archive.fandom.com/wiki/API_HasLFGRestrictions
Bakugan Battle Brawlers: New Vestroia -- -- TMS Entertainment -- 52 eps -- Original -- Game Adventure Fantasy Shounen -- Bakugan Battle Brawlers: New Vestroia Bakugan Battle Brawlers: New Vestroia -- After the final downfall of the rogue Bakugan Naga, peace was brought back to Vestroia. With the help of Danma Kuusou, his companion Pyrus Dragonoid, and other Battle Brawlers, the Infinity and Silent Cores were combined and the realm was recreated. -- -- However, New Vestroia will not be given any respite as humanoid alien invaders, the Vestals, arrive and conquer the Bakugan world in one fell swoop. Armed with a fearsome machine capable of restricting Bakugan into their ball forms, they aim to enslave the race as a form of entertainment. -- -- Now, the only force standing in their way is the Bakugan Battle Brawlers Resistance—a group of humans, Bakugan, and Vestals who oppose the idea of annihilating a sentient race. Led by Danma, they must venture into enemy-occupied New Vestroia and repel the invaders, to assure the survival of the entire world. -- -- TV - Apr 12, 2009 -- 48,755 6.43
Code Geass: Dakkan no Z -- -- Sunrise -- ? eps -- Original -- Action Military Sci-Fi Super Power Drama Mecha -- Code Geass: Dakkan no Z Code Geass: Dakkan no Z -- (No synopsis yet.) -- - - ??? ??, ???? -- 21,063 N/A -- -- Battle Girl High School -- -- SILVER LINK. -- 12 eps -- Game -- Action Sci-Fi School -- Battle Girl High School Battle Girl High School -- Based on COLOPL's school action role-playing game. Set in the year 2045. The world has been contaminated by Irousu (mysterious invaders who suddenly appeared), and humans find themselves restricted and contained. Standing boldly against these invaders are ordinary girls everywhere, without a powerful army or even weapons. -- -- The Shinjugamine Girls Academy is a school for these "Hoshimori" (Star Guardians) destined to fight the Irousu. The player is assigned to this academy to train the girls and take back the contaminated Earth. And so, once again, the chimes echo through the sun-strewn schoolyard to mark the beginning of classes today... -- -- (Source: ANN, edited) -- -- Licensor: -- Sentai Filmworks -- 21,061 5.83
Seikai no Senki II -- -- Sunrise -- 10 eps -- Light novel -- Action Military Romance Sci-Fi Space -- Seikai no Senki II Seikai no Senki II -- Due to a lack of ambassadors for the recently-conquered worlds the rapidly advancing fleet of the Bebaus brothers leave behind, Lafiel is appointed Territorial Ambassador of the planet Lobnas II. Upon arriving to the planet Jinto and Lafiel discover that the planet was used by the United Mankind as a prison planet and now has a million prisoners on the only inhabited island. The prisoners are parted in three blocks. The western where women are housed, the eastern belongs to the men and the central is mixed under the restriction that all prisoners living there are sterilized. The women in the western sector want to emigrate from the planet of fear for the men and when they do the men in the east rebel, overthrowing the guards and capturing Jinto to try to stop the emigration of the women. At the same time an enemy fleet heads toward the system forcing Lafiel to abandon Jinto. -- -- (Source: ANN) -- -- Licensor: -- Bandai Entertainment, Funimation -- TV - Jul 11, 2001 -- 20,527 7.83
https://wiki.archlinux.org/index.php/DeveloperWiki:TrademarkPolicy#Restricted_use_that_requires_a_trademark_license
https://commons.wikimedia.org/wiki/Category:Library_of_Congress-no_known_copyright_restrictions
https://commons.wikimedia.org/wiki/Commons:Non-copyright_restrictions
https://commons.wikimedia.org/wiki/Commons:Non-copyright_restrictions#moral-rights
https://commons.wikimedia.org/wiki/Commons:Non-copyright_restrictions#trademark-law
https://commons.wikimedia.org/wiki/Commons:Reuse_of_PD-Art_photographs#Copyright_restriction
https://commons.wikimedia.org/wiki/Commons:Reuse_of_PD-Art_photographs#Non-copyright_restriction
https://commons.wikimedia.org/wiki/File:Intonation_of_German_restrictive_relative_clauses.jpg
2020 Indonesia large-scale social restrictions
Aboriginals Protection and Restriction of the Sale of Opium Act 1897
Age-restricted community
Americans for a Society Free from Age Restrictions
Avoidant/restrictive food intake disorder
Bank Restriction Act 1797
Blood donation restrictions on men who have sex with men
Blood flow restriction training
Brachynemata restricta
Caloric restriction mimetic
Calorie restriction
Chevalley restriction theorem
Chiromachla restrictum
Combined bisulfite restriction analysis
Crystallographic restriction theorem
Dioptis restricta
DpnII restriction endonuclease family
Eois restrictata
Export restriction
Federal Restricted Buildings and Grounds Improvement Act of 2011
Fielding restrictions (cricket)
Flow-restricted, oxygen-powered ventilation device
Fluid restriction diet
Freeway motorcycling restrictions in East Asia
Gardening in restricted spaces
Genetic use restriction technology
Gonakudzingwa restriction camp
Hardware restriction
Height restriction laws
Immigration Restriction Act
Immigration Restriction Act 1901
Intrauterine growth restriction
I Shall Exterminate Everything Around Me That Restricts Me from Being the Master
Least restrictive environment
List of age restrictions
List of restriction enzyme cutting sites
List of restriction enzyme cutting sites: BaBc
List of restriction enzyme cutting sites: BdBp
List of restriction enzyme cutting sites: BsaBso
List of restriction enzyme cutting sites: BspBss
List of restriction enzyme cutting sites: BstBv
List of restriction enzyme cutting sites: CD
List of restriction enzyme cutting sites: EF
List of restriction enzyme cutting sites: GK
List of restriction enzyme cutting sites: LN
List of restriction enzyme cutting sites: OR
List of restriction enzyme cutting sites: TZ
List of video games with restricted online functionality
Night flying restrictions
Non-visa travel restrictions
Oligomer restriction
Order for Lifelong Restriction
Outdoor water-use restriction
Penicillium restrictum
Principle of restricted choice
Protected and restricted areas of India
Registration, Evaluation, Authorisation and Restriction of Chemicals
Religious restrictions on the consumption of pork
Removal of Restrictions on Political, Civil, and Religious Liberties
Rents and Mortgage Interest Restriction Act 1915
Restricted-access barrier system
Restricted area
Restricted Boltzmann machine
Restricted Data
Restricted free agent
Restricted isometry property
Restricted Lie algebra
Restricted line officer
Restricted maximum likelihood
Restricted military area
Restricted open-shell HartreeFock
Restricted partial quotients
Restricted power series
Restricted product
Restricted randomization
Restricted random waypoint model
Restricted representation
Restricted root system
Restricted Service Licence
Restricted shell
Restricted stock
Restricted sumset
Restricted use pesticide
Restriction
Restriction digest
Restriction enzyme
Restriction fragment
Restriction fragment length polymorphism
Restriction fragment mass polymorphism
Restriction landmark genomic scanning
Restriction map
Restriction (mathematics)
Restriction of Hazardous Substances Directive
Restriction point
Restrictions (album)
Restriction site
Restriction site associated DNA markers
Restrictions on geographic data in China
Restrictions on the import of cryptography
Restrictive cardiomyopathy
Restrictive design rules
Restrictive lung disease
Restrictiveness
Restrictive Trade Practices Act 1956
Restrictor plate
Russian Internet Restriction Bill
Scopula restricta
Terminal restriction fragment length polymorphism
Terrorist Offenders (Restriction of Early Release) Act 2020
The Health Protection (Coronavirus, Restrictions) (All Tiers) (England) Regulations 2020
The Health Protection (Coronavirus, Restrictions) (England) Regulations 2020
The Health Protection (Coronavirus, Restrictions) (No. 2) (England) Regulations 2020
The Health Protection (Coronavirus, Restrictions) (Self-Isolation) (England) Regulations 2020
Toll restriction
Trade restriction
Travel restrictions related to the COVID-19 pandemic
Truck lane restriction
Ubuntu-restricted-extras
Unrestricted
Unrestricted HartreeFock
Unrestricted line officer
Unrestricted submarine warfare
Unrestricted (Symphorce album)
Unrestricted Warfare
Vehicle restriction in So Paulo
Vessel speed restrictions to reduce ship collisions with North Atlantic right whales
Water restrictions in Australia
Weil restriction
Wikipedia talk:Editing restrictions/Civility restrictions
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