TERMS STARTING WITH
sections ::: distinct parts or subdivisions of anything; any of the portions into which a thing is cut or divided.
TERMS ANYWHERE
1. Makes by assembling parts or sections. 2. ‘Makes up", devises or invents (a legend, lie, etc.).
2. A parashah is also a sidrah (&
Abhidhammatthasangaha. In PAli, "Summary of the Meaning of Abhidharma"; a synoptic manual of PAli ABHIDHARMA written by the Sri Lankan monk ANURUDDHA (d.u.), abbot of the Mulasoma VihAra in Polonnaruwa, sometime between the eighth and twelfth centuries CE, but most probably around the turn of the eleventh century. (Burmese tradition instead dates the text to the first century BCE.) The terse Abhidhammatthasangaha Has been used for centuries as an introductory primer for the study of abhidharma in the monasteries of Sri Lanka and the THERAVADA countries of Southeast Asia; indeed, no other abhidharma text has received more scholarly attention within the tradition, especially in Burma, where this primer has been the object of multiple commentaries and vernacular translations. The Abhidhammatthasangaha includes nine major sections, which provide a systematic overview of PAli Buddhist doctrine. Anuruddha summarizes the exegeses appearing in BUDDHAGHOSA's VISUDDHIMAGGA, though the two works could hardly be more different: where the Visuddhimagga offers an exhaustive exegesis of THERAVADA abhidharma accompanied by a plethora of historical and mythical detail, the Abhidhammatthasangaha is little more than a list of topics, like a bare table of contents. Especially noteworthy in the Abhidhammatthasangaha is its analysis of fifty-two mental concomitants (CETASIKA), in distinction to the forty-six listed in SARVASTIVADA ABHIDHARMA and the ABHIDHARMAKOsABHAsYA. There is one major PAli commentary to the Abhidhammatthasangaha still extant, the PorAnatīkA, which is attributed to Vimalabuddhi (d.u.). The Abhidhammatthasangaha appears in the Pali Text Society's English translation series as Compendium of Philosophy.
AbhidhAnappadīpikA. A PAli dictionary of synonyms attributed to the twelfth-century Sinhalese scholar-monk MoggallAna, which, in style and method, is similar to the Sanskrit lexicon the Amarakosa. The text is arranged into three sections, dealing with celestial, terrestrial, and miscellaneous topics. The three sections are further subdivided into various chapters, each composed of groups of synonyms arranged in verse for ease of memorization. For example, the first section of the thesaurus includes 179 different entries, each of which offers multiple entries: e.g., thirty-two different epithets for the Buddha and forty-six synonyms for nibbAna (S. NIRVAnA). The second section has six different chapters, which include twenty-four synonyms for a house, ten for man, fifteen for woman, etc. The third section has four chapters on miscellaneous topics. A Sinhalese paraphrase and commentary on this dictionary were produced in Sri Lanka by Caturangabala (d.u.), while a Burmese commentary was composed by NAnAvAsa (d.u.) in the fourteenth century during the reign of King Kittisīhasura (c. 1351); a Burmese vernacular translation was subsequently made during the eighteenth century.
AbhidharmamahAvibhAsA. (T. Chos mngon pa bye brag bshad pa chen po; C. Apidamo dapiposha lun; J. Abidatsuma daibibasharon; K. Abidalma taebibasa non 阿毘達磨大毘婆沙論). In Sanskrit, "Great Exegesis of ABHIDHARMA," also commonly known as MahAvibhAsA; a massive VAIBHAsIKA treatise on SARVASTIVADA abhidharma translated into Chinese by the scholar-pilgrim XUANZANG and his translation bureau between 656 and 659 at XIMINGSI in the Tang capital of Chang'an. Although no Sanskrit version of this text is extant, earlier Chinese translations by Buddhavarman and others survive, albeit only in (equally massive) fragments. The complete Sanskrit text of the recension that Xuanzang used was in 100,000 slokas; his translation was in 200 rolls, making it one of the largest single works in the Buddhist canon. According to the account in Xuanzang's DA TANG XIYU JI, four hundred years after the Buddha's PARINIRVAnA, King KANIsKA gathered five hundred ARHATs to recite the Buddhist canon (TRIPItAKA). The ABHIDHARMAPItAKA of this canon, which is associated with the SarvAstivAda school, is said to have been redacted during this council (see COUNCIL, FOURTH). The central abhidharma treatise of the SarvAstivAda school is KATYAYANĪPUTRA's JNANAPRASTHANA, and the AbhidharmamahAvibhAsA purports to offer a comprehensive overview of varying views on the meaning of that seminal text by the five hundred arhats who were in attendance at the convocation. The comments of four major ABHIDHARMIKAs (Ghosa, DHARMATRATA, VASUMITRA, and Buddhadeva) are interwoven into the MahAvibhAsA's contextual analysis of KAtyAyanīputra's material from the JNAnaprasthAna, making the text a veritable encyclopedia of contemporary Buddhist scholasticism. Since the MahAvibhAsA also purports to be a commentary on the central text of the SarvAstivAda school, it therefore offers a comprehensive picture of the development of SarvAstivAda thought after the compilation of the JNAnaprasthAna. The MahAvibhAsA is divided into eight sections (grantha) and several chapters (varga), which systematically follow the eight sections and forty-three chapters of the JNAnaprasthAna in presenting its explication. Coverage of each topic begins with an overview of varying interpretations found in different Buddhist and non-Buddhist schools, detailed coverage of the positions of the four major SarvAstivAda Abhidharmikas, and finally the definitive judgment of the compilers, the KAsmīri followers of KAtyAyanĪputra, who call themselves the VibhAsAsAstrins. The MahAvibhAsA was the major influence on the systematic scholastic elaboration of SarvAstivAda doctrine that appears (though with occasional intrusions from the positions of the SarvAstivAda's more-progressive SAUTRANTIKA offshoot) in VASUBANDHU's influential ABHIDHARMAKOsABHAsYA, which itself elicited a spirited response from later SarvAstivAda-VaibhAsika scholars, such as SAMGHABHADRA in his *NYAYANUSARA. The MahAvibhAsa was not translated into Tibetan until the twentieth century, when a translation entitled Bye brag bshad mdzod chen mo was made at the Sino-Tibetan Institute by the Chinese monk FAZUN between 1946 and 1949. He presented a copy of the manuscript to the young fourteenth DALAI LAMA on the Dalai Lama's visit to Beijing in 1954, but it is not known whether it is still extant.
abhidharma. (P. abhidhamma; T. chos mngon pa; C. apidamo/duifa; J. abidatsuma/taiho; K. abidalma/taebop 阿毘達磨/對法). In Sanskrit, abhidharma is a prepositional compound composed of abhi- + dharma. The compound is typically glossed with abhi being interpreted as equivalent to uttama and meaning "highest" or "advanced" DHARMA (viz., doctrines or teachings), or abhi meaning "pertaining to" the dharma. The SARVASTIVADA Sanskrit tradition typically follows the latter etymology, while the THERAVADA PAli tradition prefers the former, as in BUDDHAGHOSA's gloss of the term meaning either "special dharma" or "supplementary dharma." These definitions suggest that abhidharma was conceived as a precise (P. nippariyAya), definitive (PARAMARTHA) assessment of the dharma that was presented in its discursive (P. sappariyAya), conventional (SAMVṚTI) form in the SuTRAS. Where the sutras offered more subjective presentations of the dharma, drawing on worldly parlance, simile, metaphor, and personal anecdote in order to appeal to their specific audiences, the abhidharma provided an objective, impersonal, and highly technical description of the specific characteristics of reality and the causal processes governing production and cessation. There are two divergent theories for the emergence of the abhidharma as a separate genre of Buddhist literature. In one theory, accepted by most Western scholars, the abhidharma is thought to have evolved out of the "matrices" (S. MATṚKA; P. mAtikA), or numerical lists of dharmas, that were used as mnemonic devices for organizing the teachings of the Buddha systematically. Such treatments of dharma are found even in the sutra literature and are probably an inevitable by-product of the oral quality of early Buddhist textual transmission. A second theory, favored by Japanese scholars, is that abhidharma evolved from catechistic discussions (abhidharmakathA) in which a dialogic format was used to clarify problematic issues in doctrine. The dialogic style also appears prominently in the sutras where, for example, the Buddha might give a brief statement of doctrine (uddesa; P. uddesa) whose meaning had to be drawn out through exegesis (NIRDEsA; P. niddesa); indeed, MAHAKATYAYANA, one of the ten major disciples of the Buddha, was noted for his skill in such explications. This same style was prominent enough in the sutras even to be listed as one of the nine or twelve genres of Buddhist literature (specifically, VYAKARAnA; P. veyyAkarana). According to tradition, the Buddha first taught the abhidharma to his mother MAHAMAYA, who had died shortly after his birth and been reborn as a god in TUsITA heaven. He met her in the heaven of the thirty-three (TRAYASTRIMsA), where he expounded the abhidharma to her and the other divinities there, repeating those teachings to sARIPUTRA when he descended each day to go on his alms-round. sAriputra was renowned as a master of the abhidharma. Abhidharma primarily sets forth the training in higher wisdom (ADHIPRAJNAsIKsA) and involves both analytical and synthetic modes of doctrinal exegesis. The body of scholastic literature that developed from this exegetical style was compiled into the ABHIDHARMAPItAKA, one of the three principal sections of the Buddhist canon, or TRIPItAKA, along with sutra and VINAYA, and is concerned primarily with scholastic discussions on epistemology, cosmology, psychology, KARMAN, rebirth, and the constituents of the process of enlightenment and the path (MARGA) to salvation. (In the MAHAYANA tradition, this abhidharmapitaka is sometimes redefined as a broader "treatise basket," or *sASTRAPItAKA.)
Abhidharmasamuccaya. (T. Chos mngon pa kun las btus pa; C. Dasheng Apidamo ji lun; J. Daijo Abidatsuma juron; K. Taesŭng Abidalma chip non 大乘阿毘達磨集論). In Sanskrit, "Compendium of Abhidharma"; an influential scholastic treatise attributed to ASAnGA. The Abhidharmasamuccaya provides a systematic and comprehensive explanation of various categories of DHARMAs in ABHIDHARMA fashion, in five major sections. Overall, the treatise continues the work of earlier abhidharma theorists, but it also seems to uphold a MAHAYANA and, more specifically, YOGACARA viewpoint. For example, unlike SARVASTIVADA abhidharma materials, which provide detailed listings of dharmas in order to demonstrate the range of factors that perdure throughout all three time periods (TRIKALA) of past, present, and future, Asanga's exposition tends to reject any notion that dharmas are absolute realities, thus exposing their inherent emptiness (suNYATA). The first section of the treatise, Laksanasamuccaya ("Compendium of Characteristics"), first explains the five SKANDHA, twelve AYATANA, and eighteen DHATU in terms of their attributes (MATṚKA) and then their includedness (saMgraha), association (saMprayoga), and accompaniment (samanvAgama). The second section of the treatise, Satyaviniscaya ("Ascertainment of the Truths"), is generally concerned with and classified according to the FOUR NOBLE TRUTHS (catvAry AryasatyAni). The third section, Dharmaviniscaya ("Ascertainment of the Dharma"), outlines the teachings of Buddhism in terms of the twelve divisions (DVADAsAnGA[PRAVACANA]) of texts in the TRIPItAKA. The fourth section, PrAptiviniscaya ("Ascertainment of Attainments"), outlines the various types of Buddhist practitioners and their specific realizations (ABHISAMAYA). The fifth and last section, SAMkathyaviniscaya ("Ascertainment of Argumentation"), outlines specific modes of debate that will enable one to defeat one's opponents. Fragments of the Sanskrit text of the Abhidharmasamuccaya (discovered in Tibet in 1934) are extant, along with a Tibetan translation and a Chinese translation made by XUANZANG in 652 CE. A commentary on the treatise by STHIRAMATI, known as the AbhidharmasamuccayavyAkhyA(na), was also translated into Chinese by Xuanzang.
AbhisamayAlaMkArAlokA-vyAkhyA. (T. Mngon rtogs rgyan gyi snang ba rgya cher bshad pa). In Sanskrit, "Illuminating the 'Ornament of Realization,'" by the Indian scholiast HARIBHADRA (c. 750 CE). This long commentary, summarized in his ABHISAMAYALAMKARAVIVṚTI, correlates the 273 verses of MAITREYANATHA's ABHISAMAYALAMKARA with the specific corresponding sections in the AstASAHASRIKAPRAJNAPARAMITA ("Perfection of Wisdom in Eight Thousand Lines"). It was translated into Tibetan by RIN CHEN BZANG PO in the eleventh century and by RNGOG BLO LDAN SHES RAB and subsequently became a central text in the curricula of many Tibetan monasteries. See AstASAHASRIKAPRAJNAPARAMITAVYAKHYABHISAMAYALAMKARALOKA.
abridged: A shortened version of an original text, created by removing passages or sections of the text.
Aitareya (Sanskrit) Aitareya [from itara other; also from itarā mother of Aitareya] Name of a Brahmana or literary work attached to the Rig-Veda; also of Mahidasa, author of a Brahmana and an Aranyaka. The Aitareya-Brahmana (or Aitareyaka) contains forty adhyayas (sections) in which the duties of a hotri (priest) are enumerated. The Aitareya-Aranyaka consists of five books or aranyakas, the second and third of which are called the Aitareya-Upanishad (although sometimes the last four sections of the second book alone are so designated).
Also Clique Tree. ::: A method used in machine learning to extract marginalization in general graphs. In essence, it entails performing belief propagation on a modified graph called a junction tree. The graph is called a tree because it branches into different sections of data; nodes of variables are the branches.[200]
alternate angles: Angles which are essentially vertically opposite angles, while not sharing the same vertex, if we identify as the same the two intersections between a pair of parallel lines and another line. The more common form cited are more specifically known as interior alternate angles, alternate angles which are both inside of the pair of parallel lines, coloquially known as "Z-angles" (not an accepted term in most examinations). The other form are called exterior alternate angles accordingly, being both outside of the pair of parallel lines.
Anban shouyi jing. (J. Anpanshuikyo; K. Anban suŭi kyong 安般守意經). In Chinese, "The AnApAna Guarding the Mind Scripture" composed by the Parthian teacher and translator AN SHIGAO sometime during the second century. Although the text purports to be a translation of a Middle Indic analogue of the PAli ANAPANASATISUTTA, the text is interspersed with commentarial notes on the practice of mindfulness of the process of breathing in and breathing out (ANAPANASMṚTI, P. AnApAnasati) and brief explanations of such numerical categories as the five SKANDHAs, twelve AYATANAs, and so on. The text is similar in content to certain sections of the ABHIDHARMAMAHAVIBHAsA. The Anban shouyi jing relies heavily upon indigenous Chinese terminology and consequently serves as an important source for studying the process through which Buddhist meditative techniques were introduced into China. The Sogdian monk KANG SENGHUI wrote a preface and commentary to this text, but his commentary is no longer extant.
anchor ::: (hypertext) (Or span, region, button, extent) An area within the content of a hypertext node (e.g. a web page) which is the source or destination of a link. A source anchor may be a word, phrase, image, or possibly the whole node. A destination anchor may be a whole node or some position within the node.Typically, clicking with the mouse on a source anchor causes the link to be followed and the anchor at the opposite end of the link to be displayed. Anchors are highlighted in some way (either always, or when the mouse is over them), or they may be marked by a special symbol.In HTML anchors are created with the A..>../A> construct. The opening A tag of a source anchor has an HREF (hypertext reference) attribute giving the destination in the form of a URL - usually a whole node or page. E.g. A HREF=http://foldoc.org/>Free On-line Dictionary of Computing/A> Destination anchors are only used in HTML to name a position within a page using a NAME attribute. E.g. A NAME=chapter3> The name or fragment identifier is appended to the URL of the page with a
anga. (T. yan lag; C. zhi; J. shi; K. chi 支). In Sanskrit and PAli, literally "branch" or "limb" but, in the context of Buddhist doctrine, usually connoting "section" or a constituent of a list. The term is used as an abbreviation for the PAli NAVAnGA and Sanskrit DVADAsAnGA, the nine or twelve sections or categories of the Buddha's word (BUDDHAVACANA), divided according to structure, literary style, or content (see List of Lists). It is also widely used in Buddhist lists such as seven factors of enlightenment (BODHYAnGA), eightfold noble path (ARYAstAnGAMARGA), and so on.
AnguttaranikAya. (S. EkottarAgama; T. Gcig las 'phros pa'i lung; C. Zengyi ahan jing; J. Zoichiagongyo; K. Chŭngil aham kyong 增壹阿含經). In PAli, "Collection of Numerically Arranged Discourses"; the fourth division of the PAli SUTTAPItAKA (S. SuTRAPItAKA). This collection, which may date from as early as the first century BCE, is composed of 2,198 suttas organized into nine nipAtas, or sections. It corresponds in general structure to the EKOTTARAGAMA, extant only in Chinese translation (and of unidentified affiliation), which is much smaller at only 471 sutras. The suttas in the PAli collection are arranged sequentially in numbered lists according to their subject matter, beginning with discussions of singularities, such as nibbAna (NIRVAnA), and progressing up to sets of eleven. Its PAli commentary, the MANORATHAPuRAnĪ, was probably composed during the fifth century CE. The AnguttaranikAya appears in the Pali Text Society's English translation series as The Book of Gradual Sayings.
Anhika The sections or chapters in the Mahabhashya, the great work of Patanjali.
Anle ji. (安樂集). In Chinese, "Collected Writings on the Land of Peace and Happiness"; an influential Chinese Buddhist treatise compiled by the monk DAOCHUO sometime during the early seventh century. The text is divided into twelve sections that largely consist of scriptural quotations and exhortations to seek rebirth in AMITABHA's PURE LAND, otherwise known as the land of peace and happiness (ANLEGUO). The Anle ji classifies the Buddha's teachings into two "gates" known as the "sagely way" (shengdao men) and the "pure land" (jingtu men). The latter refers to the teachings of the Buddha that emphasize the chanting of his name and especially that of the buddha AmitAbha, and the former refers to those teachings that expound the means of attaining NIRVAnA or enlightenment. This classification became the standard defense for the practice of NIANFO, or "chanting the name of the Buddha." Many of Daochuo's contemporaries, such as Jiacai (d.u.), also noted inconsistencies in certain parts of the text that have even led some to argue that the text was not compiled by Daochuo.
antaradhAna. In PAli, "disappearance [of the Buddha's teachings]." According to the PAli commentaries, the true dharma (saddhamma) or teaching (sAsana) of the Buddha is destined to survive in the world for at most five thousand years, during which time it will suffer a steady decline in five stages, called the paNcantaradhAnAni. There are several alternate theories found in the commentaries as to the specifics of the decline. One version of the five disappearances, which appears in the MANORATHAPuRAnĪ, the commentary to the AnGUTTARANIKAYA, describes the sequential disappearance of (1) the four noble (Ariya) attainments, (2) observance of the precepts, (3) knowledge of the texts, (4) outward signs of monasticism, and (5) the Buddha's relics. In the PRAJNAPARAMITA (perfection of wisdom) literature, there are similarly a number of explanations of the disappearance or extinction of the teaching (saddharmaksaya). The satasAhasrikAprajNApAramitAbṛhattīkA, an early commentary extant only in Tibetan, subdivides the five thousand years that the teaching lasts into ten periods of five hundred years each. The first three (the period of understanding) are when people realize the doctrine and attain results of ARHAT, ANAGAMIN (nonreturner), and SROTAAPANNA (stream-enterer), respectively; the second three (the period of practice) are when people cultivate insight (VIPAsYANA), serenity (sAMATHA), and morality (sĪLA), respectively; the third three are when the majority have a scripture-centered religious life based on the ABHIDHARMA, SuTRA, and VINAYA sections of the TRIPItAKA; and the final five hundred years are when there is just the mere show of the dharma. See also MOFA; SADDHARMAVIPRALOPA.
Asanga. (T. Thogs med; C. Wuzhao; J. Mujaku; K. Much'ak 無著) (c. 320-c. 390 CE). a.k.a. Arya Asanga, Indian scholar who is considered to be a founder of the YOGACARA school of MAHAYANA Buddhism. In the Tibetan tradition, he is counted as one of the "six ornaments of JAMBUDVĪPA" ('dzam gling rgyan drug), together with VASUBANDHU, NAGARJUNA and ARYADEVA, and DIGNAGA and DHARMAKĪRTI. Born into a brAhmana family in Purusapura (modern-day Peshawar, Pakistan), Asanga originally studied under SARVASTIVADA (possibly MAHĪsASAKA) teachers but converted to the MahAyAna later in life. His younger brother was the important exegete Vasubandhu; it is said that he was converted to the MahAyAna by Asanga. According to traditional accounts, Asanga spent twelve years in meditation retreat, after which he received a vision of the future buddha MAITREYA. He visited Maitreya's abode in TUsITA heaven, where the bodhisattva instructed him in MahAyAna and especially YogAcAra doctrine. Some of these teachings were collected under the name MaitreyanAtha, and the Buddhist tradition generally regards them as revealed by Asanga through the power of the future buddha. Some modern scholars, however, have posited the existence of a historical figure named MAITREYANATHA or simply Maitreya. Asanga is therefore associated with what are known as the "five treatises of MaitreyanAtha" (the ABHISAMAYALAMKARA, the DHARMADHARMATAVIBHAGA, the MADHYANTAVIBHAGA, the MAHAYANASuTRALAMKARA, and the RATNAGOTRAVIBHAGA). Asanga was a prolific author, composing commentaries on the SAMDHINIRMOCANASuTRA and the VAJRACCHEDIKAPRAJNAPARAMITASuTRA. Among his independent treatises, three are particularly important. The ABHIDHARMASAMUCCAYA sets forth the categories of the ABHIDHARMA from a YogAcAra perspective. The MAHAYANASAMGRAHA is a detailed exposition of YogAcAra doctrine, setting forth such topics as the ALAYAVIJNANA and the TRISVABHAVA as well as the constituents of the path. His largest work is the compendium entitled YOGACARABHuMIsASTRA. Two of its sections, the sRAVAKABHuMI and the BODHISATTVABHuMI, circulated as independent works, with the former important for its exposition of the practice of DHYANA and the latter for its exposition of the bodhisattva's practice of the six PARAMITA; the chapter on sĪLA is particularly influential. These texts have had a lasting and profound impact on the development of Buddhism, especially in India, Tibet, and East Asia. Among the great figures in the history of Indian Buddhism, Asanga is rare for the breadth of his interests and influence, making significant contributions to philosophy (as the founder of YogAcAra), playing a key role in TATHAGATAGARBHA thought (through the RatnagotravibhAga), and providing significant expositions of Buddhist practice (in the YogAcArabhumi).
Asset stripping - The selling off of profitable sections and closing down of loss making sections of business following an acquisition.
Auschwitz ::: Concentration and extermination camp in upper Silesia, Poland, 37 miles west of Krakow. Established in 1940 originally as a concentration camp, it became an extermination camp in early 1942. Later, it consisted of three sections: Auschwitz I, the main camp; Auschwitz II (Birkenau), an extermination camp; Auschwitz III (Monowitz), the I.G. Farben labor camp, also known as Buna. In addition, Auschwitz had numerous sub-camps.
backing store 1. "storage" Computer memory, usually {magnetic disks}, storing data and programs. Sections of this information can then be copied into the main memory ({RAM}) for processing. Backing store is cheaper but RAM is faster. Such a hierarchy of memory devices allows a trade-off between performance and cost. 2. "text" Character storage in memory or on disk, as opposed to displayed or printed characters. This distinction is important where the visual ordering of characters differs from the order in which they are stored, e.g. bidirectional or non-spacing layout. In a {Unicode} encoding, text is stored in sequential order in the backing store. Logical or backing store order corresponds to the order in which text is typed on the keyboard (after corrections such as insertions, deletions, and overtyping). A text rendering process converts Unicode text in the backing store to readable text. ["The Unicode Standard: Worldwide Character Encoding", Version 1.0, Vol. 1. Addison-Wesley, 1991]. (2001-02-25)
backing store ::: 1. (storage) Computer memory, usually magnetic disks, storing data and programs. Sections of this information can then be copied into the main memory (RAM) for processing. Backing store is cheaper but RAM is faster. Such a hierarchy of memory devices allows a trade-off between performance and cost.2. (text) Character storage in memory or on disk, as opposed to displayed or printed characters. This distinction is important where the visual ordering of characters differs from the order in which they are stored, e.g. bidirectional or non-spacing layout.In a Unicode encoding, text is stored in sequential order in the backing store. Logical or backing store order corresponds to the order in which text is typed overtyping). A text rendering process converts Unicode text in the backing store to readable text.[The Unicode Standard: Worldwide Character Encoding, Version 1.0, Vol. 1. Addison-Wesley, 1991].(2001-02-25)
Baimasi. (J. Hakubaji; K. Paengmasa 白馬寺). In Chinese, "White Horse Monastery"; according to tradition, the oldest Buddhist monastery in China; putatively founded in 75 CE in the Chinese capital of Luoyang by MINGDI (r. 58-75), emperor of the Latter Han dynasty. According to a well-known legend found in the preface to the SISHI'ER ZHANG JING ("Sutra in Forty-Two Sections"), in 67 CE, Emperor Ming had a dream of a radiant golden figure flying through the air, whom his vassals later told him was the Buddha. He subsequently sent envoys to the Western Regions (Xiyu, viz., Central Asia), where this divine being was presumed to reside. The envoys were said to have returned three years later with a copy of the Sishi'er zhang jing and two foreign missionaries, KAsYAPA MATAnGA and Zhu Falan (Dharmaratna). The emperor ordered that a monastery be built on their behalf in the capital of Luoyang; this monastery was named Baimasi because the two Indian monks were said to have arrived in China with scriptures carried on white horses. This legend probably originated in the third century as a means of legitimizing the apocryphal Sishi'er zhang jing. A second founding narrative, which occurs in the GAOSENG ZHUAN ("Biographies of Eminent Monks"), begins with a monastery in India of the same name. According to this legend, a king ordered the destruction of all Buddhist monasteries, but spared one monastery because in his dream he saw a white horse circumambulating the monastery and took this to be an auspicious omen. This king then renamed the monastery White Horse monastery, and, in a reversal of his previous order, began establishing new monasteries throughout India. Emperor Ming thus imitated him in building his own White Horse Monastery in Luoyang. Baimasi quickly became a center for Buddhist study and practice, housing both foreign and Chinese monks. During the Wei dynasty (220-265 CE), SAMGHAVARMAN stayed there; during the Six Dynasties period (420-589 CE), DHARMARAKsA, Dharmaruci, and BuddhasAnta (d.u.); and during the Tang dynasty, BUDDHATRATA. During the Five Dynasties period (the transition from the Tang to the Song dynasties), Baimasi flourished as a residence for CHAN masters, and during the later Jin dynasty (936-947 CE), it also served as a center for the HUAYAN ZONG. The monastery burned down during the early twelfth century but was rebuilt in 1175 CE by the Jin-dynasty prince Sengyan and was extensively renovated during both the Ming and Qing dynasties.
BAmiyAn. (C. Fanyanna; J. Bon'enna; K. Pomyonna 梵衍那) (The Chinese is probably a transcription of the Indian equivalency Bayana). A complex of several hundred Buddhist caves situated in the heart of the Hindu Kush mountains, some seventy miles northwest of the modern city of Kabul, Afghanistan; renowned for two massive standing buddhas carved into the cliff face, which were the largest in the world. The BAmiyAn Valley was a thriving Buddhist center of the LOKOTTARAVADA school from the second through roughly the ninth century CE, until Islam entered the region. Scholars tend to divide the valley into three sections: the western section contained a giant standing buddha (some 177 feet, or fifty-five meters high) and numerous painted caves; the eastern section contained a second large-scale buddha statue (some 124 feet, or thirty-eight meters high); and the central section is marked by a smaller buddha image. The seventh-century Chinese pilgrim XUANZANG described a giant reclining buddha at BAmiyAn, although no archaeological evidence of such a statue has been found. The series of caves excavated between the massive statues vary in size and layout and include both monastic residences (VIHARA) as well as cave basilicas perhaps used for worship by passing monks and traveling merchants. The diversity of artistic styles found at BAmiyAn, like those in the caves at DUNHUANG, is a reminder of its crucial position along the ancient SILK ROAD. In 1222 CE, the Mongol ruler Genghis Khan defaced some of the statues, and the Taliban of Afghanistan shelled the two large buddha statues and destroyed them in March 2001. In 2003, the archaeological remains of the BAmiyAn Valley were listed as a UNESCO World Heritage site.
Bhagavad-Gita (Sanskrit) Bhagavad-Gītā [from bhagavat illustrious, sacred, holy, lord (one of Krishna’s titles) + gītā song] The noble song, the Lord’s song; a portion of the Bhagavad-Gita Parvan, one subsection of the Bhishma Parvan, itself one of the principle sections of the Mahabharata. The Bhagavad-Gita consists of a dialogue in which Krishna and Arjuna have a discussion upon the highest spiritual philosophy. Krishna in this instance is the inner instructor or monitor, the higher self, advising the human self or Arjuna.
binary: a musical form in two sections: AB
Bisect – To divide into two equal sections.
bka' thang sde lnga. (katang denga). In Tibetan, "the five chronicles"; treasure texts (GTER MA) describing the times and events surrounding the life of PADMASAMBHAVA, and discovered in stages by the treasure revealer (GTER STON) O RGYAN GLING PA during the late fourteenth century. The collection contains five books: the kings (rgyal po), queens (btsun mo), ministers (blon po), translators and panditas (lo pan), and gods and ghosts (lha 'dre). These accounts contain many early legends and myths but also sections of historical value and interest, including descriptions of Chinese CHAN Buddhist doctrine.
block-structured "language" Any programming language in which sections of {source code} contained within pairs of matching {delimiters} such as "{" and "}" (e.g. in {C}) or "begin" and "end" (e.g. {Algol}) are executed as a single unit. A block of code may be the body of a {subroutine} or {function}, or it may be controlled by conditional execution ({if statement}) or repeated execution ({while statement}, {for statement}, etc.). In all but the most primitive block structured languages a {variable}'s {scope} can be limited to the block in which it is declared. Block-structured languages support {structured programming} where each block can be written without detailed knowledge of the inner workings of other blocks, thus allowing a {top-down design} approach. See also {abstract data type}, {module}. (2004-09-29)
block-structured ::: (language) Any programming language in which sections of source code contained within pairs of matching delimiters such as { and } (e.g. in C) or conditional execution (if statement) or repeated execution (while statement, for statement, etc.).In all but the most primitive block structured languages a variable's scope can be limited to the block in which it is declared.Block-structured languages support structured programming where each block can be written without detailed knowledge of the inner workings of other blocks, thus allowing a top-down design approach.See also abstract data type, module.(2004-09-29)
Bodhisattvabhumi. (T. Byang chub sems dpa'i sa; C. Pusa dichi jing; J. Bosatsujijikyo; K. Posal chiji kyong 菩薩地持經). In Sanskrit, "The Bodhisattva Stages"; a treatise on the entire vocation and training of a BODHISATTVA, attributed to MAITREYA/MAITREYANATHA or ASAnGA (c. fourth century CE), the effective founder of the YOGACARA school. Sanskrit and Tibetan recensions are extant, as well as three different renderings in Chinese: (1) Pusa dichi jing, translated by DHARMAKsEMA between 414-421 CE, which is also abbreviated as the "Treatise on the Bodhisattva Stages" (C. Dichi lun; J. Jijiron; K. Chiji non); (2) Pusa shanjie jing, translated by GUnAVARMAN in 431 CE; and (3) a version incorporated as the fifteenth section of XUANZANG's Chinese translation of Asanga's YOGACARABHuMIsASTRA. In the Tibetan BSTAN 'GYUR, the Bodhisattvabhumi appears as the sixteenth and penultimate part of the fundamental section (sa'i dngos gzhi) of the YogAcArabhumi (which has a total of seventeen sections), but it is set apart as a separate work in 6,000 lines. The Bodhisattvabhumi explains in three major sections the career and practices of a bodhisattva. The chapters on the abodes (vihArapatala) in the second major division and the chapter on stages (bhumipatala) in the third section are considered especially important, because they provide a systematic outline of the soteriological process by which a bodhisattva attains enlightenment. ¶ In contrast to the ten stages (DAsABHuMI) of the bodhisattva path that are described in the DAsABHuMIKASuTRA, the Bodhisattvabhumi instead outlines a system of seven stages (BHuMI), which are then correlated with the thirteen abodes (VIHARA): (1) The stage of innate potentiality (gotrabhumi), which corresponds to the abode of innate potentiality (gotravihAra); (2) the stage of the practice of resolute faith (adhimukticaryAbhumi), corresponding to the abode of resolute faith (adhimukticaryAvihAra); (3) the stage of superior aspiration (suddhAdhyAsayabhumi), which corresponds to the abode of extreme bliss (pramuditavihAra); (4) the stage of carrying out correct practices (caryApratipattibhumi), which includes the abode of superior morality (adhisīlavihAra), the abode of superior concentration (adhicittavihAra), and the abode of the superior wisdom (adhiprajNavihAra), i.e., the abode of superior insight associated with the factors of enlightenment (bodhipaksyapratisaMyukto 'dhiprajNavihAra), the abode of superior insight associated with the truths (satyapratisaMyukto 'dhiprajNavihAra), the abode of superior insight associated with the cessation of dependently arisen transmigration (pratītyasamutpAdapravṛttinivṛttipratisaMyukto 'dhiprajNavihAra), and the signless abode of applied practices and exertion (sAbhisaMskArasAbhoganirnimittavihAra); (5) the stage of certainty (niyatabhumi), which is equivalent to the signless abode that is free from application and exertion (anAbhoganirnimittavihAra); (6) the stage of determined practice (niyatacaryAbhumi), which corresponds to the abode of analytical knowledge (pratisaMvidvihAra); (7) the stage of arriving at the ultimate (nisthAgamanabhumi), which correlates with the abode of ultimate consummation [viz., of bodhisattvahood] (paramavihAra) and the abode of the tathAgata (tathAgatavihAra). In this schema, the first two stages are conceived as preliminary stages of the bodhisattva path: the first stage, the stage of innate potentiality (gotrabhumi), is presumed to be a state in which the aspiration for enlightenment (BODHICITTA) has yet to be generated; the second stage, the stage of the practice of resolute faith (adhimukticaryAbhumi), is referred to as the stage of preparation (saMbhArAvasthA) and applied practice (prayogAvasthA) in the case of the fivefold YOGACARA mArga schema, or alternatively to the ten faiths, ten abodes, ten practices, and ten dedications in the case of the comprehensive fifty-two stage bodhisattva path presented in the AVATAMSAKASuTRA, PUSA YINGLUO BENYE JING, and RENWANG JING. The third stage, the stage of superior aspiration, is regarded as corresponding to the first of the ten bhumis in the Dasabhumikasutra; the fourth stage of carrying out correct practices corresponds to the second through seventh bhumis in that rival schema; the fifth stage of certainty pertains to the eighth bhumi; the stage of determined practice to the ninth bhumi; and the stage of arriving at the ultimate to the tenth bhumi. In fact, however, the seven-bhumi schema of the Bodhisattvabhumi and the ten-bhumi schema of the Dasabhumikasutra developed independently of each other and it requires consider exegetical aplomb to correlate them. ¶ The Bodhisattvabhumi also serves as an important source of information on another crucial feature of bodhisattva practice: the MahAyAna interpretation of a set of moral codes specific to bodhisattvas (BODHISATTVAsĪLA). The chapter on precepts (sīlapatala) in the first major section of the text provides an elaborate description of MahAyAna precepts, which constitute the bodhisattva's perfection of morality (sĪLAPARAMITA). These precepts are classified into the "three sets of pure precepts" (trividhAni sīlAni; C. sanju jingjie, see sĪLATRAYA; TRISAMVARA): (1) the saMvarasīla, or "restraining precepts," (cf. SAMVARA), which refers to the "HĪNAYANA" rules of discipline (PRATIMOKsA) that help adepts restrain themselves from all types of unsalutary conduct; (2) practicing all virtuous deeds (kusaladharmasaMgrAhakasīla), which accumulates all types of salutary conduct; and (3) sattvArthakriyAsīla, which involve giving aid and comfort to sentient beings. Here, the first group corresponds to the generic hīnayAna precepts, while the second and third groups are regarded as reflecting a specifically MahAyAna position on morality. Thus, the three sets of pure precepts are conceived as a comprehensive description of Buddhist views on precepts, which incorporates both hīnayAna and MahAyAna perspectives into an overarching system. A similar treatment of the three sets of pure precepts is also found in the Chinese apocryphal sutra FANWANG JING (see APOCRYPHA), thus providing a scriptural foundation in East Asia for an innovation originally appearing in an Indian treatise. ¶ In Tibet, the Bodhisattvabhumi was a core text of the BKA' GDAMS sect, and its chapter on sīla was the basis for a large body of literature elaborating a VINAYA-type ritual for taking bodhisattva precepts in a MahAyAna ordination ceremony. The SA SKYA PA master Grags pa rgyal mtshan's explanation of CANDRAGOMIN's synopsis of the morality chapter, and TSONG KHA PA's Byang chub gzhung lam are perhaps the best known works in this genre. In Tibet, the SDOM GSUM genre incorporates the Bodhisattvabhumi's three sets of pure precepts into a new scheme that reconciles hīnayAna and MahAyAna with TANTRA.
Bodhisattvapitaka. (T. Byang chub sems dpa'i sde snod; C. Pusazang jing; J. Bosatsuzokyo; K. Posalchang kyong 菩薩藏經). In Sanskrit, "The Bodhisattva Basket," one of the earliest MAHAYANA scriptures, written by at least the first century CE and perhaps even as early as the first century BCE. The text is no longer extant, but its antiquity is attested by its quotation in some of the earliest MahAyAna sutras translated into Chinese, including *LOKAKsEMA's translation of the KAsYAPAPARIVARTA made in 179 CE and in DHARMARAKsA's 289 CE rendering of the VimaladattAparipṛcchA. The content of the anthology is unknown, but based on much later compilations bearing the same title (and which therefore might have been derived from the original Bodhisattvapitaka), the text must have been substantial in size (one later Chinese translation is twenty rolls in length) and have offered coverage of at least the six perfections (PARAMITA). Sections of the Bodhisattvapitaka may also have been subsumed in later collections of MahAyAna materials, such as the RATNAKutASuTRA.
BrahmajAlasuttanta. (C. Fandong jing; J. Bondokyo; K. Pomdong kyong 梵動經) In PAli, "Discourse on BRAHMA's Net"; the first sutta of the DĪGHANIKAYA (a separate DHARMAGUPTAKA recension appears as the twenty-first SuTRA in the Chinese translation of the DĪRGHAGAMA). While dwelling in the AmbalatthikA grove, the Buddha preaches this sermon to the ascetic Supiyya and his disciple Brahmadatta, in order to allay their disagreement over the merits and demerits of the Buddha. The Buddha first explains that there are some who praise him for his observation of moral precepts (sīla; S. sĪLA), which, he notes, are merely abstentions from wrongdoing. These he elaborates in increasing detail in three sections and concludes by saying that those who judge him by these abstentions have only a trivial understanding of his virtues. The Buddha then describes sixty-two theories regarding the existence of the self (attan; S. ATMAN) advocated by other recluses (samana, S. sRAMAnA) and brAhmanas, all of which he rejects. These he classifies as the doctrines of eternalism (sassatavAda, see S. sAsVATADṚstI), semieternalism (ekaccasassatavAda), extensionism (antAnantavAda), equivocation or eel-wriggling (amarAvikkhepavAda), causeless originationism (adhiccasamuppannavAda), the belief in conscious existence after death (saNNīvAda), unconscious existence after death (asaNNīvAda), existence after death that is neither conscious or unconscious (nevasaNNīnAsaNNīvAda), annihilationism (UCCHEDAVADA), and hedonism (ditthadhammanibbAnavAda). All of these theories the Buddha rejects as examples of wrong views (ditthi, S. DṚstI), which are advocated by other recluses and brAhmanas through their contact with, and experience of, sensory objects. Because of their wrong views, these theories produce craving (tanhA, S. TṚsnA) and grasping (UPADANA), which in turn fuel the process of becoming (BHAVA) and leads to continued rebirth (JATI), old age and death (JARAMARAnA), sorrow (soka), lamentation (parideva), pain (DUḤKHA), grief (daurmanasya), and despair (upAyAsa) (see PRATĪTYASAMUTPADA). The BrahmajAlasuttanta is valued by scholars as a source for understanding the range of philosophical views present in India at the time of the early Buddhist community.
Branch accounting - Normally means the accounting for regions separated geographically or sections of enterprises. The accounting system which is adopted depends upon the degree of centralisation of the the branch and how much it is controlled from its central or head office.
bridge: Transitional passage connecting two sections of a composition, also transition. Also the part of a stringed instrument that holds the strings in place and transmits their vibrations to the resonant body of the instrument.
Brihad-aranyaka or -aranya Upanishad (Sanskrit) Bṛhad-āraṇyaka, -āraṇya Upaniṣad [from bṛhad great + āraṇyaka produced in a forest] A celebrated Upanishad, forming the last five prapathakas (sections) of the Satapatha-Brahmana — one of the most important of the Brahmanas — attributed to Yajnavalkya. The title refers to this class of highly mystical and metaphysical literary work supposed to have been thought out by sages while retired in the solitudes of mountain and forest. Aranyaka is closely associated with Upanishad, and often used interchangeably with it; thus this work is often called Brihad-Upanishad or Brihad-aranyaka-upanishad.
sections ::: distinct parts or subdivisions of anything; any of the portions into which a thing is cut or divided.
Buddhist Hybrid Sanskrit. A term coined by the Sanskritist FRANKLIN EDGERTON, who compiled the definitive grammar and dictionary of the language, to refer to the peculiar Buddhist argot of Sanskrit that is used both in many Indic MAHAYANA scriptures, as well as in the MAHAVASTU, a biography of the Buddha composed within the LOKOTTARAVADA subgroup of the MAHASAMGHIKA school. Edgerton portrays Buddhist Hybrid Sanskrit texts as the products of a gradual Sanskritization of texts that had originally been composed in various Middle Indic dialects (PRAKRIT). Buddhist Hybrid Sanskrit (BHS) texts were not wholesale renderings of vernacular materials intended to better display Sanskrit vocabulary, grammar, and syntax, but rather were ongoing, and often incomplete, reworkings of Buddhist materials, which reflected the continued prestige of Sanskrit within the Indic scholarly community. This argot of Sanskrit is sometimes called the "GATHA dialect," because its peculiarities are especially noticeable in MahAyAna verse forms. Edgerton describes three layers of Buddhist Hybrid Sanskrit based on the extent of their hybridization (and only loosely chronological). The first, and certainly earliest, class consists solely of the MahAvastu, the earliest extant BHS text, in which both the prose and verse portions of the scripture contain many hybridized forms. In the second class, verses remain hybridized, but the prose sections are predominantly standard Sanskrit and are recognizable as BHS only in their vocabulary. This second class includes many of the most important MahAyAna scriptures, including the GAndAVYuHA, LALITAVISTARA, SADDHARMAPUndARĪKASuTRA, and SUKHAVATĪVYuHASuTRA. In the third class, both the verse and prose sections are predominantly standard Sanskrit, and only in their vocabulary would they be recognized as BHS. Texts in this category include the AstASAHASRIKAPRAJNAPARAMITA, BODHISATTVABHuMI, LAnKAVATARASuTRA, MuLASARVASTIVADA VINAYA, and VAJRACCHEDIKAPRAJNAPARAMITASuTRA.
c2man "tool" An automatic {documentation} extraction tool by Graham Stoney. c2man extracts comments from {C} source code to generate functional interface documentation in the same format as sections 2 and 3 of the {Unix} Programmer's Manual. It looks for comments near the objects they document, rather than imposing a rigid {syntax} or requiring the programmer to use a typesetting language. Acceptable documentation can often be generated from existing code with no modifications. c2man supports both {K&R} and {ISO}/{ANSI C} coding styles. Output can be in {nroff} -man, {Texinfo} or {LaTeX} format. It {automagically} documents {enum} parameter and return values, it handles both {C} (/* */) and {C++} (//) style comments, but not C++ grammar (yet). It requires {yacc}, {byacc} or {bison} for syntax analysis; {lex} or {flex} for {lexical analysis} and {nroff}, {groff}, {texinfo} or {LaTeX} to format the output. It runs under {Unix}, {OS/2} and {MS-DOS}. Version 2.0 patchlevel 25 (1995-10-25). {Washington FTP (ftp://ftp.wustl.edu/usenet/comp.sources.reviewed/volume03/)}. {Stuttgart FTP (ftp://ftp.informatik.uni-stuttgart.de/pub/archive/comp.sources/reviewed/)}. {Patches (ftp://lth.se/pub/netnews/sources.bugs/volume93/sep/)}. Patches posted to {Usenet} newsgroups {news:comp.sources.bugs} and {news:comp.sources.reviewed}. (2003-05-02)
CakrasaMvaratantra. (T. 'Khor lo bde mchog gi rgyud). In Sanskrit, the "Binding of the Wheel Tantra" an important Buddhist tantra, often known simply as the CakrasaMvara (T. 'Khor lo bde mchog). The text is extant in Sanskrit and in a Tibetan translation in seven hundred stanzas, which is subdivided into fifty-one sections; it is also known by the name srīherukAbhidhAna (a name appearing at the end of each section), and commonly known in Tibet as the CakrasaMvara Laghutantra ("short tantra" or "light tantra") or Mulatantra ("root tantra") because, according to legend, there was once a longer text of one hundred thousand stanzas. The main deity of the tantra is HERUKA (also known as CakrasaMvara) and his consort is VAJRAVARAHĪ. Historically, the tantra originated as part of a literature that focused on a class of female divinities called YOGINĪ or dAKINĪ. It and its sister tantra, the HEVAJRATANTRA, probably appeared toward the end of the eighth century, and both show the influence of the Sarvabuddhasamayoga-dAkinījAlasaMvaratantra (referred to by Amoghavajra after his return from India to China in 746 CE). All are classed as yoginītantras. The use of skulls, the presence of the KHATVAnGA staff, and the references to sites holy to saivite KApAlikas (those who use skulls) point to a very close relationship between the saiva KApAlika literature and the early yoginītantras, such that some scholars have suggested an actual appropriation of the saiva literature by Buddhists outside mainstream Buddhist practice. Other scholars suggest this class of tantric literature originates from a SIDDHA tradition, i.e., from individual charismatic yogins and yoginīs with magical powers unaffiliated with particular religions or sects. Among the four classes of tantras-KRIYATANTRA, CARYATANTRA, YOGATANTRA, and ANUTTARAYOGATANTRA-the CakrasaMvaratantra is included in the last category; between the father tantras (PITṚTANTRA) and mother tantra (MATṚTANTRA) categories of anuttarayogatantras, it is classified in the latter category. The siddhas Luipa and SARAHA are prominent in accounts of its origin and transmission, and the siddha NAROPA is of particular importance in the text's transmission in India and from there to Tibet. Like many root tantras, the text contains very little that might be termed doctrine or theology, focusing instead on ritual matters, especially the use of MANTRA for the achievement of various powers (SIDDHI), especially the mundane (LAUKIKA) powers, such as the ability to fly, become invisible, etc. The instructions are generally not presented in a systematic way, although it is unclear whether this is the result of the development of the text over time or the intention of the authors to keep practices secret from the uninitiated. Later commentators found references in the text to elements of both the stage of generation (UTPATTIKRAMA) and stage of completion (NIsPANNAKRAMA). The DAkArnavatantra is included within the larger category of tantras related to the CakrasaMvara cycle, as is the Abhidhanottara and the SaMvarodayatantra. The tantra describes, in greater and less detail, a MAndALA with goddesses in sacred places in India (see PĪtHA) and the process of ABHIsEKA. The practice of the MAYADEHA (T. sgyu lus, "illusory body") and CAndALĪ (T. gtum mo, often translated as "psychic heat") are closely associated with this tantra. It was translated twice into Tibetan and is important in all three new-translation (GSAR MA) Tibetan sects, i.e., the SA SKYA, BKA' BRGYUD, and DGE LUGS. Iconographically, the CakrasaMvara mandala, starting from the outside, has first eight cremation grounds (sMAsANA), then a ring of fire, then VAJRAs, then lotus petals. Inside that is the palace with five concentric placement rings going in toward the center. In the center is the main deity Heruka with his consort VajravArAhī trampling on BHAIRAVA and his consort KAlarAtri (deities associated with saivism). There are a number of different representations. One has Heruka (or CakrasaMvara) dark blue in color with four faces and twelve arms, and VArAhī with a single face and two hands, red and naked except for bone ornaments. In the next circles are twenty-four vīras (heroes) with their consorts (related with the twenty-four pītha), with the remaining deities in the mandala placed in different directions in the outer circles.
capitulary ::: n. --> A capitular.
The body of laws or statutes of a chapter, or of an ecclesiastical council.
A collection of laws or statutes, civil and ecclesiastical, esp. of the Frankish kings, in chapters or sections. ::: a.
CaryAgītikosa. (T. Spyod pa'i glu'i mdzod). In Sanskrit, "Anthology of Songs on Practice"; a collection of fifty songs, dating from the eighth through the twelfth centuries, that represent some of the oldest examples of specifically tantric literature written in an Indian vernacular language (see APABHRAMsA). The manuscript was discovered in Nepal in 1907 and published in 1916, and contained four sections. The first section in the collection, CaryAcaryAbhiniscaya, was written in the Bengali vernacular, while the three other sections were written in Eastern ApabhraMsa, a late Middle Indic dialect from the Bengal region. The original manuscript of the CaryAgītikosa contained sixty-nine folios, which included the fifty songs, with exegeses in Sanskrit. By the time of the text's rediscovery, however, five folios were lost, leaving sixty-four folios containing the text of forty-six full songs and the first six lines of another ten-lined song. The names of twenty-three different authors are ascribed to the songs themselves; the authorship of the Sanskrit commentary to the Bengali songs is attributed to Munidatta. The songs were handed down orally before they were committed to writing, and even today they are sung in the Buddhist communities of Nepal, Tibet, and other neighboring areas of the HimAlayas. Most of the songs deal with gaining release from the bondage of the illusory world and enjoying the great bliss of enlightenment, by employing worldly similes drawn from marriage and such daily activities as fermenting wine and rowing a boat.
case 1. "programming" {switch statement}. 2. "character" Whether a character is a capital letter ("upper case" - ABC..Z) or a small letter ("lower case" - abc..z). The term case comes from the printing trade when the use of moving type was invented in the early Middle Ages (Caxton or Gutenberg?) and the letters for each {font} were stored in a box with two sections (or "cases"), the upper case was for the capital letters and the lower case was for the small letters. The Oxford Universal Dictionary of Historical Principles (Feb 1993, reprinted 1952) indicates that this usage of "case" (as the box or frame used by a compositor in the printing trade) was first used in 1588. (1996-03-01)
Cash budget - Budget for cash planning and control that presents expected cash inflow and outflow for a designated time period. The cash budget helps management keep cash balances in reasonable relationship to its needs. It aids in avoiding idle cash and possible cash shortages. The cash budget typically consists of four major sections: (I) receipts section, which is the beginning cash balance, cash collections from customers, and other receipts; (2) disbursement section comprised of all cash payments made by purpose; (3) cash surplus or deficit section showing the difference between cash receipts and cash payments; and (4) financing section providing a detailed account of the borrowings and repayments expected during the period.
catenary: A plane curve which, if any sections of it are used to represent a string of uniform mass, has the lowest gravitational potential energy for the given length and fixed points. (Assuming constant gravity.) Thus, it is approximately the shape of a string hanging under gravity. (It is only an approximation since gravitational strength varies at different height.)
Cavalieri’s principle: Two geometrical figures whose cross sections are the same as each other, at the same distance away from some reference line/lines (plane/planes) have the same area (volume). As an example, this explains why triangles whose bases have the same length, and have the same height, have also the same area, regardless of its shape.
central conic: A conic section with a centre - a hyperbola or an ellipse (which includes the case of a circle). i.e. all the conic sections except the parabola.
centre (centre of symmetry): A point about which a geometric figure is in some way self-similar. It can either be a centre of rotational symmetry, or the intersections of multiple lines/planes of reflective symmetry, or even the intersections of medians in a triangle.
centumvir ::: n. --> One of a court of about one hundred judges chosen to try civil suits. Under the empire the court was increased to 180, and met usually in four sections.
Changuan cejin. (J. Zenkan sakushin; K. Son'gwan ch'aekchin 禪關策進). In Chinese, "Spurring Advancement through the Chan Barrier"; composed by the CHAN master YUNQI ZHUHONG in 1600. The text has long been used in Chan monasteries as a primer in meditation. From various Chan lineage histories (CHUANDENG LU) and recorded sayings (YULU), Yunqi compiled over a hundred anecdotes and legends about Chan masters that cogently demonstrated the value of diligence and intense practice. The Changuan cejin consists of two general collections. The first collection itself is further divided into two sections, entitled "Zhuzu fayu jieyao" ("Essential Selections of Dharma Talks by Various Masters") and "Zhuzu kugong jielüe" ("Brief Selections of the Painful Effort of Various Masters"). The first section consists largely of public lectures delivered by famous Chan masters, with Yunqi's own evaluation and notes appended at the end of each lecture. Similarly, the second section consists largely of stories of courageous efforts in practice made by various monks of the past, again with Yunqi's evaluations appended at the end of each story. The second collection, entitled "Zhujing yinzheng jielüe" ("Brief Selections of Verified Passages from Various Scriptures"), also consists of short passages quoted from various scriptures, with Yunqi's evaluation appended at the end of each passage.
Chan zong Yongjia ji. (J. Zenshu Yokashu; K. Sonjong Yongga chip 禪宗永嘉集). In Chinese, "Collection of Yonjia of the Chan School," attributed to the CHAN master YONGJIA XUANJUE; also known as the Yongjia ji, Yongjia chanzong ji, and Yongjia chanji. This text was an influential collection of poems that delineated the fundamental principles of meditation and the proper means of practice. The collection consists of ten major sections: (1) "intent and formalities in appreciating the way," (2) "haughtiness in keeping moral precepts (sĪLA)," (3) "the pure cultivation of the three modes of action," (4) "song of sAMATHA," (5) "song of VIPAsYANA," (6) "song of UPEKsA," (7) "gradual cultivation of the three vehicles," (8) "principle and phenomena are nondual," (9) "letters of encouragement to a friend," and (10) "vows." There is a famous commentary on this text by the Song-dynasty monk Xingding (d.u.) entitled the (Chan zong) Yongjia ji zhu. In 1464, a vernacular Korean translation of Xingding's text, with translation and commentary attributed to King Sejo (1455-1468) of the Choson dynasty, was published in Korea by the official Bureau of Scriptural Publication; this was one of the earliest texts composed in the new vernacular writing system of Han'gŭl.
Cheng weishi lun shu ji. (J. Joyuishikiron jukki; K. Song yusik non sulgi 成唯識論述). In Chinese, "Explanatory Notes on the CHENG WEISHI LUN" (*VijNaptimAtratAsiddhi); by the Chinese YOGACARA monk KUIJI and probably compiled sometime between 659 and 682. In his preface, Kuiji praises VASUBANDHU and his TRIMsIKA, DHARMAPALA's *VijNaptimAtratAsiddhi (C. Cheng weishi lun) and XUANZANG for translating DHARMAPALA's text. Then, as do most commentaries of that period, Kuiji expounds upon the title of DharmapAla's text. In his subsequent introduction, Kuiji largely divides his commentary into five sections. In the first section, he ascertains the period in the Buddha's life to which the teachings belong (see JIAOXIANG PANSHI; PANJIAO) and discusses its audience, the BODHISATTVAs. In the second section, Kuiji discusses the tenets of the Cheng weishi lun, which he subsumes under the notion of "mind-only" (CITTAMATRA). In third section, Kuiji demonstrates that the Cheng weishi lun belongs to the "one vehicle" (EKAYANA) and the BODHISATTVAPItAKA. In the fourth section, short biographies and dates of the ten masters of the YOGACARA are provided. Kuiji then provides a detailed analysis of the Cheng weishi lun itself in the last section. Several commentaries on Kuiji's text have been written throughout the ages in East Asia. The Cheng weishi lun shu ji also exerted a considerable amount of influence on Silla-period Korean Buddhism and among the Nara schools of early Japanese Buddhism (see NARA BUDDHISM, SIX SCHOOLS OF).
Chu sanzang jiji. (J. Shutsusanzoki shu; K. Ch'ul samjang kijip 出三藏集). In Chinese, "Compilation of Notices on the Translation of the TRIPItAKA"; edited by the monk SENGYOU (445-518) and published around 515. The Chu sanzang jiji is the first extant scriptural catalogue (JINGLU) and incorporates in its listings an even earlier catalogue by DAO'AN (312-385), the ZONGLI ZHONGJING MULU, which is now lost. The Chu sanzang jiji consists of five principal sections: (1) a discussion on the provenance of translated scriptures, (2) a record of (new) titles and their listings in earlier catalogues, (3) prefaces to scriptures, (4) miscellaneous treatises on specific doctrines, and (5) biographies of translators. Sengyou's catalogue established the principal categories into which all subsequent cataloguers would classify scriptures, including new or old translations, anonymous or variant translations, APOCRYPHA, anonymous translations, MAHAYANA and HĪNAYANA literature divided according to the three divisions of the TRIPItAKA, and so forth. The roster of texts includes translations of scriptures and commentaries from the Han to the Liang dynasties and compares the listings of these various translations in official scriptural catalogues in order to determine their authenticity. Short biographies of the various translators are also provided. Sengyou also discusses indigenous Buddhist literature, such as biographical and historiographical collections, scriptural prefaces, and the catalogues themselves, in order to provide subsequent generations with guidance on how properly to transmit Buddhist literature. Sengyou's text is as an important source for studying the early history of translation work and indigenous scriptural creation (see APOCRYPHA) in Chinese Buddhism.
codetta ::: n. --> A short passage connecting two sections, but not forming part of either; a short coda.
compartment ::: n. --> One of the parts into which an inclosed portion of space is divided, as by partitions, or lines; as, the compartments of a cabinet, a house, or a garden.
One of the sections into which the hold of a ship is divided by water-tight bulkheads.
Component bar chart - A chart where each bar is divided into a number of sections to illustrate the components of a total.
Computer Output to Laser Disk ::: (storage) (COLD) The capture of large (typically mainframe generated) reports on optical media such that sections are accessible as individual documents. A successor technology to COM (Computer Output on Microfilm).In 1999 the AIIM renamed COLD to ERM/COLD (Enterprise Report Management), to better reflect the changes and improvements this technology has undergone throughout the years.An example application is (IMS).(2001-04-30)
confocal conics: Conic sections which share the same focus (or foci).
conical ::: a. --> Having the form of, or resembling, a geometrical cone; round and tapering to a point, or gradually lessening in circumference; as, a conic or conical figure; a conical vessel.
Of or pertaining to a cone; as, conic sections.
conic: Also called a conic section, it is a plane curve which is the intersection of a plane with an infinite right double cone- i.e. a circle, an ellipse, a parabola and a hyperbola. (The intersections can also be a single point, a line or 2 non-parallel lines, which can respectively be considered special cases of a circle/ellipse, a parabola and a hyperbola respectively.)
conics ::: n. --> That branch of geometry which treats of the cone and the curves which arise from its sections.
Conic sections.
conjugate axis: The line of symmetry of a hyperbola which does not intersect the curve itself. Or alternatively, a segment of this line equal in length to the distance between the intersections between the tangent at a vertex and the two asymptotes.
corpus striatum ::: General term applied to the caudate and putamen; name derives from the striated appearance of these basal ganglia nuclei in sections of fresh material.
Cost driver - Any activity or series of activities that takes place within an organization and causes costs to be incurred. Cost drivers are used in a system of activity-based costing to charge costs to products or services. Cost drivers are applied to cost pools, which relate to common activities. Cost drivers are not restricted to departments or sections, as more than one activity may be identified within a department.
costotome ::: n. --> An instrument (chisel or shears) to cut the ribs and open the thoracic cavity, in post-mortem examinations and dissections.
Culaniddesa. In PAli, "Shorter Exposition," second part of the Niddesa ("Exposition"), an early commentarial work on the SUTTANIPATA included in the PAli SUTTAPItAKA as the eleventh book of the KHUDDAKANIKAYA; also written as Cullaniddesa. Attributed by tradition to the Buddha's chief disciple, SAriputta (S. sARIPUTRA), the Niddesa is divided into two sections: the MAHANIDDESA ("Longer Exposition"), and Culaniddesa. The MahAniddesa comments on the sixteen suttas (S. SuTRA) of the AttHAKAVAGGA chapter of the SuttanipAta, while the Culaniddesa comments on the sixteen suttas of the ParAyanavagga chapter and on the KhaggavisAnasutta (see KHAdGAVIsAnA). The MahAniddesa and Culaniddesa do not comment on any of the remaining contents of the SuttanipAta, a feature that has suggested to historians that at the time of their composition the Atthakavagga and ParAyanavagga were autonomous anthologies not yet incorporated into the SuttanipAta, and that the KhaggavisAnasutta likewise circulated independently. The exegesis given to the SuttanipAta by the MahA- and Culaniddesa displays the influence of the PAli ABHIDHAMMA (S. ABHIDHARMA) and passages from it are frequently quoted in the VISUDDHIMAGGA. Both parts of the Niddesa are formulaic in structure, a feature that appears to have been designed as a pedagogical aid to facilitate memorization. In Western scholarship, there has long been a debate regarding the dates of these two compositions, with some scholars dating them as early as the third century BCE, others to as late as the second century CE. The MahA- and Culaniddesa are the only commentarial texts besides the SUTTAVIBHAnGA of the VINAYAPItAKA to be included in the Sri Lankan and Thai recensions of the PAli canon. In contrast, the Burmese canon includes two additional early commentaries, the NETTIPAKARAnA and PEtAKOPADESA, as books sixteen and seventeen in its version of the KhuddakanikAya.
Culavagga. [alt. Cullavagga]. In PAli, "Lesser Chapter"; one of the sections of the PAli "basket of discipline" (VINAYAPItAKA). The second major division of the PAli VINAYA, the KHANDHAKA (Collections), is subdivided between the MAHAVAGGA ("Great Chapter") and the Culavagga. The Culavagga includes twelve sections, in two parts that differ markedly in length and scope. The first part (chaps. 1-10) covers a variety of disciplinary regulations and relatively minor rules of monastic etiquette, ranging from transactions (P. sanghakamma; S. SAMGHAKARMAN) for imposing penance and probation on monks to methods of settling disputes within the order, apportioning lodging, handling schism within the order, and proper procedures for the ordination of nuns (P. bhikkhunī; S. BHIKsUnĪ). The second part (chaps. 11-12) continues the MahAvagga's narrative on the history of the SAMGHA, relating events that followed the Buddha's PARINIRVAnA, including the first council at RAJAGṚHA shortly after his death and the second council at VAIsALĪ a century or so later (see COUNCIL, FIRST; COUNCIL, SECOND).
Dao'an. (J. Doan; K. Toan 道安) (312-385). In Chinese, "Peace of the Way"; monk-exegete and pioneer of Buddhism during the Eastern Jin dynasty. A native of Fuliu in present-day Hebei province, at the age of eleven he became a student of the famous Kuchean monk and thaumaturge FOTUDENG. Fleeing from the invasions of the so-called northern barbarians, Dao'an and his teacher relocated frequently, with Dao'an finally settling down in the prosperous city of Xiangyang in Hubei province, where he taught for fifteen years. Learning of Dao'an's great reputation, the Former Qin ruler Fu Jian (338-385) amassed an army and captured Xiangyang. After the fall of Xiangyang, Fu Jian invited Dao'an to the capital of Chang'an and honored him as his personal teacher. Dao'an later urged Fu Jian to invite the eminent Central Asian monk KUMARAJĪVA to China. In order to determine the authenticity and provenance of the various scriptural translations then being made in China, Dao'an compiled an influential catalogue of scriptures known as the ZONGLI ZHONGJING MULU, which was partially preserved in the CHU SANZANG JIJI. He also composed various prefaces and commentaries, and his exegetical technique of dividing a scripture into three sections (SANFEN KEJING)-"preface" (xufen), "text proper" (zhengzongfen), and "dissemination section" (liutongfen)-is still widely used even today in East Asian scriptural exegesis. In Dao'an's day, the Indian VINAYA recensions had not yet been translated into Chinese, so Dao'an took it upon himself to codify an early set of indigenous monastic regulations known as the Sengni guifan fofa xianzhang (no longer extant) as a guide for Chinese monastic practice. Also traced to Dao'an is the custom of monks and nuns abandoning their secular surnames for the surname SHI (a transcription of the Buddha's clan name sAKYA; J. Shaku; K. Sok; V. Thích), as a mark of their religious ties to the Buddha's lineage. Among his many disciples, LUSHAN HUIYUAN is most famous.
Dasheng yi zhang. (J. Daijo gisho; K. Taesŭng ŭi chang 大乗義章). In Chinese, "Compendium of the Purport of Mahāyāna"; compiled by JINGYING HUIYUAN; a comprehensive dictionary of Buddhist numerical lists that functions as a virtual encyclopedia of MAHĀYĀNA doctrine. Huiyuan organized 249 matters of doctrine into five sections: teachings, meanings, afflictions, purity, and miscellaneous matters (this last section is no longer extant). Each section is organized numerically, much as are some ABHIDHARMA treatises. The section on afflictions begins, for instance, with the meaning of the two hindrances and ends with the 84,000 hindrances. These various listings are then explained from a Mahāyāna perspective, with corroboration drawn from quotations from scriptures, treatises, and the sayings of other teachers. The Dasheng yi zhang serves as an important source for the study of Chinese Mahāyāna thought as it had developed during the Sui dynasty (589-618).
Da Tang neidian lu. (J. Dai To naitenroku; K. Tae Tang naejon nok 大唐内典録). In Chinese, "The Great Tang Record of Inner [viz., Buddhist] Classics"; a catalogue of the Buddhist canon compiled by the Chinese monk DAOXUAN (596-667). While preparing an inventory of scriptures for the newly established library at the monastery of XIMINGSI, Daoxuan was unsatisfied with the quality of existing scriptural catalogues (JINGLU) and decided to compile his own. Daoxuan's catalogue draws heavily on earlier catalogues, such as the LIDAI SANBAO JI, CHU SANZANG JIJI, Fajing lu, and Renshou lu. The Da Tang neidian lu consists of ten major sections. The first section is the comprehensive catalogue of scriptures, which more or less corresponds to the list found in the Lidai sanbao ji. The second section, a taxonomy of scriptures, also largely corresponds to the Renshou lu. The third section lists the actual contents of Ximingsi's library and thus serves as an important source for studying the history of this monastery and its scriptural collection. The fourth section provides a list of texts appropriate for recitation. The fifth section deals with texts that contain mistakes and discusses their significance. The sixth section lists texts composed in China. The seventh and eighth sections cover miscellaneous texts and APOCRYPHA (162 in total). The ninth section lists previous scriptural catalogues of the past, and the tenth section discusses the virtues of reciting scriptures.
Dazhidu lun. (J. Daichidoron; K. Taejido non 大智度論). In Chinese, "Treatise on the Great Perfection of Wisdom"; an important Chinese text that is regarded as the translation of a Sanskrit work whose title has been reconstructed as *MāhāprājNāpāramitāsāstra or *MahāprajNāpāramitopedesa. The work is attributed to the MADHYAMAKA exegete NĀGĀRJUNA, but no Sanskrit manuscripts or Tibetan translations are known and no references to the text in Indian or Tibetan sources have been identified. The work was translated into Chinese by the KUCHA monk KUMĀRAJĪVA (344-413) between 402 and 406; it was not translated into Chinese again. Some scholars speculate that the work was composed by an unknown Central Asian monk of the SARVĀSTIVĀDA school who had "converted" to MADHYAMAKA, perhaps even Kumārajīva himself. The complete text was claimed to have been one hundred thousand slokas or one thousand rolls (zhuan) in length, but the extant text is a mere one hundred rolls. It is divided into two major sections: the first is Kumārajīva's full translation of the first fifty-two chapters of the text; the second is his selective translations from the next eighty-nine chapters of the text. The work is a commentary on the PANCAVIMsATISĀHASRIKĀPRAJNĀPĀRAMITĀSuTRA, and is veritable compendium of Buddhist doctrine, replete with quotations from a wide range of Indian texts. Throughout the translation, there appear frequent and often substantial interlinear glosses and interpolations, apparently provided by Kumārajīva himself and targeting his Chinese readership; it is the presence of such interpolations that has raised questions about the text's Indian provenance. In the first thirty-four rolls, the Dazhidu lun provides a detailed explanation of the basic concepts, phrases, places, and figures that appear in the PaNcaviMsatisāhasrikāprajNāpāramitā (e.g., BHAGAVAT, EVAM MAYĀ sRUTAM, RĀJAGṚHA, buddha, BODHISATTVA, sRĀVAKA, sĀRIPUTRA, suNYATĀ, NIRVĀnA, the six PĀRAMITĀ, and ten BALA). The scope of the commentary is extremely broad, covering everything from doctrine, legends, and rituals to history and geography. The overall concern of the Dazhidu lun seems to have been the elucidation of the concept of buddhahood, the bodhisattva career, the MAHĀYĀNA path (as opposed to that of the HĪNAYĀNA), PRAJNĀ, and meditation. The Dazhidu lun thus served as an authoritative source for the study of Mahāyāna in China and was favored by many influential writers such as SENGZHAO, TIANTAI ZHIYI, FAZANG, TANLUAN, and SHANDAO. Since the time of the Chinese scriptural catalogue KAIYUAN SHIJIAO LU (730), the Dazhidu lun, has headed the roster of sĀSTRA materials collected in the Chinese Buddhist canon (DAZANGJING; see also KORYo TAEJANGGYoNG); this placement is made because it is a principal commentary to the PRAJNĀPĀRAMITĀ sutras that open the SuTRA section of the canon. Between 1944 and 1980, the Belgian scholar ÉTIENNE LAMOTTE published an annotated French translation of the entire first section and chapter 20 of the second section as Le Traité de la Grande Vertu de Sagesse, in five volumes.
Although the division of the Bible into chapters and verses is of medieval, non-Jewish origin, its use has become standard in all Jewish books. The traditional division is into non-numbered paragraphs (parshiot, sing. parashah) and verses. In addition, the Torah is divided into 54 sections (also parshiot), at least one of which is read each week in the synagogue.
Deb ther sngon po. (Depter Ngonpo). In Tibetan, lit. "The Blue Annals"; a Tibetan historical work written by 'Gos lo tsā ba Gzhon nu dpal (1392-1481) between 1476 and 1478. It provides a broad history of Buddhism in Tibet, divided into sections covering various periods and transmission lineages. It is especially valued for its detailed history of the transmission of specific texts and practices from India to Tibet. It was one of the first comprehensive Tibetan works to be translated into English, by the Russian scholar GEORGE ROERICH and the Tibetan savant DGE 'DUN CHOS 'PHEL.
deck ::: v. t. --> To cover; to overspread.
To dress, as the person; to clothe; especially, to clothe with more than ordinary elegance; to array; to adorn; to embellish.
To furnish with a deck, as a vessel. ::: v. --> The floorlike covering of the horizontal sections, or
Desargues's theorem: A theorem in geometry which states for two triangles where the lines joining corresponding vertices intersect at the same point, the (infinite) lines which coincides with corresponding sides intersect such that the three points of intersections lie on the same straight line.
Dhātukāya[pādasāstra]. (T. Khams kyi tshogs; C. Jieshen lun; J. Kaishinron; K. Kyesin non 界身論). In Sanskrit, "Collection of Elements"; traditionally placed as the fifth of the six "feet" (pāda) of the JNĀNAPRASTHĀNA, the central treatise in the SARVĀSTIVĀDA ABHIDHARMAPItAKA. The text, which is attributed to either VASUMITRA or PuRnA, probably dates from the middle stratum of Sarvāstivāda abhidharma materials, together with the VIJNĀNAKĀYA, and probably the PRAJNAPTIBHĀsYA and PRAKARAnAPĀDA as well; the first century BCE is the terminus ad quem for its composition. As its title suggests, the Dhātukāya is a collection of various schemata for organizing the diverse mental concominants (CAITTA) that had been listed in previous ABHIDHARMA materials. The text is in two major sections, the first of which, the *mulavastuvarga, provides a roster of ninety-one different types of mentality (CITTA) and mental concomintants (caitta) in fourteen different lists of factors (DHARMA). The second major section, the *vibhajyavarga, provides a series of analyses that details the intricate interrelationships among the various factors included in these dharma lists. The text concludes with an analysis of each individual factor in terms of its association with, or dissociation from, the eighteen elements (DHĀTU), twelve sense-fields (ĀYATANA), and five aggregates (SKANDHA). The idiosyncratic lists of dharmas found in the Dhātukāya are ultimately standardized in the later Prakaranapāda. Because the Dhātukāya's preliminary rosters are ultimately superseded by the more developed and comprehensive treatment of dharmas found in the Prakaranapāda, the Dhātukāya is less commonly read and consulted within the later Sarvāstivāda tradition and is, in fact, never cited in the ABHIDHARMAMAHĀVIBHĀsĀ, the Sarvāstivāda's encyclopedic treatment of doctrine. The fact that the Chinese tradition ascribes authorship of both of these texts to Vasumitra suggests that the Prakaranapāda may have been intended to be the definitive and complete systematization of dharmas that are outlined only tentatively, and incompletely, in the Dhātukāya. The Dhātukāya is reminiscent in style and exegetical approach to the Pāli PAttHĀNA and especially the DHĀTUKATHĀ (both of which may derive from a common urtext), although there are few similarities in their respective contents. The Dhātukāya does not survive in an Indic language and is only extant in a Chinese translation made by XUANZANG's translation team in 663 CE. The text is said to have been composed originally in six thousand slokas, although the recension Xuanzang translated apparently derived from an abbreviated edition in 830 slokas.
diagonal point: The three points of intersections for (three) pairs of lines which (each) contain 2 (distinct) vertices of the quadrilateral.
diclinic ::: a. --> Having two of the intersections between the three axes oblique. See Crystallization.
Dīghanikāya. In Pāli, "Collection of Long Discourses"; the first division of the Pāli SUTTAPItAKA. It is comprised of thirty-four lengthy suttas (SuTRA) arranged rather arbitrarily into three major sections: "morality" (sīlakkhanda), comprising suttas 1-14; "great division" (mahāvagga), comprising suttas 14-23; and the "charlatan" (pātikavagga), comprising suttas 24-34. Among the suttas contained in the Dīghanikāya are such renowned and influential scriptures as the AGGANNASUTTA, MAHĀPARINIBBĀNASUTTA, SĀMANNAPHALASUTTA, and the SATIPAttHĀNASUTTA. The Pāli tradition asserts that the texts of the Dīghanikāya were first recited orally during the first Buddhist council (SAMGĪTI; see COUNCIL, FIRST) following the Buddha's death and were officially transcribed into written form in Sri Lanka during the reign of King VAttAGĀMAnI ABHAYA in the first century BCE. An analogous recension of the "Long Discourses" appears in the Sanskrit DĪRGHĀGAMA (all but three of its thirty sutras have their equivalents in Pāli). Fragments of the Sanskrit recension, which is associated with the SARVĀSTIVĀDA school or its MuLASARVĀSTIVĀDA offshoot, were rediscovered in Afghanistan in the 1990s. Before that rediscovery, only a Chinese translation of the Dīrghāgama survived, which was attributed to the DHARMAGUPTAKA school; the translation was finished in 413 CE. Although all three recensions of this collection have a tripartite structure, only the first section of the Pāli, the sīlakkhanda, has a counterpart in the Sarvāstivāda and Dharmaguptaka recensions. The Dīghanikāya appears in the Pali Text Society's English translation series as Dialogues of the Buddha.
dike ::: To remove or disable a portion of something, as a wire from a computer or a subroutine from a program. A standard slogan is When in doubt, dike it out. as to attack with dikes. Among hackers this term has been metaphorically extended to informational objects such as sections of code.[Jargon File]
dike To remove or disable a portion of something, as a wire from a computer or a subroutine from a program. A standard slogan is "When in doubt, dike it out". (The implication is that it is usually more effective to attack software problems by reducing complexity than by increasing it.) The word "dikes" is widely used among mechanics and engineers to mean "diagonal cutters", especially the heavy-duty metal-cutting version, but may also refer to a kind of wire-cutters used by electronics technicians. To "dike something out" means to use such cutters to remove something. Indeed, the TMRC Dictionary defined dike as "to attack with dikes". Among hackers this term has been metaphorically extended to informational objects such as sections of code. [{Jargon File}]
Dīrghāgama. (T. Lung ring po; C. Chang Ahan jing; J. Joagongyo; K. Chang Aham kyong 長阿含經). In Sanskrit, "The Collection of Long Scriptures"; the Sanskrit scriptural collection (ĀGAMA) that is analogous to the Pāli DĪGHANIKĀYA. (All but three of the Dīrghāgama's thirty SuTRAS have equivalents in the Pāli Dīghanikāya.) The Sanskrit recension was long lost and survived only in a Chinese translation made in 413 CE by BUDDHAYAsAS and ZHU FONIAN; that Chinese recension is attributed to the DHARMAGUPTAKA school. In the 1990s, however, extensive fragments of a Sanskrit recension of the Dīrghāgama in BRĀHMĪ script were discovered in Afghanistan, a recension that is instead associated with the SARVĀSTIVĀDA school or its MuLASARVĀSTIVĀDA offshoot. These fragments, which constitute about fifty-five percent of the complete manuscript, are the object of intensive scholarly investigation. Small fragments of this same Sarvāstivāda or Mulasarvāstivāda recension have also been discovered in Central Asia. All three major recensions of the Dīrghāgama (including the Pāli Dīghanikāya) have a tripartite structure, but two of the three sections in the Sarvāstivāda manuscript are radically different from the other two recensions, suggesting that it comes from an independent textual lineage. In the Sarvāstivāda Sanskrit recension, part one, the "six sutra section" (satsutrakanipāta), and part two, the "section on pairs" (yuganipāta), have no counterpart in the Pāli or Dharmaguptaka recensions. Part three, the "section on morality" (sīlaskandhanipāta), has an analogue in the other two recensions, but the titles and sequence of the incorporated sutras differs. The first section of the Sarvāstivāda Dīrghāgama with its six major sutras-the Dasottarasutra (P. DASUTTARASUTTA), Arthavistarasutra, SaMgītisutra (P. SAnGĪTISUTTA), Catusparisatsutra, Mahāvadānasutra (P. MAHĀPADĀNASUTTANTA), and MAHĀPARNIRVĀnASuTRA (P. MAHĀPARINIBBĀNASUTTANTA)-was not preserved in the Afghan manuscripts and is extant only in fragments from Central Asia, where it was popular in its own right and often circulated independently.
disjoint: A collection of sets are disjoint if their pairwise intersections are all empty.
dissected ::: imp. & p. p. --> of Dissect ::: a. --> Cut into several parts; divided into sections; as, a dissected map.
Cut deeply into many lobes or divisions; as, a dissected leaf.
double-ended queue ::: (algorithm) /dek/ (deque) A queue which can have items added or removed from either end[?].The Knuth reference below reports that the name was coined by E. J. Schweppe.[D. E. Knuth, The Art of Computer Programming. Volume 1: Fundamental Algorithms, second edition, Sections 2.2.1, 2.6, Addison-Wesley, 1973]. .[Correct definition? Example use?](2003-12-17)
double-ended queue "algorithm" /dek/ (deque) A {queue} which can have items added or removed from either end[?]. The Knuth reference below reports that the name was coined by E. J. Schweppe. [D. E. Knuth, "The Art of Computer Programming. Volume 1: Fundamental Algorithms", second edition, Sections 2.2.1, 2.6, Addison-Wesley, 1973]. {Silicon Graphics (http://sgi.com/tech/stl/Deque.html)}. [Correct definition? Example use?] (2003-12-17)
Eihei shingi. (永平清規). In Japanese, "Pure Rules for EIHEI(JI)"; a collection of essays on the ZEN monastic codes or "pure rules" (QINGGUI), composed by DoGEN KIGEN. The work is composed in two rolls, in six major sections. The Tenzo Kyokun section, composed while Dogen was still residing at Koshoji in 1237, discusses the duties of the cook. The BENDoHo details the daily duties at the monastery of Daibutsuji and the practices, such as meditation, carried out in the SAMGHA hall (see C. SENGTANG). The Fu shukuhanpo explains the proper method of preparing and consuming rice gruel. The Shuryo shingi of 1249 describes the proper deportment of monks in training at Eiheiji's shuryo. The Tai taiko goge jariho, composed in 1244, deals with the proper ritual decorum or means of respecting a master (ĀCĀRYA). The final section, the Chiji shingi, from 1246, details the duties of the officers of the monastery. In 1667, these essays were edited together and published by Kosho Chido (d. 1670), the thirtieth abbot of Eiheiji. The fiftieth abbot, Gento Sokuchu (1729-1807), republished Kosho's edited volume with minor corrections in 1794.
ellipsoid ::: n. --> A solid, all plane sections of which are ellipses or circles. See Conoid, n., 2 (a). ::: a. --> Alt. of Ellipsoidal
Ellorā. [alt. Elurā]. Among the many cave complexes scattered throughout Asia, perhaps the most famous are Ellorā and AJAntĀ in India; YUNGANG, DUNHUANG, and DAZU in China; and SoKKURAM in Korea. The site of Ellorā is located near Ajantā, eighteen miles north of the present-day city of Aurangabad, in the state of Maharashtra. From the sixth through the tenth centuries, there were thirty-four caves carved out of the solid rock of its cliffs. Twelve of these caves date from c. 600 to 730 CE and are Buddhist in orientation. They are rather modest in comparison to the site's Hindu and JAINA caves, which were built at a later date. As monks and nuns built retreats at the site, cave complexes were dug into the base of the cliffs. Some of these excavations were plain cells; others were more elaborate sanctuaries, adorned with paintings, statues, and bas-reliefs. Constructed in the late-seventh or early-eighth centuries, the three-storied Cave 12 was probably one of the last Buddhist caves created at Ellorā. While the central shrine on each floor shows a buddha flanked by the two BODHISATTVAs AVALOKITEsVARA and VAJRAPĀnI, it is especially noteworthy that Cave 12's interior artistic scheme also illustrates the early development of diagrams (MAndALA), both in two-dimensional relief and three-dimensional sculpture. The so-called eight-bodhisattva mandala (astabodhisattvamandala) is depicted on each floor. In addition, in some sections of the cave, the eight bodhisattvas (AstAMAHOPAPUTRA) surround a central buddha in a nine-square diagram. The mandalas shown in this cave attest to the highly developed ritual environments at Ellorā and also demonstrate that over the course of time artistic imagery was used in the service of specific Buddhist beliefs. The developments documented in exceptional caves like this one were nurtured by lay patronage and royal support. Stylistically, the Ellorā caves are similar to those of neighboring Ajantā, and may have been crafted by sculptors who worked at that earlier cave site.
English from Greek by J. D. A., 1724. Sections in
Euler diagram: The elementary operations upon and relations between classes -- complementation, logical sum, logical product, class equality, class inclusion -- may sometimes advantageously be represented by means of the corresponding operations upon and relations between regions in a plane. (Indeed, if regions are considered as classes of points, the operations and relations for regions become particular cases of those for classes.) By using regions of simple character, such as interiors of circles or ellipses, to stand for given classes, convenient diagrammatic representations are obtained of the possible logical relationships between two or more classes. These are known as Euler diagrams, although their employment by Euler in his Letters to a German Princess (vol. 2, 1772) was not their first appearance. Or the diagram may be so drawn as to show all possible intersections (2n intersections in the case of classes), and then intersections known to be empty may be crossed out, and intersections known not to be empty marked with an asterisk or otherwise (Venn diagram). -- A.C.
Fargard (Pahlavi) The sections or chapters of the Vendidad, the principal book of the Avesta.
fill (English): a jazz or rock term which instructs performers to improvise a scalar passage or riff to "fill in" the brief time between lyrical phrases, the lines of melody, or between two sections
Fortran 90 (Previously "Fortran 8x" and "Fortran Extended") An extensive enlargement of {Fortran 77}. Fortran 90 has {derived types}, {assumed shape arrays}, {array sections}, functions returning arrays, case statement, {module} subprograms and internal subprograms, optional and keyword subprogram arguments, {recursion}, and {dynamic allocation}. It is defined in ISO 1539:1991, soon to be adopted by {ANSI}. ["Fortran 90 Explained", M. Metcalf et al, Oxford University Press 1990]. (1994-12-16)
Fortran 90 ::: (Previously Fortran 8x and Fortran Extended) An extensive enlargement of Fortran 77. Fortran 90 has derived types, assumed shape arrays, array sections, subprograms, optional and keyword subprogram arguments, recursion, and dynamic allocation. It is defined in ISO 1539:1991, soon to be adopted by ANSI.[Fortran 90 Explained, M. Metcalf et al, Oxford University Press 1990]. (1994-12-16)
Free On-line Dictionary of Computing "introduction" FOLDOC is a searchable dictionary of acronyms, jargon, programming languages, tools, architecture, operating systems, networking, theory, conventions, standards, mathematics, telecoms, electronics, institutions, companies, projects, products, history, in fact anything to do with computing. Copyright 1985 by Denis Howe Permission is granted to copy, distribute and/or modify this document under the terms of the GNU Free Documentation License, Version 1.1 or any later version published by the Free Software Foundation; with no Invariant Sections, Front- or Back-Cover Texts. A copy of the license is included in the section entitled "{GNU Free Documentation License}". Please refer to the dictionary as "The Free On-line Dictionary of Computing, http://foldoc.org/, Editor Denis Howe" or similar. Please make the URL both text (for humans) and a hyperlink (for Google). You can search the latest version of the dictionary at URL http://foldoc.org/. Where {LaTeX} commands for certain non-{ASCII} symbols are mentioned, they are described in their own entries. "\" is also used to represent the Greek lower-case lambda used in {lambda-calculus}. See {Pronunciation} for how to interpret the pronunciation given for some entries. Cross-references to other entries look {like this}. Note that not all cross-references actually lead anywhere yet, but if you find one that leads to something inappropriate, please let me know. Dates after entries indicate when that entry was last updated. {More about FOLDOC (about.html)}. (2018-05-22)
frontal lobotomy: an operation, popular in the 1940s and 1950s, which involved sectioning or removing sections of the frontal lobes, often to treat cases of bipolar mood disorder or chronic pain.
Gaoseng zhuan. (J. Kosoden; K. Kosŭng chon 高僧傳). In Chinese "Biographies of Eminent Monks," also known as the Liang gaoseng zhuan, a collection of biographies of famous and/or archetypal monks compiled by the monk Huijiao (497-554) of the Liang dynasty. The Gaoseng zhuan contains the biographies of nearly five hundred monks (253 full biographies and 243 miscellaneous figures) who were active in China from 67 to 519 CE. In compiling his collection, Huijiao drew upon various sources, including epigraphy, oral interviews, and extant literary works. He categorized the biographies into ten sections: translators, exegetes, thaumaturges (shenyi), meditators, VINAYA masters, self-immolators (wangshen), chanters of scriptures, benefactors, hymnodists (jingshi), and propagators (changdao). Huijiao's collection became the standard followed in subsequent biographical collections, such as DAOXUAN's XU GAOSENG ZHUAN and ZANNING's SONG GAOSENG ZHUAN.
Gibralter ::: The crossing point at Chlodna Street between the two sections of the Warsaw Ghetto. Nicknamed Gibralter by the Germans, this was where Jews were forced to wait, often for hours, before being allowed to cross from one side of the ghetto to the other. The crossing was closed after a wooden bridge was constructed to connect the two sides of the ghetto.
GNU Free Documentation License "legal" (GFDL) The {Free Software Foundation}'s license designed to ensure the same freedoms for {documentation} that the {GPL} gives to {software}. This dictionary is distributed under the GFDL, see the copyright notice in the {Free On-line Dictionary of Computing} section (at the start of the source file). The full text follows. Version 1.1, March 2000 Copyright 2000 Free Software Foundation, Inc. 59 Temple Place, Suite 330, Boston, MA 02111-1307 USA Everyone is permitted to copy and distribute verbatim copies of this license document, but changing it is not allowed. 0. PREAMBLE The purpose of this License is to make a manual, textbook, or other written document "free" in the sense of freedom: to assure everyone the effective freedom to copy and redistribute it, with or without modifying it, either commercially or noncommercially. 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GNU Free Documentation License ::: (legal) (GFDL) The Free Software Foundation's license designed to ensure the same freedoms for documentation that the GPL gives to software.This dictionary is distributed under the GFDL, see the copyright notice in the Free On-line Dictionary of Computing section (at the start of the source file). The full text follows.Version 1.1, March 2000Copyright (C) 2000 Free Software Foundation, Inc.59 Temple Place, Suite 330, Boston, MA 02111-1307 USAEveryone is permitted to copy and distribute verbatim copies of this license document, but changing it is not allowed.0. 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Any other attempt to copy, modify, rights, from you under this License will not have their licenses terminated so long as such parties remain in full compliance.10. FUTURE REVISIONS OF THIS LICENSEThe Free Software Foundation may publish new, revised versions of the GNU Free Documentation License from time to time. Such new versions will be similar in spirit to the present version, but may differ in detail to address new problems or concerns. See .Each version of the License is given a distinguishing version number. If the Document specifies that a particular numbered version of this License or any does not specify a version number of this License, you may choose any version ever published (not as a draft) by the Free Software Foundation.End of full text of GFDL.(2002-03-09)
gong'an. (J. koan; K. kongan 公案). In Chinese, "public case," or "precedent"; better known in the West by its Japanese pronunciation koan, a word that has now entered common English parlance as "koan." Gong'an was originally a legal term, referring to the magistrate's (gong) table (an), which by metonymy comes to refer to a legal precedent or an authoritative judgment; the term also comes to mean simply a "story" (gong'an in vernacular Chinese refers to the genre of detective stories). The term is widely used in the CHAN school in a way that conveys both denotations of a legal precedent and a story. The study of gong'an seems to have had its beginnings in the practice, probably dating from the late-Tang dynasty, of commenting on the exchanges or "ancient precedents" (guce) culled from Chan genealogical histories (e.g., JINGDE CHUANDENG LU) and the recorded sayings or discourse records (YULU) of the Chan masters of the past. Commenting on old cases (niangu), often using verses (SONGGU), seems to have become a well-established practice by the early Song dynasty, as more recorded sayings began to include separate sections known as nianggu and songgu. Perhaps one of the most famous collections of verse commentaries on old cases is the Chan master XUEDOU CHONGXIAN's Xuedou heshang baice songgu, which now exists only as part of a larger influential collection of gong'ans known as the BIYAN LU. Other famous gong'an collections, such as the CONGRONG LU and WUMEN GUAN, were compiled during the Song dynasty and thereafter. These collections often shared a similar format. Each case (bence), with some exceptions, begins with a pointer (CHUISHI), a short introductory paragraph. The actual case, often a short anecdote, is interspersed with interlinear notes known as "annotations" or "capping phrases" (C. zhuoyu/zhuyu; see J. JAKUGO). After the case, a prose commentary (pingchang), verse commentary (songgu), and subcommentary on the verse commentary follow. Traditionally, 1,700 specific gong'an are said to have been in circulation in the Chan school. Although this number does have antecedents within the tradition, there are no fixed numbers of cases included in Chan gong'an anthologies; for example, a late Qing-dynasty collection, the 1712 Zongjian falin, includes 2,720 gong'an, which were claimed to be all the gong'an then in active use within the tradition. Whatever the number, there seems not to have been any kind of systematic curriculum within the Chinese Chan or Korean Son traditions using this full panoply of gong'an. The creation of a pedagogical system of training involving mastery of a series of many different koans is commonly attributed to HAKUIN EKAKU (1685-1768) in the Japanese RINZAISHu of ZEN. The widespread reference to 1,700 gong'an in Western-language materials may derive from accounts of Japanese government attempts in 1627 to routinize the Rinzai monastic curriculum, by promulgating a regulation requiring all Zen abbots to master 1,700 cases as part of their training. ¶ The literary endeavor of studying old cases also gave rise to new forms of meditation. The Chan master DAHUI ZONGGAO in the YANGQI PAI of the LINJI ZONG systematized a practice in which one focuses on what he termed the "meditative topic" (HUATOU), which in some contexts refers to the "keyword," or "critical phrase" of a gong'an story. For instance, the famous huatou "WU" (no) that Dahui used as a meditative topic was derived from a popular gong'an attributed to ZHAOZHOU CONGSHEN: A student asked Zhaozhou, "Does a dog have buddha nature, or not?," to which Zhaozhou replied "wu" (no; lit., "it does not have it") (see WU GONG'AN; GOUZI WU FOXING). This new practice was called the "Chan of observing the meditative topic" or, more freely, "questioning meditation" (KANHUA CHAN). During the Song dynasty, students also began to seek private instruction on gong'an from Chan masters. These instructions often occurred in the abbot's quarters (FANGZHANG). ¶ The active study of gong'an in Korean SoN begins with POJO CHINUL and his disciple CHIN'GAK HYESIM, who learned of Dahui's kanhua Chan largely through the writings of their Chinese counterpart. Hyesim was also the first Korean Son monk to compile his own massive collection of cases, titled the SoNMUN YoMSONG CHIP. The use of cases was later transmitted to Japan by pilgrims and émigré monks, where koan study became emblematic of the Rinzaishu. Because rote memorization of capping phrases came to take precedence over skilled literary composition in classical Chinese, the Japanese compiled large collections of capping phrases, such as the ZENRIN KUSHu, to use in their training.
Gyi jo lo tsā ba Zla ba'i 'od zer. (Gyijo lotsāwa Dawe Öser) (c. eleventh century). A Tibetan translator renowned as the first scholar to render the KĀLACAKRATANTRA into Tibetan. The year in which this project was completed, 1027, marks the beginning of the modern Tibetan calendar. Gyi jo lo tsā ba composed translations of many other tantric works still preserved in both the BKA' 'GYUR and BSTAN 'GYUR sections of the Tibetan Buddhist canon.
half-space One of the two sections that a plane in three dimensions divide into.
Hannya shingyo hiken. (般若心經秘鍵). In Japanese, "Secret Key to the PRAJNĀPĀRAMITĀHṚDAYASuTRA"; attributed to the Japanese SHINGONSHu monk KuKAI. According to its colophon, Kukai composed the Hannya shingyo hiken upon imperial request during a great epidemic in 818, but an alternative theory rejects the colophon's claim and dates the text to 834. The Hannya shingyo hiken claims that the PrajNāpāramitāhṛdaya, the famous "Heart Sutra," is actually an esoteric scripture (see TANTRA) that explicates the "great mind-MANTRA SAMĀDHI" of the BODHISATTVA PrajNā. The treatise first provides a synopsis of the scripture and an explanation of its title, followed by a detailed interpretation of its teachings, in a total of five sections (each corresponding to a certain part of the scripture). In its first section, entitled "the complete interpenetration between persons and DHARMAs," the treatise describes the practice of the bodhisattva AVALOKITEsVARA in terms of five factors (cause, practice, attainment, entrance, and time). The next section, entitled "division of the various vehicles," divides the different vehicles (YĀNA) of Buddhism into the vehicles of construction, destruction, form, two, and one, and also mentions the vehicles of SAMANTABHADRA (see HUAYAN ZONG), MANJUsRĪ (see SANLUN ZONG), MAITREYA (see YOGĀCĀRA), sRĀVAKAs, PRATYEKABUDDHAs, and Avalokitesvara (see TIANTAI ZONG). In the third section, entitled "benefits attained by the practitioner," the treatise discusses seven types of practitioners (Huayan, Sanlun, Yogācāra, srāvaka, pratyekabuddha, Tiantai, and Shingon) and four varieties of dharmas (cause, practice, attainment, and entrance). The fourth section, entitled "clarification of the DHĀRAnĪ," explains the MANTRA "GATE GATE PĀRAGATE PĀRASAMGATE BODHI SVĀHĀ" in terms of its name, essence, and function, and also divides it into four types, which are associated with the srāvaka, pratyekabuddha, MAHĀYĀNA, and esoteric (himitsu) vehicles. The fifth section, entitled "secret mantra," further divides the spell into five different types and explains the attainment of BODHI within the various vehicles. Commentaries on this treatise were written by DoHAN (1178-1252), Saisen (1025-1115), KAKUBAN (1095-1143), Innyu (1435-1519), Donjaku (1674-1742), and others.
hash coding ::: (programming, algorithm) (Or hashing) A scheme for providing rapid access to data items which are distinguished by some key. Each data item to be select one of a number of hash buckets in a hash table. The table contains pointers to the original items.If, when adding a new item, the hash table already has an entry at the indicated location then that entry's key must be compared with the given key to see if it The hash function usually depends on the table size so if the table needs to be enlarged it must usually be completely rebuilt.When you look up a name in the phone book (for example), you typically hash it by extracting its first letter; the hash buckets are the alphabetically ordered letter sections.See also: btree, checksum, CRC, pseudorandom number, random, random number, soundex. (1997-08-03)
hash coding "programming, algorithm" (Or "hashing") A scheme for providing rapid access to data items which are distinguished by some {key}. Each data item to be stored is associated with a key, e.g. the name of a person. A {hash function} is applied to the item's key and the resulting hash value is used as an index to select one of a number of "hash buckets" in a hash table. The table contains pointers to the original items. If, when adding a new item, the hash table already has an entry at the indicated location then that entry's key must be compared with the given key to see if it is the same. If two items' keys hash to the same value (a "{hash collision}") then some alternative location is used (e.g. the next free location cyclically following the indicated one). For best performance, the table size and {hash function} must be tailored to the number of entries and range of keys to be used. The hash function usually depends on the table size so if the table needs to be enlarged it must usually be completely rebuilt. When you look up a name in the phone book (for example), you typically hash it by extracting its first letter; the hash buckets are the alphabetically ordered letter sections. See also: {btree}, {checksum}, {CRC}, {pseudorandom number}, {random}, {random number}, {soundex}. (1997-08-03)
Hayagrīva. (T. Rta mgrin; C. Matou Guanyin; J. Bato Kannon; K. Madu Kwanŭm 馬頭觀音). In Sanskrit, "Horse-Necked One"; an early Buddhist deity who developed from a YAKsA attendant of AVALOKITEsVARA into a tantric wrathful deity important in the second diffusion of Buddhism in Tibet. The name "Hayagrīva" belonged to two different Vedic deities, one an enemy of VIsnU, another a horse-headed avatāra, or manifestation, of that deity. Eventually the two merged, whence he was absorbed into the Buddhist pantheon. In early Buddhist art, Hayagrīva frequently appears as a smallish yaksa figure attending Avalokitesvara, Khasarpana, AMOGHAPĀsA, and TĀRĀ; by the mid-seventh century, however, Hayagrīva had merged with Avalokitesvara to become a wrathful form of that bodhisattva. He appears in this new form, Hayagrīva-Avalokitesvara, in the Avalokitesvara sections of the DhāranīsaMgraha (where his DHĀRAnĪs are said to be effective in destroying mundane obstacles) and later Chinese translations of the Amoghapāsahṛdaya, as well as in the MAHĀVAIROCANASuTRA. While he does appear with a horse's head in Japan (where he is considered a protective deity of horses), Hayagrīva is customarily shown with a horse head emerging from his flaming hair. In the tantric pantheon, Hayagrīva initially occupied outer rings of the MAndALA, but eventually came to be considered a YI DAM in his own right, a transformation that would grant him the status of a fully enlightened being. In Mongolia he is worshipped as the god of horses. In Tibet he is primarily worshipped as a LOKOTTARA (supramundane) DHARMAPĀLA (dharma protector).
hemisphere Either one of the two sections of a sphere divided by a plane through the sphere's centre.
Huayan jing suishu yanyi chao. (J. Kegongyo zuisho engisho; K. Hwaom kyong suso yonŭi ch'o 華嚴經随疏演義鈔). In Chinese, "Autocommentary to the Exegesis of the AVATAMSAKASuTRA," a ninety-roll autocommentary by the Huayan patriarch CHENGGUAN to his own sixty-roll exegesis of the AvataMsakasutra, the HUAYAN JING SHU; this massive work provides the most exhaustive presentation of Chengguan's thought in his oeuvre. In the autocommentary, Chengguan provides a general overview of the history and thought of the HUAYAN tradition, along with a painstaking line-by-line commentary to the text of the AvataMsakasutra. Chengguan explains the rise of the Huayan teachings and offers a classification of teachings (see JIAOXIANG PANSHI). These sections are followed by an explanation of such seminal Huayan doctrines as the dependent origination of the DHARMADHĀTU (FAJIE YUANQI). Chengguan also outlines the different capacities of sentient beings and provides a summary of the teachings of the different exegetical traditions in China. A comparative study of the various Chinese translations of the AvataMsakasutra follows, culminating in an analysis of the title of the sutra. The autocommentary then follows with a detailed treatment of specific passages in the sutra. Chengguan's attempt to define clearly the boundaries between the different traditions of Buddhism, as well as his emphasis on a distinctively Huayan style of meditation, are noteworthy aspects of his commentary.
Huayan jing zhigui. (J. Kegongyo shiki; K. Hwaom kyong chigwi 華嚴經旨歸). In Chinese, "A Guide to the AVATAMSAKASuTRA," one of FAZANG's several commentaries to the AvataMsakasutra; its format is unique in that it explains ten aspects of the sutra, each argued with ten theses or examples. The symbolic ten sections and one hundred theses/examples (ten sections times ten theses/examples) that make up the commentary are consistent with the HUAYAN school's fascination with those two numbers, which were taken to represent notions such as "consummate interfusion" (YUANRONG) and "unimpeded interpenetration between all phenomena" (see SHISHI WU'AI FAJIE).
Hwaom ilsŭng popkye to. (C. Huayan yisheng fajie tu; J. Kegon ichijo hokkaizu 華嚴一乘法界圖). In Korean, "Diagram of the DHARMADHĀTU according to the One Vehicle of Hwaom (C. HUAYAN)," composed by ŬISANG in 670 and presented to his Chinese teacher, ZHIYAN. Ŭisang first provides a wavelike diagram of the dharmadhātu (also sometimes referred to as the Haein to, or "Oceanic-Reflection Diagram"), which contains a verse in two hundred and ten Chinese characters summarizing the gist of the Huayan school's interpretation of the AVATAMSAKASuTRA. The diagram and its subsumed verse are then followed by Ŭisang's own (auto)commentary, itself divided into two major sections: the fundamental purport of the diagram and the detailed interpretation of the verse. In the diagram itself, the path meanders along a single line in order to show that all phenomena are interconnected through the single principle of the dharma nature. The diagram begins and ends at the same place in the center of the maze, to suggest that the inception of practice in the generation of the thought of enlightenment (BODHICITTOTPĀDA) and its consummation through enlightenment are identical. The diagram is broadly divided into four equal sections to demonstrate that the dharma nature is perfected through the four means of conversion (SAMGRAHAVASTU: viz., giving, kind words, helpfulness, and cooperation). The single path that meanders through the diagram includes fifty-four curves to indicate the teachers that the pilgrim SUDHANA in the GAndAVYuHA section of the AvataMsakasutra consulted in the course of his training-and thus by extension the stages of the BODHISATTVA path. The "Hwaom ilsŭng popkye to" served as the foundation of Hwaom thought in Korea. There is some controversy over whether the verse itself may have in fact been composed by Zhiyan, with Ŭisang's contribution being to create the diagram for the verse and write the commentary, but there is not currently a scholarly consensus concerning this issue.
hyperbola: A curve consisting of the set of points whose distance from a specified point (called the focus) is greater than the distance to a specified line (the directrix) by a fixed proportion. Thus, a hyperbola can be defined by the focus, directrix, and the proportion (called eccentricity - which in the case of hyperbolae must be greater than 1) only. It is one type of conic sections represented by the equation:
inscription ::: n. --> The act or process of inscribing.
That which is inscribed; something written or engraved; especially, a word or words written or engraved on a solid substance for preservation or public inspection; as, inscriptions on monuments, pillars, coins, medals, etc.
A line of division or intersection; as, the tendinous inscriptions, or intersections, of a muscle.
An address, consignment, or informal dedication, as of
intergrave ::: v. t. --> To grave or carve between; to engrave in the alternate sections.
interrupt handler "software" A routine which is executed when an {interrupt} occurs. Interrupt handlers typically deal with low-level events in the hardware of a computer system such as a character arriving at a {serial port} or a tick of a {real-time clock}. Special care is required when writing an interrupt handler to ensure that either the interrupt which triggered the handler's execution is masked out (inhibitted) until the handler exits, or the handler is {re-entrant} so that multiple concurrent invocations will not interfere with each other. If interrupts are masked then the handler must execute as quickly as possible so that important events are not missed. This is often arranged by splitting the processing associated with the event into "upper" and "lower" halves. The lower part is the interrupt handler which masks out further interrupts as required, checks that the appropriate event has occurred (this may be necessary if several events share the same interrupt), services the interrupt, e.g. by reading a character from a {UART} and writing it to a {queue}, and re-enabling interrupts. The upper half executes as part of a user process. It waits until the interrupt handler has run. Normally the {operating system} is responsible for reactivating a process which is waiting for some low-level event. It detects this by a shared {flag} or by inspecting a shared queue or by some other synchronisation mechanism. It is important that the upper and lower halves do not interfere if an interrupt occurs during the execution of upper half code. This is usually ensured by disabling interrupts during {critical sections} of code such as removing a character from a queue. (2002-07-24)
interrupt handler ::: (software) A routine which is executed when an interrupt occurs. Interrupt handlers typically deal with low-level events in the hardware of a masked out (inhibitted) until the handler exits, or the handler is re-entrant so that multiple concurrent invocations will not interfere with each other.If interrupts are masked then the handler must execute as quickly as possible so that important events are not missed. This is often arranged by splitting the events share the same interrupt), services the interrupt, e.g. by reading a character from a UART and writing it to a queue, and re-enabling interrupts.The upper half executes as part of a user process. It waits until the interrupt handler has run. Normally the operating system is responsible for reactivating a disabling interrupts during critical sections of code such as removing a character from a queue.(2002-07-24)
intersectional ::: a. --> Pertaining to, or formed by, intersections.
It seems evident that the structure of the map of time must give keys to the understanding of the evolution of worlds and races; and one may well anticipate that a knowledge of all the cycles and their intersections and combinations would suffice to reduce what now seems chaos into a symmetrical and thoroughly scientific system. See also ANNUS MAGNUS.
'Jig rten gsum mgon. [alt. 'Jig gsum mgon po] (Jikten Sumgon) (1143-1217). A disciple of PHAG MO GRU PA RDO RJE RGYAL PO, himself a disciple of SGAM PO PA from whom the four major and eight minor Bka' brgyud subsects (BKA' BRGYUD CHE BZHI CHUNG BRGYAD) originate. 'JIG RTEN GSUM MGON is the founder of the 'BRI GUNG BKA' BRGYUD sect, named after the hermitage he founded in 1179. His collected works are in fifty sections (chos tshan).
Jingtu qunyi lun. (J. Jodo gungiron; K. Chongt'o kunŭi non 浄土群疑論). In Chinese, "Treatise on Myriad Doubts concerning the PURE LAND," composed by the monk Huaigan (fl. c. seventh century CE). In this treatise, written largely in dialogic format, Huaigan attempts to address systematically various questions concerning the notion of rebirth in AMITĀBHA Buddha's pure land. The seven-roll treatise is divided into twelve sections in a total of 116 chapters, which cover a wide range of subjects concerning pure land doctrine. These include, as but a few representative examples, the location of the pure land within the three realms of existence (TRILOKA[DHĀTU]), the destiny (GATI) to which beings reborn there belong, where pure land rebirth belongs on MĀRGA schemata, and Huaigan's attempts to reconcile inconsistencies in different scriptures' accounts of the pure land. The Jingtu qunyi lun has therefore functioned almost as an encyclopedia for adherents of pure land teachings. The questions raised anticipate the criticisms of Huaigan's contemporaries, who specialized in the exegesis of the MAHĀYĀNASAMGRAHA and the new YOGĀCĀRA translations of XUANZANG; Huaigan's answers also reflect his own training in Yogācāra doctrine and his extensive command of Buddhist scriptural and commentarial literature.
JNānaprasthāna. (T. Ye shes la 'jug pa; C. Fazhi lun; J. Hotchiron; K. Palchi non 發智論). In Sanskrit, "Foundations of Knowledge," the central text, or "body" (sarīra), of the ABHIDHARMAPItAKA of the SARVĀSTIVĀDA school; attributed to KĀTYĀYANĪPUTRA and probably composed around the last half of the first-century BCE. The other six treatises of the Sarvāstivāda ABHIDHARMA are considered to be the ancillary texts, or "feet" (pādasāstra), of the JNānaprasthāna. The text is extant only in two Chinese translations, the earliest made in 383 by the Kashmiri monk SaMghadeva and ZHU FONIAN (titled the Bajiandu lun, or Astagrantha, after the eight major sections into which the text is divided), the second, definitive translation by XUANZANG and his translation team between 657 and 660. Both recensions divide the treatise into eight sections, with forty-four chapters in total, but there are enough differences in the structure of the discussion to suggest that they may represent Gandhārin and Kashmiri recensions, respectively. The organization of material is as follows:
Kaiyuan Shijiao lu. (J. Kaigen Shakkyoroku; K. Kaewon Sokkyo nok 開元釋教録). In Chinese, "Record of sĀKYAMUNI's Teachings, Compiled during the Kaiyuan Era"; a comprehensive catalogue (JINGLU) of Buddhist texts compiled by the monk Zhisheng (658-740) in 730. The catalogue began as Zhisheng's own private record of Buddhist scriptures but was adopted soon afterward by the Tang imperial court as an official catalogue of the Chinese Buddhist canon (DAZANGJING) and entered into the canon as well. Zhisheng divided his catalogue into two major sections, a chronological register (rolls one through ten) and a topical register (rolls eleven through twenty). The chronological register contains a list of translated scriptures, organized according to translator's name and the period during which the text was translated. Because this register provides alternative titles of texts, numbers of volumes and rolls, names of translators, and a list of alternate translations, it is an invaluable tool for studying the production and circulation of Buddhist texts in medieval China. The topical register contains "lists of canonical texts" (ruzang lu), which subsequently became the standard rosters from which East Asian Buddhism constructed its canon. This roster also includes 406 titles of texts classified as APOCRYPHA, that is, scriptures listed as either of "doubtful authenticity" (YIJING) or explicitly "spurious" (weijing), which Zhisheng determined were probably of indigenous Chinese origin and therefore not authentic translations of the Buddha's words (BUDDHAVACANA). The renown of the catalogue is due to the great strides Zhisheng made toward eliminating discrepancies between the chronological and topical rosters, inconsistencies that had marred previous catalogues. The content and structure of all later catalogues is derived from Zhisheng's work, making the Kaiyuan Shijiao lu the most important of all the Buddhist scriptural catalogues compiled in East Asia.
Kālacakratantra. (T. Dus kyi 'khor lo rgyud). A late ANUTTARAYOGATANTRA that was highly influential in Tibet. Although the title of the tantra is often translated as "Wheel of Time," this translation is not attested in the text itself. Kālacakra is the name of the central buddha of the tantra, and the tantra deals extensively with time (kāla) as well as various macrocosmic and microcosmic cycles or wheels (CAKRA). According to legend, King SUCANDRA came to India from his kingdom of sAMBHALA and asked that the Buddha set forth a teaching that would allow him to practice the dharma without renouncing the world. In response, the Buddha, while remaining at Vulture Peak (GṚDHRAKutAPARVATA) in RĀJAGṚHA in the guise of a monk, set forth the Kālacakratantra at Dhānyakataka in southern India (near present-day Amarāvatī) in the guise of the buddha Kālacakra. The king returned to sambhala, where he transcribed the tantra in twelve thousand verses. This text is referred to as the root tantra (mulatantra) and is no longer extant. He also wrote a commentary in sixty thousand verses, also lost. He built a three-dimensional Kālacakra MAndALA at the center of the country, which was transformed into an ideal realm for Buddhist practice, with 960 million villages. The eighth king of sambhala, MaNjusrīkīrti, condensed the original version of the tantra into the abridged version (the Laghukālacakra). A later king of sambhala, Pundarīka, composed the VIMALAPRABHĀ commentary, considered crucial for understanding the tantra. These two texts were eventually transported from sambhala to India. Internal evidence in the text makes it possible to date the composition of the tantra rather precisely to between the dates 1025 and 1040 CE. This was the period of Muslim invasions of northern India under Mahmud of Ghazni, during which great destruction of Buddhist institutions occurred. The tantra, drawing on Hindu mythology, describes a coming apocalyptic war in which Buddhist armies will sweep out of sambhala, defeat the barbarians (mleccha), described as being followers of Madhumati (i.e., Muhammad), and restore the dharma in India. After its composition in northern India, the tantra was promulgated by such figures as Pindo and his disciple ATIsA, as well as NĀROPA. From India, it spread to Nepal and Tibet. The millennial quality of the tantra has manifested itself at particular moments in Tibetan history. Prior to World War II, the PAn CHEN LAMA bestowed the Kālacakra initiation in China in an effort to repel the Japanese invaders. The fourteenth DALAI LAMA has given the initiation many times around the world to promote world peace. ¶ The tantra is an anuttarayogatantra dedicated to the buddha Kālacakra and his consort Visvamātā. However, it differs from other tantras of this class in several ways, including its emphasis on the attainment of a body of "empty form" (sunyatābimba) and on its six-branched yoga (sadangayoga). The tantra itself, that is, the Laghukālacakra or "Abridged Kālacakra," has five chapters, which in the Tibetan commentarial tradition is divided into three sections: outer, inner, and other or alternative. The outer, corresponding to the first chapter, deals with the cosmos and treats such topics as cosmology, astrology, chronology, and eschatology (the story of the apocalyptic war against the barbarians is told there). For example, this section describes the days of the year; each of the days is represented in the full Kālacakra mandala as 360 golden (day/male) and dark (night/female) deities in union, with a single central Kālacakra and consort (YAB YUM) in the center. The universe is described as a four-tiered mandala, whose various parts are homologous to the cosmic body of a buddha. This section was highly influential in Tibetan astrology and calendrics. The new calendar of the Tibetans, used to this day, starts in the year 1027 and is based on the Kālacakra system. The inner Kālacakra, corresponding to the second chapter, deals with human embryology, tantric physiology, medicine, yoga, and alchemy. The human body is described as a microcosm of the universe. The other or alternative Kālacakra, corresponding to the third, fourth, and fifth chapters, sets forth the practice of Kālacakra, including initiation (ABHIsEKA), SĀDHANA, and knowledge (JNĀNA). Here, in the stage of generation (UTPATTIKRAMA), the initiate imagines oneself experiencing conception, gestation, and birth as the child of Kālacakra and Vismamātā. In the stage of completion (NIsPANNAKRAMA), one practices the six-branched yoga, which consists of retraction (pratyāhāra), concentration (DHYĀNA), breath control (PRĀnĀYĀMA), retention (dhāranā), recollection (ANUSMṚTI), and SAMĀDHI. In the last of these six branches, 21,600 moments of immutable bliss are created, which course through the system of channels and CAKRAS to eliminate the material aspects of the body, resulting in a body of "empty form" and the achievement of buddhahood as Kālacakra. The Sekoddesatīkā of Nadapāda (or Nāropa) sets forth this distinctive six-branched yoga, unique to the Kālacakra system. ¶ BU STON, the principal redactor of the canon in Tibetan translation, was a strong proponent of the tantra and wrote extensively about it. DOL PO PA SHES RAB RGYAL MTSHAN, a fourteenth-century JO NANG PA writer, championed the Kālacakra over all other Buddhist writings, assigning its composition to a golden age (kṛtayuga). Red mda' ba gzhon nu blo gros, an important scholar associated with SA SKYA sect, regarded the tantra as spurious. TSONG KHA PA, who was influenced by all of these writers, accepted the Kālacakratantra as an authentic ANUTTARAYOGATANTRA but put it in a category by itself.
Kanjur (Tibetan) bka’ ’gyur (kang-gyur, kan-jur) [from bka’ sacred word + ’gyur translation] The portion of the Tibetan Buddhist canon containing the sutras, the texts ascribed to the Buddha himself and called the “Buddha Word” (Sanskrit buddha-vachana). The second part of the Tibetan Buddhist cannon, the Tanjur, contains sastras or commentaries and other scholastic works. The Kanjur consists almost entirely of works translated from Sanskrit or other Indian languages. Although the texts contained in the Kanjur are overwhelmingly of Indian origin, the compilation of the Kanjur was done in Tibet, and in structure it differs greatly from the old Indian Tripitakas. Four more or less complete recensions of the Buddhist canon survive: the Pali, the Chinese, the Tibetan, and the Mongolian, this last, however, being a translation of the Tibetan. The first three recensions differ from each other in content and arrangement. The overall arrangement of the Kanjur is in three sections, giving the Sanskrit names: Vinaya (monastic discipline), Sutra (discourses of the Buddha), and Tantra (esoteric and ritual texts). The Sutra section is divided into several subsections. Each section or subsection contains numerous individual texts.
Kashf Insight, or more specifically gnostic knowledge, a ‘knowing’ that surpasses reason. In Hazrat Inayat Khan’s work one of the names of sections in the Gathas (spiritual teachings)
Kāsyapa Mātanga. (C. Jiashe Moteng; J. Kasho Mato; K. Kasop Madŭng 迦葉摩騰) (d.u.). Indian monk whom Chinese tradition credits with first introducing Buddhism to East Asia. Emperor Ming (r. 57-75) of the Later Han dynasty is said to have had a dream about a golden man and sent out emissaries to find out who he was. His emissaries traveled to the Western Regions, where they invited Kāsyapa Mātanga and his colleague Zhu Falan (Dharmaratna) to China to teach about the golden man, the Buddha. The two monks arrived in the Chinese capital of Louyang in 67 CE with scriptures carried on white horses. Emperor Ming had a monastery built for them in Luoyang, which was accordingly named the White Horse Monastery (BAIMASI). The two missionaries were said to have translated the SISHI'ER ZHANG JING ("Sutra in Forty-Two Sections"), the first translation of a Buddhist text into Chinese. The Sishi'er zhang jing is now known to be a Chinese indigenous composition (see APOCRYPHA), and its translators, Kāsyapa Mātanga and Zhu Falan, are considered to be legendary figures.
Kāsyapīya. (P. Kassapīya/Kassapika; T. 'Od srung ba'i sde; C. Jiasheyibu/Yinguangbu; J. Kashoyuibu/Onksho; K. Kasobyubu/Ŭmgwangbu 迦遺部/飮光部). In Sanskrit, "Followers of Kāsyapa"; one of the eighteen traditional schools of the mainstream Indian Buddhist tradition. There have been several accounts of the identity of the founder Kāsyapa. PARAMĀRTHA and KUIJI presume he was the Indian sage Kāsyapa (MAHĀKĀsYAPA), while others opine that he was a Kāsyapa who was born some three centuries after the Buddha's death. DAOXUAN (596-667) in his Sifen lü kaizong ji says that Jiashe (Kāsyapa) was the personal name of the founder of the Kāsyapīya school and Shansui (SUVARsAKA) his surname. According to the tradition he is relating, Kāsyapa was one of the five disciples of UPAGUPTA, the fifth successor in the Buddha's lineage about one hundred years following his death. These five disciples established their own schools based on their differing views regarding doctrine and redacted the VINAYA into five distinct recensions (C. Wubu lü). The so-called *Prātimoksavinaya of the Kāsyapīya school is not extant, but it is known through the Prātimoksasutra (Jietuojie jing), a primer of the school's monastic discipline. There are several competing theories regarding the lineage of the Kāsyapīya school. The SAMAYABHEDOPARACANACAKRA posits that the Kāsyapīya split off from the SARVĀSTIVĀDA school about three hundred years after the Buddha's death and identifies it with the Suvarsaka school (C. Shansuibu). But other texts, such as the sariputraparipṛcchāsutra, state that the Kāsyapīya and Suvarsaka schools are distinct, with the former having descended from the STHAVIRANIKĀYA and the latter from the Sarvāstivāda school. (The name of the Suvarsaka school is, however, not attested in Pāli sources.) The MaNjusrīparipṛcchā instead claims that the school derived from the DHARMAGUPTAKA school, while the Tibetan tradition considers it as a collateral lineage of the VIBHAJYAVĀDA school. The most plausible scenario is that the Kāsyapīya, MAHĪsĀSAKA, and Dharmaguptaka were each subsections of the Vibhajyavāda, which was a loose umbrella term for all those schools (except the Sarvāstivāda) that split off from the Sthaviranikāya. Inscriptional evidence for all three schools survives in northwestern India. The doctrines of the Kāsyapīya tend to be closest to those ascribed to the Sarvāstivāda and Dharmaguptaka schools. The arrangement of its TRIPItAKA also seems to have paralleled that of the Dharmaguptaka school, and its ABHIDHARMAPItAKA in particular seems to have been similar in structure to the sāriputrābhidharmasāstra of the Dharmaguptakas. Some of the doctrines that are peculiar to the Kāsyapīyas are as follows: (1) Past KARMAN that has not yet borne fruit exists (but the rest of the past does not), the present exists, and some of the future exists. By limiting the existence of past objects, the Kāsyapīyas reject the Sarvāstivāda position that dharmas perdure in all three time periods. (2) All compounded things (SAMSKĀRA) are instantly destroyed. (3) Whatever is compounded (SAMSKṚTA) has its cause in the past, while the uncompounded (ASAMSKṚTA) has its cause in the future. This view also contrasts with that of the Sarvāstivāda, which holds that future actions can serve as either the retributive cause (VIPĀKAHETU) or the efficient or generic cause (KĀRAnAHETU) of compounded objects, such that every conditioned dharma serves as the generic, indirect cause for the creation of all other compounded things, except itself. (4) The worthy ones (ARHAT) perfect both the knowledge of cessation (KsAYAJNĀNA) and the knowledge of nonproduction (ANUTPĀDAJNĀNA), the two types of knowledge that accompany liberation from rebirth (SAMSĀRA); thus, they are no longer subject to the afflictions (KLEsA).
Kaukkutika. [alt. Gokulika] (T. Bya gag 'tshong ba; C. Jiyin bu; J. Keiinbu; K. Kyeyunpu 鷄胤部). In Sanskrit, "those from KUKKUtĀRĀMA"; a major monastery in PĀtALIPUTRA; one of the three main subgroups of the MAHĀSĀMGHIKA school of mainstream (NIKĀYA) Buddhism, along with the LOKOTTARAVĀDA [alt. Ekavyavahārika] and the CAITYA. The school is said to have placed pride of place on the ABHIDHARMAPItAKA, treating the VINAYA and SuTRA as preparatory training, and emphasized the logical analysis of the abhidharma to the more expository and provisional expressions of truth found in the other two sections of the canon. This early collateral line of the MahāsāMghika school seems to have been most prominent around the end of the second century BCE, before it eventually split into the BAHUsRUTĪYA and PRAJNAPTIVĀDA subbranches.
Kerouac, Jack. (1922-1969). American novelist influenced by Buddhism. Kerouac was born in Lowell, Massachusetts, to a working-class Quebecois family. His first language was the Quebecois French dialect; he learned English from nuns at the local parish school. An outstanding student and athlete in high school, he accepted an athletic scholarship to Columbia University in 1940 and became a star football player, before a broken leg ended his career. Kerouac left the university and enlisted in the Navy but was discharged. He served as a merchant seaman before returning to Columbia in 1944, where he met ALLEN GINSBERG and began to gather a group of companions that Kerouac would later dub the "Beat Generation." His friend Neal Cassady's enthusiasm for the psychic Edgar Cayce (1877-1945) prompted Kerouac to want to learn something about Asian religions. Finding DWIGHT GODDARD's A Buddhist Bible in the public library in San Jose, California, he studied the book carefully and memorized sections of it. Although Kerouac considered himself to be a Roman Catholic throughout his life, his interest in Buddhism grew, in part due to the influence of the poet GARY SNYDER, whom he met in San Francisco. At Snyder's urging, Kerouac wrote a Buddhist scripture, The Scripture of the Golden Eternity, as well as a life of the Buddha. His best-known works, however, are On the Road (1957) and The Dharma Bums (1958). Kerouac died in his mother's home in Florida at the age of forty-seven of complications resulting from alcoholism.
Ketuvim, the books of Ezra and Nehemiah are considered one book, as are the two books of Chronicles). The Bible is therefore known in Hebrew as the Tanach, the abbreviation formed by the first letters of the names of these three sections.All the books of the Bible are authored by G-d, though transmitted through prophecy via the souls of the various prophets, who are known as the &
Kozen gokokuron. (興禪護國論). In Japanese, "Treatise on the Promulgation of Zen as Defense of the State"; written by MYoAN EISAI in 1198 to legitimize the new ZEN teachings that he had imported from China. In ten sections, Eisai responds to the criticisms from the monks at HIEIZAN (see ENRYAKUJI and TENDAISHu) with extensive references to scriptures, Chan texts, and the writings of SAICHo, ENNIN, and ENCHIN. Eisai argued that the new teachings would protect the state and allow for the "perfect teachings" (see JIAOXIANG PANSHI) of Tendai to flourish.
Ksitigarbhasutra. (C. Dizang pusa benyuan jing; J. Jizo bosatsu hongangyo; K. Chijang posal ponwon kyong 地藏菩薩本願經). In Sanskrit, "The Scripture on Ksitigarbha," now extant only in a Chinese translation (which may be rendered as "Scripture on the Original Vows of Ksitigarbha Bodhisattva") made by the Khotanese monk sIKsĀNANDA between 695 and 700 CE. The Chinese recension is in a total of thirteen chapters, which are divided into three sections. The sutra is presented as a dialogue between sĀKYAMUNI Buddha and KsITIGARBHA before a congregation of buddhas, BODHISATTVAs, divinities, and ghosts. The sutra describes Ksitigarbha's vow to save all beings from SAMSĀRA before becoming a buddha himself and offers various accounts of his prior births, during which he exhibited the uncanny ability to save beings from rebirth in the AVĪCI hell. For example, in one prior-birth story, the bodhisattva is portrayed as a young girl mourning the death of her non-Buddhist mother; through the girl's filial devotion, her mother was rescued from avīci hell and reborn in one of the heavens. Another chapter outlines the far-reaching effects of Ksitigarbha's vows, by demonstrating that even beings suffering in different hells (the attributes of which are described in vivid detail in the sutra) were rescued by various other transformations of Ksitigarbha. Some chapters also detail proper religious behavior: for example, in one chapter, sākyamuni Buddha outlines in detail the ways one should pray to Ksitigarbha, while in another is delineated the appropriate actions for honoring and benefiting the dead and the dying.
Lam rim chung ba. (Lamrim Chungwa). In Tibetan, "Short Treatise on the Stages of the Path"; also called Lam rim 'bring ba ("Intermediate Treatise on the Stages of the Path"); the middle-length of three major treatises on LAM RIM, or stages of the path, composed by the renowned Tibetan luminary TSONG KHA PA BLO BZANG GRAGS PA. It is about half the size of the author's classic LAM RIM CHEN MO ("Great Treatise on the Stages of the Path"), and also less formal. He wrote this work in 1415, some thirteen years after Lam rim chen mo. Although the first sections of the text are largely a summary of what appears in Lam rim chen mo, the section on insight (VIPAsYANĀ) is substantially different from what appears in Tsong kha pa's earlier and longer work, changing the order of the presentation and adding dozens of quotations from Indian works that he did not use in Lam rim chen mo. Perhaps the most important contribution of this later work is its discussion of the two truths (SATYADVAYA) found in the vipasyanā section.
landau ::: n. --> A four-wheeled covered vehicle, the top of which is divided into two sections which can be let down, or thrown back, in such a manner as to make an open carriage.
lath-shaped ::: a. --> Having a slender elongated form, like a lath; -- said of the feldspar of certain igneous rocks, as diabase, as seen in microscopic sections.
Ldan kar ma. (Denkarma). One of the earliest known catalogues of Tibetan Buddhist texts translated during the imperial period of the early dissemination (SNGA DAR) of Buddhism in Tibet; also spelled Ldan dkar ma or Lhan kar ma. The work, preserved in the BSTAN 'GYUR section of the Tibetan canon, was compiled in the early ninth century and catalogues more than seven hundred distinct texts. Its name is derived from the Ldan kar (Denkar) palace in which it was written. The work is an important aid for scholars in determining which Buddhist texts were known and available during this early period of Tibetan history. It also illustrates the development of early principles for categorizing Buddhist literature, prefiguring the formation of the modern canon with its BKA' 'GYUR and bstan 'gyur sections. MAHĀYĀNA sutras are listed first, followed by HĪNAYĀNA sutras, treatises (sĀSTRA), TANTRAs, DHĀRAnĪs, praises (STOTRA), prayers (PRAnIDHĀNA), auspicious verses (mangalagāthā), VINAYA texts, and works on logic (NYĀYA). The collection ends with a list of revisions and translations in progress. See also JINGLU.
lewisson ::: n. --> An iron dovetailed tenon, made in sections, which can be fitted into a dovetail mortise; -- used in hoisting large stones, etc.
A kind of shears used in cropping woolen cloth.
Linji lu. (J. Rinzairoku; K. Imje nok 臨濟). In Chinese, "The Record of Linji," the discourse record (YULU) attributed to LINJI YIXUAN (d. 867), the putative founder of the eponymous LINJI ZONG of CHAN (J. Zen; K. Son), and one of the most widely read and cited works within the Chan tradition; also known as the Linji yulu and the Zhenzhou Linji Huizhao Chanshi yulu. The Linji lu purports to provide a verbatim account of Linji's sermons, teachings, and his exchanges with disciples and guests. As with most texts in the discourse-record genre, however, the Linji lu was not compiled until long after Linji's death (the most popular recension was compiled in 1120, some 250 years after his death) and therefore provides a retrospective portrayal of how the mature Chan school assumed one of its quintessential masters would have taught and conducted himself. The record is in one roll and is divided into three sections: (1) formal discourses (e.g., SHANGTANG), many delivered at the request of local officials; (2) critical examinations (KANBIAN), viz., his encounters with monks, students, and lay visitors; and (3) a record of his activities (xinglu), which discusses his enlightenment under HUANGBO XIYUN (d. 850), his meetings with Chan masters early in his career, and concludes with an official biography taken from his stele inscription. The text is well known for its distinctive teachings, such as the "lump of raw flesh" (CHIROUTUAN), and his pedagogical technique called the Linji "shout" (he); see BANGHE.
Linux Network Administrators' Guide ::: (NAG) A book on setting up and running Unix networks. NAG is freely available in electronic form. It was produced by Olaf Kirch, and others as part of the Linux Documentation Project with help from O'Reilly and Associates.It includes the following sections: Introduction to Networking, Issues of TCP/IP Networking, Configuring the Networking Hardware, Setting up the Serial Hardware, Mail, Getting smail Up and Running, Sendmail+IDA, Netnews, C News, A Description of NNTP, Newsreader Configuration, Glossary, Annotated Bibliography. . . (1994-12-01)
Linux Network Administrators' Guide (NAG) A book on setting up and running {Unix} networks. NAG is freely available in electronic form. It was produced by Olaf Kirch, "okir@monad.swb.de" and others as part of the {Linux Documentation Project} with help from {O'Reilly and Associates}. It includes the following sections: Introduction to Networking, Issues of {TCP/IP} Networking, Configuring the Networking Hardware, Setting up the Serial Hardware, Configuring TCP/IP Networking, {Name Service} and {Resolver} Configuraton, {Serial Line IP}, The {Point-to-Point Protocol}, Various Network Applications, The {Network Information System}, The {Network File System}, Managing {Taylor UUCP}, {Electronic Mail}, Getting {smail} Up and Running, {Sendmail+IDA}, {Netnews}, {C} News, A Description of NNTP, Newsreader Configuration, Glossary, Annotated Bibliography. {FTP from UNC (ftp://sunsite.unc.edu/pub/Linux/docs/LDP)}. {FTP from MIT (ftp://tsx-11.mit.edu/pub/linux/docs/LDP)}. (1994-12-01)
liquid crystal display ::: (hardware) (LCD) An electro-optical device used to display digits, characters or images, commonly used in digital watches, calculators, and portable computers.The heart of the liquid crystal display is a piece of liquid crystal material placed between a pair of transparent electrodes. The liquid crystal changes the number of such cells, or more usually, by using a single liquid crystal plate and a pattern of electrodes.The simplest kind of liquid crystal displays, those used in digital watches and calculators, contain a common electrode plane covering one side and a pattern of applying voltage to one row and several columns the pixels at the intersections are set.The pixels being set one row after the other, in passive matrix displays the number of rows is limited by the ratio of the setting and fading times. In the displays (480 rows) can be easily built. As of 1995 most notebook computers used this technique.Fading can be slowed by putting an active element, such as a transistor, on the top of each pixel. This remembers the setting of that pixel. These active matrix displays are of much better quality (as good as CRTs) but are much more expensive than the passive matrix displays.LCDs are slimmer, lighter and consume less power than the previous dominant display type, the cathode ray tube, hence their importance for portable computers. (1995-12-09)
liquid crystal display "hardware" (LCD) An electro-optical device used to display digits, characters or images, commonly used in digital watches, calculators, and portable computers. The heart of the liquid crystal display is a piece of {liquid crystal} material placed between a pair of transparent {electrodes}. The liquid crystal changes the phase of the light passing through it and this phase change can be controlled by the {voltage} applied between the electrodes. If such a unit is placed between a pair of {plane polariser} plates then light can pass through it only if the correct voltage is applied. Liquid crystal displays are formed by integrating a number of such cells, or more usually, by using a single liquid crystal plate and a pattern of electrodes. The simplest kind of liquid crystal displays, those used in digital watches and calculators, contain a common electrode plane covering one side and a pattern of electrodes on the other. These electrodes can be individually controlled to produce the appropriate display. Computer displays, however, require far too many pixels (typically between 50,000 and several millions) to make this scheme, in particular its wiring, feasible. The electrodes are therefore replaced by a number of row electrodes on one side and column electrodes on the other. By applying voltage to one row and several columns the {pixels} at the intersections are set. The pixels being set one row after the other, in {passive matrix} displays the number of rows is limited by the ratio of the setting and fading times. In the setup described above (known as "{twisted nematic}") the number of rows is limited to about 20. Using an alternative "{supertwisted nematic}" setup {VGA} quality displays (480 rows) can be easily built. As of 1995 most {notebook computers} used this technique. Fading can be slowed by putting an active element, such as a {transistor}, on the top of each pixel. This "remembers" the setting of that pixel. These {active matrix} displays are of much better quality (as good as {CRTs}) but are much more expensive than the passive matrix displays. LCDs are slimmer, lighter and consume less power than the previous dominant display type, the {cathode ray tube}, hence their importance for {portable computers}. (1995-12-09)
local variable "programming" A {variable} with {lexical scope}, i.e. one which only exists in some particular part of the {source code}, typically within a {block} or a {function} or {procedure} body. This contrasts with a {global variable}, which is defined throughout the whole program. Code is easier to understand and modify when the scope of variables is as small as possible because it is easier to see how the variable is set and used. Code containing global variables is harder to modify because its behaviour may depend on and affect other sections of code that refer to that variable. (2009-12-14)
local variable ::: (programming) A variable with lexical scope, i.e. one which only exists in some particular part of the source code, typically within a block or a function or procedure body. This contrasts with a global variable, which is defined throughout the whole program.Code is easier to understand when the scope of variables is as small as possible because it is easier to see how the variable is set and used. Code containing global variables is harder to modify because they create more interdependencies between sections of code.(2005-02-26)
Lorem ipsum ::: (text) A common piece of text used as mock-content when testing a given page layout or font.The following text is often used:Lorem ipsum dolor sit amet, consectetaur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, dolore eu fugiat nulla pariatur. Excepteur sint occaecat cupidatat non proident, sunt in culpa qui officia deserunt mollit anim id est laborum.This continues at length and variously. The text is not really Greek, but badly garbled Latin. It started life as extracted phrases from sections 1.10.32 and 1.10.33 of Cicero's De Finibus Bonorum et Malorum (The Extremes of Good and Evil), which read:Sed ut perspiciatis unde omnis iste natus error sit voluptatem accusantium doloremque laudantium, totam rem aperiam, eaque ipsa quae ab illo inventore esse quam nihil molestiae consequatur, vel illum qui dolorem eum fugiat quo voluptas nulla pariatur?At vero eos et accusamus et iusto odio dignissimos ducimus qui blanditiis praesentium voluptatum deleniti atque corrupti quos dolores et quas molestias rerum hic tenetur a sapiente delectus, ut aut reiciendis voluptatibus maiores alias consequatur aut perferendis doloribus asperiores repellat.Translation:But I must explain to you how all this mistaken idea of denouncing pleasure and praising pain was born and I will give you a complete account of the system, and enjoy a pleasure that has no annoying consequences, or one who avoids a pain that produces no resultant pleasure?On the other hand, we denounce with righteous indignation and dislike men who are so beguiled and demoralized by the charms of pleasure of the moment, so matters to this principle of selection: he rejects pleasures to secure other greater pleasures, or else he endures pains to avoid worse pains.-- Translation by H. Rackham, from his 1914 edition of De Finibus.However, since textual fidelity was unimportant to the goal of having random text to fill a page, it has degraded over the centuries, into Lorem ipsum....The point of using this text, or some other text of incidental intelligibility, is that it has a more-or-less normal (for English and Latin, at least) distribution of ascenders, descenders, and word-lengths, as opposed to just using abc 123 abc 123, Content here content here, or the like.The text is often used when previewing the layout of a document, as the use of more understandable text would distract the user from the layout being examined. A related technique is greeking. .(2006-09-18)
Lorem ipsum "text" A common piece of text used as mock-{content} when testing a given page layout or {font}. The following text is often used: "Lorem ipsum dolor sit amet, consectetaur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat. Duis aute irure dolor in reprehenderit in voluptate velit esse cillum dolore eu fugiat nulla pariatur. Excepteur sint occaecat cupidatat non proident, sunt in culpa qui officia deserunt mollit anim id est laborum." This continues at length and variously. The text is not really Greek, but badly garbled Latin. It started life as extracted phrases from sections 1.10.32 and 1.10.33 of Cicero's "De Finibus Bonorum et Malorum" ("The Extremes of Good and Evil"), which read: Sed ut perspiciatis unde omnis iste natus error sit voluptatem accusantium doloremque laudantium, totam rem aperiam, eaque ipsa quae ab illo inventore veritatis et quasi architecto beatae vitae dicta sunt explicabo. Nemo enim ipsam voluptatem quia voluptas sit aspernatur aut odit aut fugit, sed quia consequuntur magni dolores eos qui ratione voluptatem sequi nesciunt. Neque porro quisquam est, qui dolorem ipsum quia dolor sit amet, consectetur, adipisci velit, sed quia non numquam eius modi tempora incidunt ut labore et dolore magnam aliquam quaerat voluptatem. Ut enim ad minima veniam, quis nostrum exercitationem ullam corporis suscipit laboriosam, nisi ut aliquid ex ea commodi consequatur? Quis autem vel eum iure reprehenderit qui in ea voluptate velit esse quam nihil molestiae consequatur, vel illum qui dolorem eum fugiat quo voluptas nulla pariatur? At vero eos et accusamus et iusto odio dignissimos ducimus qui blanditiis praesentium voluptatum deleniti atque corrupti quos dolores et quas molestias excepturi sint occaecati cupiditate non provident, similique sunt in culpa qui officia deserunt mollitia animi, id est laborum et dolorum fuga. Et harum quidem rerum facilis est et expedita distinctio. Nam libero tempore, cum soluta nobis est eligendi optio cumque nihil impedit quo minus id quod maxime placeat facere possimus, omnis voluptas assumenda est, omnis dolor repellendus. Temporibus autem quibusdam et aut officiis debitis aut rerum necessitatibus saepe eveniet ut et voluptates repudiandae sint et molestiae non recusandae. Itaque earum rerum hic tenetur a sapiente delectus, ut aut reiciendis voluptatibus maiores alias consequatur aut perferendis doloribus asperiores repellat. Translation: But I must explain to you how all this mistaken idea of denouncing pleasure and praising pain was born and I will give you a complete account of the system, and expound the actual teachings of the great explorer of the truth, the master-builder of human happiness. No one rejects, dislikes, or avoids pleasure itself, because it is pleasure, but because those who do not know how to pursue pleasure rationally encounter consequences that are extremely painful. Nor again is there anyone who loves or pursues or desires to obtain pain of itself, because it is pain, but because occasionally circumstances occur in which toil and pain can procure him some great pleasure. To take a trivial example, which of us ever undertakes laborious physical exercise, except to obtain some advantage from it? But who has any right to find fault with a man who chooses to enjoy a pleasure that has no annoying consequences, or one who avoids a pain that produces no resultant pleasure? On the other hand, we denounce with righteous indignation and dislike men who are so beguiled and demoralized by the charms of pleasure of the moment, so blinded by desire, that they cannot foresee the pain and trouble that are bound to ensue; and equal blame belongs to those who fail in their duty through weakness of will, which is the same as saying through shrinking from toil and pain. These cases are perfectly simple and easy to distinguish. In a free hour, when our power of choice is untrammelled and when nothing prevents our being able to do what we like best, every pleasure is to be welcomed and every pain avoided. But in certain circumstances and owing to the claims of duty or the obligations of business it will frequently occur that pleasures have to be repudiated and annoyances accepted. The wise man therefore always holds in these matters to this principle of selection: he rejects pleasures to secure other greater pleasures, or else he endures pains to avoid worse pains. -- Translation by H. Rackham, from his 1914 edition of De Finibus. However, since textual fidelity was unimportant to the goal of having {random} text to fill a page, it has degraded over the centuries, into "Lorem ipsum...". The point of using this text, or some other text of incidental intelligibility, is that it has a more-or-less normal (for English and Latin, at least) distribution of ascenders, descenders, and word-lengths, as opposed to just using "abc 123 abc 123", "Content here content here", or the like. The text is often used when previewing the layout of a document, as the use of more understandable text would distract the user from the layout being examined. A related technique is {greeking}. {Lorem Ipsum - All the facts (http://lipsum.com/)}. (2006-09-18)
Mahāniddesa. In Pāli, "Longer Exposition," first part of the Niddesa ("Exposition"), an early commentarial work on the SUTTANIPĀTA included in the Pāli SUTTAPItAKA as the eleventh book of the KHUDDAKANIKĀYA. The Niddesa is attributed by tradition to the Buddha's chief disciple, Sāriputta (S. sĀRIPUTRA), and is divided into two sections: the Mahāniddesa and the CulANIDDESA ("Shorter Exposition"). The Mahāniddesa comments on the sixteen suttas (S. SuTRA) of the AttHAKAVAGGA chapter of the Suttanipāta; the Culaniddesa comments on the sixteen suttas of the Parāyanavagga chapter and on the Khaggavisānasutta (see KHAdGAVIsĀnA). The Mahāniddesa and Culaniddesa do not comment on any of the remaining contents of the Suttanipāta, a feature that has suggested to historians that at the time of their composition the Atthakavagga and Parāyanavagga were autonomous anthologies not yet incorporated into the Suttanipāta, and that the Khaggavisānasutta likewise circulated independently. The exegesis of the Suttanipāta by the Mahā- and Culaniddesa displays the influence of the Pāli ABHIDHAMMA (S. ABHIDHARMA) and passages from it are frequently quoted in the VISUDDHIMAGGA. Both parts of the Niddesa are formulaic in structure, a feature that appears to have been designed as a pedagogical aid to facilitate memorization. In Western scholarship, there has long been a debate regarding their dates of composition, with some scholars dating them as early as the third century BCE, others to as late as the second century CE. The Mahā- and Culaniddesa are the only commentarial texts besides the SUTTAVIBHAnGA of the VINAYAPItAKA to be included in the Sri Lankan and Thai recensions of the Pāli canon. In contrast, the Burmese canon includes two additional early commentaries, the NETTIPAKARAnA and PEtAKOPADESA, as books sixteen and seventeen in its recension of the Khuddakanikāya.
*MahāprajNāpāramitāsutra. (T. Shes rab kyi pha rol tu phyin pa chen po'i mdo; C. Dabore boluomiduo jing; J. Daihannya haramittakyo; K. Taebanya paramilta kyong 大般若波羅蜜多經). In Sanskrit, the "Sutra on the Great Perfection of Wisdom"; a massive compilation of PRAJNĀPĀRAMITĀ scriptural literature said to have been preached by the Buddha in four different places to sixteen discrete assemblies. These sixteen assemblies correspond to sixteen separate perfection of wisdom sutras, including such seminal works as the sATASĀHASRIKĀPRAJNĀPĀRAMITĀSuTRA ("PrajNāpāramitā in One Hundred Thousand Lines") and the VAJRACCHEDIKĀPRAJNĀPĀRAMITĀSuTRA ("Diamond Sutra"), which are integrated in this text into a single narrative. This recension of the scripture is only extant in a Chinese translation made in six hundred rolls by XUANZANG and his translation team between the years 660 and 663. Xuanzang's recension is by far the largest of all the prajNāpāramitā scriptures in the Chinese Buddhist canon (DAZANGJING), constituting about a third of the entire prajNāpāramitā section. The MahāprajNāpāramitāsutra also often holds pride of place as the first sutra found in many traditional East Asian Buddhist scriptural canons, such as the KORYo TAEJANGGYoNG. (In Tibet, the sATASĀHASRIKĀPRAJNĀPĀRAMITĀ in sixteen volumes comes at the start of the prajNāpāramitā section.) There has been speculation that the Chinese version of the well-known PRAJNĀPĀRAMITĀHṚDAYASuTRA ("Heart Sutra"), which was also translated by Xuanzang, may be a redaction of sections of this Chinese recension of the MahāprajNāpāramitāsutra, made as a mneumonic encoding (DHĀRAnĪ) of the massive perfection of wisdom literature.
Majjhimanikāya. (S. MADHYAMĀGAMA). In Pāli, "Collection of Middle [Length] Discourses"; the second of the five divisions of the Pāli SUTTAPItAKA, the others being the DĪGHANIKĀYA, SAMYUTTANIKĀYA, AnGUTTARANIKĀYA, and KHUDDAKANIKĀYA. The Majjhimanikāya contains 152 suttas (S. SuTRA) divided into three major parts, with fifty suttas in each of the first two parts and fifty-two in the third. Each one of these parts is further subdivided into five sections (vagga). The suttas are not arranged in any particular order, although suttas with broadly related themes (e.g., the six sense faculties, or INDRIYA), similar styles (e.g., suttas that contain a shorter, and often verse, summary of doctrine followed by longer expositions) or target audiences (e.g., discourses to householders, monks, religious wanderers, or brāhmanas) are sometimes grouped together in the same section. The enlightenment cycle of Gotama (S. GAUTAMA) Buddha finds some of its earliest expressions in several suttas in this nikāya. For example, the ARIYAPARIYESANĀSUTTA does not include the famous story of the prince's chariot rides but says instead, "Later, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, though my mother and father wished otherwise and wept with tearful faces, I shaved off my hair and beard, put on the yellow robe, and went forth from the home life into homelessness." There is sometimes overlap between nikāyas; for example, the SATIPAttHĀNASUTTA of the Majjhimanikāya appears as the first section of the Mahāsatipatthānasutta of the Dīghanikāya. Not all of the suttas are spoken by the Buddha; for example, ĀNANDA delivers the Gopakamoggallānasutta after the Buddha's passage into PARINIRVĀnA. The Sanskrit counterpart of the Majjhimanikāya is the MADHYAMĀGAMA, which is the SARVĀSTIVĀDA school's recension of this collection. In the Chinese translation, ninety-eight of the Madhyamāgama's 222 sutras correspond to suttas found in the Majjhimanikāya, eighty appear in the Anguttaranikāya, twelve to the Dīghanikāya, and eleven to the SaMyuttanikāya.
Mātṛceta. (T. Ma khol; C. Moxilizhizha; J. Machiriseita; K. Majillijet'a 摩咥里制) (c. third century CE). An Indian monk regarded as one of the great Sanskrit poets of the Buddhist tradition. It is said that at the time of the Buddha he was an oriole who, upon seeing the Buddha, sang a beautiful song. Hearing the song, the Buddha predicted that the bird would be reborn as a great poet in the future. Mātṛceta was a Hindu poet and a devotee of siva. He was a skilled orator, defeating many Buddhists in debate. The monks of NĀLANDĀ monastery appealed to NĀGĀRJUNA for assistance and ĀRYADEVA volunteered to represent his teacher. Mātṛceta and Āryadeva engaged in a famous debate, with Āryadeva eventually defeating Mātṛceta and converting him to Buddhism. His most famous work is the satapaNcāsatakastotra ("Praise in One Hundred Fifty Stanzas"), a work that praises the qualities and deeds of the Buddha in thirteen sections. A second work in praise of the Buddha is his Catuḥsataka ("Four Hundred Verses," also known as the Varnārhavarnastotra, not to be confused with the CATUḤsATAKA by Āryadeva). YIJING, who visited India in the seventh century, reported that the two hymns were taught to all monks, whether HĪNAYĀNA or MAHĀYĀNA, immediately after ordination, and were regularly chanted at assemblies. Yijing translated the former work into Chinese. Mātṛceta is also known for his hymns in praise of TĀRĀ. In addition, he was the author of the Mahārājakaniskalekha ("Letter to King Kaniska"); he was invited to court by the king but, pleading old age, sent a letter of advice instead. If the reign of KANIsKA is placed in the second century, it is possible that the letter is addressed to Kaniska II. In some Tibetan sources, Mātṛceta is identified with Āryasura.
merismatic ::: a. --> Dividing into cells or segments; characterized by separation into two or more parts or sections by the formation of internal partitions; as, merismatic growth, where one cell divides into many.
microlite ::: n. --> A rare mineral of resinous luster and high specific gravity. It is a tantalate of calcium, and occurs in octahedral crystals usually very minute.
A minute inclosed crystal, often observed when minerals or rocks are examined in thin sections under the microscope.
Microsoft Access ::: 1. (database) A relational database running under Microsoft Windows. Data is stored as a number of tables, e.g. Stock. Each table consists of a number of records (e.g. for different items) and each record contains a number of fields, e.g. Product code, Supplier, Quantity in stock.Access allows the user to create forms and reports. A form shows one record in a user-designed format and allows the user to step through records one at a grouped into sections with different kinds of total (including sum, minimum, maximum, average).There are also facilities to use links (joins) between tables which share a common field and to filter records according to certain criteria or search for particular field values.Version: 2 (date?).Usenet newsgroup: comp.databases.ms-access.2. (communications) A communications program from Microsoft, meant to compete with ProComm and other programs. It sucked and was dropped. Years later they reused the name for their database.[Date?] (1997-07-20)
Microsoft Access 1. "database" A {relational database} running under {Microsoft Windows}. Data is stored as a number of "{tables}", e.g. "Stock". Each table consists of a number of "{records}" (e.g. for different items) and each record contains a number of "{fields}", e.g. "Product code", "Supplier", "Quantity in stock". Access allows the user to create "{forms}" and "reports". A form shows one record in a user-designed format and allows the user to step through records one at a time. A report shows selected records in a user-designed format, possibly grouped into sections with different kinds of total (including sum, minimum, maximum, average). There are also facilities to use links ("{joins}") between tables which share a common field and to filter records according to certain criteria or search for particular field values. Version: 2 (date?). {Usenet} newsgroup: {news:comp.databases.ms-access}. 2. "communications" A communications program from Microsoft, meant to compete with {ProComm} and other programs. It sucked and was dropped. Years later they reused the name for their database. [Date?] (1997-07-20)
microtome ::: n. --> An instrument for making very thin sections for microscopical examination.
Mingdi. (J. Meitei; K. Myongje 明帝) (r. 58-76 CE). In Chinese, "Bright Emperor"; emperor during the Later Han dynasty, who is traditionally associated with the introduction of Buddhism into China. According to a famous legend found in the preface to the SISHI'ER ZHANG JING ("Sutra in Forty-Two Sections"), in 67 CE, Emperor Ming had a dream of a radiant golden figure flying through the air. After he awoke and asked his vassals to interpret his dream, they told him he had seen the Buddha. Emperor Ming subsequently sent envoys to the western regions (Xiyu, viz., Central Asia), where this divine being was known to reside. The envoys were said to have returned three years later with two foreign missionaries, KĀsYAPA MĀTAnGA and Zhu Falan (Dharmaratna), and many Buddhist scriptures, including a copy of the Sishi'er zhang jing. The emperor also ordered a monastery built on their behalves in the capital of Luoyang, which he called BAIMASI (White Horse Monastery), because the two Indian monks are said to have arrived in China with scriptures carried on white horses. Baimasi is, according to tradition, the first Buddhist monastery established on Chinese soil. Much of this legend is suspect. Buddhism probably had already begun to infiltrate into China at least fifty years prior to Mingdi's dream, since the emperor's vassals already knew who this golden figure was supposed to be. In addition, the Sishi'er zhang jing, the scripture thought to have been the first text translated by these two early missionaries, is now generally presumed to be an indigenous Chinese composition (see APOCRYPHA), not the translation of an originally Indian scripture.
Miranda "language" (From the Latin for "admirable", also the heroine of Shakespeare's "Tempest") A {lazy} {purely functional} programming language and {interpreter} designed by {David Turner} of the University of Kent in the early 1980s and implemented as a product of his company, {Research Software Limited}. Miranda combines the main features of {KRC} and {SASL} with {strong typing} similar to that of {ML}. It features terse {syntax} using the {offside rule} for indentation. The {type} of an expression is inferred from the {source} by the {compiler} but explicit type declarations are also allowed. It has nested {pattern-matching}, {list comprehensions} and {modules}. It uses {operator sections} rather than {lambda abstractions}. User types are algebraic, and in early versions could be constrained by {laws}. It is implemented using {SKI combinator} {reduction}. Originally implemented for {Unix}, there are versions for most UNIX-like platforms including {Intel PC} under {Linux}. The {KAOS} operating system is written entirely in Miranda. There are translators from Miranda to {Haskell} {mira2hs (/pub/misc/mira2hs)} and to {LML} {mira2lml (/pub/misc/mira2lml)}. Non-commercial near-equivalents of Miranda include {Miracula} and {Orwell}. {(http://miranda.org.uk/)}. [{"Miranda: A Non Strict Functional Language with Polymorphic Types" (http://miranda.org.uk/nancy.html)}, D.A. Turner, in Functional Programming Languages and Computer Architecture, LNCS 201, Springer 1985]. [{"An Overview of Miranda" (http://miranda.org.uk/overview.pdf)}, D. A. Turner, SIGPLAN Notices, 21(12):158--166, December 1986]. ["Functional Programming with Miranda", Ian Holyer, Pitman Press 0-273-03453-7]. (2007-03-22)
monitor 1. A {cathode-ray tube} and associated electronics connected to a computer's video output. A monitor may be either {monochrome} (black and white) or colour ({RGB}). Colour monitors may show either digital colour (each of the red, green and blue signals may be either on or off, giving eight possible colours: black, white, red, green, blue, cyan, magenta and yellow) or analog colour (red, green and blue signals are continuously variable allowing any combination to be displayed). Digital monitors are sometimes known as {TTL} because the voltages on the red, green and blue inputs are compatible with TTL logic chips. See also {gamut}, {multisync}, {visual display unit}. 2. A programming language construct which encapsulates variables, access procedures and initialisation code within an abstract data type. The monitor's variable may only be accessed via its access procedures and only one process may be actively accessing the monitor at any one time. The access procedures are {critical sections}. A monitor may have a queue of processes which are waiting to access it. 3. A hardware device that measures electrical events such as pulses or voltage levels in a digital computer. 4. To oversee a program during execution. For example, the monitor function in the {Unix} {C} library enables profiling of a certain range of code addresses. A histogram is produced showing how often the {program counter} was found to be at each position and how often each profiled function was called. {Unix} {man} page: monitor(3). 5. A control program within the {operating system} that manages the allocation of system resources to active programs. 6. A program that measures software performance.
monitor ::: 1. A cathode-ray tube and associated electronics connected to a computer's video output. A monitor may be either monochrome (black and white) or colour (RGB). displayed). Digital monitors are sometimes known as TTL because the voltages on the red, green and blue inputs are compatible with TTL logic chips.See also gamut, multisync, visual display unit.2. A programming language construct which encapsulates variables, access procedures and initialisation code within an abstract data type. The monitor's critical sections. A monitor may have a queue of processes which are waiting to access it.3. A hardware device that measures electrical events such as pulses or voltage levels in a digital computer.4. To oversee a program during execution. For example, the monitor function in the Unix C library enables profiling of a certain range of code addresses. A histogram is produced showing how often the program counter was found to be at each position and how often each profiled function was called.Unix man page: monitor(3).5. A control program within the operating system that manages the allocation of system resources to active programs.6. A program that measures software performance.
Muhammad ibn Musa al-Khwarizmi "person" An astronomer, geographer and mathematician, born around 780 CE in Khwarizm (modern Khiva), south of the Aral Sea. Khawarizmi founded {algebra} and {algorithms} (named after him), synthesised Greek and Hindu knowledge, introducing the Indian system of numerals (now known as Arabic numerals), developed operations on {fractions}, trigonometric tables containing the {sine functions}, the {calculus of two errors} and the {decimal} system, explained the use of {zero}, perfected the geometric representation of {conic sections}, collaborated in the degree measurements aimed at measuring of volume and circumference of the Earth and produced the first map of the known world in 830 CE. He died around 850 CE. {Muslim Heritage.com (http://muslimheritage.com/day_life/default.cfm?ArticleID=317&Oldpage=1])}. (2008-07-08)
multiple point: A point on a curve where the curve itersects itself. Also known as a k-tuple point where k is the number of self intersecting sections of the curve at that point.
Nanhai jigui neifa zhuan. (J. Nankai kiki naihoden; K. Namhae kigwi naebop chon 南海寄歸内法傳). In Chinese, lit., "Tales of Returning from the South Seas with the Dharma," translated into English as A Record of the Buddhist Kingdoms of the Southern Archipelago; an important Buddhist travelogue by the Chinese monk YIJING (635-713) and a major source of information on monastic practice in the various places that he visited during his trip. Yijing dreamed of following in the footsteps of the renowned pilgrims FAXIAN and XUANZANG and, in 671, at the age of thirty-six, set out for India via the southern maritime route. After arriving in 673, he visited the major pilgrimage sites (see MAHĀSTHĀNA) on the subcontinent, before traveling to the monastic university at NĀLANDĀ, where he remained for the next ten years, studying Sanskrit texts especially associated with the VINAYA tradition. After departing from India in 685, Yijing stayed over in sRĪVIJAYA (Palembang in present-day Sumatra) and continued his studies for another four years. It is there that he composed this record of his travels and began his translation of the massive MuLASARVĀSTIVĀDA VINAYA. After returning once to Guangdong (Canton) to retrieve more paper and ink, he returned to China for good in 695 CE. Yijing's four-roll long pilgrimage record is divided into forty sections, which provide a detailed description of the customs, rules, and regulations of the different Buddhist kingdoms and regions he visited. Unlike Xuanzang, Yijing is less concerned with describing the areas he visited and more with detailing the practice of Buddhism in the homeland of the religion. Yijing's interest in establishing an orthodox interpretation of vinaya that could be emulated by the Chinese can be readily observed in his detailed account of monastic rules and best practices governing ordination procedures, monastic residence during the rains retreat (VARsĀ), worshipping a buddha image, cleaning, washing, caring for the sick, and performing funerals, to name but a few. Many of the texts that Yijing cites in corroboration of these practices are now lost; Yijing's record also serves as a valuable source for the study of the Buddhist literature of the period.
navanga[pāvacana]. (S. navānga; T. gsung rab yan lag dgu; C. jiubu jing; J. kubu kyo; K. kubu kyong 九部經). In Pāli, the "nine sections" or categories of the Buddha's teachings based on content, structure, or literary style. In the Pāli tradition and some BUDDHIST HYBRID SANSKRIT sources, the nine sections that are typically listed are discourses (P. sutta; S. SuTRA), aphorisms in mixed prose and verse (P. geyya; S. GEYA), prophetic teachings or expositions (P. veyyākarana; S. VYĀKARAnA), verses (GĀTHĀ), utterance or meaningful expressions (UDĀNA), fables (P. ITIVUTTAKA; S. ITIUṚTTAKA), tales of previous lives (JĀTAKA), marvelous events (P. abbhutadhamma; S. ADBHUTADHARMA), and catechisms or works of great extent (P. vedalla; S. VAIPULYA). See also DVĀDAsĀnGA[PRAVACANA].
navigation bar "web" (Always abbreviated "nav bar") On a {website}, a prominently displayed set of {links} to important sections of the site. (2008-11-17)
Nettippakarana. In Pāli, "The Guide," a paracanonical Pāli text dedicated to the exegesis of scripture, which is included in the longer Burmese (Myanmar) edition of the KHUDDAKANIKĀYA. The Netti (as it is often called) is traditionally ascribed to the Buddha's disciple Kaccāna (see KĀTYĀYANA; MAHĀKĀTYĀYANA), but was likely composed in India sometime around the beginning of the Common Era. Some scholars presume that the work is a revision of the closely related PEtAKOPADESA, which it ultimately superseded. Both the Netti and the Petakopadesa develop an elaborate hermeneutical theory based on the broad rubrics of "interpretation" or "guidance" (netti; cf. Skt. netri) as to "sense" (byaNjana; Skt. vyaNjana) and interpretation as to "meaning" (attha; Skt. ARTHA). The Netti is divided into two major sections: an outline of the contents, and a longer systematic set of rubrics that describe specific techniques of interpretation, in three subsections. See also VYĀKHYĀYUKTI; SANFEN KEJING.
nexus-agency ::: The regime or pattern that governs the intersections and communications between members of a social holon. Applicable to holons in the Lower-Left and Lower-Right quadrants. Also known as “regnant nexus.”
Nichirenshu. (日蓮宗). In Japanese, "schools [associated with] Nichiren." There was and is no single "Nichiren School," but the term is used to designate all of the different schools that trace their origins back to the life and teachings of NICHIREN (1222-1282). At the time of his death, Nichiren left no formal institution in place or instructions for the formation of any such institution. Thus, a number of groups emerged, led by various of his disciples. These groups, which can collectively be referred to as Nichirenshu, disagreed on a number of important points of doctrine and theories of propagation. However, they all shared the fundamental convictions that the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra") was the highest of the Buddha's teachings; that during the degenerate age (J. mappo; C. MOFA) liberation could be achieved by chanting the title (DAIMOKU) of that scripture; that Nichiren was the true teacher of this practice and Japan its appropriate site; and that all other forms of Buddhist practice were ineffective in this degenerate age and thus should be repudiated. However, Nichiren's disciples and his followers disagreed on such questions as whether they should have any connections with other Buddhist groups; how aggressively they should proselytize Nichiren's teachings; and whether the two sections of the Saddharmapundarīkasutra-the "SHAKUMON" (Chapters 1-14), or trace teaching, and the "HONMON" (Chapters 15-28), or essential teaching-are of equal importance or whether the "Honmon" is superior. During the Meiji period, specific schools of Nichiren's teachings were recognized, with six different schools institutionalized in 1874. One of these, which called itself the Nichirenshu, declared the two parts of the sutra to be of equal importance; the other five declared the superiority of the "Honmon." One of these five eventually became the NICHIREN SHoSHu.
Nidānakathā. In Pāli, "Account of Origins," the introduction to the JĀTAKA, the collection of stories of the Buddha's past lives, which form the fifth and final part of the SUTTAPItAKA, the KHUDDAKANIKĀYA; it is traditionally attributed to the great fifth-century Pāli scholar BUDDHAGHOSA. The text gives an account of the Buddha's previous lives as a bodhisatta (S. BODHISATTVA), continuing through his last birth, his enlightenment, and his early ministry. The work is divided into three sections: (1) The "Dure Nidāna," or "Distant Epoch," begins with the bodhisatta's encounter, as the mendicant SUMEDHA, with the buddha DIPAMKARA. Sumedha could become DipaMkara's disciple and achieve liberation as an arahant (S. ARHAT) in that life, but instead vows to become a buddha in the far distant future. DipaMkara predicts that he will indeed become a buddha (see P. veyyākarana; S. VYĀKARAnA). The ten perfections (P. pāramī; S. PĀRAMITĀ) that he must practice in order to achieve buddhahood are then described. This is followed by an account of subsequent buddhas who also prophesied his eventual attainment of buddhahood, and the identity of the bodhisatta on each of those occasions. Next comes a list of perfections and the jātaka story that best exemplifies it. The first section ends with his penultimate birth as a divinity in TUsITA heaven. (2) The "Avidure Nidāna," or "Not Remote Epoch," recounts his descent from tusita heaven, through his birth as the son of King Suddhodana (S. sUDDHODANA) and Queen MĀYĀ, his princely life and marriage, and his renunciation and penances, concluding with his achievement of enlightenment. (3) The "Santike Nidāna" or "Present Epoch," recounts the period from his decision to teach the dhamma, through the conversion of his early disciples, and ends with the dedication of the JETAVANA grove as a monastery by the wealthy merchant Anāthapindika (S. ANĀTHAPIndADA). The Nidānakathā represents the earliest continuous narrative of the Buddha's life contained in Pāli sources, and it served as the basis of later expanded narratives, such as that found in the near-contemporary Manorathavilāsinī. It is important to note that these episodes do not provide a complete biography of the Buddha, beginning with his birth and ending with his death. Instead, they begin in the distant past with his vow to become a buddha, skip over his many births as a bodhisatta (which are contained in the jātaka stories to which the Nidānakathā serves as an introduction), and end with the donation of Jetavana, in the first years after his enlightenment. These Pāli accounts are all relatively late. Earlier biographies of the Buddha are found in Sanskrit works of other schools, such as the second-century CE BUDDHACARITA by AsVAGHOsA, the third-century MAHĀVASTU contained in the LOKOTTARAVĀDA VINAYA, and the third-century LALITAVISTARA.
Nishida Kitaro. (西田幾太郎) (1870-1945). Influential Japanese philosopher of the modern era and founder of what came to be known as the KYOTO SCHOOL, a contemporary school of Japanese philosophy that sought to synthesize ZEN Buddhist thought with modern Western, and especially Germanic, philosophy. Nishida was instrumental in establishing in Japan the discipline of philosophy as practiced in Europe and North America, as well as in exploring possible intersections between European philosophy and such Buddhist ontological notions as the idea of nonduality (ADVAYA). Nishida was born in 1870, just north of Ishikawa prefecture's capital city of Kanazawa. In 1894, he graduated from Tokyo Imperial University with a degree in philosophy and eventually took an appointment at Kyoto University, where he taught from 1910 until his retirement in 1927. At Kyoto University, Nishida attracted a group of students who would later become known collectively as the "Kyoto School." These philosophers addressed an array of philosophical concerns, including metaphysics, ontology, phenomenology, and epistemology, using Western critical methods but in conjunction with Eastern religious concepts. Nishida's influential 1911 publication Zen no kenkyu ("A Study of Goodness") synthesized Zen Buddhist and German phenomenology to explore the unity between the ordinary and the transcendent. He argued that, through "pure experience" (J. junsui keiken), an individual human being is able to come in contact with a limitless, absolute reality that can be described either as God or emptiness (suNYATĀ). In Nishida's treatment, philosophy is subsumed under the broader soteriological quest for individual awakening, and its significance derives from its effectiveness in bringing about this goal of awakening. Other important works by Nishida include Jikaku ni okeru chokkan to hansei ("Intuition and Reflection in Self-Consciousness," 1917), Geijutsu to dotoku ("Art and Morality," 1923), Tetsugaku no konpon mondai ("Fundamental Problems of Philosophy," 1933), and Bashoteki ronri to shukyoteki sekaikan ("The Logic of the Place of Nothingness and the Religious Worldview," 1945). Nishida's Zen no kenkyu also helped lay the foundation for what later became regarded as Nihonjinron, a nationalist discourse that advocated the uniqueness and superiority of the Japanese race. Prominent in Nishida's philosophy is the idea that the Japanese-as exemplified in their exceptional cultivation of Zen, which here can stand for both Zen Buddhism and the homophonous word for "goodness"-are uniquely in tune with this concept of "pure experience." This familiarity, in part influenced by his longtime friend DAISETZ TEITARO SUZUKI, elevates the Japanese race mentally and spiritually above all other races in the world. This view grew in popularity during the era of Japanese colonial expansion and remained strong in some quarters even after the end of World War II. Since at least the 1970s, Nishida's work has been translated and widely read among English-speaking audiences. Beginning in the 1990s, however, his writings have come under critical scrutiny in light of their ties with Nihonjinron and Japanese nationalism.
nuke /n[y]ook/ 1. To intentionally delete the entire contents of a given directory or storage volume. "On Unix, "rm -r /usr" will nuke everything in the usr file system." Never used for accidental deletion. 2. Synonym for {dike}, applied to smaller things such as files, features, or code sections. Often used to express a final verdict. "What do you want me to do with that 80-meg {wallpaper} file?" "Nuke it." 3. Used of processes as well as files; nuke is a frequent verbal alias for "kill -9" on Unix. 4. On IBM PCs, a bug that results in {fandango on core} can trash the operating system, including the FAT (the in-core copy of the disk block chaining information). This can utterly scramble attached disks, which are then said to have been "nuked". This term is also used of analogous lossages on Macintoshes and other micros without memory protection. [{Jargon File}]
nuke ::: /n[y]ook/ 1. To intentionally delete the entire contents of a given directory or storage volume. On Unix, rm -r /usr will nuke everything in the usr file system. Never used for accidental deletion. Opposite: blow away.2. Synonym for dike, applied to smaller things such as files, features, or code sections. Often used to express a final verdict. What do you want me to do with that 80-meg wallpaper file? Nuke it.3. Used of processes as well as files; nuke is a frequent verbal alias for kill -9 on Unix.4. On IBM PCs, a bug that results in fandango on core can trash the operating system, including the FAT (the in-core copy of the disk block chaining have been nuked. This term is also used of analogous lossages on Macintoshes and other micros without memory protection.[Jargon File]
ojo yoshu. (C. Wangsheng yao ji 往生要集). In Japanese, "Collection of Essentials on Going to Rebirth" [in the pure land]; one of the most influential Japanese treatises on the practice of nenbutsu (C. NIANFO) and the soteriological goal of rebirth in the PURE LAND, composed by the Japanese TENDAISHu monk GENSHIN at the Shuryogon'in at YOKAWA on HIEIZAN in 985. The ojo yoshu offers a systematic overview of pure land thought and practice, using extensive passages culled from various scriptures and treatises, especially the writings of the Chinese pure land monks DAOCHUO and SHANDAO. Genshin's collection is divided into ten sections: departing from the defiled realm, seeking (rebirth) in the pure land; evidence for (the existence of) SUKHĀVATĪ; the proper practice of nenbutsu methods for assisting mindfulness; special nenbutsu (betsuji nenbutsu); the benefits of nenbutsu; evidence for the results forthcoming from nenbutsu; the fruits of rebirth in the pure land; and a series of miscellaneous questions and answers. Genshin contends that the practice of nenbutsu is relatively easy for everyone and is appropriate for people during the degenerate age of the final dharma (J. mappo; see MOFA), especially as a deathbed practice. Genshin also recommended the chanting of the name of the buddha AMITĀBHA to those of lower spiritual capacity (a total of nine spiritual capacities are posited by Genshin; cf. JIUPIN), and he regarded this practice as inferior to the contemplative practices described in the GUAN WULIANGSHOU JING. Genshin's work was also famous for its description of SAMSĀRA, especially its vivid depiction of the hells (cf. NĀRAKA); his description inspired lurid paintings of the hells on Japanese screens. The ojo yoshu became popular among the Heian aristocracy; the text's view of the degenerate age (J. mappo; cf. C. MOFA) may have provided an explanation for the social upheaval at the end of the Heian period. The text also exerted substantial influence over the subsequent development of the pure land movements in the Tendai tradition on Mt. Hiei. The ojo yoshu also played an important role in laying the groundwork for an independent pure land tradition in Japan a century later. Several important commentaries on the ojo yoshu were prepared by the Japanese JoDOSHu monk HoNEN. In addition, the ojo yoshu was one of the few texts written in Japan that made its way to China, where it influenced the development of pure land Buddhism on the mainland.
parabola ::: n. --> A kind of curve; one of the conic sections formed by the intersection of the surface of a cone with a plane parallel to one of its sides. It is a curve, any point of which is equally distant from a fixed point, called the focus, and a fixed straight line, called the directrix. See Focus.
One of a group of curves defined by the equation y = axn where n is a positive whole number or a positive fraction. For the cubical parabola n = 3; for the semicubical parabola n = /. See under
paraboloid ::: n. --> The solid generated by the rotation of a parabola about its axis; any surface of the second order whose sections by planes parallel to a given line are parabolas.
paragraph ::: n. --> Originally, a marginal mark or note, set in the margin to call attention to something in the text, e. g., a change of subject; now, the character /, commonly used in the text as a reference mark to a footnote, or to indicate the place of a division into sections.
A distinct part of a discourse or writing; any section or subdivision of a writing or chapter which relates to a particular point, whether consisting of one or many sentences. The division is sometimes noted by the mark /, but usually, by beginning the first
parameter ::: n. --> A term applied to some characteristic magnitude whose value, invariable as long as one and the same function, curve, surface, etc., is considered, serves to distinguish that function, curve, surface, etc., from others of the same kind or family.
Specifically (Conic Sections), in the ellipse and hyperbola, a third proportional to any diameter and its conjugate, or in the parabola, to any abscissa and the corresponding ordinate.
The ratio of the three crystallographic axes which
Parivāra. In Pāli, lit., "The Accessory"; an appendix to the three major divisions of the Pāli recension of the monastic disciplinary code (VINAYAPItAKA)-viz. the SUTTAVIBHAnGA, KHANDHAKA, and CulAVAGGA-the Parivāra provides a summary and classification of the rules of monastic conduct, as well as additional instructions regarding administrative procedures to be followed within the monastic community (P. sangha; S. SAMGHA). The Parivāra consists of nineteen chapters summarizing the earlier sections of the vinaya, the content and structure of which vary slightly. For example, the first chapter is a series of catechisms regarding the monks' rules (PRĀTIMOKsA), which are classified according to subject. The second offers the same treatment on the rules for nuns. Other chapters are composed of verses or numerical lists. The Parivāra also offers detailed procedures regarding the settlement of disagreements or disputes within the community. The text dictates that disputes must be heard and settled by a court of vinaya experts (vinayadhara). Because it contains references to Ceylonese monks, the work is likely of a later origin than the rest of the Pāli vinaya.
path coverage testing "testing" Testing a program by examining which lines of {executable code} are visited (as in {code coverage testing}) and also the ways of getting to each line of code and the subsequent sequence of execution. Path coverage testing is the most comprehensive type of testing that a {test suite} can provide. It can find more {bugs}, especially those that are caused by {data coupling}. However, path coverage is hard and usually only used for small and/or critical sections of code. (2005-01-25)
path coverage testing ::: (testing) Testing a program by examining which lines of executable code are visited (as in code coverage testing) and also the ways of getting to each line of code and the subsequent sequence of execution.Path coverage testing is the most comprehensive type of testing that a test suite can provide. It can find more bugs, especially those that are caused by data coupling. However, path coverage is hard and usually only used for small and/or critical sections of code.(2005-01-25)
Patthāna. [alt. Patthānappakarana]. In Pāli, lit. "Relations," or "Foundational Conditions"; the sixth of the seven books of the Pāli ABHIDHAMMAPItAKA (but also sometimes considered the last book of that canon). This highly abstract work concerns the twenty-four conditions (P. paccaya; S. PRATYAYA) that govern the interaction of factors (P. dhamma; S. DHARMA) in the causal matrix of dependent origination (P. paticcasamuppāda; S. PRATĪTYASAMUTPĀDA). According to the Pāli ABHIDHAMMA, these relations, when applied to all possible combinations of phenomena, describe the entire range of conscious experience. The Patthāna is organized into four main divisions based on four distinct methods of conditionality, which it calls the positive, or "forward," method (anuloma); the negative, or "reverse," method (paccanīya); the positive-negative method (anuloma-paccanīya); and the negative-positive method (paccanīya-anuloma). Each of these four is further divided into six possible combinations of phenomena, e.g., in triplets (tika) and pairs (duka): for example, each condition is analyzed in terms of the triplet set of wholesome (P. kusala; S. KUsALA), unwholesome (P. akusala; S. AKUsALA), and neutral (P. avyākata; S. AVYĀKṚTA). The four main sections are each further subdivided into six sections, giving a total of twenty-four divisions, one for each possible mode of conditionality. The twenty-four modes are as follows: root condition (hetupaccaya), object condition (ārammanapaccaya), predominance condition (adhipatipaccaya), continuity condition (anantarapaccaya), immediate continuity condition (samanantarapaccaya), co-nascence condition (sahajātapaccaya), mutuality condition (aññamaññapaccaya), dependence condition (nissayapaccaya), reliance condition (upanissayapaccaya), antecedence condition (purejātapaccaya), consequence condition (pacchājātapaccaya), repetition condition (āsevanapaccaya), volitional action condition (kammapaccaya), fruition condition (vipākapaccaya), nutriment condition (āhārapaccaya), governing faculty condition (indriyapaccaya), absorption condition (jhānapaccaya), path condition (maggapaccaya), association condition (sampayuttapaccaya), disassociation condition (vippayuttapaccaya), presence condition (atthipaccaya), absence condition (natthipaccaya), disappearance condition (vigatapaccaya), and continuation condition (avigatapaccaya). The Patthāna is also known as the "Great Composition" (Mahāpakarana) because of its massive size: the Pāli edition in Burmese script is 2,500 pages in length, while the Thai edition spans 6,000 pages. An abbreviated translation of the Patthāna appears in the Pali Text Society's English translation series as Conditional Relations. ¶ In contemporary Myanmar (Burma), where the study of abhidhamma continues to be highly esteemed, the Patthāna is regularly recited in festivals that the Burmese call pathan pwe. Pathan pwe are marathon recitations that go on for days, conducted by invited ABHIDHAMMIKA monks who are particularly well versed in the Patthāna. The pathan pwe serves a similar function to PARITTA recitations, in that it is believed to ward off baleful influences, but its main designated purpose is to forestall the decline and disappearance of the Buddha's dispensation (P. sāsana; S. sĀSANA). The Theravāda tradition considers the Patthāna to be the Buddha's most profound exposition of ultimate truth (P. paramatthasacca; S. PARAMĀRTHASATYA) and, according to the Pāli commentaries, the Patthāna is the first constituent of the Buddha's sāsana that will disappear from the world as the religion faces its inevitable decline. The abhidhammikas' marathon recitations of the Patthāna, therefore, help to ward off the eventual demise of the Buddhist religion. See also ANULOMAPRATILOMA.
Plotinism: The philosophic and religious thought of Plotinus (205-270). His writings were published by Porphyry in six books of nine sections, Enneads, each. All reality consists of a series of emanations, from the One, the eternal source of all being. The first, necessary emanation is that of Nous (mind or intelligence), the second that of Psyche (soul). At the periphery of the universe is found matter. Man belongs partly in the realm of spirit and partly in the sphere of matter.
polarity ::: n. --> That quality or condition of a body in virtue of which it exhibits opposite, or contrasted, properties or powers, in opposite, or contrasted, parts or directions; or a condition giving rise to a contrast of properties corresponding to a contrast of positions, as, for example, attraction and repulsion in the opposite parts of a magnet, the dissimilar phenomena corresponding to the different sides of a polarized ray of light, etc.
A property of the conic sections by virtue of which a
PrajNāpāramitāhṛdayasutra. (T. Shes rab kyi pha rol tu phyin pa'i snying po'i mdo; C. Bore boluomiduo xin jing; J. Hannya haramitta shingyo; K. Panya paramilta sim kyong 般若波羅蜜多心經). In English, the "Heart of the Perfection of Wisdom Sutra" (or, in other interpretations, the "DHĀRAnĪ-Sutra of the Perfection of Wisdom"); a work known in English simply as the "Heart Sutra"; one of only a handful of Buddhist SuTRAs (including the "Lotus Sutra" and the "Diamond Sutra") to be widely known by an English title. The "Heart Sutra" is perhaps the most famous, and certainly the most widely recited, of all Buddhist sutras across all Mahāyāna traditions. It is also one of the most commented upon, eliciting more Indian commentaries than any Mahāyāna sutra (eight), including works by such luminaries as KAMALAsĪLA, VIMALAMITRA, and ATIsA DĪPAMKARAsRĪJNĀNA, as well as such important East Asian figures as FAZANG, KuKAI, and HAKUIN EKAKU. As its title suggests, the scripture purports to be the quintessence or heart (hṛdaya) of the "perfection of wisdom" (PRAJNĀPĀRAMITĀ), in its denotations as both supreme wisdom and the eponymous genre of scriptures. The sutra exists in long and short versions-with the longer version better known in India and the short version better known in East Asia-but even the long version is remarkably brief, requiring only a single page in translation. The short version, which is probably the earlier of the two recensions, is best known through its Chinese translation by XUANZANG made c. 649 CE. There has been speculation that the Chinese version may be a redaction of sections of the Chinese recension of the MAHĀPRAJNĀPĀRAMITĀSuTRA (also translated by Xuanzang) as a mnemonic encoding (dhāranī) of the massive perfection of wisdom literature, which was then subsequently translated back into Sanskrit, perhaps by Xuanzang himself. Although there is as yet no scholarly consensus on the provenance of the text, if this argument is correct, this would make the "Heart Sutra" by far the most influential of all indigenous Chinese scriptures (see APOCRYPHA). The long version of the text, set on Vulture Peak (GṚDHRAKutAPARVATA) outside RĀJAGṚHA, begins with the Buddha entering SAMĀDHI. At that point, the BODHISATTVA AVALOKITEsVARA (who rarely appears as an interlocutor in the prajNāpāramitā sutras) contemplates the perfection of wisdom and sees that the five aggregates (SKANDHA) are empty of intrinsic nature (SVABHĀVA). The monk sĀRIPUTRA, considered the wisest of the Buddha's sRĀVAKA disciples, is inspired by the Buddha to ask Avalokitesvara how one should train in the perfection of wisdom. Avalokitesvara's answer constitutes the remainder of the sutra (apart from a brief epilogue in the longer version of the text). That answer, which consists essentially of a litany of negations of the major categories of Buddhist thought-including such seminal lists as the five aggregates (skandha), twelve sense-fields (ĀYATANA), twelve links of dependent origination (PRATĪTYASAMUTPĀDA), and FOUR NOBLE TRUTHS-contains two celebrated statements. The first, made in reference to the first of the five aggregates, is "form (RuPA) is emptiness (suNYATĀ); emptiness is form" (RuPAM suNYATĀ sUNYATAIVA RuPAM). This is one of the most widely quoted and commented upon statements in the entire corpus of Mahāyāna sutras and thus is not easily amenable to succinct explication. In brief, however, the line suggests that emptiness, as the nature of ultimate reality, is not located in some rarified realm, but rather is found in the ordinary objects of everyday experience. The other celebrated statement is the spell (MANTRA) that concludes Avalokitesvara's discourse-GATE GATE PĀRAGATE PĀRASAMGATE BODHI SVĀHĀ-which, unlike many mantras, is amenable to translation: "gone, gone, gone beyond, gone completely beyond, enlightenment, svāha." This mantra has also been widely commented upon. The presence of the mantra in the sutra has led to its classification as a TANTRA rather than a sutra in some Tibetan catalogues; it also forms the basis of Indian tantric SĀDHANAs. The brevity of the text has given it a talismanic quality, being recited on all manner of occasions (it is commonly used as an exorcistic text in Tibet) and inscribed on all manner of objects, including fans, teacups, and neckties in modern Japan.
Pre-critical: This adjective is commonly applied to all Kant's works prior to the Critique of Pure Reason since they all dogmatically assume knowledge of things-in-themselves to be possible. It is also applied to the sections of the Critique which are thought to have been written earliest, whether or not they imply this assumption. See Kantianism. -- A.C.E.
prosector ::: n. --> One who makes dissections for anatomical illustration; usually, the assistant of a professional anatomist.
prytanis ::: n. --> A member of one of the ten sections into which the Athenian senate of five hundred was divided, and to each of which belonged the presidency of the senate for about one tenth of the year.
PuggalapaNNatti. In Pāli, lit., "Concept of the Person," "Analysis of Character Types"; the fourth of the seven books of the Pāli ABHIDHAMMAPItAKA. It is a classification of human personalities following the method of the AnGUTTARANIKĀYA, grouping types of persons in categories of from one to ten elements, in ascending order. In the STHAVIRANIKĀYA, the person was seen not as a real phenomenon (P. dhamma, S. DHARMA), but was instead a mere designation or concept (P. paNNati, S. PRAJNAPTI), hence the title of the work. Some sections of the PuggalapaNNatti are drawn nearly verbatim from the Anguttaranikāya, while others are taken from the SAnGĪTISUTTA, a scripture in the DĪGHANIKĀYA that likewise uses the Anguttara method. Indeed, because the work draws much of its form and its content from discussions of the nature of the person in the SUTTAPItAKA, some scholars speculate that the PuggalapaNNatti may be belong to the earliest stratum of Pāli ABHIDHAMMA materials.
pujā. (T. mchod pa; C. gongyang; J. kuyo; K. kongyang 供養). In Sanskrit, lit. "worship" and "offering"; any "ritual" at which offerings are made, or the offerings themselves. These offering rituals involve a number of standard liturgies, including those in three parts (TRISKANDHAKA) and seven parts (SAPTĀnGAVIDHI). In the MAHĀYĀNA, many pujās seem to derive from a simple three-part liturgy, which appeared in two forms. One form consisted of (1) the confession of transgressions (PĀPADEsANĀ), (2) the admiration of others' virtues (ANUMODANA), and (3) the dedication of merit (PARInĀMANĀ). The other consisted of (1) the confession of transgressions, (2) the admiration of others' virtue, and (3) the request to the buddhas to turn the wheel of the dharma (DHARMACAKRAPRAVARTANA). This tripartite ritual was eventually expanded to include seven sections: obeisance, offering, confession, admiration, supplication to the buddhas and bodhisattvas to teach the dharma, entreaty not to pass into PARINIRVĀnA, and dedication of any merit accrued by performing the preceding ritual to the enlightenment of all sentient beings. This sevenfold liturgy, presented most famously in the opening twelve stanzas of the BHADRACARĪPRAnIDHĀNA ("Vow of SAMANTABHADRA's Deeds"), the last section of the GAndAVYuHA in the AVATAMSAKASuTRA, became a standard part of many MAHĀYĀNA practices, often serving as a prolegomenon to a meditation session. This sevenfold liturgy became a common element of tantric pujās as well.
quartered ::: divided into four sections.
References to the works of Laurency are given using the same method as is consistently used in the Internet edition of his works; that is, not by pages, but by sections, chapters, and paragraphs. This has been sufficiently explained on the Official
Website of the Henry T. Laurency Publishing Foundation (Introduction to the works of Henry T. Laurency).
reflection property: Alternative methods of defining the conic sections through loci of circles with a specified relation to a circle or a line (which can be considered as a great circle in the projective plane).
regime ::: n. --> Mode or system of rule or management; character of government, or of the prevailing social system.
The condition of a river with respect to the rate of its flow, as measured by the volume of water passing different cross sections in a given time, uniform regime being the condition when the flow is equal and uniform at all the cross sections.
Rngog Blo ldan shes rab. (Ngok Loden Sherap) (1059-1110). A Tibetan scholar and translator, nephew of RNGOG LEGS PA'I SHES RAB. After studying under his uncle and participating in the "Council of THO LING" in GU GE, he left for India at the age of eighteen with a group of companions, including RWA LO TSĀ BA. He spent seventeen years pursuing the study of Buddhist texts, including the SuTRAS, TANTRAS, and Buddhist sciences; his main teacher of PRAMĀnA was the Kashmiri logician Bhavyarāja. At the age of thirty-five, he returned to Tibet to become the second abbot of GSANG PHU NE'U THOG monastery near LHA SA. He translated numerous works still found in the BKA' 'GYUR and BSTAN 'GYUR sections of the Tibetan Buddhist canon. These include the PRAMĀnAVINIsCAYA of DHARMAKĪRTI, the five works of MAITREYA, and the major works of what would be dubbed the YOGĀCĀRA SVĀTANTRIKA school. He also composed a number of works himself, which do not seem to have survived. Along with RIN CHEN BZANG PO, he is often referred to as a "great translator" (lo chen); in later works sometimes simply as bdag nyid chen po (S. mahātma). Because of the influence of his translations and his own substantial writings, he is considered along with SA SKYA PAndITA to be a founding figure of Tibetan Buddhist scholasticism.
rondo: a musical form in which a certain section returns repeatedly , interspersed with other sections: ABACA is a typical structure or ABACABA
Saadia, ben Joseph: (Arabic Sa'id Al-Fayyumi) (892-942) Born and educated in Egypt, he left his native country in 915 and settled in Babylonia where he was appointed in 928 Gaon of the Academy of Sura. He translated the Bible into Arabic and wrote numerous works, both in Hebrew and Arabic, in the fields of philology, exegesis, Talmudics, polemics, Jewish history, and philosophy. His chief philosophical work is the Kitab Al-Amanat wa'l-Itikadat, better known by its Hebrew title, Emunot we-Deott, i.e., Doctrines and Religious Beliefs. Its purpose is to prove the compatibility of the principles of Judaism with reason and to interpret them in such a way that their rationality be evident The first nine sections establish philosophically the ten fundamental articles of faith, and the tenth deals with ethics. Philosophically, Saadia was influenced by the teachings of the Mutazilia. See Jewish Philosophy. -- Q.V.
saiksadharma. (P. sekhiyadhamma; T. bslabs pa'i chos; C. zhongxue; J. shugaku; K. chunghak 衆學). In Sanskrit, lit., "qualities in which to be trained"; in the PRĀTIMOKsA, a large set of rules to be followed in the course of daily monastic life, the violation of which entails no sanction beyond the need for confession. They are for the most part items of etiquette with regard to dress, accepting and eating food, teaching the dharma, and using the toilet. The number of these precepts varies by VINAYA recension, with the Chinese MAHĀSĀMGHIKA having sixty-six and the Chinese SARVĀSTIVĀDA having 113. In the Pāli vinaya, the term refers to a group of seventy-five precepts found in the Pātimokkha divided into seven sections. The first two rules concern proper dress. The next twenty-four rules concern the proper way to enter villages and inhabited areas and interact with the laypeople there. A set of thirty rules concerns the proper way to take meals. The next fifteen rules concern the preaching of dharma, and the last three rules concern the use of the toilet. saiksa rules are the same for monks and nuns. One who knowingly transgresses these rules is guilty of an "offense of wrongdoing" (S. DUsKṚTA; P. dukkata).
Samādhirājasutra. (T. Ting nge 'dzin rgyal po'i mdo; C. Yuedeng sanmei jing; J. Gatttosanmaikyo; K. Woltŭng sammae kyong 月燈三昧經). The "King of Concentrations Sutra"; an important MAHĀYĀNA sutra (also known as the Candrapradīpa) composed in India, probably in the fourth century CE, with the text undergoing expansion in subsequent centuries. The text is a mixture of poetry and prose, with the verse sections considered to be the older stratum. The sutra is cited often in Mahāyāna sāstras, especially in the PRASANNAPADĀ of CANDRAKĪRTI and the sIKsĀSAMUCCAYA of sĀNTIDEVA, and is also one of the foundational texts, or "nine dharmas" (see NAVAGRANTHA), of Newar Buddhism. A Chinese translation of the complete sutra was made by Narendrayasas in 557. The Samādhirājasutra is composed of a dialogue between the Buddha and the bodhisattva Candragupta, and sets forth various forms of meditation for bodhisattvas, including the "king of concentrations" of the sutra's title, which is defined as "the proclamation that all phenomena are of the same nature." The sutra does not offer instructions for developing these samādhis, but instead provides their names and recounts their wondrous effects. The sutra describes at some length the two (rather than three) bodies of a buddha, the DHARMAKĀYA and the RuPAKĀYA, with the former identified with the "mind of clear light" (PRABHĀSVARACITTA).
SaMgītiparyāya[pādasāstra]. (T. 'Gro ba'i rnam grangs; C. Jiyimen zulun; J. Shuimonsokuron; K. Chibimun chok non 集異門足論). In Sanskrit, "Treatise on Pronouncements," one of the earliest books of the SARVĀSTIVĀDA ABHIDHARMAPItAKA; it is traditionally listed as the last of the six ancillary texts, or "feet" (pāda), of the JNĀNAPRASTHĀNA, the central treatise, or body (sarīra), of the Sarvāstivāda abhidharmapitaka. The text is a commentary on the SaMgītisutra ("Discourse on Communal Recitation"; see SAnGĪTISUTTA) and is attributed either to Mahākausthila (according to YAsOMITRA and BU STON) or to sĀRIPUTRA (according to Chinese tradition). Following closely the structure of the SaMgītisutra, the author sets out a series of dharma lists (MĀTṚKĀ), given sequentially from ones to tens, to organize the Buddha's teachings systematically. The sets of twos, for example, cover name and form (NĀMARuPA); the threes, the three unwholesome faculties (AKUsALAMuLA) of greed (LOBHA), hatred (DVEsA), and delusion (MOHA); the fives, the five aggregates (SKANDHA), etc. Its ten sections (nipāta) cover a total of 203 sets of factors (DHARMA). Sanskrit fragments of the SaMgītiparyāya were discovered at BĀMIYĀN and TURFAN, but the complete text is only extant in a Chinese translation made by XUANZANG and his translation team between 660 and 664. The SaMgītiparyāyaderives from the earliest stratum of Sarvāstivāda abhidharma literature, along with the DHARMASKANDHA and the PRAJNAPTIBHĀsYA. The SaMgītiparyāya's closest analogue in the Pāli ABHIDHAMMA literature is the DHAMMASAnGAnI.
Samguk yusa. (三國遺事). In Korean, "Memorabilia of the Three Kingdoms"; a collection of historical records and legends from the Three Kingdoms period in Korea, attributed to the Korean monk IRYoN (1206-1289), although the extant version may well have been expanded and emended by one of his disciples. The Samguk yusa was written c. 1282-1289, during the period of Mongol suzerainty over Korea, which began in 1259. In his miscellany, Iryon includes a variety of hagiographies of eminent monks in the early Korean Buddhist tradition, often drawing from local accounts of conduct (haengjang) rather than official biographies, and from stories of early Korean Buddhist miracles and anomalies drawn from regional lore. In its emphasis on local narrative, where Buddhism dominated, over official discourse, Iryon's Samguk yusa contrasts with Kim Pusik's (1075-1151) earlier Samguk sagi ("Historical Annals of the Three Kingdoms"), which included little information on Buddhism. The text is divided into nine sections, in five rolls: a dynastic chronology of early Korean kingdoms; "wonders" from the three kingdoms of Koguryo, Paekche, and Silla and their predecessor states; the rise of Buddhism; STuPAs and images; exegetes; divine spells; miraculous responses of bodhisattvas; the lives of recluses; and expressions of filial piety. The dynastic chronology that appears at the beginning of the definitive 1512 edition of the text contains several discrepancies with information that appears later in the text and may be a later addition from the fourteenth century. The Samguk yusa also makes one of the earliest references to the Tan'gun foundation myth of the Korean state and contains many indigenous Korean songs known as hyangga.
Samhita: Collection; one of the two primary sections of each of the Vedas, containing hymns and sacred formulae, the other section being the Brahmanas.
samhita. ::: "compilation of knowledge"; a collection of vedic mantras or hymns mainly concerned with nature and deities; the Samhitas form the first part of each of the four Vedas; one of the two primary sections of each of the Vedas, containing hymns and sacred formulae, the other section being the Brahmanas
Sammohavinodanī. In Pāli, "The Dispeller of Delusion," a commentary by the influential Pāli scholar BUDDHAGHOSA on the VIBHAnGA, the second book of the Pāli ABHIDHAMMAPItAKA. This work covers much of the same material found in Buddhaghosa's VISUDDHIMAGGA, which is thought to be the earlier of the two works. In his introduction to Sammohavinodanī, Buddhaghosa claims to have drawn his analysis from more ancient commentaries. The work is divided into eighteen sections, beginning with an exposition on the five aggregates (P. khandha, S. SKANDHA). Each subsequent section covers a different element of the Vibhanga's content, including analyses of the sense spheres (ĀYATANA), elements (DHĀTU), stages of meditative absorption (P. JHĀNA, S. DHYĀNA), the path (P. magga, S. MĀRGA), rules of training (P. sikkhāpada, S. sIKsĀPADA), and so on. This commentary is particularly well known for its analysis of conditioned origination (P. paticcasamuppāda, S. PRATĪTYASAMUTPĀDA), which offers perhaps the most detailed examination of this doctrine found in the Pāli abhidhamma; there, Buddhaghosa represents the entire chain of causes and effects as occurring in both an entire lifetime as well as in single moment of consciousness. The Sammohavinodanī itself became the subject of extensive exegesis in the Pāli tradition.
Sanboe. (三宝絵). In Japanese, "The Three Jewels," a work composed by Minamoto Tamenori (d. 1011); also known as Sanboekotoba. In this preface, Tamenori laments the fact that the world has now entered into the age of the final dharma (J. mappo; see C. MOFA) and speaks of the need to honor the DHARMA. Tamenori's text largely consists of three sections corresponding to the three jewels (RATNATRAYA), namely the Buddha, dharma, and saMgha. In the buddha-jewel section, Tamenori provides JĀTAKA stories from various sources. In the dharma-jewel section, he describes the history of Buddhism in Japan from the rise of SHoTOKU TAISHI (574-622) to the end of the Nara period. In the saMgha-jewel section, Tamenori relies on many temple records and texts to speak of the representative ceremonies and rituals of Japanese Buddhism, their provenance, and the biographies of some important monks who carried out these events. The Sanboe serves as a valuable source for studying the history of Buddhism during the Nara period.
sanfen kejing. (J. sanbunkakyo; K. sambun kwagyong 三分科經). In Chinese, "threefold division of a scripture," an exegetical technique developed by the pioneering scholiast and cataloguer DAO'AN (312-385) to analyze a specific SuTRA's narrative structure. Dao'an's scriptural commentaries posited the following three major sections that were common to all sutras: (1) the prefatory setting (C. xufen; S. nidāna), which specifies the time and place where the sutra was delivered; (2) the "text proper" (zhengzongfen), viz., the main body of the sutra, which relates the doctrines and practices that were the subject of the discourse; and (3) the "dissemination section" (liutongfen; S. parīndanā), which describes the confidence and insight the scripture inspired in its audience. This schema was frequently employed in subsequent scriptural exegesis of most of the major scholastic schools of East Asian Buddhism and is still widely used even today. See also NETTIPPAKARAnA; PEtAKOPADESA; VYĀKHYĀYUKTI; WUZHONG XUANYI.
San lun xuanyi. (J. Sanron gengi; K. Sam non hyonŭi 三論玄義). In Chinese, "Profound Meaning of the Three Treatises," composed by the monk JIZANG sometime around 597. Although the title mentions the so-called "three treatises" (see SAN LUN ZONG), the San lun xuanyi is actually a commentary on four influential texts, namely the Zhong lun (cf. S. MuLAMADHYAMAKAKĀRIKĀ), BAI LUN (S. *sATAsĀSTRA), SHI'ERMEN LUN (S. *Dvādasamukhasāstra), and DAZHIDU LUN (*MahāprajNāpāramitāsastra). The San lun xuanyi systematically presents the teachings of NĀGĀRJUNA and provides a succinct explanation of the notion of emptiness (suNYATĀ). Jizang's treatise consists of two main sections, which he terms the destruction of heresies and the elucidation of truth. His first section discusses the non-Buddhist teachings of India and the traditions of Zhuangzi, Laozi, and the Zhouyi in China. He also condemns ABHIDHARMA as HĪNAYĀNA teachings, the *TATTVASIDDHI as provisional MAHĀYĀNA, and the teachings of the five periods (see WUSHI BAJIAO) as a misleading attachment to MAHĀYĀNA. In the second section, Jizang explains the appearance of Nāgārjuna and the teachings of the Zhong lun, Bai lun, Shi'ermen lun, and Dazhidu lun. Jizang's explanations rely heavily upon the notion of the two truths (SATYADVAYA).
satasāhasrikāprajNāpāramitāsutra. (T. Shes rab kyi pha rol tu phyin pa stong phrag brgya pa; C. Shiwansong bore; J. Jumanju hannya; K. Simmansong panya 十萬頌般若). In Sanskrit, the "Perfection of Wisdom in One Hundred Thousand Lines," the longest of the PRAJNĀPĀRAMITĀ sutras. Some scholars regard the AstASĀHASRIKĀPRAJNĀPĀRAMITĀ (eight thousand lines) to be the earliest of the prajNāpāramitā sutras, which was then expanded into the AstadasasāhasrikāprajNāpāramitāsutra (eighteen thousand lines) and the PANCAVIMsATISĀHASRIKĀPRAJNĀPĀRAMITĀSuTRA (twenty-five thousand lines). According to this explanation, the most extensive of the expansions is the satasāhasrikāprajNāpāramitā, sometimes referred to as the "great mother [of the victors]." The composition sequence of these different sutras is not as clear as once thought, however, and there appear to be parts of the sātasāhasrikā not found in the Asta, which may go back to very early material. The text is in three major sections, with the first two expanding on the contents of the AstasāhasrikāprajNāpāramitā. The third section, which seems to be an independent text, contains discussions of topics such as the nature of enlightenment, the Buddha's omniscience, the body of the Buddha, and the six perfections. Unlike the other two briefer expansions, the version in one hundred thousand lines omits four chapters that occur in the AstasāhasrikāprajNāpāramitā. It is said that after the Buddha taught the satasāhasrikāprajNāpāramitā, he entrusted it to the NĀGAs, who kept it in a jeweled casket in the bottom of the ocean, where it was eventually retrieved and brought to the human world by NĀGĀRJUNA.
sectional ::: a. --> Of or pertaining to a sections or distinct part of larger body or territory; local.
Consisting of sections, or capable of being divided into sections; as, a sectional steam boiler.
sectionalize ::: v. t. --> To divide according to gepgraphical sections or local interests.
sectionize ::: v. t. --> To form into sections.
Seder ::: (Heb. order; pl. sedarim) The traditional Jewish evening service and opening of the celebration of Passover, which includes special food symbols and narratives. The order of the service is highly regulated, and the traditional narrative is known as the Passover Haggadah. Also one of the six divisions of the Mishnah; or one of the 154 sections into which the Torah/Pentateuch is divided for a three year cycle of liturgical readings in the synagogue. See also siddur.
semimean axis: The line segment between the centre of an ellipsoid and one of the intersections of the ellipsoid and a line perpendicular to both the semimajor and semiminor axis through the centre.
Senchakushu. (選擇集). In Japanese, "Collection of Selections," composed by the Japanese PURE LAND monk HoNEN in 1198; also known as Senjakushu or Senchaku hongan nenbutsushu ("Collection of Selections on Nenbutsu and the Original Vow"). Honen's Senchakushu is one of the most influential texts in Japan on the practice of nenbutsu (see NIANFO), i.e., the invocation of the name of the buddha AMITĀBHA; it is also traditionally regarded as the founding scripture of the JoDOSHu tradition of Japanese pure land. Relying on the three pure land sutras (JINGTU SANBUJING, viz., the longer and shorter SUKHĀVATĪVYuHASuTRA and the GUAN WULIANGSHOU JING) and a number of important commentaries by SHANDAO and TANLUAN, Honen attempted to elucidate the importance of the practice of nenbutsu in the context of Amitābha's original vows as described in the Sukhāvatīvyuhasutra. He first cites DAOCHUO's division of Buddhist practice into that of the sacred path (that is, the traditional Buddhist path) and the pure land path, and then cites SHANDAO's division into proper and miscellaneous. These divisions are used as an argument for the practice of exclusive nenbutsu. Honen then demonstrates that exclusive nenbutsu is the practice advocated by Amitābha in his original vows. In the next few sections of his text, Honen also mentions the benefits of exclusive nenbutsu and explains why this practice is most appropriate for those in the age of the final dharma (J. mappo; see MOFA). The other sections of the Senchakushu provide further scriptural evidence for the importance of nenbutsu and discuss the proper method for practicing it. At Honen's request, the work was not widely circulated until after his death. Numerous commentaries on this text exist in Japanese.
Shamen bujing wangzhe lun. (J. Shamon fukyoosharon; K. Samun pulgyong wangja non 沙門不敬王者論). In Chinese, "The sRAMAnA Does Not Pay Homage to the Ruler Treatise." In response to the anticlerical policy of the monarch Huanxuan (who reigned for less than three months as King of Chu in 404) LUSHAN HUIYUAN compiled this apologetical treatise in 404. It is preserved in the fifth roll of the HONGMING JI. The treatise is comprised of five sections. The first two sections, on householders and monks, detail the differences in their social status and way of life. The other three sections are concerned with more doctrinal and theoretical issues, which are presented in the form of a debate between imaginary opponents. In the third section, Huiyuan, as the "host," argues that monks, unlike householders including the worldly ruler, seek the "truth" and thus strive to free the "spirit" from the realm of worldly desires and emotions, or SAMSĀRA. In the fourth section, the opponent argues that there is no truth beyond that which has been revealed by the sages of the past. In the last section, Huiyuan replies that these sages are merely manifestations of the Buddha, or the immortal spirit. Although the immortal spirit "mutually resonates" (GANYING) with SAMSĀRA, it is not, Huiyuan explains, a worldly thing itself. The argument for the immortality of the spirit also appears in Zongbing's (375-443) Mingfo lun ("Treatise on Clarifying Buddhism)," the MOUZI LIHUO LUN, and various other treatises found in the Hongming ji.
sheepsplit ::: n. --> A split of a sheepskin; one of the thin sections made by splitting a sheepskin with a cutting knife or machine.
Since the Consciousness-Force of the eternal Existence is the universal creatrix, the nature of a given world will depend on whatever self-formulation of that Consciousness expresses itself in that world. Equally, for each individual being, his seeing or representation to himself of the world he lives in will depend on the poise or make which that Consciousness has assumed in him. Our human mental consciousness sees the world in sections cut by the reason and sense and put together in a formation which is also sectional; the house it builds is planned to accommodate one or another generalised formulation of Truth, but excludes the rest or admits some only as guests or dependents in the house. Overmind Consciousness is global in its cognition and can hold any number of seemingly fundamental differences together in a reconciling vision. Thus the mental reason sees Person and the Impersonal as opposites: it conceives an impersonal Existence in which person and personality are fictions of the Ignorance or temporary constructions; or, on the contrary, it can see Person as the primary reality and the impersonal as a mental abstraction or only stuff or means of manifestation. To the Overmind intelligence these are separable Powers of the one Existence which can pursue their independent self-affirmation and can also unite together their different modes of action, creating both in their independence and in their union different states of consciousness and being which can be all of them valid and all capable of coexistence. A purely impersonal existence and consciousness is true and possible, but also an entirely personal consciousness and existence; the Impersonal Divine, Nirguna Brahman, and the Personal Divine, Saguna Brahman, are here equal and coexistent aspects of the Eternal. Impersonality can manifest with person subordinated to it as a mode of expression; but, equally, Person can be the reality with impersonality as a mode of its nature: both aspects of manifestation face each other in the infinite variety of conscious Existence. What to the mental reason are irreconcilable differences present themselves to the Overmind intelligence as coexistent correlatives; what to the mental reason are contraries are to the Overmind intelligence complementaries. Our mind sees that all things are born from Matter or material Energy, exist by it, go back into it; it concludes that Matter is the eternal factor, the primary and ultimate reality, Brahman. Or it sees all as born of Life-Force or Mind, existing by Life or by Mind, going back into the universal Life or Mind, and it concludes that this world is a creation of the cosmic Life-Force or of a cosmic Mind or Logos. Or again it sees the world and all things as born of, existing by and going back to the Real-Idea or Knowledge-Will of the Spirit or to the Spirit itself and it concludes on an idealistic or spiritual view of the universe. It can fix on any of these ways of seeing, but to its normal separative vision each way excludes the others. Overmind consciousness perceives that each view is true of the action of the principle it erects; it can see that there is a material world-formula, a vital world-formula, a mental world-formula, a spiritual world-formula, and each can predominate in a world of its own and at the same time all can combine in one world as its constituent powers. The self-formulation of Conscious Force on which our world is based as an apparent Inconscience that conceals in itself a supreme Conscious-Existence and holds all the powers of Being together in its inconscient secrecy, a world of universal Matter realising in itself Life, Mind, Overmind, Supermind, Spirit, each of them in its turn taking up the others as means of its self-expression, Matter proving in the spiritual vision to have been always itself a manifestation of the Spirit, is to the Overmind view a normal and easily realisable creation. In its power of origination and in the process of its executive dynamis Overmind is an organiser of many potentialities of Existence, each affirming its separate reality but all capable of linking themselves together in many different but simultaneous ways, a magician craftsman empowered to weave the multicoloured warp and woof of manifestation of a single entity in a complex universe. …
Sishi'er zhang jing. (J. Shijunishogyo; K. Sasibi chang kyong 四十二章經). In Chinese, "Scripture in Forty-two Sections," a short collection of aphorisms and pithy moralistic parables traditionally regarded as the first Indian Buddhist scripture to be translated into Chinese, but now generally presumed to be an indigenous scripture (see APOCRYPHA) that was compiled in either China or Central Asia. Most scholars believe that the "Scripture in Forty-Two Sections" began to circulate during the earliest period of Buddhism in China. According to tradition, the "Scripture in Forty-Two Sections" was translated at the behest of MINGDI of the Han dynasty (r. 58-75 CE). According to the earliest surviving account, Emperor Ming had a dream one evening in which he saw a spirit flying in front of his palace. The spirit had a golden body and the top of his head emitted rays of light. The following day the emperor asked his ministers to identify the spirit. One minister replied that he had heard of a sage in India called "Buddha" who had attained the way (dao) and was able to fly. The emperor presumed that this must have been the spirit he observed in his dream, so he dispatched a group of envoys led by Zhang Qian who journeyed to the Yuezhi region (Indo-Scythia) to search out this sage; he returned with a copy of the "Scripture in Forty-Two Sections." A fifth-century source reports that the envoys also managed to secure the famous image of the UDĀYANA BUDDHA, the first buddha-image. In fifth- and sixth-century materials, there is additionally mention of two Indian monks, KĀsYAPA MĀTAnGA (d. u.) and Dharmaratna (d. u.), who returned with the Chinese envoys. By the medieval period these monks are regularly cited as cotranslators of the scripture. According to a relatively late tradition, the Emperor Ming also built the first Chinese Buddhist temple-BAIMASI in Luoyang-as a residence for the two Indian translators. Early Buddhist catalogues refer to the text simply as "Forty-Two Sections from Buddhist Scriptures," or "The Forty-Two Sections of Emperor Xiao Ming." The text consists largely of snippets culled from longer Buddhist sutras included in the Buddhist canon; parallel sections are found in the ĀGAMAs and NIKĀYAs, as well as the MAHĀVAGGA. The text also bears a number of Chinese stylistic features. The most obvious is the phrase "The Buddha said" which is used to introduce most sections, rather than the more common Buddhist opening "Thus have I heard" (EVAM MAYĀ sRUTAM). This opening is reminiscent of Confucian classics such as the Xiaojing ("Book of Filial Piety") and the Lunyu ("Analects"), where maxims and illustrative anecdotes are often prefaced with the phrase, "The master said." The terminology of the Sishi'er zhang jing borrows heavily from Daoism and the philosophical tradition known as XUANXUE (Dark Learning).
skandhaka. (T. phung po; P. khandhaka; C. jiandu; J. kendo; K. kondo 犍度). In Sanskrit, "chapter," or "division," especially referring to a major section of the VINAYA. Whereas the PRĀTIMOKsA largely deals with the conduct of individual monk or nuns, the skandhaka primarily deals with the conduct of monks and nuns in their capacity as collective members of the SAMGHA. In the extant Sanskrit vinayas, this section is sometimes called the VINAYAVASTU. The Pāli vinaya has twenty-two sections (khandhaka). Most of the Sanskrit vinayas have twenty skandhaka, as follows. (1) pravrajyāvastu: this section deals with matters related to admission into the order as a novice (pravrajyā; see PRAVRAJITA), ordination as a fully ordained monk (UPASAMPADĀ), admission of novices (sRĀMAnERA), regulations for the interactions with the preceptor (UPĀDHYĀYA) or teacher (ĀCĀRYA), and circumstances that disqualify one from being admitted to the monastic order; (2) posadhavastu: this section deals with the UPOsADHA, or confession ceremony, including a history of its origin and the rules for its performance. (3) varsāvastu: this section deals with the annual rains retreat (VARsĀ) and the rules to be observed during that period, including what kinds of dwelling are permitted. (4) pravāranāvastu: this section deals with the ceremony that marks the end of the annual rains retreat (PRAVĀRAnĀ) and elimination of any disharmony that may have arisen during the retreat. (5) carmavastu: this section deals with leather and especially the usage of shoes. (6) bhaisajyavastu: this section deals with both medicine and food, setting forth which medicines are permitted and when they may be used; the rules concerning food set forth which foods may be accepted, how invitations from the laity should be treated; how food is to be prepared, and how the monastery storeroom should be utilized. (7) cīvaravastu: this section deals with robes (CĪVARA), including how may robes a monk may possess, how robes are to be received from the laity, how robes are to worn, and how robes are to sewn; (8) kathinavastu: this section deals specifically with the cloth (KAtHINA) that monks receive from the laity at the end of the rains retreat; (9) kosambakavastu: this section deals with the dispute that occurred between the Kausāmbī monks and how it was resolved by the Buddha, who allowed an expelled monk to be reinstated upon confession. (10) karmavastu: this section deals with ecclesiastical acts (SAMGHAKARMAN) taken by the community in various assemblies. (11) pāndulohitavastu: this section deals with disciplinary measures that are taken when violations of the monastic code occur. (12) pudgalavastu: this section deals with SAMGHĀVAsEsA infractions, the types of probationary periods (e.g., MĀNATVA; PARIVĀSA), and the procedure for reinstatement after probation. (13) pārivāsikavastu: this section describes the proper conduct of a monk during the probationary period. (14) posadhasthāpanavastu: this section sets forth the circumstances under which a monk may be excluded from the UPOsADHA ceremony. (15) samathavastu: this section deals with legal cases (ADHIKARAnA) and their resolution. (16) saMghabhedavastu: this section deals with the schisms in the saMgha (SAMGHABHEDA), including the schism caused by DEVADATTA. (17) sayanāsanavastu: this section deals with the various dwelling places of members of the saMgha. (18) ācāravastu: this section deals with conduct, especially in interactions with others, including laity, visiting monks, and forest-dwelling monks. (19) ksudrakavastu: this section deals with miscellaneous minor rules. (20) bhiksunīvastu: this section deals with the rules specific to nuns. The skandhaka begins with a biography of the Buddha that includes his genealogy, his birth, and his life up to the conversion of sĀRIPUTRA and MAHĀMAUDGALYĀYANA. It concludes with the story of the Buddha's death and goes on to describe the first Buddhist council (SAMGĪTI, see COUNCIL, FIRST) at RĀJAGṚHA and the second council (COUNCIL, SECOND) at VAIsĀLĪ. In the Tibetan BKA' 'GYUR, the vinaya section includes the above materials in the following sections: 'dul ba'i gzhi (vinayavastu), so sor thar pa (prātimoksa), 'dul ba rnam par 'byed pa (vinayavibhanga), dge slong ma'i so sor thar pa'i mdo (bhiksunī prātimoksasutra), dge slong ma'i 'dul ba rnam par 'byed pa (bhiksunī vinayavibhanga), 'dul ba phran tshegs (vinayaksudraka), 'dul ba gzhung bla ma/dam pa (vinayottaragrantha).
snying thig. (nyingtik). In Tibetan, "heart drop" or "heart essence" (an abbreviation of snying gi thig le), a term used to describe an important genre of texts of the RNYING MA sect of Tibetan Buddhism. The master sRĪSIMHA is said to have divided the "instruction class" (MAN NGAG SDE) of the great completion (RDZOGS CHEN) teachings into four cycles: the outer, inner, secret, and the most secret unexcelled cycle (yang gsang bla na med pa). In Tibet, VIMALAMITRA organized the teachings of this fourth cycle into an explanatory lineage with scriptures and an aural lineage without scriptures and then concealed these teachings, which were later revealed as the BI MA'I SNYING THIG ("Heart Essence of Vimalamitra"). During his stay in Tibet, PADMASAMBHAVA concealed teachings on the most secret unexcelled cycle, called "heart essence of the dĀKINĪ" (MKHA' 'GRO SNYING THIG). In the fourteenth century, these and other teachings were compiled and elaborated upon by KLONG CHEN RAB 'BYAMS into what are known as the "four heart essences" (SNYING THIG YA BZHI): (1) the "heart essence of VIMALAMITRA" (Bi ma'i snying thig), (2) the "ultimate essence of the lama" (bla ma yang thig), (3) the "heart essence of the dākinī" (mkha' 'gro snying thig), and (4) two sections composed by Klong chen pa, the "ultimate essence of the dākinī" (mkha' 'gro yang thig) and the "ultimate essence of the profound" (zab mo yang thig). Although tracing its roots back to Padmasambhava and Vimalamitra in the eighth century, the snying thig texts and their practices likely derive from Tibetan reformulations of great completion teachings beginning in the eleventh century, when new translations of Indian tantras were being made in Tibet. A wide range of new meditative systems were added into the rdzogs chen corpus, which would prove to be essential to Tibetan Buddhist practice, especially in the RNYING MA and BKA' BRGYUD sects in subsequent centuries.
Soka Gakkai. (創價學會/創価学会). In Japanese, "Value-Creating Society," a Japanese Buddhist lay organization associated with the NICHIRENSHu, founded by MAKIGUCHI TSUNESABURO (1871-1944) and his disciple Toda Josei (1900-1958). Formerly a teacher, Makiguchi became a follower of Nichiren's teachings, finding that they supported his own ideas about engendering social and religious values, and converted to NICHIREN SHoSHu in 1928. In 1930, he established a lay organization under the umbrella of the Nichiren Shoshu, which initially called itself the Soka Kyoiku Gakkai (Creating Educational Values Society), and led its first general meeting. After its inauguration, the society began to take on a decidedly religious character, focusing on missionary work for Nichiren Shoshu. As the Pacific War expanded, Makiguchi and his followers refused to cooperate with state-enforced SHINTo practices, leading to a rift between them and TAISEKIJI, the head monastery of Nichiren Shoshu. In 1943, the society almost disintegrated with the imprisonment of Makiguchi and Toda, along with twenty other leaders charged with lèse-majesté and violations of the Public Order Act, which required each family to enshrine a Shinto talisman in its home. Makiguchi died in 1944 in prison, but Toda survived and was released on parole in July 1945. After his release, Toda took charge of the organization, renaming it Soka Gakkai in 1946. He successfully led a massive proselytization campaign that gained Soka Gakkai and Nichiren Shoshu vast numbers of new converts and by the late 1950s, upwards of 750,000 families had become adherents. After Toda died in 1958, IKEDA DAISAKU (b. 1928) became its third president and the society grew even more rapidly in Japan during the 1960s and the 1970s. In 1975, Ikeda also founded Soka Gakkai International (SGI), which disseminated the society's values around the world. Soka Gakkai publishes numerous books and periodicals, as well as a daily newspaper in Japan. During this period, Soka Gakkai also became involved in Japanese domestic politics, establishing its own political party, the Komeito (Clean Government Party) in 1964, which became completely separate and independent from the Soka Gakkai in 1970. The society also supported Taisekiji with massive donations, including raising the funds for a new main shrine hall for the monastery. Soka Gakkai, like other groups in the Nichiren lineage, focuses on worship of the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra") and its adherents are expected to chant daily the title (DAIMOKU) of the sutra, NAM MYoHoRENGEKYo, as well as recite the most important sections of the sutra and study Nichiren's writings. Soka Gakkai believes that all beings possess the capacity to attain buddhahood and emphasizes the ability of each person's buddha-nature to overcome obstacles and achieve happiness. Soka Gakkai followers can accomplish these goals through a "human revolution" (the title of one of Ikeda's books) that creates a sense of oneness between the individual and the environment, thus demonstrating how each individual can positively affect the surrounding world. As tensions grew between the Nichiren Shoshu and its increasingly powerful lay subsidiary, Nikken (b. 1922), the sixty-seventh chief priest of Nichiren Shoshu, tried to bring its membership directly under his control. His efforts were ultimately unsuccessful and he excommunicated the Soka Gakkai in 1991, forbidding Soka Gakkai followers from having access to the holiest shrines associated with Nichiren. Sokka Gakkai remains at the center of controversy because of its strong emphasis on recruitment and proselytization, its demonization of enemies, and a mentorship structure within the organization that some claim creates a cult of personality centered on Ikeda. Soka Gakkai remains among the largest Buddhist organizations in the Western world.
Sphere Conventionally, the geometrical representative of the manifested one All, combining unity, comprehensiveness, simplicity, and symmetry; whereas the ever-unknown frontierless womb of boundless space is conventionally represented by the zero. All the sections of a sphere are circles; its surface is an infinite plane, having neither boundaries nor parts and therefore measurable perhaps solely by the rules of geometry. A balance of centrifugal and centripetal forces produces the sphere, as in a soap bubble. Its center and its surface represent opposite poles, between which radiate expansive and contractive energies. The earth is virtually a sphere. The heavens, the limits of our vision, form the surface of an ideal sphere, whose center is everywhere, and whose periphery is nowhere.
srāvakabhumi. (T. Nyan thos kyi sa; C. Shengwen di; J. Shomonji; K. Songmun chi 聲聞地). In Sanskrit, the "Stage of the Listener" or "Stage of the Disciple," a work by ASAnGA included in the first and main section (Bahubhumika/Bhumivastu, "Multiple Stages") of his massive compendium, the YOGĀCĀRABHuMI. The work, which also circulated as an independent text, deals with practices associated with the sRĀVAKA (disciples) and consists of four major sections (yogasthāna), which treat spiritual lineage (GOTRA), different types of persons (PUDGALA), preparation for practice (PRAYOGA), and the mundane path (LAUKIKAMĀRGA) and supramundane path (LOKATTARAMĀRGA). The first yogasthāna on spiritual lineage is divided into three parts. First, the stage of lineage (gotrabhumi) discusses the spiritual potentiality or lineage (gotra) of the srāvaka from four standpoints: its intrinsic nature, its establishment or definition (vyavasthāna), the marks (LInGA) characterizing the persons belonging to that lineage, and the classes of people in that lineage. Second, the stage of entrance (avatārabhumi) discusses the stage where the disciple enters upon the practice; like the previous part, this section treats this issue from these same four standpoints. Third, the stage of deliverance (naiskramyabhumi) explains the stage where the disciple, after severing the bonds of the sensual realm (KĀMADHĀTU), practices to obtain freedom from passion (VAIRĀGYA) by following either the mundane or supramundane path; this section subsequently discusses thirteen collections or equipment (saMbhāra) necessary to complete both paths, such as sensory restraint, controlling food intake, etc. This stage of deliverance (naiskramyabhumi) continues over the second through fourth yogasthānas to provide an extended treatment of sravāka practice. The second yogasthāna discusses the theoretical basis of sravāka practice in terms of persons (pudgala), divided into nineteen subsections on such subjects as the classes of persons who cultivate the sravāka path, meditative objects, descriptions of various states of concentration (SAMĀDHI), hindrances to meditation, etc. The third yogasthāna concerns the preliminary practices (prayoga) performed by these persons, describing in detail the process of training. This process begins by first visiting a teacher. If that teacher identifies him as belonging to the srāvaka lineage, the practitioner should then cultivate in five ways: (1) guarding and accumulating the requisites of samādhi (samādhisaMbhāra-raksopacaya), (2) selection (prāvivekya), (3) one-pointedness of mind (CITTAIKĀGRATĀ), (4) elimination of hindrances (ĀVARAnA-visuddhi), and (5) cultivation of correct mental orientation (MANASKĀRA-bhāvanā). Among these five, the section on cittaikāgratā contains one of the most detailed discussions in Sanskrit sources of the meditative procedures for the cultivation of sAMATHA and VIPAsYANĀ. In the fourth yogasthāna, the practitioner, who has accomplished the five stages of application (prayoga), proceeds to either the mundane (laukika) or supramundane (lokottara) path. On the mundane path, the practitioner is said to be reborn into the various heavens of the subtle-materiality realm (RuPADHĀTU) or the immaterial realm (ĀRuPYADHĀTU) by cultivating the four subtle-materiality meditative absorptions (RuPĀVACARADHYĀNA) or the four immaterial meditative absorptions (ĀRuPYĀVACARADHYĀNA). On the supramundane path, the sravāka practices to attain the stage of worthy one (ARHAT) by relying on the insight of the FOUR NOBLE TRUTHS (catvāry āryasatyāni). See also BODHISATTVABHuMI.
sroto'nugato nāma samādhiḥ. (T. rgyun gyi rje su song ba zhes bya ba'i ting nge 'dzin/chos rgyun gyi ting nge 'dzin; C. suiliuxiang chanding; J. zuiruko zenjo; K. suryuhyang sonjong 隨流向禪定). In Sanskrit, "continuous instruction concentration"; a SAMĀDHI achieved on the path of accumulation (SAMBHĀRAMĀRGA), in which a BODHISATTVA is able to magically receive continuous instruction (AVAVĀDA) in the dharma. The path of accumulation is subdivided into three sections, lesser, intermediate, and greater; when one reaches the intermediate stage, a bodhisattva is no longer capable of retrogressing from the MAHĀYĀNA and gains an initial capacity to hear the voice of an actual buddha. The bodhisattva hears instructions systematized in ten topics: practice (S. pratipatti, see PAtIPATTI), FOUR NOBLE TRUTHS, three refuges (TRIsARAnA), nonattachment (asakti), indefatigability (aparisrānti), full acceptance (saMparigraha) of infinite instructions from infinite buddhas, the five types of eyes (PANCACAKsUS), the six supranormal powers (ABHIJNĀ), the path of vision (DARsANAMĀRGA), and the path of cultivation (BHĀVANĀMĀRGA).
stanza: Sections of arranged lines within a poem. Sometimes this is in a pattern repeated throughout the poem. Generally, each stanza has a fixed number of lines, and a consistent rhyme scheme, however in modern poetry this is not always the case. Further, a stanza may be a subdivision of a poem, or it may amount to the entire poem.
stauroscope ::: n. --> An optical instrument used in determining the position of the planes of light-vibration in sections of crystals.
stereotomy ::: n. --> The science or art of cutting solids into certain figures or sections, as arches, and the like; especially, the art of stonecutting.
striate cortex ::: Primary visual cortex in the occipital lobe (also called Brodmann’s area 17). So named because the prominence of layer IV in myelin-stained sections gives this region a striped appearance.
Subconscious Mind: (Lat. sub, under -- cum together + scire to know) A compartment of the mind alleged by certain psychologists and philosophers (see Psycho-analysis) to exist below the threshold of consciousness. The subconscious, though not directly accessible to introspection (see Introspection), is capable of being tapped by special techniques such as random association, dream-analysis, automatic writing, etc. The doctrine of the subconscious was foreshadowed in Leibniz's doctrine of petites perceptions (Monadology, Sections 21, 23) and received philosophical expression by A. Schopenhauer, The World as Will and Idea, and E. von Hartman, Philosophy of the Unconscious and has become an integral part of Freudian psychology. See Freud, The Interpretation of Dreams, esp. pp. 425-35, 483-93. -- L.W.
Subsidiary ledgers - Ledgers opened in addition to a business's general ledger. They are used to keep sections of a business separate from each other (e.g.. a Sales ledger for the customers, and a purchase ledger for the suppliers). (See Contra accounts ) .
SuperPaint "graphics" A pioneering {graphics} program and {framebuffer} computer system developed by {Richard Shoup} at {Xerox PARC}. Design started in 1972 and the system produced its first stable image in April 1973. SuperPaint was one of the first computers used for creative work, video editing and animation, all which would become major sections within the entertainment industry and major components of industrial design. SuperPaint had a {graphical user interface} and could capture images from video input or combine them with digital data. SuperPaint was the first program with features such as changing {hue, saturation and value}, a {colour palette}, custom {polygons} and lines, virtual paintbrushes and pencils, auto-filling of images and {anti-aliasing}. {Richard Shoup's website (http://www.rgshoup.com/prof/SuperPaint/)}. (2008-11-27)
sutravibhanga. (P. suttavibhanga; T. mdo rnam par 'byed pa; C. jingfenbie; J. kyofunbetsu; K. kyongbunbyol 經分別). In Sanskrit, "analysis of the SuTRAs," a section of the VINAYA that comments on the PRĀTIMOKsA; also known as the VINAYAVIBHAnGA. The prātimoksa is a list of rules that monks and nuns must follow. The sutravibhanga comments on each rule according to a fourfold structure. First, the text recounts the occasion for the formulation of the rule. According to the tradition, the Buddha did not initially impose rules on the SAMGHA, but created the monastic code gradually as misconduct that required correction began to appear in the order. Thus, each rule was declared by the Buddha in a specific circumstance, only after a misdeed had occurred. The Buddha would then make a rule prohibiting that deed, without any retrospective sanction against the original perpetrator, since no rule was in place at the time of the misdeed. This section explains the circumstances that led to the Buddha's announcement of the rule and may include more than one story. (In the case of subcategories of a misdeed, the Buddha is not always mentioned.) This section of the text provides important insights into monastic life in India at the time. Second, the specific prātimoksa rule is stated. Third, the text provides a word-for-word commentary on the rule as it is set forth in the prātimoksa. Finally, accounts are provided of circumstances under which the rule might be violated without sanction or with reduced sanction. The sutravibhanga is organized according to the eight sections of the prātimoksa. There are separate versions of the text for BHIKsUs and BHIKsUnĪs, with the former also being known as the mahāvibhanga. In most vinaya traditions, a prātimoksa exists as a separate text, but in the Pāli vinaya, the pātimokkha is embedded within the SUTTAVIBHAnGA.
suttavibhanga. In Pāli, "analysis of the suttas"; the first major section of the Pāli VINAYAPItAKA. Embedded within the suttavibhanga is the pātimokkha (S. PRĀTIMOKsA), a collection of 227 rules (311 for nuns) that were to be followed by fully ordained members of the Buddhist monastic community. The bulk of the suttavibhanga contains narratives and commentaries related to the promulgation of the pātimokkha rules, which explain the events that led to the Buddha's decision to establish a specific rule. Following the Buddha's pronouncement of the rule, the rule may be interpreted with word-for-word commentary and/or details that might justify an exception to the rule. In the suttavibhanga, these narrative and commentarial treatments are organized in the same way as the pātimokkha itself, that is, according to the category of offense. Thus, the suttavibhanga begins with the PĀRĀJIKA (defeat) offenses and works its way through the remaining sections of the pātimokkha. See also SuTRAVIBHAnGA.
Tanach (&
tangent-secant theorem: One of the circle theorems, it can be seen as a limiting case of the intersecting secant theorem (outside the circle). It states that the product of the distances from the intersections of a secant and the circumference to the intersection of the secant and the tangent, is the square of the distance from the intersection of the secant and the tangent to the contact point of the tangent.
Tannisho. (歎異抄). In Japanese, "Record of Lamentations on Divergences"; a short collection of the sayings of the JoDO SHINSHu teacher SHINRAN (1173-1263), compiled by his disciple Yuien (1222-1289). The work consists of eighteen short sections: the first ten sections are direct quotations of Shinran's sayings as recalled by the author; the remaining eight are Yuien's responses to what he considers misinterpretations of Shinran's teachings that arose after his death. The first part of the text, in particular, describes such characteristic teachings of Shinran as "evil people have the right capacity" (AKUNIN SHoKI), i.e., that Amitābha's compassion is directed primarily to evildoers. The text was little known for centuries after its compilation, even to followers of Jodo Shinshu, until it was popularized during the Meiji era by the HIGASHI HONGANJI reformer KIYOZAWA MANSHI (1863-1903).
Tefila ::: Jewish Prayer. ::: Tefillin ::: Usually translated as “phylacteries.” Box-like appurtenances that accompany prayer, worn by Jewish adult males at the weekday morning services. The boxes have leather thongs attached and contain scriptural excerpts. One box (with four sections) is placed on the head, the other (with one section) is placed (customarily) on the left arm, near the heart. The biblical passages emphasize the unity of God and the duty to love God and be mindful of him with "all one's heart and mind" (e.g., Exod. 13.1-10, 11-16; Deut. 6.4-9; 11.13-21). See also Shema.
telescope ::: n. --> An optical instrument used in viewing distant objects, as the heavenly bodies. ::: a. --> To slide or pass one within another, after the manner of the sections of a small telescope or spyglass; to come into collision, as railway cars, in such a manner that one runs into another.
template "text" A {document} that contains {parameters}, identified by some special {syntax}, that are replaced by {actual arguments} by the template processing system. For example: Dear "guest", "host" would like to invite you to a party at "location" on "date" at "time". Where the words in angle brackets are the parameters to be replaced by the name of an actual guest, etc. More sophisticated systems allow repetition, where a section is repeated in a single output document using a list of inputs; conditional sections or (nested) inclusion of other templates. See also {class template}. (2007-10-14)
The addition to the functional calculus of first order of individual constants (denoting particular individuals) is not often made -- unless symbols for functions from individuals to individuals (so-called "mathematical" or "descriptive" functions) are to be added at the same time. Such an addition is, however, employed in the two following sections as a means of representing certain forms of inference of traditional logic. The addition is really non-essential, and requires only minor changes in the definition of a formula and the list of primitive formulas (allowing the alternative of individual constants at certain places where the above given formulation calls for free individual variables).
The Force A {data parallel} language by Harry Jordan "harry@boulder.colorado.edu" which extends {Fortran} for {shared memory} {multiprocessors}. It features parallel "case" statements and {critical sections}. ["The Force", H. Jordan, in "The Characteristics of Parallel Algorithms", L. Jamieson et al eds, MIT Press 1987, pp. 395-436]. (1994-12-14)
The Force ::: A data parallel language by Harry Jordan which extends Fortran for shared memory multiprocessors. It features parallel case statements and critical sections.[The Force, H. Jordan, in The Characteristics of Parallel Algorithms, L. Jamieson et al eds, MIT Press 1987, pp. 395-436]. (1994-12-14)
The scheme of terrestrial evolution from the standpoint of the ancient wisdom given in The Secret Doctrine is, in a few words: the earth we see is the fourth of a sevenfold “chain” of globes which constitutes a single organism, as we may call it. The other six globes are not visible to our gross senses but the entire group is intimately connected. The vast stream of human monads circulates seven times round the earth planetary chain during the great cycle. We are now in the fourth circulation or round of the great pilgrimage on our globe and so this period is called the fourth round. While on our globe we pass through seven stages called “root-races,” each lasting for millions of years. Each in its turn is subdivided into smaller septenary sections. Each succeeding root-race is shorter than its predecessor, and there is some overlapping. Great geological changes separate each root-race from its successor and only a comparatively few survivors remain to provide the seed for the next root-race.
The Younger Edda, in which the verses are rendered in prose form by Snorri Sturlusson, a pupil of Saemund’s grandson in the school at Oddi, contains some material which has been omitted or lost from the poetic version. A large part of Snorri’s Edda is devoted to Skaldskaparmal, a treatise on the rules of alliteration and meter that apply in the creation of poetry, and the uses of kenningar — a type of word play giving suggestive descriptions instead of the words commonly used to designate people, gods, and things. As examples of kennings the Tree of Life is called variously the soil mulcher, the shade giver, and Odin is named allfather, the thinker, the disguised, etc. The other two sections of Snorri’s Edda are named Hattatal (rules or conventions), and Gylfaginning (the mocking of Gylfe). This can also mean the “apotheosis of Gylfe” which, in the context of a Mystery teaching presents interesting possibilities.
This book represents more than twelve years of effort. Donald Lopez initiated the project with the assistance of several of his graduate students at the University of Michigan, many of whom have now gone on to receive their degrees and be appointed to university positions. Around that time, Robert Buswell asked Lopez to serve as one of the editors of his two-volume Encyclopedia of Buddhism (New York: Macmillan Reference, 2004). When that project was completed, Lopez invited Buswell to join him as coauthor of the dictionary project, an offer he enthusiastically accepted, bringing with him his own team of graduate students from UCLA. In dividing up responsibilities for the dictionary, Buswell took principal charge of entries on mainstream Buddhist concepts, Indian abhidharma, and East Asian Buddhism; Lopez took principal charge of entries on MahAyAna Buddhism in India, Buddhist tantra, and Tibetan Buddhism. Once drafts of the respective sections were complete, we exchanged files to review each other's sections. Over the last seven years, we were in touch almost daily on one or another aspect of the project as we expanded upon and edited each other's drafts, making this a collaborative project in the best sense of the term. Graduate students at both the University of Michigan and UCLA assisted in gathering materials for the dictionary, preparing initial drafts, and tracing the multiple cross-references to Asian language terms. This project would have been impossible without their unstinting assistance and extraordinary commitment; we are grateful to each of them. Those graduate students and colleagues who made particularly extensive contributions to the dictionary are listed on the title page.
Torah-portion :::A Torah portion is one of the fifty-four sub-sections into which the five books of Moses are divided for the purpose of the weekly reading in the synagogue. There are also special Torah-portions for the holidays.
township ::: n. --> The district or territory of a town.
In surveys of the public land of the United States, a division of territory six miles square, containing 36 sections.
In Canada, one of the subdivisions of a county.
trampoline An incredibly {hairy} technique, found in some {HLL} and program-overlay implementations (e.g. on the Macintosh), that involves on-the-fly generation of small executable (and, likely as not, self-modifying) code objects to do indirection between code sections. These pieces of {live data} are called "trampolines". Trampolines are notoriously difficult to understand in action; in fact, it is said by those who use this term that the trampoline that doesn't bend your brain is not the true trampoline. See also {snap}. [{Jargon File}] (2003-03-26)
tripitaka. (P. tipitaka; T. sde snod gsum; C. sanzang; J. sanzo; K. samjang 三藏). In Sanskrit, "three baskets"; one of the most common and best known of the organizing schema of the Indian Buddhist canon. These three baskets were the SuTRAPItAKA (basket of discourses), VINAYAPItAKA (basket of disciplinary texts) and ABHIDHARMAPItAKA [alt. *sĀSTRAPItAKA] (basket of "higher dharma" or "treatises"). The use of the term pitaka for these categories is thought to come from the custom of storing the palm-leaf or wooden slips of written texts in baskets (S. pitaka). (The Chinese translates pitaka as a "repository," thus tripitaka is the "three repositories.") The various MAINSTREAM BUDDHIST SCHOOLS in India had their own distinctive version of each of the pitakas; the Pāli version transmitted to Sri Lanka is the most complete to survive in an Indic language, although sections of those of other schools, such as the DHARMAGUPTAKA, SARVĀSTIVĀDA, and MuLASARVĀSTIVĀDA, are preserved in Chinese, Tibetan, and in Sanskrit or Middle Indic fragments. Some schools used different organizing schema. The Dharmaguptaka school, for example, is said to have had five pitakas; the usual three, plus a bodhisattvapitaka (on various doctrines and practices related to the BODHISATTVA) and a dhāranīpitaka (of DHĀRAnĪ codes and spells). The MAHĀYĀNA sutras were not organized under this rubric, although it is sometimes said that they can be when the three baskets are interpreted more figuratively, with the vinayapitaka including those teachings connected to the training in morality (sĪLA), the sutrapitaka including those teachings connected to the training in meditation (SAMĀDHI), and the abhidharmapitaka including those teachings connected to the training in wisdom (PRAJNĀ). The East Asian traditions arranged their own indigenous canons as a DAZANGJING (scriptures of the great repository), rather than a tripitaka; the two terms are not synonymous. See also BKA' 'GYUR; DAZANGJING; KORYo TAEJANGGYoNG; TAISHo SHINSHu DAIZoKYo.
triskandhaka. (T. phung po gsum pa; C. sanju; J. sanju; K. samch'wi 三聚). In Sanskrit, lit. "three sections"; a three-part Mahāyāna liturgy that may have served as the foundation for more elaborate tantric liturgies (PuJĀ), such as the sevenfold ritual (SAPTĀnGAVIDHI). There are two versions of the three: (1) confession of transgressions (PĀPADEsANĀ), (2) rejoicing in other's virtues (ANUMODANA), and (3) dedication of merit (PARInĀMANĀ). A second version is: (1) confession of transgressions, (2) appreciation of other's virtues, and (3) requesting the buddhas to turn the wheel of the dharma (dharmacakrapravartanacodana). See also PuJĀ.
Turbo Prolog ::: A strongly typed Prolog-like logic programming language. 1986. It has user-defined domains. Programs are arranged in sections: DOMAINS, CLAUSES, distributed by Prolog Development Center, Atlanta +1 404 873 1366. E-mail: .
Turbo Prolog A {strongly typed} Prolog-like {logic programming} language. 1986. It has user-defined domains. Programs are arranged in sections: DOMAINS, CLAUSES, PREDICATES, DATABASE and GOAL. It is currently known as {PDC Prolog} and is distributed by {Prolog Development Center}, Atlanta +1 404 873 1366. E-mail: "pdc@mcimail.com".
udāna. (T. ched du brjod pa; C. youtuona; J. udana; K. udana 優陀那). In Sanskrit and Pāli, lit. "utterance," or "meaningful expression," a term with three important denotations. ¶ The Udāna is the third book of the Pāli KHUDDAKANIKĀYA and comprises eighty stories containing eighty utterances of the Buddha. The utterances are mostly in verse and are accompanied by prose accounts of the circumstances that prompted the Buddha to speak on those occasions. ¶ The name udāna is also given to a broader classification of texts within the Pāli canon as a whole, and in this usage it refers to a set of eighty-two suttas containing verses uttered out of joy. ¶ Finally, udāna are one of the standard sections in the division of the word of the Buddha (BUDDHAVACANA) into nine NAVAnGA (Pāli) or twelve (DVĀDAsĀnGA) categories based on genre. In that context, udāna are defined as solemn utterances intended to convey an understanding of the dharma. Many of the Buddha's statements in the DHAMMAPADA are said to fall into this category.
Vendidad (Pahlavi) [from vi-daevo-datem the anti-demonic law] The principal book of the Avesta, consisting of 22 sections or fargards. The major part of the book is concerned with detailed instructions and teachings on how to avoid sin and defilement by moral and physical purification, “each of which teachings is based on Occult laws” (TG 363). The first fargard tells the story of the creation, and the legend of Yima and the Golden Age. Another tells of the formation of our earth and its six companion karshvares or globes.
VIC-20 ::: (computer) A home computer made by Commodore with a 6502 CPU, similar in style to the Commodore 64 and Commodore C16. The VIC-20 was released before the C64, and after the Commodore PET(?). It was intended to be more of a low-end home computer than the PET.The VIC-20 had connectors for game cartridges and a tape drive (compatible with a C64). It came with five kilobytes of RAM, but 1.5 KB were used by the system expansion port as games. Port expander boxes were available to allow more than one cartridge to be connected at a time.RAM cartridges were available in several sizes: 3K, 8K, 16K and 32K. The internal memory map was re-organised with the addition of each size cartridge, switches to allow the RAM to be enabled in sections so that any expansion size could be achieved.BASIC programs could use at most 24 KB of RAM. Any extra occupied the location usually used by ROM cartridges (i.e. games). This allowed people to copy ROM cartridges to tape and distribute them to their friends, who could load the tape into the top 8k of their 32k RAM packs.The name VIC came from the Video Interface Chip that was also used in the other, later, Commodore 8-bit computers.(2000-03-28)
VIC-20 "computer" A home computer made by {Commodore} with a {6502} {CPU}, similar in style to the {Commodore 64} and {Commodore C16}. The VIC-20 was released before the C64, and after the {Commodore PET}(?). It was intended to be more of a low-end home computer than the PET. The VIC-20 had connectors for game cartridges and a {tape drive} (compatible with a C64). It came with five {kilobytes} of {RAM}, but 1.5 KB were used by the system for various things, like the video display (which had an unusual 22x20 char/line screen layout), and other dynamic aspects of the {operating system} (such as it was). The RAM was expandable with a plug-in cartridge which used the same expansion port as games. Port expander boxes were available to allow more than one cartridge to be connected at a time. RAM cartridges were available in several sizes: 3K, 8K, 16K and 32K. The internal memory map was re-organised with the addition of each size cartridge, leading to the situation that some programs would only work if the right amount of memory was available. The 32K cartridges were all third-party and had switches to allow the RAM to be enabled in sections so that any expansion size could be achieved. {BASIC} programs could use at most 24 KB of RAM. Any extra occupied the location usually used by ROM cartridges (i.e. games). This allowed people to copy ROM cartridges to tape and distribute them to their friends, who could load the tape into the top 8k of their 32k RAM packs. The name "VIC" came from the Video Interface Chip that was also used in the other, later, Commodore 8-bit computers. (2000-03-28)
vinaya. (T. 'dul ba; C. lü; J. ritsu; K. yul 律). In Sanskrit and Pāli, "discipline"; the corpus of monastic regulations, especially that directed at fully ordained monks (BHIKsU) and nuns (BHIKsUnĪ). The term is used by extension for those texts in which these codes are set forth, which form the "basket of the discipline" (VINAYAPItAKA) in the Buddhist canon (TRIPItAKA). According to an account in the Sifen lü kaizongji, by the Chinese vinaya master DAOXUAN (596-667), UPAGUPTA, the fifth successor in the Buddha's lineage about a century following his death, had five major disciples, who were said to have established their own schools based on their differing views regarding doctrine; these five also redacted separate recensions of the VINAYA, which the Chinese refer to as "five recensions of the vinaya" (Wubu lü). These five vinayas are (1) the "Four-Part Vinaya" (C. SIFEN LÜ; S. *Cāturvargīyavinaya) of the DHARMAGUPTAKA school; (2) the "Ten-Recitations Vinaya" (C. Shisong lü; S. *Dasādhyāyavinaya; [alt. *Dasabhānavāravinaya]) of the SARVĀSTIVĀDA school; (3) the "Five-Part Vinaya" (C. Wufen lü; S. *PaNcavargikavinaya) of the MAHĪsĀSAKA school and the *Prātimoksavinaya of the KĀsYAPĪYA school; (4) the *MAHĀSĀMGHIKA VINAYA of the MAHĀSĀMGHIKA school; and (5) the MuLASARVĀSTIVĀDA VINAYA. All five of these recensions are extant in Chinese translation, but the Sifen lü ("Four-Part Vinaya") of the Dharmaguptakas came to dominate the conduct of ecclesiastical affairs in East Asian Buddhism. The only vinaya to survive intact in an Indian language is the Pāli vinaya used in the STHAVIRANIKĀYA tradition; this vinaya compilation was unknown to the Chinese Tradition. The largest vinaya of them all, the Mulasarvāstivāda vinaya, is a massive collection that is some four times longer than any of the other recensions. The entire collection is available in its Tibetan translation; portions of this vinaya were also translated in Chinese, and substantial fragments of its original Sanskrit version have survived. ¶ The vinayas are a rich source of Buddhist history because they describe the occasion surrounding the formulation of each of the myriads of rules of conduct and deportment promulgated by the Buddha. It is said that the Buddha made a new rule only after the commission of an infraction that would need to be prevented in the future, so the vinayas are careful to recount, in sometimes embarrassing detail, the specific events leading up to the Buddha's formulation of the rule. These accounts therefore provide important insights into issues facing the monastic institutions of India. The principal rules of monastic life are contained in the PRĀTIMOKsA, which presents rosters of offenses of varying gravity, with penalties ranging from expulsion from the order for the most serious to mere confession for the more minor ones. The most serious offenses, called PĀRĀJIKA, or "defeat," and requiring expulsion according to some vinaya traditions, were four for monks: sexual misconduct (defined in the case of a monk as the penetration of an orifice to the depth of a mustard seed), theft, the killing of a living being, and lying about spiritual attainments. (Even for such serious misdeeds, however, some vinayas prescribe procedures for possible reinstatement; see sIKsĀDATTAKA.) In the Mulasarvāstivāda vinaya, there were 253 total rules to be followed by monks, 364 for nuns. The majority of these rules were matters of etiquette and decorum meant to ensure harmonious relations within the monastic institution and with lay patrons. The prātimoksa was recited fortnightly in the UPOsADHA ceremony. A second major part of the vinaya is the VIBHAnGA, or explanation of each rule, explaining the circumstances of its formulation and the conditions under which a violation does and does occur. A third part was called the VINAYAVASTU or KHANDAKA, separate sections (ranging between seventeen and twenty in number) on various topics such as ordination, the rains retreats, bedding, robes, and the use of medicine. Although sometimes regarded simply as a collection of regulations, the various vinaya texts are an essential part of Buddhist literature. Many of the vinayas, but especially the Mulasarvāstivāda vinaya, also include enormous numbers of narrative tales and ancillary materials, including texts that in other traditions would have been collected in the SuTRAPItAKA.
vinayavibhanga. (T. 'dul ba rnam par 'byed pa; C. Genben Shuoyiqieyoubu pinaiye; J. Konpon Setsuissaiubu binaya; K. Kŭnbon Sorilch'eyubu pinaya 根本一切有部毘奈耶). In Sanskrit, lit. "Differentiation of the Discipline"; a major division of Sanskrit VINAYA literature, corresponding to the SUTTAVIBHAnGA in the Pāli VINAYAPItAKA. The primary foci of such sections are the disciplinary rules for monks (PRĀTIMOKsA), the exact number of which varies according to the tradition. The vinayavibhanga of the MuLASARVĀSTIVĀDA vinaya (to which the Sinographs above correspond), for example, lists 253 such rules. Each rule is accompanied by a description of the appropriate response to its violation. These sanctions may range from possible expulsion from the order, as with the rules of "defeat" (PĀRĀJIKA), to simple confession of the misdeed during the fortnightly recitation of the rules (UPOsADHA). The narrative form used to convey these rules follows that of most other vinaya literature, describing the circumstances that led to the Buddha's declaration of a particular rule. Just as the Pāli vinaya begins with a section of this type, the vinayas of the SARVĀSTIVĀDA and Mulasarvāstivāda schools also begin with sections entitled vinayavibhanga. In both of these vinayas, a formal listing of the rules is followed by commentary and narratives that explain each rule more fully. These accounts provide important and often surprising insights into the concerns of Indian Buddhist monastic life.
vipassanā. In Pāli, "insight" (see also S. VIPAsYANĀ). Insight is defined as the direct intuition of the three marks (P. tilakkhana; S. TRILAKsAnA) of existence that characterize all phenomena: P. aniccā (S. ANITYATĀ) or impermanence, dukkha (S. DUḤKHA) or suffering, and anatta (S. ANĀTMAN) or nonself. Insight associated with the attainment of any of the eight noble paths and fruits (P. ariyamaggaphala; S. ĀRYAMĀRGAPHALA) or associated with the attainment of cessation (NIRODHASAMĀPATTI) is classified as supramundane (P. lokuttara; S. LOKOTTARA); that which is not associated with the noble paths and fruits is classified as mundane (P. lokiya; S. LAUKIKA). The classical commentarial paradigm pairs vipassanā with samatha (S. sAMATHA), or tranquillity, these two together being described as the two wings of Buddhist meditative cultivation (BHĀVANĀ). Vipassanā, when fully developed, leads to enlightenment (BODHI) and nibbāna (S. NIRVĀnA); samatha when fully developed leads to the attainment of JHĀNA (S. DHYĀNA), or meditative absorption, and the attainment of certain supranormal powers (P. abhiNNā; S. ABHIJNĀ). While the formal training in vipassanā meditation does not require the prior attainment of either jhāna or abhiNNā, the mind must nevertheless have achieved a modicum of pacification through "threshold concentration" (UPACĀRASAMĀDHI) as a prerequisite for successful vipassanā practice. The VISUDDHIMAGGA lists eighteen main types of vipassanāNāna (S. vipasyanājNāna), or insight knowledge, of (1) impermanence (aniccānupassanā), (2) suffering (dukkhānupassanā), (3) nonself (anattānupnupassanā), (4) aversion (nibbidānupassanā), (5) dispassion (virāgānupassanā), (6) extinction (nirodhānupassanā), (7) abandoning (patinissaggānupassanāā), (8) waning (khayānupassanā), (9) disappearing (vayānupassanā), (10) change (viparināmānupassanā), (11) signlessness (animittānupassanā), (12) wishlessness (apanihitānupassanā), (13) emptiness (suNNatānupassanā), (14) higher wisdom regarding phenomena (adhipaNNādhammavipassanā), (15) knowledge and vision that accords with reality (YATHĀBHuTAJNĀNADARsANA), (16) contemplation of danger (ādīnavānupassanā), (17) contemplation involving reflection (patisankhānupassanā), and (18) turning away (vivattanānupassanā). While the terms samatha and vipassanā do appear in sutta discussions of meditative training-although far more often in the later KHUDDAKANIKĀYA sections of the canon-they figure most prominently in the ABHIDHAMMA and the later commentarial literature. The systems of vipassanā training taught today are modern constructs that do not antedate late-nineteenth century Burma (see LEDI SAYADAW; MAHASI SAYADAW); they are, however, derived from, or at least inspired by, commentarial or scriptural precedents. Two of the most successful vipassanā organizations outside Asia are the Insight Meditation Society and the loosely knit group of centers teaching S. N. Goenka's vipassana meditation; the former originates with AJAHN CHAH BODHINĀnA (1917-1992) of the Thai forest tradition and the latter with the Burmese teacher U BA KHIN (1899-1971). See also YATHĀBHuTAJNĀNADARsANA.
water tower ::: --> A large metal pipe made to be extended vertically by sections, and used for discharging water upon burning buildings.
Wonch'ŭk. (T. Wen tsheg; C. Yuance; J. Enjiki 圓測) (613-695). In Korean, "Consummate Keenness"; Silla-dynasty monk renowned for his expertise in Sanskrit and YOGĀCĀRA doctrine, who was influential in Chinese and in later Tibetan Buddhism. Wonch'ŭk is said to have left for Tang-dynasty China at the age of fifteen, where he studied the writings of PARAMĀRTHA and the She lun, or MAHĀYĀNASAMGRAHA, under Fachang (567-645). Wonch'ŭk later became the disciple of the Chinese pilgrim-translator XUANZANG who, in accordance with the new Yogācāra teachings of DHARMAPĀLA that he had brought back from India (see FAXIANG ZONG), denounced the existence of the ninth "immaculate consciousness" (AMALAVIJNĀNA), which Paramārtha had advocated, and taught instead the innate impurity of the eighth "storehouse consciousness" (ĀLAYAVIJNĀNA). These crucial doctrinal issues are said to have caused a split between the major disciples of Xuanzang: Wonch'ŭk and his followers came to be known as the Ximing tradition in honor of Wonch'ŭk's residence, XIMINGSI, and was said to have been more open to positions associated with the earlier SHE LUN ZONG; and the lineage of his fellow student and major rival KUIJI (632-682), which came to be known as the Ci'en tradition after Kuiji's monastery, Da CI'ENSI, and honed more rigidly to Xuanzang and Dharmapāla's positions. Wonch'ŭk's famed Haesimmilgyong so (C. Jieshenmi jing shu), his commentary on Xuanzang's translation of the SAMDHINIRMOCANASuTRA, includes traces of Wonchŭk's earlier training in She lun zong thought and Paramārtha's expositions on the controversial notion of amalavijNāna. Wonchŭk regarded the amalavijNāna as simply another name for the inherent purity of the ālayavijNāna, but, unlike Xuanzang, he considered the ālayavijNāna to be essentially pure in nature. He also disagreed with Xuanzang's contention that the ICCHANTIKA could not attain buddhahood. Hence, his work seems to be an attempt to reconcile the divergences between the old Yogācāra of Paramārtha and the new Yogācāra of Xuanzang. Wonch'ŭk's commentary to the SaMdhinirmocanasutra was extremely popular in the Chinese outpost of DUNHUANG, where CHOS GRUB (Ch. Facheng; c. 755-849) translated it into Tibetan during the reign of King RAL PA CAN (r. 815-838). Only nine of the ten rolls of the commentary are still extant in Chinese; the full text is available only in its Tibetan translation, which the Tibetans know as the "Great Chinese Commentary" (Rgya nag gi 'grel chen) even though it was written by a Korean. Five centuries later, the renowned Tibetan scholar TSONG KHA PA drew liberally on Wonch'ŭk's text in his major work on scriptural interpretation, LEGS BSHAD SNYING PO. Wonch'ŭk's views were decisive in Tibetan formulations of such issues as the hermeneutical stratagem of the three turnings of the wheel of the dharma (DHARMACAKRAPRAVARTANA), the nine types of consciousness (VIJNĀNA), and the quality and nature of the ninth "immaculate" consciousness (amalavijNāna). Exegetical styles subsequently used in all the major sects of Tibetan Buddhism, with their use of elaborate sections and subsections, may also derive from Wonch'ŭk's commentary. Consequently, Wonch'ŭk remains better known and more influential in Tibet than in either China or Korea. Wonch'ŭk also wrote a eulogy to the PRAJNĀPĀRAMITĀHṚDAYASuTRA, and commentaries to the RENWANG JING and Dharmapāla's *VIJNAPTIMĀTRATĀSIDDHI, the latter of which is no longer extant.
Xemacs "text, tool" (Originally "Lucid Emacs") A text editor for the {X Window System}, based on {GNU} {Emacs} version 19, produced by a collaboration of {Lucid, Inc.}, {SunPro} (a division of {Sun Microsystems, Inc.}), and the {University of Illinois}. Lucid chose to build part of {Energize}, their {C}/{C++} development environment on top of GNU Emacs. Though their product is commercial, the work on GNU Emacs is {free software}, and is useful without having to purchase the product. They needed a version of Emacs with mouse-sensitive regions, multiple fonts, the ability to mark sections of a buffer as read-only, the ability to detect which parts of a buffer has been modified, and many other features. The existing version of {Epoch} was not sufficient; it did not allow arbitrary {pixmaps} and {icons} in buffers, "undo" did not restore changes to regions, regions did not overlap and merge their attributes. Lucid spent some time in 1990 working on Epoch but later decided that their efforts would be better spent improving Emacs 19 instead. Lucid did not have time to get their changes accepted by the {FSF} so they released Lucid Emacs as a forked branch of Emacs. Roughly a year after Lucid Emacs 19.0 was released, a beta version of the FSF branch of Emacs 19 was released. Lucid continued to develop and support Lucid Emacs, merging in bug fixes and new features from the FSF branch as appropriate. A compatibility package was planned to allow Epoch 4 code to run in Lemacs with little or no change. (As of 19.8, Lucid Emacs ran a descendant of the Epoch redisplay engine.) [Update?] (2000-05-16)
Xemacs ::: (text, tool) (Originally Lucid Emacs) A text editor for the X Window System, based on GNU Emacs version 19, produced by a collaboration of Lucid, Inc., SunPro (a division of Sun Microsystems, Inc.), and the University of Illinois.Lucid chose to build part of Energize, their C/C++ development environment on top of GNU Emacs. Though their product is commercial, the work on GNU Emacs is mark sections of a buffer as read-only, the ability to detect which parts of a buffer has been modified, and many other features.The existing version of Epoch was not sufficient; it did not allow arbitrary pixmaps and icons in buffers, undo did not restore changes to regions, regions working on Epoch but later decided that their efforts would be better spent improving Emacs 19 instead.Lucid did not have time to get their changes accepted by the FSF so they released Lucid Emacs as a forked branch of Emacs. Roughly a year after Lucid released. Lucid continued to develop and support Lucid Emacs, merging in bug fixes and new features from the FSF branch as appropriate.A compatibility package was planned to allow Epoch 4 code to run in Lemacs with little or no change. (As of 19.8, Lucid Emacs ran a descendant of the Epoch redisplay engine.)[Update?](2000-05-16)
Xinxing. (J Shingyo; K. Sinhaeng 信行) (540-594). In Chinese, "Practice of Faith"; founder of the "Third-Stage Sect" (SANJIE JIAO), a school of popular Buddhism that flourished during the Tang dynasty. Born in Ye in presentday Henan province, Xinxing ordained as a novice monk by the age of seventeen, after which he wandered the country, studying Buddhism and reading such Buddhist scriptures as the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), VIMALAKĪRTINIRDEsA, and MAHĀPARINIRVĀnASuTRA. Feeling guilty for accepting from the laity offerings that he did not believe he deserved, Xinxing eventually abandoned monastic life, participating in various state labor projects and cultivating ascetic practices. He is also known to have bowed to all he met on the street, following the teachings of the SADĀPARIBHuTA chapter of the Saddharmapundarīkasutra. It is uncertain exactly when Xinxing established the Third-Stage Sect, but it was probably sometime around 587. In 589, at the behest of Emperor Wendi, he entered Chang'an, the capital city of the Sui dynasty, and stayed at Zhenjisi (Authentic Quiescence Monastery, later renamed Huadu monastery), where he promoted actively the teachings of the school until his death in 594. Xinxing had about three hundred followers, including Sengyong (543-631) and Huiru (d. c. 618). Due to the proscription of the sect during the Tang dynasty, only a few fragments of Xinxing's writings are extant. These include the Sanjie fofa ("Buddhadharma during the Third Stage"), in four rolls, and sections of the Duigen qixing fa ("Principles on Practicing in Response to the Sense-Bases") and the Ming Dasheng wujinzang fa ("Clarifying the Teaching of the Mahāyāna's Inexhaustible Storehouse"). ¶ Xinxing's teachings derive from the doctrines of the degenerate dharma (MOFA) and the buddha-nature (FOXING); they emphasize almsgiving (S. DĀNA) as an efficient salvific method, which contributed to the development of the school's distinctive institution, the WUJINZANG YUAN (inexhaustible storehouse cloister). Because people during the degenerate age (mofa) were inevitably mistaken in their perceptions of reality, it was impossible for them to make any meaningful distinctions, whether between right and wrong, good and evil, or ordained and lay. Instead, adherents were taught to treat all things as manifestations of the buddha-nature, leading to a "universalist" perspective on Buddhism that was presumed to have supplanted all the previous teachings of the religion. Xinxing asserted that almsgiving was the epitome of Buddhist practice during the degenerate age of the dharma and that the true perfection of giving (DĀNAPĀRAMITĀ) meant that all people, monks and laypeople alike, should be making offerings to relieve the suffering of those most in need, including the poor, the orphaned, and the sick. In its radical reinterpretation of the practice of giving in Buddhism, even animals were considered to be a more appropriate object of charity than were buddhas, bodhisattvas, monks, or the three jewels (RATNATRAYA). Particularly significant were offerings made to the inexhaustible storehouse cloister (Wujinzang yuan), which served the needs of the impoverished and suffering in society-especially offerings made on the anniversary of Xinxing's death. See also XIANGFA JUEYI JING.
Yamaka. In Pāli, "Pairs"; one of the principal books of the Pāli abhidhammapitaka (see ABHIDHARMAPItAKA), which has no precise analogue in the abhidharmas of other MAINSTREAM BUDDHIST SCHOOLS. The text belongs to the second stratum of Pāli abhidhamma works and is traditionally dated to the time of the third Buddhist council (see COUNCIL, THIRD) (c. third-second century BCE). The Yamaka is divided into ten chapters: (1) nine kinds of faculties or roots (mula), for example, the three wholesome faculties (see KUsALAMuLA), the three unwholesome faculties (see AKUsALAMuLA), and the three neutral faculties; (2) five aggregates (see SKANDHA); (3) six sensory bases (ĀYATANA); (4) eighteen elements (DHĀTU); (5) the FOUR NOBLE TRUTHS; (6) conditioning factors (see SAMSKĀRA) created via body, speech, and mind; (7) the proclivities (see ANUsAYA); (8) mind (CITTA); (9) factors (see DHARMA); and (10) faculties (INDRIYA). Each of these chapters is organized into three sections: (1) delimitation of terminology, viz., the precise denotation of the terms covered in a chapter; (2) process, viz., discussions of how the terms are deployed in the course of abhidhamma analysis; and (3) penetration, viz., what understandings are generated through this analysis. The coverage proceeds through series of paired exchanges. An example is the opening discussion of the truth of suffering (P. dukkhasacca; S. DUḤKHASATYA). Exchange A asks: "Are painful sensations (P. dukkha; S. DUḤKHA) always included in the truth of suffering? Yes." Exchange B asks: "Does the truth of suffering always refer to painful sensations? No, the truth of suffering involves other types of suffering apart from physical and psychological suffering." Through this exchange, the text clarifies that the term dukkha cannot be limited solely to physical or psychological pain (see DUḤKHADUḤKHATĀ), but suggests that it may also involve the suffering caused by change (see VIPARInĀMADUḤKHATĀ) and in fact lies at the very root of conditioning itself (see SAMSKĀRADUḤKHATĀ). Perhaps because its format of paired exchanges does not readily lend itself to systematic analysis, the Yamaka has the dubious distinction of being probably the least read of all the works in the Pāli abhidhammapitaka.
Yogācārabhumisāstra. [alt. Yogācārabhumi] (T. Rnal 'byor spyod pa'i sa'i bstan bcos; C. Yuqieshidi lun; J. Yugashijiron; K. Yugasaji non 瑜伽師地論). In Sanskrit, "Treatise on the Stages of Yogic Practice"; an encyclopedic work that is the major treatise (sĀSTRA) of the YOGĀCĀRA school of Indian Buddhism. It was widely influential in East Asia and Tibet, being translated into Chinese by XUANZANG between 646 and 648 and into Tibetan circa 800. Authorship is traditionally ascribed to ASAnGA (or, in China, to MAITREYA), but the size and scope of the text suggest that it is the compilation of the work of a number of scholars (possibly including Asanga) during the fourth century CE. The work is divided into five major sections. The first and longest, comprising approximately half the text, is called the "Multiple Stages" (Bahubhumika or Bhumivastu) and sets forth the stages of the path to buddhahood in seventeen sections. The two most famous of these sections (both of which are preserved in Sanskrit and which circulated as independent works) are the sRĀVAKABHuMI and the BODHISATTVABHuMI, the latter providing one of the most detailed discussions of the bodhisattva path (MĀRGA) in Indian literature. In this section, many of the central doctrines of the Yogācāra school are discussed, including the eight consciousnesses, the ĀLAYAVIJNĀNA, and the three natures (TRISVABHĀVA). The structures and practices of the paths of the sRĀVAKA, PRATYEKABUDDHA, and BODHISATTVA are presented here in the form that would eventually become normative among MAHĀYĀNA scholasts in general (not just adherents of Yogācāra). The second section, "Compendium of Resolving [Questions]" (ViniscayasaMgrahanī), considers controversial points that arise in the previous section. The third section, "Compendium of Interpretation" (VyākhyānasaMgrahanī), examines these points in light of relevant passages from the sutras; it is interesting to note that the majority of the texts cited in this section are Sanskrit ĀGAMAs rather than Mahāyāna sutras. The fourth, called "Compendium of Synonyms" (ParyāyasaMgraha) considers the terms mentioned in the sutras. The fifth and final section, "Compendium of Topics" (VastusaMgraha), considers central points of Buddhist doctrine, including PRATĪTYASAMUTPĀDA and BODHI. This section also contains a discussion of VINAYA and (in the Chinese version) ABHIDHARMA.
Yu sim allak to. (C. Youxin anledao; J. Yushin anrakudo 遊心安樂道). In Korean, "Wandering the Path to Mental Peace and Bliss"; traditionally attributed to the Korean monk WoNHYO, its authorship remains a matter of debate. No early references to this text are found in Korean canonical catalogues, and the earliest extant version was found in the library of the Raigoin in Kyoto, Japan. The prevailing scholarly view is that the text was composed in tenth-century Japan, perhaps by an adherent of the TENDAISHu, with the first half of the work taken virtually verbatim from Wonhyo's Muryangsugyong chongyo ("Doctrinal Essentials of the SUKHĀVATĪVYuHASuTRA"). The Yu sim allak to was influential in Japan, especially during the Kamakura period, when it was quoted in such texts as the Komyo shingon dosha kanjinki by MYoE KoBEN, An'yoshu by Minamoto Takakuni (1004-1077), Ketsujo ojoshu by Chinkai (1087-1165), and the SENCHAKU HONGAN NENBUTSUSHu by HoNEN. The Yu sim allak to consists of seven sections: (1) the central tenet (i.e., the benefits of rebirth), (2) the whereabouts of the land of peace and happiness (ANLEGUO, viz., SUKHĀVATĪ), (3) clarification of doubts and concerns, (4) the various causes and conditions of rebirth in the PURE LAND, (5) the nine grades (JIUPIN) of rebirth, (6) the ease and difficulty of rebirth in the different buddha-fields (BUDDHAKsETRA), (7) and the rebirth of women, those with dull faculties, and sinners. The last section also contains a MANTRA from the Amoghapāsakalparājāsutra and an empowerment (ADHIstHĀNA) ritual.
Zhujing yao ji. (J. Shokyo yoshu; K. Chegyong yo chip 諸經要集). In Chinese, "Collection of the Essentials of the Various Scriptures," edited by the Chinese monk Daoshi (d. 683); also known as the Shan'e yebao lun ("Treatise on Good and Evil Karmic Retribution"). As the title implies, the Zhujing yao ji is a collection of what Daoshi considered to be essential passages from more than two hundred primary sources, including various sutras, VINAYAs, and commentaries. Many of the passages that were chosen by Daoshi for inclusion in his collection are concerned with the issue of KARMAN and retribution, hence the text's alternative title. The entire collection is comprised of a total of thirty sections: (1) the three jewels (RATNATRAYA), (2) worshiping STuPAs, (3) controlling thoughts, (4) entering the way, (5) praises and chants, (6) lighting incense, (7) receiving requests, (8) receiving vegetarian feasts (ZHAI), (9) breaking fast, (10) wealth, (11) poverty, (12) leading others, (13) repaying debt to others, (14) releasing living beings, (15) the flourishing of merit, (16) choosing friends, (17) staying alert, (18) six classifications of beings (GATI), (19) cause of karman, (20) desire and defilements, (21) four types of birth, (22) retributions, (23) ten evils, (24) deception, (25) laziness, (26) wine and meat, (27) divination, (28) hell, (29) mortuary customs, and (30) miscellaneous matters.
Zohar, Sepher haz-Zohar (Hebrew) Zohar, Sēfer Hazzohar [from the verbal root zāhar light, to be bright, to shine] Book of the light; the principal work or compendium of the Qabbalists, forming with the Book of Creation (Sepher Yetsirah) the main canon of the Qabbalah. It is written largely in Chaldean interspersed with Hebrew, and is in the main a running commentary on the Pentateuch. Interwoven are a number of highly significant sections or books scattered apparently at random through the volumes: sometimes incorporated as parallel columns to the text, at other times as separate portions.
Zongjing lu. (J. Sugyoroku; K. Chonggyong nok 宗鏡録). In Chinese, "Records of the Mirror of the Source"; composed c. 961 by the Song-dynasty CHAN master YONGMING YANSHOU (904-975), in one hundred rolls; also called "Records of the Mirror of the Mind" (Xinjing lu). The "source" (zong), Yanshou says in the preface to the Zongjing lu, refers to the "one mind" (YIXIN), which functions like a mirror that is able to reflect all dharmas. This comprehensive collection offers an exhaustive elaboration of the Chan teaching of "one mind" by systematizing the doctrinal and meditative positions of the various Chan traditions of past and present. The Zongjing lu consists of three main sections: exemplifications of the source (biaozong zhang), questions and answers (wenda chang), and citations (yinzheng chang). The first section, which comprises much of the first roll, offers a general overview of the treatise, focusing on Chan's "source" in the one mind. The massive second section, corresponding to the second half of the first roll through the ninety-third roll, offers various explanations on the one mind through a question raised at the beginning of each section, followed by Yanshou's detailed response. His explanations are typically accompanied by extensive citations from various sutras and commentaries, such as the YUANJUE JING and the DAZHIDU LUN. Throughout this exhaustive survey and explanation of doctrinal matters, Yanshou underscores the importance of the one mind or one dharma as the underlying source of all external phenomena. The third and final section, which comprises the last seven rolls of the collection, validates the previous explanations through quotations of hundreds of scriptures and sayings of eminent Chan masters; its aim is to help those of inferior spiritual capacity give rise to faith. Many of these quotations are from materials that are no longer extant, thus providing an important overview of Chan during Yanshou's time. Yanshou's goal throughout this work is to present his distinctive vision of Chan as a pansectarian tradition that subsumes not only the different Chan lineages, but also such doctrinal traditions as TIANTAI, HUAYAN, and FAXIANG. Much of the source material that Yanshou compiled in the Zongjing lu may derive from GUIFENG ZONGMI's similarly massive Chanyuan ji ("Chan Collection"), only the prolegomenon to which survives (see CHANYUAN ZHUQUANJI DUXU). The collection was influential not only in China, but also in Koryo-period Korean SoN and the five mountain (GOZAN) schools of Ashikaga-period Japanese ZEN.
KEYS (10k)
1 Mortimer J Adler
1 Eliphas Levi
1 Aleister Crowley
1 Jorge Luis Borges
NEW FULL DB (2.4M)
14 Anonymous
8 A W Tozer
4 Neal Stephenson
3 Ta Nehisi Coates
3 Samuel Johnson
3 Ray Bradbury
3 Paul Auster
3 Narendra Modi
3 Jon Meacham
3 John Steinbeck
3 Donald Trump
2 William Ritter
2 William Harvey
2 William Gibson
2 Warren W Wiersbe
2 Walter Isaacson
2 Ted Chiang
2 Stephen Harrod Buhner
2 Stacy Schiff
2 Shawn Lawrence Otto
1: Swami Vivekananda summarised Yoga under four headings, and I do not think that one can improve on that classification. His four are: Gnana, Raja, Bhakti and Hatha, and comprise all divisions that it is desirable to make. As soon as one begins to add such sections as Mantra Yoga, you are adding to without enriching the classification, and once you begin Where are you to stop? But I honestly believe that the excessive simplication given in Eight Lectures on Yoga is a practical advantage. Any given type of Yogas is the work of a lifetime and for that reason alone it is desirable to confine oneself from the beginning to an absolutely simple programme.
What then is the difference between Yoga and Magick? Magick is extraversion, the discovery of and subsequently the classification of and finally the control of new worlds on new planes. So far as it concerns the development of the mind its object and method are perfectly simple. What is wanted is exaltation. The aim is to identify oneself with the highest essence of whatever world is under consideration. ~ Aleister Crowley, Magick Without Tears, 1.83 - Epistola Ultima,#KEYS
2:The key one and threefold, even as universal science. The division of the work is sevenfold, and through these sections are distributed the seven degrees of initiation into is transcendental philosophy.
The text is a mystical commentary on the oracles of Solomon, ^ and the work ends with a series of synoptic schedules which are the synthesis of Magic and the occult Kabalah so far as concerns that which can be made public in writing. The rest, being the esoteric and inexpressible part of the science, is formulated in magnificent pantacles carefully designed and engraved. These are nine in number, as follows
(1) The dogma of Hermes;
(2) Magical realisation;
(3) The path of wisdom and the initial procedure in the work
(4) The Gate of the Sanctuary enlightened by seven mystic rays;
(5) A Rose of Light, in the centre of which a human figure is extending its arms in the form of a cross;
(6) The magical laboratory of Khunrath, demonstrating the necessary union of prayer and work
(7) The absolute synthesis of science;
(8) Universal equilibrium ;
(9) A summary of Khunrath's personal embodying an energetic protest against all his detractors. ~ Eliphas Levi, The History Of Magic,#KEYS
3:Reading list (1972 edition)[edit]
1. Homer - Iliad, Odyssey
2. The Old Testament
3. Aeschylus - Tragedies
4. Sophocles - Tragedies
5. Herodotus - Histories
6. Euripides - Tragedies
7. Thucydides - History of the Peloponnesian War
8. Hippocrates - Medical Writings
9. Aristophanes - Comedies
10. Plato - Dialogues
11. Aristotle - Works
12. Epicurus - Letter to Herodotus; Letter to Menoecus
13. Euclid - Elements
14.Archimedes - Works
15. Apollonius of Perga - Conic Sections
16. Cicero - Works
17. Lucretius - On the Nature of Things
18. Virgil - Works
19. Horace - Works
20. Livy - History of Rome
21. Ovid - Works
22. Plutarch - Parallel Lives; Moralia
23. Tacitus - Histories; Annals; Agricola Germania
24. Nicomachus of Gerasa - Introduction to Arithmetic
25. Epictetus - Discourses; Encheiridion
26. Ptolemy - Almagest
27. Lucian - Works
28. Marcus Aurelius - Meditations
29. Galen - On the Natural Faculties
30. The New Testament
31. Plotinus - The Enneads
32. St. Augustine - On the Teacher; Confessions; City of God; On Christian Doctrine
33. The Song of Roland
34. The Nibelungenlied
35. The Saga of Burnt Njal
36. St. Thomas Aquinas - Summa Theologica
37. Dante Alighieri - The Divine Comedy;The New Life; On Monarchy
38. Geoffrey Chaucer - Troilus and Criseyde; The Canterbury Tales
39. Leonardo da Vinci - Notebooks
40. Niccolò Machiavelli - The Prince; Discourses on the First Ten Books of Livy
41. Desiderius Erasmus - The Praise of Folly
42. Nicolaus Copernicus - On the Revolutions of the Heavenly Spheres
43. Thomas More - Utopia
44. Martin Luther - Table Talk; Three Treatises
45. François Rabelais - Gargantua and Pantagruel
46. John Calvin - Institutes of the Christian Religion
47. Michel de Montaigne - Essays
48. William Gilbert - On the Loadstone and Magnetic Bodies
49. Miguel de Cervantes - Don Quixote
50. Edmund Spenser - Prothalamion; The Faerie Queene
51. Francis Bacon - Essays; Advancement of Learning; Novum Organum, New Atlantis
52. William Shakespeare - Poetry and Plays
53. Galileo Galilei - Starry Messenger; Dialogues Concerning Two New Sciences
54. Johannes Kepler - Epitome of Copernican Astronomy; Concerning the Harmonies of the World
55. William Harvey - On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals
56. Thomas Hobbes - Leviathan
57. René Descartes - Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy
58. John Milton - Works
59. Molière - Comedies
60. Blaise Pascal - The Provincial Letters; Pensees; Scientific Treatises
61. Christiaan Huygens - Treatise on Light
62. Benedict de Spinoza - Ethics
63. John Locke - Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education
64. Jean Baptiste Racine - Tragedies
65. Isaac Newton - Mathematical Principles of Natural Philosophy; Optics
66. Gottfried Wilhelm Leibniz - Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology
67.Daniel Defoe - Robinson Crusoe
68. Jonathan Swift - A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal
69. William Congreve - The Way of the World
70. George Berkeley - Principles of Human Knowledge
71. Alexander Pope - Essay on Criticism; Rape of the Lock; Essay on Man
72. Charles de Secondat, baron de Montesquieu - Persian Letters; Spirit of Laws
73. Voltaire - Letters on the English; Candide; Philosophical Dictionary
74. Henry Fielding - Joseph Andrews; Tom Jones
75. Samuel Johnson - The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets
~ Mortimer J Adler,#KEYS
4:PRATYAHARA
PRATYAHARA is the first process in the mental part of our task. The previous practices, Asana, Pranayama, Yama, and Niyama, are all acts of the body, while mantra is connected with speech: Pratyahara is purely mental.
And what is Pratyahara? This word is used by different authors in different senses. The same word is employed to designate both the practice and the result. It means for our present purpose a process rather strategical than practical; it is introspection, a sort of general examination of the contents of the mind which we wish to control: Asana having been mastered, all immediate exciting causes have been removed, and we are free to think what we are thinking about.
A very similar experience to that of Asana is in store for us. At first we shall very likely flatter ourselves that our minds are pretty calm; this is a defect of observation. Just as the European standing for the first time on the edge of the desert will see nothing there, while his Arab can tell him the family history of each of the fifty persons in view, because he has learnt how to look, so with practice the thoughts will become more numerous and more insistent.
As soon as the body was accurately observed it was found to be terribly restless and painful; now that we observe the mind it is seen to be more restless and painful still. (See diagram opposite.)
A similar curve might be plotted for the real and apparent painfulness of Asana. Conscious of this fact, we begin to try to control it: "Not quite so many thoughts, please!" "Don't think quite so fast, please!" "No more of that kind of thought, please!" It is only then that we discover that what we thought was a school of playful porpoises is really the convolutions of the sea-serpent. The attempt to repress has the effect of exciting.
When the unsuspecting pupil first approaches his holy but wily Guru, and demands magical powers, that Wise One replies that he will confer them, points out with much caution and secrecy some particular spot on the pupil's body which has never previously attracted his attention, and says: "In order to obtain this magical power which you seek, all that is necessary is to wash seven times in the Ganges during seven days, being particularly careful to avoid thinking of that one spot." Of course the unhappy youth spends a disgusted week in thinking of little else.
It is positively amazing with what persistence a thought, even a whole train of thoughts, returns again and again to the charge. It becomes a positive nightmare. It is intensely annoying, too, to find that one does not become conscious that one has got on to the forbidden subject until one has gone right through with it. However, one continues day after day investigating thoughts and trying to check them; and sooner or later one proceeds to the next stage, Dharana, the attempt to restrain the mind to a single object.
Before we go on to this, however, we must consider what is meant by success in Pratyahara. This is a very extensive subject, and different authors take widely divergent views. One writer means an analysis so acute that every thought is resolved into a number of elements (see "The Psychology of Hashish," Section V, in Equinox II).
Others take the view that success in the practice is something like the experience which Sir Humphrey Davy had as a result of taking nitrous oxide, in which he exclaimed: "The universe is composed exclusively of ideas."
Others say that it gives Hamlet's feeling: "There's nothing good or bad but thinking makes it so," interpreted as literally as was done by Mrs. Eddy.
However, the main point is to acquire some sort of inhibitory power over the thoughts. Fortunately there is an unfailing method of acquiring this power. It is given in Liber III. If Sections 1 and 2 are practised (if necessary with the assistance of another person to aid your vigilance) you will soon be able to master the final section. ~ Aleister Crowley, Liber ABA,#KEYS
*** WISDOM TROVE ***
1:The intellectual is different from the ordinary man, but only in certain sections of his personality, and even then not all the time. ~ george-orwell, @wisdomtrove 2:[Political] prose consists less and less of words chosen for the sake of their meaning, and more and more of phrases tacked together like the sections of a prefabricated hen-house. ~ george-orwell, @wisdomtrove 3:America must begin the struggle for democracy at home. The advocacy of free elections in Europe by American officials is hypocrisy when free elections are not held in great sections of America. ~ martin-luther-king, @wisdomtrove 4:The Earth should not be cut up into hundreds of different sections, each inhabited by a self-defined segment of humanity that considers its own welfare and its own "national security" to be paramount above all other consideration. ~ isaac-asimov, @wisdomtrove 5:To great sections of the church the art of worship has been lost entirely, and in its place has come that strange and foreign thing called the & 6:The seven white notes on the piano - each section of the piece (there are 12 sections) is five of those seven white notes. If you calculate it, there are 21 groups of five notes in any group of seven notes. And although there are 12 sections, this piece actually uses nine of those groups because some of the sections repeat earlier ones. So that's the formula. It's very simple as a way of generating something. It's my inner minimalist. ~ brian-eno, @wisdomtrove 7:I am not a mechanism, an assembly of various sections. and it is not because the mechanism is working wrongly, that I am ill. I am ill because of wounds to the soul, to the deep emotional self, and the wounds to the soul take a long, long time, only time can help and patience, and a certain difficult repentance long difficult repentance, realization of life’s mistake, and the freeing oneself from the endless repetition of the mistake which mankind at large has chosen to sanctify. ~ d-h-lawrence, @wisdomtrove *** NEWFULLDB 2.4M ***
1:Vicke is so fat that she wakes up in sections. ~ John Cena, #NFDB
2:Faith comes by hearing all the Word, not just preferred sections. ~ David Wilkerson, #NFDB
3:We have introduced a rule of law into many sections of our public life. ~ Nelson Mandela, #NFDB
4:Sometimes I'll work through the crossword sections of three separate papers. ~ Samantha Bond, #NFDB
5:I don't read "letters" sections of magazines, but I'll read anyone's blog post about me. ~ Joel Stein, #NFDB
6:His smile was so wide he’d have had to break it into sections to fit it through a doorway ~ Jerry Spinelli, #NFDB
7:In bookstores, my stuff is usually filed in the out-of-the-way, additional interest sections. ~ Adam Gopnik, #NFDB
8:There are certain sections of New York, Major, that I wouldn't advise you to try to invade. ~ Humphrey Bogart, #NFDB
9:Bookstores should be broken down into two sections: books that suck and books that don’t suck. ~ Benjamin Percy, #NFDB
10:A garden should be natural-seeming, with wild sections, including a large area of bluebells. ~ Diana Wynne Jones, #NFDB
11:If you really pay attention to the movie, it comes into play, in many different sections. ~ Chris Diamantopoulos, #NFDB
12:Maybe the two sections of land should have been called Bad Luck Ranch instead of the Lucky Penny… ~ Carolyn Brown, #NFDB
13:In order to make India prosperous, all sections and regions of the society needed to be prosperous. ~ Narendra Modi, #NFDB
14:Do not copy code sections. Factor them into a common function. Use parameters to express any differences. ~ Anonymous, #NFDB
15:A silk dress in four sections, and shoes with high heels that would have broken the heart of John Calvin. ~ Stephen Leacock, #NFDB
16:It's funny how we like labels. If I ever have a bookstore, I'm not going to put any labels on the sections. ~ Audrey Niffenegger, #NFDB
17:In the US today the two most common surgeries are both female only, and on the womb: C-sections and hysterectomies. xxxiii ~ Lucy H Pearce, #NFDB
18:I've always studied business. Even when I was a ball player, I'd read business journals and the business sections of newspapers. ~ Magic Johnson, #NFDB
19:May 29, the Central Committee of the Sections goes into “permanent session” — what a fine, crisis-ridden sound it has, that term! ~ Hilary Mantel, #NFDB
20:I'm happy to always be included in the list of women. I'd like to be in the sections about female leaders and male leaders. Why not? ~ Jill Soloway, #NFDB
21:As you read the next two sections, please keep an open mind, even if what you read conflicts with what you’ve believed all your life! ~ Wayne W Dyer, #NFDB
22:I can't be calm when I drive through sections of Atlanta that look more like Kinshasa, Democratic Republic of Congo, than America. ~ Cynthia McKinney, #NFDB
23:The intellectual is different from the ordinary man, but only in certain sections of his personality, and even then not all the time. ~ George Orwell, #NFDB
24:These forty-nine God-inspired Old Testament books divided into four sections—books of the Law, of History, of Wisdom, and of Prophecy—which ~ Anonymous, #NFDB
25:America’s not really a melting pot. It’s more like one of those divided metal plates with separate sections for starch, meat, and veggies. ~ Nicola Yoon, #NFDB
26:I hate smoking sections. Unless we're talking about the movie 'The Mask' with Jim Carrey. Then the smoking section is my favorite part. ~ Harris Wittels, #NFDB
27:I learned a long time ago that it doesn't make me less of a woman because my babies come out of a different place. My C-sections have been fine. ~ Angie Harmon, #NFDB
28:To great sections of the Church the art of worship has been lost entirely, and in its place has come that strange and foreign thing called the "program. ~ A W Tozer, #NFDB
29:To great sections of the church, the art of worship has been lost entirely, and in its place has come that strange and foreign thing called the “program. ~ A W Tozer, #NFDB
30:In each of the separate sections Mother would put a different treat—sunflower seeds, pumpkin seeds, watermelon seeds, sesame cookies, and peanuts. ~ Katherine Paterson, #NFDB
31:Many sections are taken up with political discussions and how the way of the ruler, the merchant, the householder, and the army interact with the Tao. ~ Frederick Lenz, #NFDB
32:Slavery is indeed gone, but its shadow still lingers over the country and poisons more or less the moral atmosphere of all sections of the republic. ~ Frederick Douglass, #NFDB
33:Walden, which is a diary that oscillates between eye-rolling minute tedium and laughable hyperbole, with sections of profound whimsy and social condescension. ~ A A Gill, #NFDB
34:He turned around to see the bass drum popping and the horn sections pointing their instruments to the balconies and sending glorious notes to the rooftops. ~ Hunter Murphy, #NFDB
35:Sometimes the books migrate when they feel they’ve been out of their sections for too long, and then I have to figure out where they’ve shelved themselves. ~ Seanan McGuire, #NFDB
36:All sizes of film sets have the same level of excitement and friction and tension and then vast sections of boredom that define the process, so I love it all. ~ David Hayter, #NFDB
37:Just the idea that there were important sections of the books and other sections that didn’t deserve the swipe of the yellow pen made his stomach hurt. ~ Holly Goldberg Sloan, #NFDB
38:When my own writing needs a perk, I open Zukofsky and read from "A" - particularly sections "22" and "23." It can be opaque, but I love the intensity. ~ Stephen Vincent Benet, #NFDB
39:How come you never use semicolons?” she’ll say. Or: “How come you chop it all up into little sections instead of letting it flow and flow?” That sort of thing. ~ Kurt Vonnegut, #NFDB
40:a melting pot. It’s more like one of those divided metal plates with separate sections for starch, meat, and veggies. I’m looking at him and he’s still not looking ~ Nicola Yoon, #NFDB
41:In a way, certain sections of the media always wanted to knock me because I had captained my country and been skipper at Old Trafford. It was all a bit odd really. ~ Bryan Robson, #NFDB
42:A schedule defends from chaos and whim. It is a net for catching days. It is a scaffolding on which a worker can stand and labor with both hands at sections of time. ~ Annie Dillard, #NFDB
43:Forbidden? Listen, I was a lawyer, and I know the law. I was also a Catholic, and I used to know whole sections of the Bible by heart. What do you mean by ‘forbidden’? ~ Paulo Coelho, #NFDB
44:The most striking development of the great depression of 1929 is a profound skepticism of the future of contemporary society among large sections of the American people. ~ C L R James, #NFDB
45:Exact information about the functional significance of the deep sections of the brain is only obtained by working through the brain histologically in serial section. ~ Walter Rudolf Hess, #NFDB
46:I actually love history. I've devoured book after book of stories from World War I and World War II. They're really two sections of world history that really interest me. ~ Celine Buckens, #NFDB
47:The fact that The Bridge contains folk lore and other material suitable to the epic form need not therefore prove its failure as a long lyric poem, with interrelated sections. ~ Hart Crane, #NFDB
48:Whole sections had been taken over by the King’s pack of semi-feral spaniels, who’d become inbred even by Royal standards and thus hare-brained even by Spaniel standards. ~ Neal Stephenson, #NFDB
49:The civil rights movement in the United States was about the same thing, about equality of treatment for all sections of the people, and that is precisely what our movement was about ~ John Hume, #NFDB
50:[Political] prose consists less and less of words chosen for the sake of their meaning, and more and more of phrases tacked together like the sections of a prefabricated hen-house. ~ George Orwell, #NFDB
51:The House must be a steady stabilising factor in the State, and not an instrument by which the disaffected sections of the Press can attempt to promote one crisis after another. ~ Winston S Churchill, #NFDB
52:I like to go through the zine sections of local bookstores when on the road and have found a lot of really great kind of underground stuff that way. It all feeds into everything else. ~ Jeff VanderMeer, #NFDB
53:Mozart often wrote to his family that certain variations or sections of pieces were so successful that they had to be encored immediately, even without waiting for the entire piece to end. ~ Emanuel Ax, #NFDB
54:C-sections and epidurals should be blessings to women, but I suddenly wondered if they had become a means from which to steal the magic of the power of birth away from a generation of mothers. ~ P C Cast, #NFDB
55:He stared at her steadily. “If we were eating Gypsy-style, sitting before a fire, I would offer you the choicest bites of meat. The soft inside of the bread. The sweetest sections of fruit. ~ Lisa Kleypas, #NFDB
56:My style has been pretty much like a newspaper. It's got politics in it, it's got media, sports, family relations, you know, all the sections you would expect, and wonderful religion things. ~ Kate Clinton, #NFDB
57:Childhood lasts all through life. It returns to animate broad sections of adult life... Poets will help us to find this living childhood within us, this permanent, durable immobile world. ~ Gaston Bachelard, #NFDB
58:To feed a single good man is infinitely greater in point of merit, than attending to questions about heaven and earth, spirits and demons, such as occupy ordinary men.—Sutra of Forty-two Sections. ~ Various, #NFDB
59:When is love? Is love when your heart swells at the sight of him? Is love when you fall asleep on his shoulder? Or when you fold him into sections so you can fit him in your odd-shaped envelope? ~ C D Reiss, #NFDB
60:If I produce it, I will stage it as a performance. A small audience will be invited; rehearsals of the sections will be done in the mornings, and those sections will be recorded in the afternoons. ~ Bill Dixon, #NFDB
61:We move too much in platoons; we march by sections; we do not live in our vital individuality enough; we are slaves to fashion, in mind and in heart, if not to our passions and appetites. ~ Edwin Hubbel Chapin, #NFDB
62:But they also awarded a quite respectable 55th place to Enoch Powell, thereby demonstrating that, for certain sections of the population, being an unpleasant racist constitutes no bar to greatness. ~ Marc Morris, #NFDB
63:No go sections of the city and they work on law and the police don't go in there. That is not helping anything [in immigrants' assimilation]. That creates a situation like France, unfortunately. ~ Kimberly Guilfoyle, #NFDB
64:Economic development cannot take a nation forward on its own. We need a society and economy which complement each other. We need to take care of the poor, deprived and left behind sections of society. ~ Narendra Modi, #NFDB
65:America must begin the struggle for democracy at home. The advocacy of free elections in Europe by American officials is hypocrisy when free elections are not held in great sections of America. ~ Martin Luther King Jr, #NFDB
66:I have observed that it is no longer possible for one young man to speak unwarily to another not known to him, except in certain sections of the South and West, and certainly not with a book in his hand. ~ Walker Percy, #NFDB
67:The clergy are at present divided into three sections: an immense body who are ignorant; a small proportion who know and are silent; and a minute minority who know and speak according to their knowledge. ~ Thomas Huxley, #NFDB
68:It is ironic to watch the churches, including large sections of my own religion, surrendering to the spirit of modernity at the very moment when modernity itself is undergoing a kind of spiritual collapse. ~ Irving Kristol, #NFDB
69:If a shop has a lot of sections I'll end up putting my record above the James Blunt CDs since he ripped off my bloody artwork and he's selling millions of records! I try to get people to buy mine accidentally. ~ Jamie Lidell, #NFDB
70:I found the sections on aging, relationships, and procrastinating especially helpful. I really found the tips and suggestions very helpful, inspiring, positive, and motivating. Yes, I would definitely recommend it. ~ Karen Lewis, #NFDB
71:I've always thought cemeteries were like cities. There are streets, avenues—you've seen them, I think, Michael. There are blocks, too, and house numbers, slums and ghettos, middle-class sections and small palaces. ~ Peter S Beagle, #NFDB
72:So many people representing different sections of our community are taken down one way or another. The system was designed to break us down. You think it isn’t true? The three-strike rule is to break down a black man. ~ Snoop Dogg, #NFDB
73:I believe in some parts of Nietzsche,
I prefer to read him in sections;
In my heart of hearts I suspect him
of being the one modern christian;
Take notice I never have read him
except in English selections. ~ Ezra Pound,#NFDB
74:The result is that Muslims place relatively little weight on surrounding passages when trying to interpret sections of the Quran. For context, they turn instead to historical commentaries, hadith called asbab-an-nuzul. ~ Nabeel Qureshi, #NFDB
75:I like to work with multiple sections because they lend themselves to the structure of the poem: its intensifications and arcs and closures. I feel like working with smaller units feels more natural to the way I write poems. ~ Anna Journey, #NFDB
76:Or the other process that is important is that I compress longer sections of composed music, either found or made by myself, to such an extent that the rhythm becomes a timbre, and formal subdivisions become rhythm. ~ Karlheinz Stockhausen, #NFDB
77:History ... with its long, leisurely, gentlemanly labors, the books arriving by post, the cards to be kept and filed, the sections to be copied, the documents to be checked, is the ideal pursuit for the New England mind. ~ Elizabeth Hardwick, #NFDB
78:The book was rife with abstract diagrams that blurred the boundaries between art, mathematics, and pornography. Triangles of stacked numbers, columns of those thorny letters, and cross sections of marine biological blasphemy. ~ Douglas Wynne, #NFDB
79:An honest bookstore would post the following sign above its 'self-help' section: 'For true self-help, please visit our philosophy, literature, history and science sections, find yourself a good book, read it, and think about it. ~ Roger Ebert, #NFDB
80:When you have city eyes you cannot see the invisible people, the men with elephantiasis of the balls and the beggars in boxcars don’t impinge on you, and the concrete sections of future drainpipes don’t look like dormitories. ~ Salman Rushdie, #NFDB
81:An honest bookstore would post the following sign above its “self-help” section: “For true self-help, please visit our philosophy, literature, history, and science sections, find yourself a good book, read it, and think about it. ~ Roger Ebert, #NFDB
82:The Earth should not be cut up into hundreds of different sections, each inhabited by a self-defined segment of humanity that considers its own welfare and its own "national security" to be paramount above all other consideration. ~ Isaac Asimov, #NFDB
83:On that night the sky laid bare its internal construction in many sections which, like quasi-anatomical exhibits, showed the spirals and whorls of light, the pale-green solids of darkness, the plasma of space, the tissue of dreams. ~ Bruno Schulz, #NFDB
84:They also found the cocooned dragons. They had no idea that was what they were, of course. They thought … who knows what they thought at first? Perhaps they seemed like massive sections of tree trunks. So they refer to it: wizardwood. ~ Robin Hobb, #NFDB
85:To secure the White House, Obama needed to be a Harvard-trained lawyer with a decade of political experience and an incredible gift for speaking to cross sections of the country; Donald Trump needed only money and white bluster. ~ Ta Nehisi Coates, #NFDB
86:I don't really have the gift of the sustained narrative that you need to write a book. I've tried a couple of times, and it just doesn't work. But I get some good passages, so what I'm going to do is just take sections out of them. ~ Robyn Hitchcock, #NFDB
87:It begins to dawn on her that she is lackadaisical about other people. They are tremendously important to her for a time and then they are not. She begins to see her life in sections, as separate pockets of time and affiliation. ~ Diane Schoemperlen, #NFDB
88:The biggest lie is the lie we tell ourselves in the distorted visions we have of ourselves, blocking out some sections, enhancing others. What remains are not the cold facts of life, but how we perceive them. That's really who we are. ~ Kirk Douglas, #NFDB
89:Entire sections of them simply cannot be translated - the characters are legible and well-known, but when put together they do not say anything that leaves an imprint on the modern mind."
"Like instructions for programming a VCR. ~ Neal Stephenson,#NFDB
90:I had four C-sections and my stomach looked like the map of the world. My breasts were hanging down to here from breastfeeding those babies, and my nipples were like platters. I wanted to fit into the gowns that I finally got to wear. ~ Patricia Heaton, #NFDB
91:Most of my songs are pretty sketchy. There's not a lot of bass sections. I don't write big bridges. Sometimes I'll try. But it's hard for me to focus that way, because I always think it's more interesting to just see what will happen next. ~ Ryan Adams, #NFDB
92:Antiwhite racism is developing in sections of our cities where individuals - some of whom have French nationality - contemptuously designate French people as gaulois on the pretext they don't share the same religion, color or origins. ~ Jean Francois Cope, #NFDB
93:There were whole secret sections that did their work underground then, and sections of the London tube system were used as part of it. There were also plenty of bunkers and tunnels built for use in the event of an invasion.", FADE by Kailin Gow ~ Kailin Gow, #NFDB
94:I guess they have had 16 years when they haven't even been close in an Ashes series but we have found some sections of the crowd to be scathing and harsh. That has not been overly enjoyable. We have seen a pretty ugly side in some supporters. ~ Adam Gilchrist, #NFDB
95:This budget is a Sanjeevani (new life) and an Arunoday (sunrise) for the last man in the line. This budget converts hopes and aspirations of the people into trust. It adds a new ray of hope for the poor and downtrodden sections of the society. ~ Narendra Modi, #NFDB
96:The Cemetery of Forgotten Books is like the greatest, most fantastic library you could ever imagine. Its a labyrinth of books with tunnels, bridges, arches, secret sections - and its hidden inside an old palace in the old city of Barcelona. ~ Carlos Ruiz Zafon, #NFDB
97:Animals have sections in their stomachs which enable them to digest food without mastication, but human beings are supposed to chew their food before they swallow it down... So chew your food and give your salivary glands a chance to function! ~ Tennessee Williams, #NFDB
98:Sometimes I'll have sections that I'm not quite sure how they fit in the puzzle of a tune, they'll get moved around; what I think was originally a verse ends up becoming the chorus, or what's an intro gets dropped as a hook, things get shifted around a lot. ~ Gotye, #NFDB
99:Do you really think you are going to change anyone’s mind? I always wonder, who are these people who spend all day on Internet message boards and comments sections getting really angry and trying to prove that their opinion is THE opinion that everyone should have. ~ James Altucher, #NFDB
100:Near that a dusty paint-box, some odd hooks, A half-burnt match, an ivory block, three books, Where conic sections, spherics, logarithms, To great Laplace, from Saunderson and Sims, Lie heaped in their harmonious disarray Of figures,-disentangle them who may. ~ Percy Bysshe Shelley, #NFDB
101:Now I'm writing about contemporary Los Angeles from memory. My process was to hang out, observe, research what I was writing about, and almost immediately go back to my office and write those sections. So it was a very close transfer between observation and writing. ~ Michael Connelly, #NFDB
102:The forces which are working out the great scheme of perfect happiness, taking no account of incidental suffering, exterminate such sections of mankind as stand in their way, with the same sternness that they exterminate beasts of prey and herds of useless ruminants. ~ Herbert Spencer, #NFDB
103:You keep working on your piece over and over, trying to get the sections and paragraphs and sentences and the whole just right, but there's a point at which you can tell you've begun hurting the work with your perfectionism. Then you have to release the work to new eyes. ~ Anne Lamott, #NFDB
104:And if strict monogamy is the height of all virtue, then the palm must go to the tapeworm, which has a complete set of male and female sexual organs in each of its 50-200 proglottides, or sections, and spends its whole life copulating in all its sections with itself. ~ Friedrich Engels, #NFDB
105:I love the hybrid quality, the new computer sections and the books yellowing with age. Libraries for me have always had a cathedral-like ambiance, a hushed sanctuary where learning is revered, where we the people elevate books and education to the level of the religious. ~ Harlan Coben, #NFDB
106:I feel we need to stop seeing mental and physical health as either/or and more as a both/and situation. There is no difference. We are mental. We are physical. We are not split up into unrelated sections. We are not an existential department store. We are everything at once. ~ Matt Haig, #NFDB
107:against herself and ran her hands over the sections of the bodice where different textures—leather and fur and feathers—had been woven into the sandy beige garment to give it an earthy look. “I have to confess I asked my grandmother.” “How did Maddy know? I’m sure I never ~ Joan Johnston, #NFDB
108:Now, if the cooperation of some thousands of millions of cells in our brain can produce our consciousness, a true singularity, the idea becomes vastly more plausible that the cooperation of humanity, or some sections of it, may determine what Comte calls a Great Being. ~ John B S Haldane, #NFDB
109:The problem is, the rewards and the costs of adding more things to the Home page aren’t shared equally. The section that’s being promoted gets a huge gain in traffic, while the overall loss in effectiveness of the Home page as it gets more cluttered is shared by all sections. ~ Steve Krug, #NFDB
110:We find in the history of ideas mutations which do not seem to correspond to any obvious need, and at first sight appear as mere playful whimsies such as Apollonius' work on conic sections, or the non-Euclidean geometries, whose practical value became apparent only later. ~ Arthur Koestler, #NFDB
111:But more than 15 sections in Chapter 8 of the report-the key chapter setting out the scientific evidence for and against a human influence over the climate-were changed or deleted after the scientist charged with examining this question had accepted the supposedly final text. ~ Frederick Seitz, #NFDB
112:This specification should be read like all other specifications. First, it should be read cover-to-cover, multiple times. Then, it should be read backwards at least once. Then it should be read by picking random sections from the contents list and following all the cross-references. ~ Anonymous, #NFDB
113:For a moment he asked himself where it would be better. Cities of the North, with their sections for blacks only. The South in ruins and seething with bitter ex-Confederates and confused and rootless freedmen. Unknown places with unknown rules, and all in a perilous state of flux. ~ Paulette Jiles, #NFDB
114:If the co-operation of some thousands of millions of cells in our brain can produce our consciousness, the idea becomes vastly more plausible that the co-operation of humanity, or some sections of it, may determine what Comte calls a Great Being. ~ Pierre Teilhard de Chardin, The Phenomenon of Man, #NFDB
115:Real time, I reasoned, cannot be divided into sections like numbers on the face of a clock. If I write about the past as I simultaneously dwell in the present, am I still in real time? Perhaps there is no past or future, only the perpetual present that contains this trinity of memory. ~ Patti Smith, #NFDB
116:A system which in every act of its life sacrifices the welfare of large sections of the people, yes, of whole nations, to the selfish lust for power and the economic interests of small minorities must of necessity dissolve all social ties and lead to a constant war of all against all. ~ Rudolf Rocker, #NFDB
117:I will use the conventional Christian term “Old Testament” when talking about the sacred writings of the ancient Israelites—a. k.a. the Hebrew Bible or Tanakh, an acronym for the three sections of the Jewish Bible, Torah (five books of Moses), Nevi’im (prophets), and Kethuvim (writings). ~ Peter Enns, #NFDB
118:For instance, here is a portrait of a man at eight years old, another at fifteen, another at seventeen, another at twenty-three, and so on. All these are evidently sections, as it were, Three Dimensional representations of his Four-Dimensional being, which is a fixed and unalterable thing. ~ H G Wells, #NFDB
119:To great sections of the Church the art of worship has been lost entirely, and in its place has come that strange and foreign thing called the "program." This word has been borrowed from the stage and applied with sad wisdom to the type of public service which now passes for worship among us. ~ A W Tozer, #NFDB
120:To great sections of the Church the art of worship has been lost entirely, and in its place has come that strange and foreign thing called the “program.” This word has been borrowed from the stage and applied with sad wisdom to the type of public service which now passes for worship among us. ~ A W Tozer, #NFDB
121:Good profiles mentioned characteristics that would probably be true for all of us, such as: "I want someone who will make me laugh." About Me sections with fewer than a hundred words tend to be clearly popular. Short profiles that express just enough information to pique someone's interest work best. ~ Amy Webb, #NFDB
122:This, Irene told her, was the year 1927 in the city of New York, and hundreds of white people of Hugh Wentworth’s type came to affairs in Harlem, more all the time. So many that Brian had said: “Pretty soon the colored people won’t be allowed in at all, or will have to sit in Jim Crowed sections. ~ Nella Larsen, #NFDB
123:Every one and every single time is different, and I didn't have C-sections, which I don't know if that's lucky or unlucky, but I was able to feel every contraction. You forget what it feels like. God's got a great way of making women forget what it's like because we would never go through it again. ~ Monica Potter, #NFDB
124:Significant sections of the electorate probably understand that climate change negotiations may have the effect of changing their country’s standing in the world’s hierarchies of power as well as wealth: this may indeed form the basis of their resistance to climate science in general. The refusal to ~ Amitav Ghosh, #NFDB
125:Lamar related the Texas & Pacific bill to the national political crisis by presenting it as a means of “reconciliation” between the sections, “material reconstruction” of the South, and a way of restoring “mutual respect and affection” at a moment when those sentiments were desperately needed. ~ C Vann Woodward, #NFDB
126:Contradictions, most of all, a balance between chaos and order. It needs neighborhoods vibrating with energy just as much as cozy little corners and parks; well-tended, middle-class sections as well as an alternative scene; technology centers for innovative youth and social facilities for older people. ~ Charles Landry, #NFDB
127:I laugh thinking about if they ever tried to do “Who Wore It Best?” for men’s magazines. They wouldn’t, because no one would care. Men don’t care which men looked better in the same clothes because it’s so obviously a huge waste of time. It’s also why they don’t have astrology sections in men’s magazines. ~ Mindy Kaling, #NFDB
128:Generating transmission and distribution institutions should not be loaded with any subsidy towards electricity. Whatever subsidy is required to be given for economically vulnerable sections of the society should be directly given by the government as is being proposed in respect of kerosene and diesel. ~ A P J Abdul Kalam, #NFDB
129:So many book sections in newspapers and magazines used to be lively and vibrant places. Now they are gone. You just don't see many reviews anymore. I can't control that, so I don't worry about it. I just try to do what I do and write books that people find every entertaining. I don't worry about the critics. ~ John Grisham, #NFDB
130:You can’t divide the country up into sections and have one rule for one section and one rule for another, and you can’t encourage people’s prejudices. You have to appeal to people’s best instincts, not their worst ones. You may win an election or so by doing the other, but it does a lot of harm to the country. ~ Jon Meacham, #NFDB
131:If you travel around America you see different sections of highways donated by this or that person, and that's a slow beginning of what may end up being a situation common in the Third World: some sections of highways in wealthy areas are beautifully maintained and other parts are just dirt-strewn potholes. ~ Robert D Kaplan, #NFDB
132:I have a new method of poetry. All you got to do is look over your notebooks... or lay down on a couch, and think of anything that comes into your head, especially the miseries. Then arrange in lines of two, three or four words each, don't bother about sentences, in sections of two, three or four lines each. ~ Allen Ginsberg, #NFDB
133:She looks out the window and notices the sections of Cleveland Street gone to rot, the filigreed metal balconies of the shambling terraces like rusted lacework, the grimy tiled pub facades, the windows of the Lebanese restaurants filmed with grease. This is old Sydney, her father’s town of grit and mildew. The ~ Dominic Smith, #NFDB
134:It is like a lighted torch whose flame can be distributed to ever so many other torches which people may bring along; and therewith they will cook food and dispel darkness, while the original torch itself remains burning ever the same. It is even so with the bliss of the Way.
[Sutra of 42 Sections] ~ Gautama Buddha,#NFDB
135:To sustain the BJP’s recent victories the party will have to address contradictions between its traditional constituencies and the new sections who have hitched their wagon to the party. For the moment, however, it continues to enjoy the advantage of an opposition in disarray and the lack of a progressive alternative. ~ Anonymous, #NFDB
136:It's plain that the American right wing, the Republicans and some sections of the Democratic Party, don't really care about international norms. They believe in the executive authority of the president. They don't even believe the United Nations or international law should play any role vis-à-vis American policymaking. ~ Vijay Prashad, #NFDB
137:To live the lives we truly want and deserve, and not just the lives we settle for, we need a Third Metric, a third measure of success that goes beyond the two metrics of money and power, and consists of four pillars: well-being, wisdom, wonder, and giving. These four pillars make up the four sections of this book. ~ Arianna Huffington, #NFDB
138:Divide your Dream Book into separate sections for goals relating to the different areas of your life. For example you might have sections for your physical fitness goals, your financial goals, your personal empowerment goals, your relationship and social goals and, perhaps most importantly, your spiritual goals.” “Hey, ~ Robin S Sharma, #NFDB
139:Maybe just as many women writers as male writers could be billed as the next great American writer by their publisher. Maybe book criticism sections could review an equal amount of female and male writers. Maybe Oprah could start putting some books by women authors in her book club, since most of her audience is women. ~ Jami Attenberg, #NFDB
140:The military struggle may frankly be regarded for what it actually was, namely a war for independence, an armed attempt to imposethe views of the revolutionists upon the British government and large sections of the colonial population at whatever cost to freedom of opinion or the sanctity of life and property. ~ Arthur M Schlesinger Jr, #NFDB
141:I am driven by love and I have been in love with a handful of different people, men and women. It's like, if you go to a bookstore and you know exactly what kind of book you want, you have to look it up in the system because it's in a specific section of the bookstore. I fit into a handful of sections in the bookstore. ~ Nico Tortorella, #NFDB
142:Even if we choose to use the nonstandard notion of distance and thereby describe the radius as being shorter than the Planck length, the physics we encounter—as discussed in previous sections—will be identical to that of a universe in which the radius, in the conventional sense of distance, is larger than the Planck length ~ Brian Greene, #NFDB
143:A true noun, an isolated thing, does not exit in nature. Things are only the terminal points, or rather the meeting points of actions, cross sections cut through actions, snapshots. Neither can a pure verb, an abstract motion, be possible in nature. The eye sees noun and verb as one, things in motion, motion in things. ~ Ernest Fenollosa, #NFDB
144:There was all the time in the world now – plenty of time for self-analysis, for self-doubts, for regrets. Being part of a couple meant you fit somewhere, that your cracks and erosions were hidden to the rest of the world. When you suddenly had that ripped apart, the hidden blemishes were exposed like cross-sections of a log. ~ Caren Lissner, #NFDB
145:Pointing to citizens who voted for both Obama and Trump does not disprove racism; it evinces it. To secure the White House, Obama needed to be a Harvard-trained lawyer with a decade of political experience and an incredible gift for speaking to cross sections of the country; Donald Trump needed only money and white bluster. ~ Ta Nehisi Coates, #NFDB
146:I think various places in this country are ready to explode. I think [race relations] are very tense. I think that [Barack] Obama has divided the country as far as race relations are concerned, and I think that you have certain sections, and you have lots of different locations within this country that potentially are powder kegs. ~ Donald Trump, #NFDB
147:I try to make time for reading each night. In addition to the usual newspapers and magazines, I make it a priority to read at least one newsweekly from cover to cover. If I were to read what intrigues me- say, the science and business sections - then I would finish the magazine the same person I was when I started. So I read it all. ~ Bill Gates, #NFDB
148:Except when I was born. My god, I was so fat. I almost killed my mother. And while that’s gross, it’s completely true. If we lived in a time before cesarean sections, she wouldn’t have survived. (I would also like to thank cesarean sections for sparing me the mental anguish of knowing I once passed through my mother’s vaginal canal.) ~ Anna Kendrick, #NFDB
149:I've directed our defense community headed by our great general now Secretary [James] Mattis, he's over there now working very hard to submit a plan for the defeat of ISIS, a group that celebrates the murder and torture of innocent people in large sections of the world, used to be a small group, now it's in large sections of the world. ~ Donald Trump, #NFDB
150:Thomas E. Dewey—once said: “You can’t divide the country up into sections and have one rule for one section and one rule for another, and you can’t encourage people’s prejudices. You have to appeal to people’s best instincts, not their worst ones. You may win an election or so by doing the other, but it does a lot of harm to the country. ~ Jon Meacham, #NFDB
151:I write most of my first drafts on an old manual typewriter, a really old one. It's a big black metal "Woodstock" from about 1920. I try to write everything down at once, in one sitting. The longer stories in this collection are divided up into sections. Each section represents a different sitting, a different idea for the same story. ~ Arthur Bradford, #NFDB
152:When you did impressions on 'MADtv,' the producers gave you a Walkman that played huge sections of whatever movie was being parodied, with your character's catchphrases recorded on a loop. You'd wear this thing around during rehearsals and for a week listen to the voice you had to impersonate over and over again. It drove all of us crazy. ~ Artie Lange, #NFDB
153:My only claim to distinction among writers is that I do not believe my life contains any materials for a novel. I have prowled around Limehouse and the gamiest sections of Paris, but I have never yet seen (a) a really choice murder in a locked room, (b) a mysterious mastermind or (c) a really good‐looking adventuress with slant eyes. ~ John Dickson Carr, #NFDB
154:It is not uncommon for textbooks on language to have sections on the relationship 'between' language and society, as if these were two independent entities which just happen to come into contact occasionally. My view is that there is not an external relationship 'between' language and society, but an internal and dialectical relationship. ~ Norman Fairclough, #NFDB
155:MYSTIC THEORIES AND SPIRITUAL TRAINING THE religious world in Tibet, generally speaking, is divided into two sections. The first includes those who advocate the strict observance of moral precepts and monastic rules as the means of salvation, the second is formed of those who prefer an intellectual method which frees its followers from ~ Alexandra David N el, #NFDB
156:Picture-perfect, state-of-the-art vaginas lengthened using sections of colon, self-cleaning and lubricated with its own mucosa. Sensate clitorises made by cropping and rerouting bits of the glans penis. The Cadillac of vaginoplasty. Some of these Cadillacs turn out so succesful that the flood of colon mucosa means wearing a maxipad every day. ~ Chuck Palahniuk, #NFDB
157:Yes, nothing says “sexy” like the names of German cities, and a few years back I was zipping by them while driving 135 mph on the Autobahn. (Keep in mind, I was wearing my seatbelt while driving at 135 mph, so in case I got into an accident, I would be trisected into three neat sections. That would make for easier cleanup; truly, the German way.) ~ William Shatner, #NFDB
158:[as for evolution]....cutting out the sections [on the subject] is preferrable if the portions are not thick enough to cause damage to the spine of the book as it is opened and closed in normal use. When the sections needing correction are too thick, paste the pages together being careful not to smear portions of the book not intended for correction. ~ George R R Martin, #NFDB
159:Meanwhile, some private schools even enroll students at birth. At the Wetherby School in England, a school Princes William and Harry attended, the spaces reserved by newborns fill up early each month, and the school advises women scheduling cesarean sections to have them on the first of the month, if possible, to get a place before all the spots are gone. ~ Alvin E Roth, #NFDB
160:How large is the gray market of religion in China today? Based on the estimates in previous sections, we can say that there are about 100 million people engaged in the red market, and around 200 million people engaged in the black market. If these estimates are accurate, about 1 billion people are neither in the open market nor in the black market of religion. ~ Anonymous, #NFDB
161:It wouldn't be practical to have sections called "Dog Stories", "Horse Stories", "Mid-life Crisis and Adultery", "Writers and Artists Struggling to Discover Themselves", "People in Past Eras Who Think and Talk Just Like Modern Americans", and "Reminiscences of Childhoods in Which Nothing Happened", even though these are all fairly popular themes for fiction. ~ Orson Scott Card, #NFDB
162:In '32 we organized the Young Negroes' Cooperative League and had some degree of success in terms of establishing stores and certainly buying clubs in various sections of the country. I was designated as - I don't know what exactly - I believe it was director. I'm not sure what it was, but it had to do with getting out the necessary mail and all of that - organization. ~ Ella Baker, #NFDB
163:Members of legislative bodies are selected by political parties, largely financed or otherwise influenced by private capitalists who, for all practical purposes, separate the electorate from the legislature. The consequence is that the representatives of the people do not in fact sufficiently protect the interests of the underprivileged sections of the population. ~ Albert Einstein, #NFDB
164:In an enterprise such as the building of the atomic bomb the difference between ideas, hopes, suggestions and theoretical calculations, and solid numbers based on measurement, is paramount. All the committees, the politicking and the plans would have come to naught if a few unpredictable nuclear cross sections had been different from what they are by a factor of two. ~ Emilio G Segre, #NFDB
165:I was obsessed with the scientific instruments people were building and all the weird experiments they were doing. I did actually wind up working in some of that, but there were whole sections I'd written about these instruments that ultimately had to be abandoned when I realized that the book really was about Margaret Cavendish. I couldn't justify using all of them. ~ Danielle Dutton, #NFDB
166:But the point is, now, at this moment, or any moment, we're only cross-sections of our real selves. What we really are is the whole stretch of ourselves, all our time, and when we come to the end of this life, all those selves, all our time, will be us - the real you, the real me. And then perhaps we'll find ourselves in another time, which is only another kind of dream. ~ J B Priestley, #NFDB
167:Memory is the great deceiver. Perhaps there are some individuals whose memories act like tape recordings, daily records of their lives complete in every detail, but I am not one of them. My memory is a patchwork of occurrences, of discontinuous events roughly sewn together: The parts I remember, I remember precisely, whilst other sections seemed to have vanished completely. ~ Neil Gaiman, #NFDB
168:Memory is the great deceiver. Perhaps there are some individuals whose memories act like tape recordings, daily records of their lives complete in every detail, but I am not one of them. My memory is a patchwork of occurrences, of discontinuous events roughly sewn together: The parts I remember, I remember precisely, whilst other sections seem to have vanished completely. I ~ Neil Gaiman, #NFDB
169:There was something unfair about a system in which a little kid was brought into a courtroom and surrounded by lawyers arguing and sniping at each other under the scornful eye of a judge, the referee, and somehow in the midst of this barrage of laws and code sections and motions and legal talk the kid was supposed to know what was happening to him. It was hopelessly unfair. ~ John Grisham, #NFDB
170:The town knew about darkness. It knew about the darkness that comes on the land when rotation hides the land from the sun, and about the darkness of the human soul. The town is an accumulation of three parts which, in sum, are greater than the sections. The town is the people who live there, the buildings which they have erected to den or do business in, and it is the land. ~ Stephen King, #NFDB
171:The outer courtyard was one hundred-fifty feet long by seventy-five feet wide. Wooden poles holding linen curtains over seven feet high sanctioned it off. The Tent of Meeting, or holy place pitched at the back end and was fifteen feet wide, fifteen feet high, and forty-five feet long. It was divided into two sections, the holy place and the most holy place, the inner sanctum. ~ Brian Godawa, #NFDB
172:When men and women are rewarded for greed, greed becomes a corrupting motivator. When we equate the gluttonous consumption of the earth's resources with a status approaching sainthood, when we teach our children to emulate people who live unbalanced lives, and when we define huge sections of the population as subservient to an elite minority, we ask for trouble. And we get it. ~ John Perkins, #NFDB
173:(pas • triks) noun 1). A term of insult used by unimaginative sections of the church to define female pastors. 2). Female ecclesiastical superhero: Trinity from The Matrix in a clerical collar. “What on earth was that noise?” “A pastrix just drop-kicked a demon into the seventh circle of hell!” 3). Cranky, beautiful faith of a Sinner & Saint. —NewWineskinsDictionary.com ~ Nadia Bolz Weber, #NFDB
174:We must institute a coup d'etat, a third revolution, which must beat down anarchy. Dissolve the Paris Commune and destroy its sections! Dissolve the clubs, which preach disorder and equality! Close the Jacobin Club and seal up its papers! ... The triumvirate of Robespierre, Danton and Marat, all the 'levellers', all the anarchists. Then a new Convention will be elected. ~ Jacques Pierre Brissot, #NFDB
175:There were two sets of encyclopedias that had sections on rats. From them we learned that we were about the most hated animals on earth, except maybe snakes and germs.
That seemed strange to us, and unjust. [...] But people think we spread diseases, and I suppose possibly we do, though never intentionally, and surely we never spread as many diseases as people themselves do. ~ Robert C O Brien,#NFDB
176:Ethnic differences exist; of course they exist on the African continent. They are not necessarily political differences, however. They don't necessarily cause people to kill each other. They become so-called 'tribalism' when they are politicized in a particular framework. And in post-independence Africa they have been politicized largely by sections of the so-called African elite. ~ Walter Rodney, #NFDB
177:But the point is, now, at this moment, or any moment, we're only cross-sections of our real selves. What we really are is the whole stretch of ourselves, all our time, and when we come to the end of this life, all those selves, all our time, will be us - the real you, the real me. And then perhaps we'll find ourselves in another time, which is only another kind of dream. ~ J B Priestley, #NFDB
178:There's a few scholars that object to how the italicized sections suggest that Native people are to take some part in the blame for how colonization occurred. But I say, "Yes they are." Not nearly as much blame as the colonizers, of course. But we are not just victims. I hate this idea that we are all just victimized and oppressed and etcetera etcetera. It's dehumanizing in its own way. ~ Joseph Boyden, #NFDB
179:In a colorful part of the paper, he presented a fictional scenario in which he posed questions to the machine. He imagined the machine’s activity: “Over the week-end it retrieved over 10,000 documents, scanned them all for sections rich in relevant material, analyzed all the rich sections into statements in a high-order predicate calculus, and entered the statements into the data base. ~ Walter Isaacson, #NFDB
180:My personal relationship with music is an imperfect harmony because I never studied music, but here I am not just writing for bands but full orchestral sections and doing all this composition, and I never learned the right way of doing things so I have a lot of dissonant sounds and things that are brought to my attention, and generally I leave them that way because I like those imperfections. ~ Serj Tankian, #NFDB
181:The Government has been compelled to levy taxes which unavoidably hit large sections of the population. The Italian people are disciplined, silent and calm, they work and know that there is a Government which governs, and know, above all, that if this Government hits cruelly certain sections of the Italian people, it does not so out of caprice, but from the supreme necessity of national order. ~ Benito Mussolini, #NFDB
182:The threefold Kyrie Eleison, Christe Eleison, Kyrie Eleison ('Lord have mercy, Christ have mercy, Lord have mercy') is so intensely used in Orthodox liturgy that its repetition can almost sound like a mantra; in the Western Church its appearance is much more restricted, but it is one of the fixtures in the preparatory sections of the Eucharist, the inspiration for much sacred music over the centuries. ~ Anonymous, #NFDB
183:The GP's Base Unit/Normalized Square (with a side of 12) is now associated with the day (instead of the year) and has half an area which equals to 72 (instead of 72*365). This sections the pyramid's surface line which extends from the middle of the base side to the top into 100 steps with each in an amount of 1.86 meters; a ratio which equals to the number of Aubrey Holes over 30 days (i.e. a month). ~ Ibrahim Ibrahim, #NFDB
184:You write down a paragraph or two describing several different subjects creating a kind of story ingredients-list, I suppose, and then cut the sentences into four or five-word sections; mix em up and reconnect them. You can get some pretty interesting idea combinations like this. You can use them as is or, if you have a craven need to not lose control, bounce off these ideas and write whole new sections. ~ David Bowie, #NFDB
185:On all express city thoroughfares, the rights of way have been so routed as to displace outmoded business sections and undesirable slum areas whenever possible,” the film said. But the notion didn’t really get traction until 1945, when the Bulletin of the Atomic Scientists began advocating for “dispersal,” or “defense through decentralization,” as the only realistic defense against nuclear weapons ~ Shawn Lawrence Otto, #NFDB
186:Analyzing Topology Using CDP and LLDP The first two major sections of this chapter showed two features—Syslog and NTP—that work the same way on both routers and switches. This final section shows yet another feature common to both routers and switches, with two similar protocols: the Cisco Discovery Protocol (CDP) and the Link Layer Discovery Protocol (LLDP). This section focuses on CDP, followed by LLDP. ~ Wendell Odom, #NFDB
187:But when I realized it was actually going to be this portrait of the artist, birth to death, I had to then discover who Margaret as a young woman would be. I had to find the different voices for her throughout her life. I had a lot of fun discovering that. I had a lot of fun writing the childhood sections. By imagining her childhood, I was able to come up with this voice that matures as she gets older. ~ Danielle Dutton, #NFDB
188:I do not wish to ban antibiotics or Cesarian sections any more than anyone would suggest banning automobiles. I ask only that they be used more wisely and that antidotes to their worst side effects be developed. The truth is always obvious in retrospect. How could people really have thought that the sun revolves around Earth or that Earth is flat? Yet dogma are powerful and to their adherents infallible. ~ Martin J Blaser, #NFDB
189:172 of the document’s 185 sections were directly plagiarized from the constitutions of other states like Ohio and Indiana. The original parts? As David Schuman explains in his 1995 paper The Creation of the Oregon Constitution, they fell into two camps: limits on state spending and forms of racial exclusion. Somewhat ironically, the racial exclusion sections were included in an article called the Bill of Rights. ~ Anonymous, #NFDB
190:I met him in the language lab. In a lull between lab sections, I was editing tapes for freshman German when this shuffling man of hair came in. Possibly twenty, or forty; possibly student, or faculty, Trotskyite or Amish farmer, human or animal; a theif lumbering out of a camera shop, laden with lenses and light meters; a bear who after a terrible and violent struggle ate a photographer. This beast approached me. ~ John Irving, #NFDB
191:The complexity of modern federal criminal law, codified in several thousand sections of the United States Code and the virtually infinite variety of factual circumstances that might trigger an investigation into a possible violation of the law, make it difficult for anyone to know, in advance, just what particular set of statements might later appear (to a prosecutor) to be relevant to some such investigation. ~ Stephen G Breyer, #NFDB
192:Fifthly, I would do away with those great long compounded words; or require the speaker to deliver them in sections, with intermissions for refreshments. To wholly do away with them would be best, for ideas are more easily received and digested when they come one at a time than when they come in bulk. Intellectual food is like any other; it is pleasanter and more beneficial to take it with a spoon than with a shovel. ~ Mark Twain, #NFDB
193:The arrangement of chapters 40—66 is not accidental. “The Book of Consolation” is divided into three sections; each focuses on a different Person of the Godhead and a different attribute of God. Chapters 40—48 exalt the greatness of God the Father; chapters 49—57, the grace of God the Son, God’s Suffering Servant; and chapters 58—66, the glory of the future kingdom when the Spirit is poured out on God’s people. ~ Warren W Wiersbe, #NFDB
194:On the eve of my laying down office, with the inauguration of the Republic, I should like to tender my greetings and best wishes to the men and women of India who will henceforth be a citizen of a republic. I feel deeply thankful for the affection showered on me by all sections of the people, which alone enabled me to hear the burden of an office to the duties and conventions of which I had been an utter stranger. ~ C Rajagopalachari, #NFDB
195:Well, I do not mind telling you I have been at work upon this geometry of Four Dimensions for some time. Some of my results are curious. For instance, here is a portrait of a man at eight years old, another atfifteen, another at seventeen, another at twenty-three, and so on. All these are evidently sections, as it were, Three-Dimensional representations of his Four-Dimensioned being, which is a fixed and unalterable thing. ~ H G Wells, #NFDB
196:Her library would have been valuable to a bibliophile except she treated her books execrably. I would rarely open a volume that she had not desecrated by underlining her favorite sections with a ball-point pen. Once I had told her that I would rather see a museum bombed than a book underlined, but she dismissed my argument as mere sentimentality. She marked her books so that stunning images and ideas would not be lost to her. ~ Pat Conroy, #NFDB
197:Sometimes I cannot tell who wrote what. That is upsetting. With some sections, I can remember the place and time I wrote them, but have no memory of the incidents described. Similarly, other sections refer to things I recall happening to me, but kne/o/w just as well I never wrote out. Then there are pages that, today, I interpret one way with the clear recollection of having interpreted them another at the last rereading. ~ Samuel R Delany, #NFDB
198:Strangely enough, without names they were still things. He could see them and think about them in terms of shapes, or numbers. Formula of description. Various combinations of conic sections and the six surfaces of revolution symmetrical around an axis, the plane, the sphere, the cylinder, the catenoid, the unduloid, and the nodoid; shapes without the names, but the shapes alone were like names. Spatializing language. ~ Kim Stanley Robinson, #NFDB
199:These two sections [of Irene Nemirovsky's Suite Francaise], plus some of the author's notes, are all we have -- this in itself is a tragedy and waste of war. Had this novel been finished we would be hailing it as one of the supreme works of literature. As it stands, it is like a great cathedral gutted by a bomb. The ruined shell still soars to heaven, a reminder of the human spirit triumphing despite human destructiveness. ~ Ir ne N mirovsky, #NFDB
200:Both the Sublime and the Beautiful induce a state of submission that is often combined with the possibility of getting lost. They disorientate and undermine purpose. In one of several erotic sections in the Enquiry Burke describes the experience of looking at a beautiful woman’s body: it is, he writes, like a ‘deceitful maze, through which the unsteady eye glides giddily, without knowing where to fix, or whither it is carried’. It ~ Edmund Burke, #NFDB
201:... many of the things which we deplore, the prevalence of tuberculosis, the mounting record of crime in certain sections of the country, are not due just to lack of education and to physical differences, but are due in great part to the basic fact of segregation which we have set up in this country and which warps and twists the lives not only of our Negro population, but sometimes of foreign born or even of religious groups. ~ Eleanor Roosevelt, #NFDB
202:The seven white notes on the piano - each section of the piece (there are 12 sections) is five of those seven white notes. If you calculate it, there are 21 groups of five notes in any group of seven notes. And although there are 12 sections, this piece actually uses nine of those groups because some of the sections repeat earlier ones. So that's the formula. It's very simple as a way of generating something. It's my inner minimalist. ~ Brian Eno, #NFDB
203:He opened the gun box, lifted out the sections of his own gun, for comparison. They slid together with well-oiled clicks. Laying the two guns side by side, he experienced a momentary lapse of faith. They looked nothing like a pair. His own gun looked fat and polished. It almost breathed as it lay on the slab. Bertie’s gun looked like a sketch, or a preliminary model done in cheap materials to get the shape right and then discarded. ~ Helen Simonson, #NFDB
204:Set aside 10 minutes every morning, and read one chapter a day. Create one new habit for the next six weeks (not quit an old habit). Follow the weekly focuses that I set out in this book, for your new habit. Then read through the Troubleshooting, Quitting a Bad Habit and Life Struggles sections. Finally, wrap it all up with the Just Do This section at the end, which will distill all of this book into a few pages of brief instructions. ~ Leo Babauta, #NFDB
205:The frightening coincidence of the modern population explosion with the discovery of technical devices that, through automation, will make large sections of the population 'superfluous' even in terms of labor, and that, through nuclear energy, make it possible to deal with this twofold threat by the use of instruments beside which Hitler's gassing installations look like an evil child's fumbling toys, should be enough to make us tremble. ~ Hannah Arendt, #NFDB
206:Out of hundreds of deals that I've done, hundreds, on four occasions I've taken advantage of the laws of this country, like other people. I'm not going to name their names because I'm not going to embarrass, but virtually every person that you read about on the front page of the business sections, they've used the law.The difference is, when somebody else uses those laws, nobody writes about it. When I use it, they say, "Trump, Trump, Trump." ~ Donald Trump, #NFDB
207:That was probably the reason that history was more of an oracle than a science. Perhaps later, muck later, it would be taught by means of tables of statistics, supplemented by anatomical sections. The teacher would draw on the blackboard an algebraic formula representing the conditions of life of the masses of a particular nation at a particular period: 'Here, citizens, you see the objective factors which conditioned this historical process. ~ Arthur Koestler, #NFDB
208:When I was a child growing up in Salinas we called San Francisco “the City”. Of course it was the only city we knew, but I still think of it as the City, and so does everyone else who has ever associated with it. A strange and exclusive work is “city”. Besides San Francisco, only small sections of London and Rome stay in the mind as the City. New Yorkers say they are going to town. Paris has no title but Paris. Mexico City is the Capital. p197 ~ John Steinbeck, #NFDB
209:Go home.' Montag fixed his eyes upon her, quietly. 'Go home and think of your first husband divorced and your second husband killed in a jet and your third husband blowing his brains out, go home and think of the dozens of abortions you've had, go home and think of that and your damn Caesarian sections, too, and your children who hate your guts! Go home and think how it all happened and what did you ever do to stop it? Go home, go home!' he yelled. ~ Ray Bradbury, #NFDB
210:The child proud of learning its alphabet will soon master reading a verse or a saying, and then its first little story, and its first fairy tale, and while those who are not destined to be readers soon content themselves to practicing their ability to read on the news and financial sections of their newspapers, the select few remain forever bewitched by the strange miracle of letters and the words (each of which was once a charm, a magic formula). ~ Hermann Hesse, #NFDB
211:the current division of the shtetl into its two sections, the Jewish Quarter and the Human Three-Quarters. All so-called sacred activities—religious studies, kosher butchering, bargaining, etc.—were contained within the Jewish Quarter. Those activities concerned with the humdrum of daily existence—secular studies, communal justice, buying and selling, etc.—took place in the Human Three-Quarters. Straddling the two was the Upright Synagogue. ~ Jonathan Safran Foer, #NFDB
212:We hit slavery through a great civil war. Did we destroy it? No, we only changed it into hatred between sections of the country: in the South, into political corruption and chicanery, the degradation of the blacks through peonage, unjust laws, unfair and cruel treatment; and the degradation of the whites by their resorting to these practices, the paralyzation of the public conscience, and the ever over-hanging dread of what the future may bring. ~ James Weldon Johnson, #NFDB
213:Beaumont's intention was to promote the virtue and nutritional value of fruit-bearing trees. Fifteen different genera of fruit and a number of their different species are described in the work: almonds, apricots, a barberry, cherries, quinces, figs, strawberries, gooseberries, apples, a mulberry, pears, peaches, plums, grapes, and raspberries. Each colored plate illustrates the plant's seed, foliage, blossom, fruit, and sometimes cross sections of the species. ~ Lucinda Riley, #NFDB
214:Saigon remained, the repository and the arena, it breathed history, expelled it like toxin, Shit Piss and Corruption. Paved swamp, hot mushy winds that never cleaned anything away, heavy thermal seal over diesel fuel, mildew, garbage, excrement, atmosphere. A five-block walk in that could take it out of you, you'd get back to the hotel with your head feeling like one of those chocolate apples, tap it sharply in the right spot and it falls apart in sections.
~ Michael Herr,#NFDB
215:In the same way that certain sections of the city were mortal battlegrounds, some parts of the calendar were always more warlike than others, and during the days between Christmas and the new year all elements seemed to conspire to subdue the soul. Fire, rain, sickness, cold, and death were everywhere spread through the dark as in a painting of hell. People struggled until exhaustion, giving everything they had, and the days were packed with trials and mysteries. ~ Mark Helprin, #NFDB
216:Many displayed in their nudity traces of their past: scars of knife thrusts in the belly, starbursts of guns hot wounds, ridges of the razor cuts of love, Caesarean sections sewn up by butchers. Some of them had their young children with them during the day, those unfortunate fruits of youthful defiance or carelessness, and they took off their children’s clothes as soon as they were brought in so they would not feel different in that paradise of nudity. ~ Gabriel Garc a M rquez, #NFDB
217:Neuroimaging in the brain shows that once the areas of the brain that process incoming sensory data are sensitized to incoming data, that is, once the gating channels are opened more widely, the sections of the brain that gate that particular type of sensory data stay open. The baseline gating level increases even if the degree of sensory stimulus is not increased. The metaphysical background of the world begins to emerge into sensing on a regular basis. ~ Stephen Harrod Buhner, #NFDB
218:To get at parts of the vine high off the ground, men frantic to get every possible drop of rubber would sometimes tear down the whole vine, slice it into sections, and squeeze the rubber out. Although the Congo state issued strict orders against killing the vines this way, it also applied the chicotte to men who didn't bring in enough rubber. The chicotte prevailed. One witness saw Africans who had to dig up roots in order to find enough rubber to meet their quotas. ~ Adam Hochschild, #NFDB
219:of the Shroud since its existence.” This struck a nerve with Dolan. “I was told you would not be taking any physical samples from the image areas on the Shroud. Is this true?” Dolan had read in his briefing about the painstaking detail the project team had gone through to define which sections of the Shroud were off limits. It had taken a few years to define them. Everyone agreed that no samples of any kind would be taken within a six-inch outline of the central figure ~ P W Abbenhaus, #NFDB
220:Decades would pass. A few short sections would be formed in time into strangely resurrected, trunkless legs-tourist sites, sacred sites, national sites.
For the line was broken, as all lines finally are; it was on longing for meaning and hope, but the annals of the past are a muddy story of chaos only.
And of that colossal ruin, boundless and buried, the lone and level jungle stretched far away. Of imperial dreams and dead men, all that remained was long grass. ~ Richard Flanagan,#NFDB
221:Sallust was particularly eloquent on the theme. In his other surviving essay, on a war against the North African king Jugurtha at the end of the second century BCE, he reflects on the dire consequences of the destruction of Carthage: from the greed of all sections of Roman society (‘every man for himself’), through the breakdown of consensus between rich and poor, to the concentration of power in the hands of a very few men. These all pointed to the end of the Republican system. ~ Mary Beard, #NFDB
222:Because Trickster is looking to stir things up, to scramble the conventions, to undo history and received notions of what is art and what is not, to sing for his supper, to find and lose himself in the act of entertaining. Trickster haunts the boundary lines, the margins, the secret shelves between the sections in the bookstore. And that is where, if it wants to renew itself in the way that the novel has done so often in its long history, the short story must, inevitably, go. ~ Michael Chabon, #NFDB
223:In its proper meaning equality before the law means the right to participate in the making of the laws by which one is governed, a constitution which guarantees democratic rights to all sections of the population, the right to approach the court for protection or relief in the case of the violation of rights guaranteed in the constitution, and the right to take part in the administration of justice as judges, magistrates, attorneys-general, law advisers and similar positions. ~ Nelson Mandela, #NFDB
224:Hamilton sketched out this phantom force in microscopic detail, producing comprehensive charts for regiments, battalions, and companies. In a typical passage, Hamilton was to write, “A company is subdivided equally into two platoons, a platoon into two sections and a section into two squads, a squad consisting of four files of three or six files of two.”89 He assigned ranks to officers, set up recruiting stations, stocked arsenals with ammunition, and drew up numerous regulations. ~ Ron Chernow, #NFDB
225:I am not a mechanism, an assembly of various sections. and it is not because the mechanism is working wrongly, that I am ill. I am ill because of wounds to the soul, to the deep emotional self, and the wounds to the soul take a long, long time, only time can help and patience, and a certain difficult repentance long difficult repentance, realization of life’s mistake, and the freeing oneself from the endless repetition of the mistake which mankind at large has chosen to sanctify. ~ D H Lawrence, #NFDB
226:But there are different kinds of duplication. There is true duplication, in which every change to one instance necessitates the same change to every duplicate of that instance. Then there is false or accidental duplication. If two apparently duplicated sections of code evolve along different paths—if they change at different rates, and for different reasons—then they are not true duplicates. Return to them in a few years, and you’ll find that they are very different from each other. ~ Robert C Martin, #NFDB
227:today many millions of people who hold "right opinions," probably more than ever before in the history of the Church. Yet I wonder if there was ever a time when true spiritual worship was at a lower ebb. To great sections of the Church the art of worship has been lost entirely, and in its place has come that strange and foreign thing called the "program." This word has been borrowed from the stage and applied with sad wisdom to the type of public service which now passes for worship among us. ~ A W Tozer, #NFDB
228:High overhead, in the reflected glare of arc lamps, one of the unfinished Fuller domes shut out two thirds of the salmon-pink evening sky, its ragged edge like broken gray honeycomb. The Sprawl’s patchwork of domes tended to generate inadvertent microclimates; there were areas of a few city blocks where a fine drizzle of condensation fell continually from the soot-stained geodesics, and sections of high dome famous for displays of static-discharge, a peculiarly urban variety of lightning. ~ William Gibson, #NFDB
229:This book is intended for use in English courses in which the practice of composition is combined with the study of literature. It aims to give in a brief space the principal requirements of plain English style. It aims to lighten the task of instructor and student by concentrating attention (in Chapters II and III) on a few essentials, the rules of usage and principles of composition most commonly violated. The numbers of the sections may be used as references in correcting manuscript. ~ William Strunk Jr, #NFDB
230:Each author was assigned an area corresponding to his expertise. Jay naturally handled foreign relations. Madison, versed in the history of republics and confederacies, covered much of that ground. As author of the Virginia Plan, he also undertook to explain the general anatomy of the new government. Hamilton took those branches of government most congenial to him: the executive, the judiciary, and some sections on the Senate. Previewing things to come, he also covered military matters and taxation. ~ Ron Chernow, #NFDB
231:How we spend our days is, of course, how we spend our lives. What we do with this hour, and that one, is what we are doing. A schedule defends from chaos and whim. It is a net for catching days. It is a scaffolding on which a worker can stand and labor with both hands at sections of time. A schedule is a mock-up of reason and order—willed, faked, and so brought into being; it is a peace and a haven set into the wreck of time; it is a lifeboat on which you find yourself, decades later, still living. ~ Annie Dillard, #NFDB
232:I am not a mechanism, an assembly of various sections.
and it is not because the mechanism is working wrongly, that I am ill.
I am ill because of wounds to the soul, to the deep emotional self,
and the wounds to the soul take a long, long time, only time can help
and patience, and a certain difficult repentance
long difficult repentance, realization of life’s mistake, and the freeing oneself
from the endless repetition of the mistake
which mankind at large has chosen to sanctify. ~ D H Lawrence,#NFDB
233:Joe wanted to reach across the table, gather the old man’s collar in his fist, and bounce him up and down like a rag doll. “At one time, I had a lot to say to you. For years, I rehearsed what I was going to tell you if I ever got the opportunity I have now. I’d go over it when I was by myself like it was a speech. I had sections about what you did to my mother, my brother, and me. It was a pretty good speech, and I’m not good at speeches. But now that you’re sitting right there, I can’t remember any of it. ~ C J Box, #NFDB
234:That we can come here today and in the presence of thousands and tens of thousands of the survivors of the gallant army of Northern Virginia and their descendants, establish such an enduring monument by their hospitable welcome and acclaim, is conclusive proof of the uniting of the sections, and a universal confession that all that was done was well done, that the battle had to be fought, that the sections had to be tried, but that in the end, the result has inured to the common benefit of all. ~ William Howard Taft, #NFDB
235:The dumping of the mentally ill, full of these new psychiatric drugs, into the streets is a scandal. It's been carried furthest in New York, where whole sections of the decayed Upper West Side are being filled with pensioners and psychotic patients on stelazine, lithium carbonate, and everything else under the sun. They can't diagnose the patient, so they give him the whole psychiatric pharmacopoeia at once, and he walks around in a psychotic trance beautifully painted all over with petrochemicals. ~ Kenneth Rexroth, #NFDB
236:They all have mechanisms for taking in and processing sensory data—and they all have mechanisms for reducing the amount of sensory inflows. They possess what are called sensory gating channels—or as William Blake and Aldous Huxley more comprehensively described the phenomenon, we all have within us the doors of perception. Sensory gating channels can be thought of as tiny apertures or gates or doors in specific sections of the nervous system’s neural network. They are similar to the lens in our eyes ~ Stephen Harrod Buhner, #NFDB
237:George Kennan, the American diplomat, described the scene in his memoirs: ‘The disaster that befell this area with the entry of the Soviet forces has no parallel in modern European experience. There were considerable sections of it where, to judge by all existing evidence, scarcely a man, woman or child of the indigenous population was left alive after the initial passage of Soviet forces . . . The Russians . . . swept the native population clean in a manner that had no parallel since the days of the Asiatic hordes. ~ Tony Judt, #NFDB
238:The experimental version of this story could actually be told as two stories happening “simultaneously,” each narrated in alternating sections which take place in parallel chronologies. One section begins with the death of Nathan and moves backward in time, while its counterpart story begins with the death of the original owner of the magical pants and moves forward. Needless to say, the facts in the case of Nathan must be juggled around so as to be comprehensible from the beginning, that is to say from the end. ~ Thomas Ligotti, #NFDB
239:Law of Suspects. Suspects are those: who have in any way aided tyranny (royal tyranny, Brissotin tyranny...); who cannot show that they have performed their civic duties; who do not starve, and yet have no visible means of support; who have been refused certificates of citizenship by their Sections; who have been removed from public office by the Convention or its representatives; who belong to an aristocratic family, and have not given proof of constant and extraordinary revolutionary fervor; or who have emigrated. ~ Hilary Mantel, #NFDB
240:In the civilization of our times, it is normal, and almost obligatory, for cookery and fashion to take up most of the culture sections, for chefs and fashion designers now enjoy the prominence that before was given to scientists, composers and philosophers. Gas burners, stoves and catwalks meld, in the cultural coordinates of our time, with books, laboratories and operas, while TV stars and great footballers exert the sort of influence over habits, taste and fashion that was previously the domain of teachers and thinkers ~ Mario Vargas Llosa, #NFDB
241:Question of Official Secrets Act confronts Delhi Police probe By Shreeja Sen | 553 words New Delhi: Investigations into an alleged corporate espionage case are on at full steam, the Delhi Police said on Sunday even as it held around a dozen people in detention after confidential documents were stolen from the petroleum ministry. With the detainees yet to be charged, the police are proceeding only under the provisions of the Indian Penal Code, 1860—Sections 411 (dishonestly receiving stolen property) and 120B (criminal conspiracy). ~ Anonymous, #NFDB
242:During the so-called Jazz Age, most of the music's key exponents focused their creative energy on soloing not bandleading, on improvisation not orchestration, on an interplay between individual instruments not between sections.
[...] Commercial pressures, rather than artistic prerogatives, stand out as the spur that forced many early jazz players (including Armstrong, Beiderbecke, and Hines) to embrace the big band idiom. But even in the new setting, they remained improvisers, first and foremost, not orchestrators or composers. ~ Ted Gioia,#NFDB
243:Collecting statistics at camp Zachary Taylor after the armistice [WW1 1918], I found that out of two hundred and fifty men from Kentucky and Tennessee, ninety were completely illiterate, several were actual imbeciles, two had syphilitic rheumatism; and any number had married at childhood ages, from twelve - the youngest - to seventeen. They had married girls from nine - the youngest - to fourteen. So I am ready to believe that the Faulkner and Caldwell depictions of ingrown sections of the country are based upon actual conditions.... ~ Kay Boyle, #NFDB
244:Only hours earlier, my da had come in from his job at the bar and changed his clothes, as he always did after work, shedding rank smells with each layer. He sat in a chair at the small kitchen table with a pile of newspapers he said he’d found on the way home, dropping sections on the floor as he finished them. Mam mended a heap of clothes she’d taken in for money. Dominick peeled potatoes. James played in a corner. I drew on a piece of paper with Maisie, teaching her letters, the hot-water-bottle weight and warmth of her ~ Christina Baker Kline, #NFDB
245:I believe, the NAACP began to try to organize parents of Negro children to file petitions with the boards of education regarding the integration of the school system. You had some very severe economic reprisals against people in Mississippi and in South Carolina. So, in order to try to help to meet some of the physical needs and the economic needs of people in Clarendon County [SC] who had been displaced from the land, and otherwise, and in certain sections of Mississippi, we organized in New York City something called "In Friendship". ~ Ella Baker, #NFDB
246:I went out to testify in front of the Ways and Means Committee out in Congress on open free trade to China. Now, this would affect literally every Minnesotan in some way or another, if not all Americans in some way or another....The local media sent no one out to cover my testimony....Well, then a couple weeks later, I go out to do The Young and the Restless, the TV soap opera, and everybody sends crews. We had to move them into a room in three different sections or three shifts of them because there was so much media covering that. ~ Jesse Ventura, #NFDB
247:Once I had the voice, I knew I wasn't going to fall off the bicycle. I tap right back into it. It really was like learning how to ride a bike - you never forget, and I was able to carry it along with some ease. I never encountered any stumping problems that left me not knowing what to do, so I was mostly able to hold my ground. Of course, I should mention that it took me a long time to actually acquire the voice; there were a lot of frustrated attempts along the way, revisions to long sections and versions of the book that I abandoned. ~ Joshua Ferris, #NFDB
248:National Interstate and Defense Highways Act of 1956 was the largest public-works project in history. It created a system that provided easier access from the suburbs into cities, as well as a way to more rapidly evacuate urban areas in case of nuclear war. The new freeways had to be built in a hurry and were routed through the cheapest real estate, which usually meant plowing through vibrant minority communities, displacing “outmoded business sections and undesirable slum areas whenever possible” and uprooting millions of people. ~ Shawn Lawrence Otto, #NFDB
249:There is one type of scientific illustration in which this effect of scale on impression is acknowledged officially, as it were. Geographers who draw sections of mountain ranges will exaggerate the relation of height to width according to a stated proportion. They have found that a true rendering of vertical relationship looks false. Our mind refuses to accept the fact that the distance of 28,000 feet to which Mount Everest soars from sea level is no more than the distance of just over 5 miles which a car traverses in a matter of minutes. ~ E H Gombrich, #NFDB
250:Shut the door, they're coming through the window, shut the window, they're coming through the door," are the words to an old song. They fit my lifestyle with newly arriving butcher/censors every month. Only six weeks ago, I discovered that, over the years, some cubby-hole editors at Ballantine Books, fearful of contaminating the young, had, bit by bit, censored some 75 separate sections from the novel. Students, reading the novel which, after all, deals with censorship and book-burning in the future, write to tell me of this exquisite irony. ~ Ray Bradbury, #NFDB
251:The division of the United States into federations of equal force was decided long before the Civil War by the high financial powers of Europe. These bankers were afraid that the United States, if they remained in one block and as one nation, would attain economic and financial independence, which would upset their financial domination over the world. The voice of the Rothschilds prevailed... Therefore they sent their emissaries into the field to exploit the question of slavery and to open an abyss between the two sections of the Union. ~ Otto von Bismarck, #NFDB
252:In our contemporary social and intellectual plight, it is nothing less than shocking to discover that those persons who claim to have discovered an absolute are usually the same people who also pretend to be superior to the rest. To find people in our day attempting to pass off to the world and recommending to others some nostrum of the absolute which they claim to have discovered is merely a sign of the loss of and the need for intellectual and moral certainty, felt by broad sections of the population who are unable to look life in the face. ~ Karl Mannheim, #NFDB
253:Shut the door, they're coming through the window, shut the window, they're coming through the door," are the words to an old song. They fit my lifestyle with newly arriving butcher/censors every month. Only six weeks ago, I discovered that, over the years, some cubby-hole editors at Ballantine Books, fearful of contaminating the young, had, bit by bit, censored some 75 separate sections from the novel. Students, reading the novel which, after all, deals with censorship and book-burning in the future, write to tell me of this exquisite irony... ~ Ray Bradbury, #NFDB
254:you need to be designing your own writing improvement program. One way to do that is with a Writing Improvement Notebook. Here are the sections I have in mine: 1. EXEMPLARS Start with the authors you admire, the ones whose novels do the most for you. Find several paragraphs or pages in their books that really sing. Make copies of these outstanding pages, and put them in this section. Every now and again turn to one of these examples and write it out, word for word. Next, read the words out loud. The idea is not to try to become an exact copy ~ James Scott Bell, #NFDB
255:Looking back on the Dixiecrat challenge, Harry Truman—the man who won the four-way 1948 presidential campaign, triumphing over the segregationist Thurmond, the Progressive candidate Henry A. Wallace, and the Republican Thomas E. Dewey—once said: “You can’t divide the country up into sections and have one rule for one section and one rule for another, and you can’t encourage people’s prejudices. You have to appeal to people’s best instincts, not their worst ones. You may win an election or so by doing the other, but it does a lot of harm to the country. ~ Jon Meacham, #NFDB
256:It's like we're strands of wire intertwined in a great cable that runs through a slot . . . Most people lead two-dimensional lives. All they can see is the face of the slot, a cross section, so that the wires look like a mass of separate little circles looking bigger or smaller according to how close you are. They don't--they can't see that these 'circles' are just cross sections of wires that run backward and forward infinitely and that there is a great surge through the whole cable and that anybody who is truly into the full bare essence of the thing... ~ Tom Wolfe, #NFDB
257:Beyond our physical touch, the breasts of these screen actresses incite our imaginations to explore and reshape them. The bodies of these extraordinary women form a kit of spare parts, a set of mental mannequins that resemble Bellmer's obscene dolls. As they tease us, so we begin to dismantle them, removing sections of a smile, a leg stance, an enticing cleavage. The parts are interchangeable, like the operations we imagine performing on these untouchable women, as endlessly variable as the colours silkscreened on to the faces of Warhol's Liz and Marilyn. ~ J G Ballard, #NFDB
258:By the seventh year of the Bush-Cheney presidency, Bush had attached signing statements to about 150 bills enacted since he took office, challenging the constitutionality of well over 1,100 separate sections in the legislation. By contrast, all previous presidents in American history combined had used signing statements to challenge the constitutionality of about 600 sections of bills, according to historical data compiled by Christopher Kelley, a Miami University of Ohio political science professor who was one of the first to study signing statements. ~ Charlie Savage, #NFDB
259:ferryman’s hefty Africans pace short reciprocating arcs on the deck, sweeping and shoveling the black water of the Charles Basin with long stanchion-mounted oars, minting systems of vortices that fall to aft, flailing about one another, tracing out fading and flattening conic sections that Sir Isaac could probably work out in his head. The Hypothesis of Vortices is pressed with many difficulties. The sky’s a matted reticule of taut jute and spokeshaved tree-trunks. Gusts make the anchored ships start and jostle like nervous horses hearing distant guns. ~ Neal Stephenson, #NFDB
260:While there remains such an idea as the right of each State to control its own local affairs,—an idea, by the way, more deeply rooted in the minds of men of all sections of the country than perhaps any one other political idea,—no general assertion of human rights can be of any practical value. To change the character of the government at this point is neither possible nor desirable. All that is necessary to be done is to make the government consistent with itself, and render the rights of the States compatible with the sacred rights of human nature. ~ Frederick Douglass, #NFDB
261:Without union our independence and liberty would never have been achieved; without union they can never be maintained. Divided into twenty-four, or even a smaller number, of separate communities, we shall see our internal trade burdened with numberless restraints and exactions; communications between distant points and sections obstructed or cut off; our sons made soldiers to deluge with blood the fields they now till in peace...The loss of liberty, of all good government, of peace, plenty, and happiness, must inevitably follow a dissolution of the Union. ~ Andrew Jackson, #NFDB
262:Ollie hadn’t been kidding. He really did like jigsaw puzzles. A countryside harvest festival was spread across the coffee table, and its repeating autumnal patterns held him and Grandma Young in a matching trance. Perched on their seat edges, they bonded over etiquette and strategy: start with the border. Then any sections that contain printed words. If someone is searching for one specific piece, but the other person finds it, it must be handed over, because it means more to the first person. And always save the sky—the hardest part of any puzzle—for last. ~ Stephanie Perkins, #NFDB
263:In Donald Trump, we have a frightening Venn diagram consisting of three circles: the first is extreme present hedonism; the second, narcissism; and the third, bullying behavior. These three circles overlap in the middle to create an impulsive, immature, incompetent person who, when in the position of ultimate power, easily slides into the role of tyrant, complete with family members sitting at his proverbial “ruling table.” Like a fledgling dictator, he plants psychological seeds of treachery in sections of our population that reinforce already negative attitudes. ~ Bandy X Lee, #NFDB
264:The main vehicle for nineteenth-century socialization was the leading textbook used in elementary school. They were so widely used that sections in them became part of the national language. Theodore Roosevelt, scion of an elite New York family, schooled by private tutors, had been raised on the same textbooks as the children of Ohio farmers, Chicago tradesman, and New England fishermen. If you want to know what constituted being a good American from the mid-nineteenth century to World War I, spend a few hours browsing through the sections in the McGuffey Readers. ~ Charles Murray, #NFDB
265:The young adult literature is relatively new - it just kind of exploded in the 2000s. When I grew up, there weren't bookstores with sections dedicated to teen lit, nor was my generation raised reading books written specifically for us. Because of that, today we still think of books for teens as children's books and so when you write a book that includes sensitive topics, it just seems even more controversial. What's troubling to me about that is these are issues adults know that teens deal with. Not writing about them makes them something we don't, or can't talk about. ~ Jay Asher, #NFDB
266:Only hours earlier, my da had come in from his job at the bar and changed his clothes, as he always did after work, shedding rank smells with each layer. He sat in a chair at the small kitchen table with a pile of newspapers he said he’d found on the way home, dropping sections on the floor as he finished them. Mam mended a heap of clothes she’d taken in for money. Dominick peeled potatoes. James played in a corner. I drew on a piece of paper with Maisie, teaching her letters, the hot-water-bottle weight and warmth of her on my lap, her sticky fingers in my hair. ~ Christina Baker Kline, #NFDB
267:The participation if women in some armies in the world is in reality only symbolic. The talk about the role of Zionist women in fighting with the combat units of the enemy in the war of 5 June 1967 was intended more as propaganda than anything real or substantial. It was calculated to intensify and compound the adverse psychological effects of the war by exploiting the backward outlook of large sections of Arab society and their role in the community. The intention was to achieve adverse psychological effects by saying to Arabs that they were defeated, in 1967, by women. ~ Saddam Hussein, #NFDB
268:Those who are talking sharia in Nigeria are really just politicians exploiting what they think is available. But if it should turn out that there are in fact whole sections of the country which believe that it is legitimate to chop off peoples hands because they stole a hen - if that should really turn out to be the genuine belief of responsible, educated people in the North than I would say there is no chance. But I do not believe that is the case. The sharia was always there but it was never force onto non-Muslims and it was not ever applied in the area of criminal law. ~ Chinua Achebe, #NFDB
269:Neuroanatomists categorize themselves into “clumpers” and “splitters” based on how they like to organize the brain. Clumpers prefer to simplify the brain into as few sections as possible, while splitters divide the brain into thousands of pieces, all with their own Latin or Greek names. To make things even more confusing, splitters like to throw into the mix the name of the scientist who first described that brain area, so we end up with names like “Zuckerkandl’s fasciculus,” “the ventral tegmental relay zone of Giolli,” and the “nucleus reticularis tegmenti pontis of Bechterew. ~ James Fallon, #NFDB
270:Neuroanatomists categorize themselves into “clumpers” and “splitters” based on how they like to organize the brain. Clumpers prefer to simplify the brain into as few sections as possible, while splitters divide the brain into thousands of pieces, all with their own Latin or Greek names. To make things even more confusing, splitters like to throw into the mix the name of the scientist who first described that brain area, so we end up with names like “Zuckerkandl’s fasciculus,” “the ventral tegmental relay zone of Giolli,” and the “nucleus reticularis tegmenti pontis of Bechterew. ~ James Fallon, #NFDB
271:In the waves of layoffs that accompanied these paroxysmal death-throes, this bearded shit-in-a-suit whacked the newspapers most profitable sections and bureaus and its best writers and shooters, all to protect his ring of beholden pets , a phalanx of talent-challenged ass-sniffers and the cadre of bulbous interns that he hired from his Midwest alma mater and it’s pretentiously name H—School of Journalism (there are two things that should never be named: j-schools and penises), an equally overrated institution that he hoped to eventually return to in some kind of endowed bean bag chair. ~ Jess Walter, #NFDB
272:You don't have any other society where the educated classes are so effectively indoctrinated and controlled by a subtle propaganda system - a private system including media, intellectual opinion forming magazines and the participation of the most highly educated sections of the population. Such people ought to be referred to as "Commissars - for that is what their essential function is - to set up and maintain a system of doctrines and beliefs which will undermine independent thought and prevent a proper understanding and analysis of national and global institutions, issues, and policies". ~ Noam Chomsky, #NFDB
273:Kepler's discovery would not have been possible without the doctrine of conics. Now contemporaries of Kepler-such penetrating minds as Descartes and Pascal-were abandoning the study of geometry ... because they said it was so UTTERLY USELESS. There was the future of the human race almost trembling in the balance; for had not the geometry of conic sections already been worked out in large measure, and had their opinion that only sciences apparently useful ought to be pursued, the nineteenth century would have had none of those characters which distinguish it from the ancien régime. ~ Charles Sanders Peirce, #NFDB
274:I think cultural criticism and long-form critique have their place and their purpose. But for a creator, it’s so easy for the discussion surrounding a phenomenon to usurp the phenomenon itself. It’s worse, of course, with comment sections on websites and blogs, particularly anonymous comments, or the incessant chatter and opinions on social media. Everyone gets to write a headline, and when you or the thing you do is being talked about, you get to feel like a headline—an addicting feeling for sure, but also a pernicious one. The discourse builds its own body, and it’s usually a monster. ~ Carrie Brownstein, #NFDB
275:When He wrote the Bible, God didn’t give us a ponderous theology book divided into sections labeled God, Creation, Man, Sin, and so forth. Instead, He gave us a story, a narrative that begins in eternity past and ends in eternity future. It’s a story about God and His dealings with all kinds of people and how they responded to His Word. As we read these narratives, we learn a great deal about God, ourselves, and our world, and we discover that our own personal story is found somewhere in the pages of Scripture. If you read long enough and honestly enough, you will meet yourself in the Bible. ~ Warren W Wiersbe, #NFDB
276:I’m so sick of that argument. I’ve been hearing it for centuries. Playing God. Wolfgang, we played God when people believed they could dictate their baby’s gender by having sex in a certain position. We played God when we invented birth control, amniocentesis, cesarean sections, when we developed modern medicine and surgery. Flight is playing God. Fighting cancer is playing God. Contact lenses and glasses are playing God. Anything we do to modify our lives in a way that we were not born into is playing God. In vitro fertilization. Hormone replacement therapy. Gender reassignment surgery. Antibiotics. ~ Mur Lafferty, #NFDB
277:Peruvian Amazon Company had committed virtual genocide in attempting to pacify and enslave the native population: it castrated and beheaded Indians, poured gasoline on them and lit them afire, crucified them upside down, beat them, mutilated them, starved them, drowned them, and fed them to dogs. The company’s henchmen also raped women and girls and smashed children’s heads open. “In some sections such an odour of putrefying flesh arises from the numerous bodies of the victims that the places must be temporarily abandoned,” said an engineer who visited the area, which was dubbed the “devil’s paradise. ~ David Grann, #NFDB
278:Samuel had a great black book on an available shelf and it had gold letters on the cover—Dr. Gunn’s Family Medicine. Some pages were bent and beat up from use, and others were never opened to the light. To look through Dr. Gunn is to know the Hamiltons’ medical history. These are the used sections—broken bones, cuts, bruises, mumps, measles, backache, scarlet fever, diphtheria, rheumatism, female complaints, hernia, and of course everything to do with pregnancy and the birth of children. The Hamiltons must have been either lucky or moral for the sections on gonorrhea and syphilis were never opened. ~ John Steinbeck, #NFDB
279:A chubby vole sat as guardian between the two sections, making sure the hoi polloi didn't get any ideas above their station. His name was Harold, and the most important thing he had learned in his life, as far as he was concerned, was that it was entirely possible to sleep with one's eyes open, or at least open enough to deceive passersby, if one was willing to put in a bit of practice. True, it wasn't as good as a full-on nap, but any degree of slumber was better than waking. As far as Harold was concerned, the biter part of existence lay in those little moments of oblivion that preceded the last. ~ Daniel Polansky, #NFDB
280:In “The Chinese Written Character as a Medium for Poetry” Pound had found the inspiration of a moving syntax (as contrasted with the categorical syntax of Joyce, where parts of speech are things). “A true noun, an isolated thing,” we read in the Fenollosa essay, “does not exist in nature. Things are only the terminal points, or rather the meeting points of actions, cross-sections cut through actions, snap-shots. Neither can a pure verb, an abstract motion, be possible in nature. The eye sees noun and verb as one: things in motion, motion in things, and so the Chinese conception tends to represent them. ~ Robert Duncan, #NFDB
281:Thanks to our splendid Bible societies and to other effective agencies for the dissemination of the Word, there are today many millions of people who hold "right opinions," probably more than ever before in the history of the Church. Yet I wonder if there was ever a time when true spiritual worship was at a lower ebb. To great sections of the Church the art of worship has been lost entirely, and in its place has come that strange and foreign thing called the "program." This word has been borrowed from the stage and applied with sad wisdom to the type of public service which now passes for worship among us. ~ A W Tozer, #NFDB
282:First: What makes it possible for there to be nature—in the material sense of that word, in which it stands for the totality of appearances? That is to ask: How are space and time and their contents possible in general? The answer is: What makes them possible is •the way our sensibility is—the special way in which it is affected by objects that are in themselves unknown and aren’t in themselves spatial or temporal. This answer has been given in the Critique (in the Transcendental Aesthetic), and here in the Preliminaries through the solution ·in sections 6–13· of the first problem ·raised at the end of section ~ Anonymous, #NFDB
283:The latter interpretation is obviously more tenuous, but only if one believes in the doctrine of abrogation. Surah 2:116 and 16:101 of the Quran both apparently teach that Allah can cancel older sections of the Quran with newer ones. Traditionally, Muslims developed a field of Quranic exegesis called “the abrogator and the abrogated” in which they strove to determine the criteria and history of Quranic abrogation. Some Muslim scholars taught that up to five hundred verses of the Quran no longer apply because later verses abrogated them. Other Muslim scholars taught that as few as five verses were abrogated. ~ Nabeel Qureshi, #NFDB
284:The baleen is then detached from the jaw with spades and separated into smaller sections for stowing. What remains of the upper jawbone is stowed in the hold. “By Christmas, the bones of this dead and gruesome stinker will be nestling in the delicately perfumed corsets of some as yet unfucked lovely dancing the Gay Gordons in a ballroom on the Strand. That’s a thought to fairly make your head spin, is it not, Mr. Black?” Cavendish says. “Behind every piece of sweet-smelling female loveliness lies a world of stench and doggery,” Black agrees. “He’s a lucky man who can forget that’s true or pretend it isn’t.” After ~ Ian McGuire, #NFDB
285:They’re called sock puppets. We create armies of artificial online personas – user accounts that espouse views certain interested parties want espoused. We flood forums, online comment sections, social media. ... It’s amazing what a few people and a little money can accomplish online. Our puppets have turned whole elections. … Everything the public sees is managed. If there’s a valuable brand to protect – whether it’s a person or a dish soap – these fuckers are out there protecting it, shaping the narrative. I mean… who the hell follows dish soap on Twitter? How does anyone believe that shit’s real? (p. 292-294) ~ Daniel Suarez, #NFDB
286:Westman has written poignantly about the predicament of working toward paradigm change when the existing bias is so strong: “When an unscientific fear of dietary fat pervades the culture so much that researchers who are on study sections that provide funding will not allow research into high-fat diets for fear of “harming people.’” as we’ve seen at the NIH and AHA, “this situation will not allow science to self-correct.’ A sort of scientific taboo is created because of the low likelihood of funding, and the funding agencies are off the hook because they say that researchers are not submitting requests for grants. ~ Nina Teicholz, #NFDB
287:I see you like to study,” I said. “Well done.”
Percy snorted. “I hate to study. I’ve been guaranteed admission with a full scholarship to New Rome University, but they’re still requiring me to pass all my high school courses and score well on the SAT. Can you believe that? Not to mention I have to pass the DSTOMP.”
“The what?” Meg asked.
“An exam for Roman demigods,” I told her. “The Demigod Standard Test of Mad Powers.”
Percy frowned. “That’s what it stands for?”
“I should know. I wrote the music and poetry analysis sections.”
“I will never forgive you for that,” Percy said. ~ Rick Riordan,#NFDB
288:Is it time uninterrupted? Only the present comprehended? Are our thoughts nothing but passing trains, no stops, devoid of dimension, whizzing by massive posters with repeating images? Catching a fragment from a window seat, yet another fragment from the next identical frame? If I write in the present yet digress, is that still real time? Real time, I reasoned, cannot be divided into sections like numbers on the face of a clock. If I write about the past as I simultaneously dwell in the present, am I still in real time? Perhaps there is no past or future, only the perpetual present that contains this trinity of memory. ~ Patti Smith, #NFDB
289:To say that Madison Grant’s The Passing of the Great Race had influenced Adolf Hitler’s Mein Kampf would be an understatement; in some sections, Hitler had virtually plagiarized Grant’s book. For example, in The Passing of the Great Race, Grant wrote, “It has taken us fifty years to learn that speaking English, wearing good clothes and going to school and to church does not transform a Negro into a white man.” In Mein Kampf, Hitler wrote, “But it is a scarcely conceivable fallacy of thought to believe that a Negro or a Chinese, let us say, will turn into a German because he learns German and is willing to speak the German language. ~ Paul A Offit, #NFDB
290:In the literary machine that Proust’s “In Search of Lost Time” constitutes, we are struck by the fact that all the parts are produced as asymmetrical sections, paths that suddenly come to an end, hermetically sealed boxes, noncommunicating vessels, watertight compartments, in which there are gaps even between things that are contiguous, gaps that are affirmations, pieces of a puzzle belonging not to any one puzzle but to many, pieces assembled by forcing them into a certain place where they may or may not belong, their unmatched edges violently forced out of shape, forcibly made to fit together, to interlock, with a number of pieces always left over. ~ Gilles Deleuze, #NFDB
291:Bethesda … Would I be wrong in guessing you work for Uncle Sam?"
"Why, yes. You must be very familiar with Washington, Mr. Fenton. Does your work bring you there often?"
Anywhere but on our sandbar the little ploy would have worked. My hunter's gene twitches.
"Which agency are you with?"
She gives up gracefully. "Oh, just GSA records. I'm a librarian."
Of course. I know her now, all the Mrs. Parsonses in records divisions, accounting sections, research branches, personnel and administration offices. Tell Mrs. Parsons we need a recap on the external service contracts for fiscal '73.
- 'The Women Men Don't See ~ James Tiptree Jr,#NFDB
292:The problem for US officials is the same problem that filters through all the other sections of our societies. It goes something like this. Since we know – thanks to Salman Rushdie, who was forced into hiding for his life because of his novel about Islam, The Satanic Verses, Theo van Gogh, the Dutch film-maker who was murdered after making a critical film about Islam, and others – that there is a potentially high price to pay for criticising Islam, what reaction are we able to make in response to the religion? If we cannot criticise it at all, ever, for fear of being ‘phobic’ at best and beheaded at worst, we have to find some other attitude towards it. ~ Douglas Murray, #NFDB
293:The superheroes you have in your mind (idols, icons, titans, billionaires, etc.) are nearly all walking flaws who’ve maximized 1 or 2 strengths. Humans are imperfect creatures. You don’t “succeed” because you have no weaknesses; you succeed because you find your unique strengths and focus on developing habits around them. To make this crystal-clear, I’ve deliberately included two sections in this book (pages 197 and 616) that will make you think: “Wow, Tim Ferriss is a mess. How the hell does he ever get anything done?” Everyone is fighting a battle you know nothing about. The heroes in this book are no different. Everyone struggles. Take solace in that. ~ Timothy Ferriss, #NFDB
294:My lady,
When in difficulty, remember the words of our mutual friend Stephen Armstrong: "You can always swim out of quicksand as long as you don't panic."
Or send for me, and I'll come throw you a rope.
-W. R.
Every time Phoebe had read those words- at least a dozen times since they'd left Eversby Priory- a giddy sensation rushed through her. It had hardly escaped her notice that West had marked sections of the book with x's, just as she had marked Henry's book so long ago. A sly bit of flirtation, those x's- she was welcome to interpret them as kisses, while he could still maintain deniability.
Infuriating, complicated man. ~ Lisa Kleypas,#NFDB
295:[Referring to passage by Alice Munro] Finally, the passage contradicts a form of bad advice often given young writers -- namely, that the job of the author is to show, not tell. Needless to say, many great novelists combine "dramatic" showing with long sections of the flat-out authorial narration that is, I guess, what is meant by telling. And the warning against telling leads to a confusion that causes novice writers to think that everything should be acted out -- don't tell us a character is happy, show us how she screams "yay" and jumps up and down for joy -- when in fact the responsibility of showing should be assumed by the energetic and specific use of language. ~ Francine Prose, #NFDB
296:We are also, however, of a lineage that has diverged greatly during our long evolution—and the more recently added or modified sections of our genetic code have seen us evolve us away from the behavior of spiders, mantises, and fish (though less so from our fellow mammals). Part of that divergence is that humans are cultural creatures, and for some of us the very underpinnings of our Western culture, starting with our literature, dictate that unless we are placed into extreme circumstances, certain practices, like cannibalism, are forbidden. But what about cultures in which those Western taboos were never established? Would they enact similar prohibitions on such behavior? ~ Bill Schutt, #NFDB
297:a surprisingly large number of those who identify themselves as Muslims have scant acquaintance with what it actually says. Although the media establishment continues to interchange the words “Muslim” and “Arab,” most Muslims worldwide today are not Arabs. Even modern Arabic, much less classical Qur’anic Arabic, is foreign to them. They often memorize the Qur’an by rote without any clear idea of what it actually says. A Pakistani Muslim once proudly told me that he had memorized large sections of the Qur’an, and planned to buy a translation one day so that he could find out exactly what it was saying. Such instances are common to a degree that may surprise most non-Muslims. ~ Robert Spencer, #NFDB
298:Only six books from the age of the Roadmakers were known to exist: The Odyssey; Brave New World; The Brothers Karamazov; The Collected Short Stories of Washington Irving; Eliot Klein’s book of puzzles and logic. Beats Me; and Goethe’s Faust. They also had substantial sections of The Oxford Companion to World Literature and several plays by Bernard Shaw. There were bits and pieces of other material. Of Mark Twain, two fragments remained, the first half of “The Facts in the Case of the Great Beef Contract,” and chapter sixteen from Life on the Mississippi, which describes piloting and racing steamboats, although the precise nature of the steamboat tantalizingly eluded Illyria’s best scholars. ~ Jack McDevitt, #NFDB
299:The Truly Disadvantaged, the most important book written about poverty in the past three decades. It was Wilson who first observed, famously, that a poor child fared worse when she grew up among only poor neighbors than she would have if she’d been raised in a neighborhood that included members of the middle class, too. Wilson argued that the reason poverty had persisted in America even in the face of the War on Poverty declared by President Lyndon Johnson in 1964 was that in the 1970s and 1980s, poor African Americans had become increasingly isolated, relegated to sections of the city where their neighbors were more and more likely to be poor, and less and less likely to find gainful employment. ~ Kathryn Edin, #NFDB
300:He didn't like to fly--the noise and vibration gave him a headache--but, as with anything new, he was excited by the strangeness of it. The disjuncture intrigued him: stepping through a door in one place, sitting still for a few hours, then stepping out a thousand miles away. It seemed to him a very American mode of travel, even more so than the car, not simply going farther faster, but eliminating any temporal experience of the journey, skipping over whole sections of the country, the sole focus on arriving, with the help of expensive and arcane technologies, at one's destination, except of course, when one didn't--a thought brought on by his own instinctive disbelief and the bumpiness of the flight. ~ Stewart O Nan, #NFDB
301:This generalized anti-white feeling has, during the past decade, taken tangible form in South Africa. The white population of the Union, though numbering 1,500,000, is surrounded by a black population four times as great and increasing more rapidly, while in many sections the whites are outnumbered ten to one. The result is a state of affairs exactly paralleling conditions in our own South, the South African whites feeling obliged to protect their ascendancy by elaborate legal regulations and social taboos. The negroes have been rapidly growing more restive under these discriminations, and unpleasant episodes like race-riots, rapings, and lynchings are increasing in South Africa from year to year. One ~ T Lothrop Stoddard, #NFDB
302:And at almost the identical time two men were murdered. One of them was a Great Liberal Statesman who was actually a shoddy phony, and one was a Well-Beloved Conservative Leader whose own family couldn't stand him. There was a further distortion. The reports of both murders were out slightly before they happened, and partisans of both men had begun to gather.
And just previous to the riots, an army detachment had crossed over from Virginia to put down the riots. The military could not find the reported corpses strewing the sidewalks. Wisely they waited. They were only a little bit early.
In other sections, students attacked soldiers. The students always averaged about ten years older than the soldiers. ~ R A Lafferty,#NFDB
303:He was shaking his head as he read some of the words that were written in the pie sections of the wheel; Meat Snatch, Gash and Stitch, Jaws of Life, Tongue Twister, Enema of Horror, Nailed, Dissection, Musical Hair Patches, Eye Deflation, Intestinal Jump Rope, Cooked Until Dripping, Spoon of Pain, Needle Works, Ball Squats, Cut and Rip, Two Headed Cock, Bone Collector, Joint Screws, Fused, Human Tesla Coil, Barbed Wired, Shit Faced, Root and Rod, Colon Blow, Skin Deep, Boiling Nuts, Sewn, Muscle Stimulator, Urethra Tug-o-war, Crack a Cap, Tendon Rubber Bands, Weenie Roast, Musical Extremities, Root Canal, Needle Mania, Tattooed Wall Art, Rod and Prod, Slice and Dice, Sex Change and Torched Beyond Recognition. I ~ Wade H Garrett, #NFDB
304:She'd first seen Covent Garden after a heavy snow, walking with her hand in Win's, and she remembers the secret silence of London then, the amazing hush of it, slush crunching beneath her feet and the sound made by trapezoidal sections of melting snow falling from wires overhead. Win had told her that she was seeing London as it had looked long ago, the cars mostly put away and the modern bits shrouded in white, allowing the outlines of something older to emerge. And what she had seen, that childhood day, was that it was not a place that consisted of buildings, side by side, as she thought of cities in America, but a literal and continuous maze, a single living structure (because still it grew) of brick and stone. ~ William Gibson, #NFDB
305:We used to share the newspaper just like this, swapping sections over breakfast. Gracie always strove to keep the paper in some sort of order, making clean folds as she progressed with her reading. Part of the appeal of reading the Times was that I could, unlike with a book, just flip it open, lazily page about, crinkle and wrinkle as I got my fill of the goings-on of the world. Sometimes Gracie would smooth out the wrinkled pages when it was time to swap, muttering that I wasn’t the only one reading the paper. Over time she’d ignore the wrinkles or smooth them out a few times and leave it at that, not saying anything. I got better with my lazy form of reading. Gracie was right, after all: we were sharing the paper. ~ Savannah Page, #NFDB
306:The mathematician may be compared to a designer of garments, who is utterly oblivious of the creatures whom his garments may fit. ...The conic sections, invented in an attempt to solve the problem of doubling the altar of an oracle, ended by becoming the orbits followed by the planets... The imaginary magnitudes invented by Cardan and Bombelli describe... the characteristic features of alternating currents. The absolute differential calculus, which originated as a fantasy of Reimann, became the mathematical model for the theory of Relativity. And the matrices which were a complete abstraction in the days of Cayley and Sylvester appear admirably adapted to the... quantum of the atom. ~ Tobias Dantzig, Number: The Language of Science (1930)., #NFDB
307:Sometimes the obvious can stare you in the face. Until 1955, it was agreed that human beings had twenty-four pairs of chromosomes. It was just one of those facts that everybody knew was right. They knew it was right because in 1921 a Texan named Theophilus Painter had sliced thin sections off the testicles of two black men and one white man castrated for insanity and 'self-abuse', fixed the slices in chemicals and examined them under the microscope. Painter tried to count the tangled mass of unpaired chromosomes he could see in the spermatocytes of the unfortunate men, and arrived at the figure of twenty-four. 'I feel confident that this is correct,' he said. Others later repeated his experiment in other ways. All agreed the number was twenty-four. ~ Matt Ridley, #NFDB
308:Virgil returned to the Operator’s Station and entered a single command. Its effect was to draw together the reins of the eighteen sham programs, to lift out, as it were, all those long machine code sections and interleave them into one huge powerful program that seemed to coalesce out of nowhere, having already penetrated the Worm’s locks and defenses. This monster program, then, had calmly proceeded to wipe out all administrative memory and all student and academic software, and then to restructure the Operator to suit Virgil’s purposes. It all went—payroll records, library overdues, video-game programs. From the computer’s point of view, American Megaversity ceased to exist in the time it took for a micro-transistor to flip from one state to the other. ~ Neal Stephenson, #NFDB
309:Nor is it the spirit of those Christians - alas, they are many - whose ambition in life seems limited to building a nice middle-class Christian home, and making nice middle-class Christian friends, and bringing up their children in nice middle-class Christian ways, and who leave the sub-middle-class sections of the community, Christian and non-Christian, to get on by themselves.
The Christmas spirit does not shine out in the Christian snob. For the Christmas spirit is the spirit of those who, like their Master, live their whole lives on the principle of making themselves poor - spending and being spent - to enrich their fellowmen, giving time, trouble, care and concern to do good to others - and not just their own friends - in whatever way there seems need. ~ J I Packer,#NFDB
310:Lack of respect for the incompetent central government, along with language, religious, and cultural differences, will loom more and more significantly as time goes on. Eventually, a few of those states will break away from the U.S., and federal government will be powerless to stop it. "The rest of the country, thanks to our efforts, will be so divided, with so many problems, that it will say ‘Good riddance,’ and the federal government won’t dare use force to stop it, because France, Germany, Russia, and China won’t let it. My organization is working on that now, by the way. Once a couple of those states make a successful break other sections of the country will follow. Just as the old Soviet Union fell apart in a matter of days, so will the U.S.—and most of the ~ Robert Goddard, #NFDB
311:Other similar niche online subcultures in this milieu, which were always given by the emerging online right as evidence of Western decline, also include adults who identify as babies and able-bodied people who identify as disabled people to such an extent that they seek medical assistance in blinding, amputating or otherwise injuring themselves to become the disabled person they identify as. You may question the motivations of the right’s fixation on these relatively niche subcultures, but the liberal fixation on relatively niche sections of the new online right that emerged from small online subcultures is similar in scale – that is, the influence of Tumblr on shaping strange new political sensibilities is probably equally important to what emerged from rightist chan culture. ~ Angela Nagle, #NFDB
312:It is not just bookstores and libraries that are disappearing but museums, theaters, performing arts centers, art and music schools— all those places where I felt at home have joined the list of endangered species. The San Francisco Chronicle, the Los Angeles Times, the Boston Globe and my own hometown paper, The Washington Post, have all closed their weekend book review sections, leaving books orphaned and stranded, poor cousins to television and the movies. In a sign of the times, the Bloomberg News website recently transferred its book coverage to the Luxury section, alongside yachts, sports clubs and wine, as if to signal that books are an idle indulgence of the super-rich. But if there is one thing that should not be denied to anyone rich or poor it is the opportunity to dream. ~ Azar Nafisi, #NFDB
313:Transferring in haste, I felt a curious breathlessness as the cars rumbled on through the early afternoon sunlight into territories I had always read of but had never before visited. I knew I was entering an altogether older-fashioned and more primitive New England than the mechanised, urbanised coastal and southern areas where all my life had been spent; an unspoiled, ancestral New England without the foreigners and factory-smoke, billboards and concrete roads, of the sections which modernity has touched. There would be odd survivals of that continuous native life whose deep roots make it the one authentic outgrowth of the landscape—-the continuous native life which keeps alive strange ancient memories, and fertilises the soil for shadowy, marvellous, and seldom-mentioned beliefs. ~ H P Lovecraft, #NFDB
314:To be specific, the self-sins are self-righteousness, self-pity, self-confidence, self-sufficiency, self-admiration, self-love and a host of others like them. They dwell too deep within us and are too much a part of our natures to come to our attention till the light of God is focused upon them. The grosser manifestations of these sins – egotism, exhibitionism, self-promotion – are strangely tolerated Christian leaders, even in circles of impeccable orthodoxy. They are so much in evidence as actually, for many people, to become identified with the gospel. I trust it is not cynical observation to say that they appear these days to be a requisite for popularity in some sections of the church visible. Promoting self under the guise of promoting Christ is currently so common as to excite little notice. ~ A W Tozer, #NFDB
315:To be specific, the self-sins are these: self-righteousness, self-pity, self-confidence, self-sufficiency, self-admiration, self-love and a host of others like them. They dwell too deep within us and are too much a part of our natures to come to our attention till the light of God is focused upon them. The grosser manifestations of these sins, egotism, exhibitionism, self-promotion, are strangely tolerated in Christian leaders even in circles of impeccable orthodoxy. They are so much in evidence as actually, for many people, to become identified with the gospel. I trust it is not a cynical observation to say that they appear these days to be a requisite for popularity in some sections of the Church visible. Promoting self under the guise of promoting Christ is currently so common as to excite little notice. ~ Anonymous, #NFDB
316:Most of the houses were of logs—all of them, indeed, except three or four; these latter were frame ones. There were none of brick, and none of stone. There was a log church, with a puncheon floor and slab benches. A puncheon floor is made of logs whose upper surfaces have been chipped flat with the adze. The cracks between the logs were not filled; there was no carpet; consequently, if you dropped anything smaller than a peach, it was likely to go through. The church was perched upon short sections of logs, which elevated it two or three feet from the ground. Hogs slept under there, and whenever the dogs got after them during services, the minister had to wait till the disturbance was over. In winter there was always a refreshing breeze up through the puncheon floor; in summer there were fleas enough for all. ~ Mark Twain, #NFDB
317:As an institution that could not tell a lie, they were unique in the contrivances of gods and men since the Oracle of Delphi. As office managers, they were no more than adequate, but now, as autumn approached, with the exiles crowded awkwardly into their new sections, they were broadcasting in the strictest sense of the word, scattering human voices into the darkness of Europe, in the certainty that more than half must be lost, some for the rook, some for the crow, for the sake of a few that made their mark. And everyone who worked there, bitterly complaining about the short-sightedness of their colleagues, the vanity of the news readers, the remoteness of the Controllers and the restrictive nature of the canteen’s one teaspoon, felt a certain pride which they had no way to express, either then or since. ~ Penelope Fitzgerald, #NFDB
318:I sensed that this was a small part of what contributed to the passivity with regard to the Three Gorges Project in Fuling. The vast majority of the people would not be directly affected by the coming changes, and so they weren’t concerned. Despite having large sections of the city scheduled to be flooded within the next decade, it wasn’t really a community issue, because there wasn’t a community as one would generally define it. There were lots of small groups, and there was a great deal of patriotism, but like most patriotism anywhere in the world, this was spurred as much by fear and ignorance as by any true sense of a connection to the Motherland. And you could manipulate this fear and ignorance by telling people that the dam, even though it might destroy the river and the town, was of great importance to China. ~ Peter Hessler, #NFDB
319:My specific... object has been to contain, within the prescribed limits, the whole of the student's course, from the confines of elementary algebra and trigonometry, to the entrance of the highest works on mathematical physics. A learner who has a good knowledge of the subjects just named, and who can master the present treatise, taking up elementary works on conic sections, application of algebra to geometry, and the theory of equations, as he wants them, will, I am perfectly sure, find himself able to conquer the difficulties of anything he may meet with; and need not close any book of Laplace, Lagrange, Legendre, Poisson, Fourier, Cauchy, Gauss, Abel, Hindenburgh and his followers. or of any one of our English mathematicians, under the idea that it is too hard for him. ~ Augustus De Morgan, The Differential and Integral Calculus (1836), #NFDB
320:Hitler had lost no time in exploiting the Reichstag fire to the limit. On the day following the fire, February 28, he prevailed on President Hindenburg to sign a decree “for the Protection of the People and the State” suspending the seven sections of the constitution which guaranteed individual and civil liberties. Described as a “defensive measure against Communist acts of violence endangering the state,” the decree laid down that: Restrictions on personal liberty, on the right of free expression of opinion, including freedom of the press; on the rights of assembly and association; and violations of the privacy of postal, telegraphic and telephonic communications; and warrants for house searchers, orders for confiscations as well as restrictions on property, are also permissible beyond the legal limits otherwise prescribed. ~ William L Shirer, #NFDB
321:The land north of the Ohio River and west of the Appalachians was to be surveyed and marked off in a rectangular pattern—with east-west baselines and north-south ranges—before any of it was sold. This territory was to be divided into townships six miles square, with each township in turn cut up into thirty-six numbered sections of 640 acres each. Land was to be sold at auction, but the minimum price was set at one dollar per acre, and no one could buy less than a section of 640 acres, which meant that a very substantial sum was needed for any purchase. In each township Congress retained four sections for future sale and set aside one other for the support of public education. Although only seven ranges were actually surveyed in southeastern Ohio, this policy of surveying in rectangular units became the basis of America’s land system. ~ Gordon S Wood, #NFDB
322:The nautilus shell was exquisite, brown and white and perfectly striped. The math that lay like a dazzling creation spell over all who lived in the sea showed clearly in the spiral, each cell as great as the sum of the two previous sections. Everything in the ocean was a thing of beauty and numbers, even in death.
Mermaids could live for a long time, but their bodies became foam that dissipated into nothing when they died.
The poor little mollusk who lived in this shell had a very short life, but his shell could last for centuries.
Ariel sighed and brushed her fingers over it, feeling strangely melancholy despite the triumph she literally held in her hands. Years of being mute could be swept away in a second. Years of frustration, years of silent crying, years of anger.
And then what?
If she destroyed it, what would it change? ~ Liz Braswell,#NFDB
323:Al Hershey had sent me a long letter from Cold Spring Harbor summarizing the recently completed experiments by which he and Martha Chase established that a key feature of the infection of a bacterium by a phage was the injection of the viral DNA into the host bacterium. Most important, very little protein entered the bacterium. Their experiment was thus a powerful new proof that DNA is the primary genetic material. Nonetheless, almost no one in the audience of over four hundred microbiologists seemed interested as I read long sections of Hershey’s letter. Obvious exceptions were André Lwoff, Seymour Benzer, and Gunther Stent, all briefly over from Paris. They knew that Hershey’s experiments were not trivial and that from then on everyone was going to place more emphasis on DNA. To most of the spectators, however, Hershey’s name carried no weight. ~ James D Watson, #NFDB
324:participated in the grueling competition, which was broken up into stages and went on for days. But in the spring of 1940, Germany invaded France, and shortly after that, the German army marched into Paris. The Tours de France had been canceled indefinitely. Now it was 1942, and the Occupation had dragged on for two long years. Who knew how long it would last or when the race would start up again? The bumpy cobblestones made the bike shake. But Marcel wouldn’t let that stop him. He knew that in 1939, the spring classic Paris-Roubaix bicycle race included fifteen or more cobbled sections as part of the grueling 200-plus kilometer course. Some were even steep hills. He had just rounded the corner of the street where Madame Trottier lived when suddenly a streak of orange flashed across the road. Zut alors! He jammed his feet on the brakes hard and ~ Yona Zeldis McDonough, #NFDB
325:Fellow-feeling. . .is the most important factor in producing a healthy political and social life. Neither our national nor our local civic life can be what it should be unless it is marked by the fellow-feeling, the mutual kindness, the mutual respect, the sense of common duties and common interests, which arise when men take the trouble to understand one another, and to associate together for a common object. A very large share of the rancor of political and social strife arises either from sheer misunderstanding by one section, or by one class, of another, or else from the fact that the two sections, or two classes, are so cut off from each other that neither appreciates the other’s passions, prejudices, and, indeed, point of view, while they are both entirely ignorant of their community of feeling as regards the essentials of manhood and humanity. ~ Theodore Roosevelt, #NFDB
326:Henceforth, civilized society was divided roughly into two main classes: a majority condemned for life to hard labor, who worked not just for a sufficient living but to provide a surplus beyond their family or their immediate communal needs, and a 'noble' minority who despised manual work in any form, and whose life was devoted to the elaborate "performance of leisure," to use Thorstein Veblen's sardonic characterization. Part of the surplus went, to be just, to the support of public works that benefited all sections of the community; but far too large a share took the form of private display, luxurious material goods, and the ostentatious command of a large army of servants and retainers, concubines and mistresses. But in most societies perhaps the greatest portion of the surplus was drawn into the feeding, weaponing, and over-all operation of the military megamachine. ~ Lewis Mumford, #NFDB
327:Despite the lack of head hair, tox screens of the pubic hairs had been extremely fruitful. Three of the five individuals, including the Asian, had been users of cocaine and Subutex, a heroin substitute. Analyzing cross sections of the pubes after cutting them into sections had shown that, for all three, narcotics use had at first strongly declined, then disappeared altogether in the weeks before death. Crushing the insect pupae hadn’t revealed anything: if the men had taken drugs in their final hours, traces of it would have been found in the keratin of the insects’ shells. Given this, the chief inspector had made a note to check releases from detox centers and prisons, as Subutex was a common drug on the inside. Perhaps they were dealing with ex-cons, dealers, or guys who’d gotten mixed up in something to do with drug trafficking. He couldn’t ignore any potential lead. ~ Franck Thilliez, #NFDB
328:The way we react to the Indian will always remain this nation’s unique moral headache. It may seem a smaller problem than our Negro one, and less important, but many other sections of the world have had to grapple with slavery and its consequences. There’s no parallel for our treatment of the Indian. In Tasmania the English settlers solved the matter neatly by killing off every single Tasmanian, bagging the last one as late as 1910. Australia had tried to keep its aborigines permanently debased—much crueler than anything we did with our Indians. Brazil, about the same. Only in America did we show total confusion. One day we treated Indians as sovereign nations. Did you know that my relative Lost Eagle and Lincoln were photographed together as two heads of state? The next year we treated him as an uncivilized brute to be exterminated. And this dreadful dichotomy continues. ~ James A Michener, #NFDB
329:Put this one on right now,” he says, switching back into exaggerated, giddy-girl mode.
“You better cut that out or you’re going to have me thinking things about you that you probably don’t want me to.” I giggle and tug the hat down on my head.
Darren adjusts it for me, off-centering the brim from my forehead. He takes me by the shoulders and turns me to the mirror, moving sections of my hair from behind so it lies on my chest. My eyes take in the hat--which I secretly think I adore and must have--before they meet his gaze.
Keeping his hands on my shoulders and his eyes locked on mine in the mirror, he tilts his head, leaning closer until his lips nearly brush against my ear. “What kind of things?”
My whole body quivers as I close my eyes, unable to look at him looking at me that way if he’s not going to do anything about it. I’m so far gone now, there’s no turning back. ~ Kristin Rae,#NFDB
330:While giving birth is one of the most natural functions of all animals, the way humans do it has deviated substantially from the way Mother Nature intended—particularly in the United States, where pregnancy and birth are treated like a disease. It’s dealt with in sterile hospital rooms. Mothers are hooked up with intravenous lines and set up in the strangest positions, which are designed more for the doctor’s view and access than the mother’s comfort and birthing process. Too many women are induced, which often leads to C-sections that would not have been necessary if the natural process of labor had been respected and allowed to proceed without disruption. A baby in the womb is sterile, but when passing through the birth canal, it is exposed to bacteria, mouth first. These bacteria are supposed to colonize the gut, nature’s first vaccination of sorts. This does not happen during a C-Section. ~ Alejandro Junger, #NFDB
331:It simply was not possible to locate all the war criminals and remove all compromised leaders from positions of power, intern them, gather evidence against them and try them – and to do so promptly – especially given the challenging conditions of 1944 and 1945. In the violent and chaotic atmosphere that prevailed at the end of the war, it is unsurprising that people decided to take the law into their own hands. They could do nothing to change the physical devastation, nor the human losses – but they believed that it was at least possible to redress some of the moral imbalances. As I shall show in the next section, this belief was generally nothing but a fantasy: it relied on finding convenient scapegoats, and on treating whole sections of the population as communally guilty for the crimes of a few. In this way a new crime would be added to the damaged moral landscape brought about by the war – that of vengeance. ~ Keith Lowe, #NFDB
332:Unfortunately, America has trouble repairing its magnificent trails, so that collapsed bridges and washed-out sections are sometimes left unrepaired. We were rich enough to construct many of these trails during the Great Depression, yet we’re apparently too poor in the 21st century even to sustain them. The attraction of wilderness has something to do with continuity. I may now have a GPS device that I couldn’t have imagined when I first hiked, but essential patterns on the trail are unchanging: the exhaustion, the mosquitoes, the blisters, and also the exhilaration at reaching a mountain pass, the lustrous reds and blues of alpine wildflowers, the deliciousness of a snow cone made on a sweltering day from a permanent snowfield and Kool-Aid mix. The trails are a reminder of our insignificance. We come and go, but nature is forever. It puts us in our place, underscoring that we are not lords of the universe but components of it. ~ Anonymous, #NFDB
333:there’s a tidal wave coming towards San Francisco. It looks massive,” “We copy, Flight 80. They’ve been hit with a 9.5 earthquake, the epicenter being just offshore. However, we’re unusually quiet here and don’t seem to be affected by it, but we can see the city falling apart from our vantage point. What can you see from up there?” “I’m seeing buildings fall like they were made of cards, fires seemed to have started in a couple of neighborhoods, and…. Oh. My. God!” “What is it Captain? What’s wrong?” asked the Tower. “The…. the…. the ground is opening up, swallowing whole sections of the city. The wave from the ocean has reached the city, and from the looks of it, it looks like it’s at least one hundred feet high. The water is pounding into the city now, and it looks like it’s pushing the remains of the city into the sinkhole or whatever you want to call it. I don’t think anything is going to remain of San Francisco after this. This is awful, ~ Cliff Ball, #NFDB
334:He has the kind of density that makes me constantly guess to myself how much he’d weigh. Does muscle weigh more than fat? He’s a ton. He’s six-six, and I watched him get this tall, but it’s a surprise every time I see him. It’s the body you see on first responders. Think big-ass firemen kicking in doors, ready to save you.
“How do you cope with a skeleton that big?” I ask, and he looks down at himself, mystified. “I mean, how do you coordinate all four limbs and actually ambulate around the place?”
My eyes are back on his shoulders, following the round lines down, the flat sections, the dips and shadowed lines, the creases on the cotton. I can see his belt, which doesn’t know how lucky it is to be strapped around that, and a lush half inch of black underwear waistband, and my cheeks are burning and I can hear my heart and—
“Eyes up, DB.” He’s busted me. Not that I was very subtle. “Me and my skeleton getaround just fine. ~ Sally Thorne,#NFDB
335:The word hope first appeared in English about a thousand years ago, denoting some combination of confidence and desire. But what I desired—life—was not what I was confident about—death. When I talked about hope, then, did I really mean “Leave some room for unfounded desire?” No. Medical statistics not only describe numbers such as mean survival, they measure our confidence in our numbers, with tools like confidence levels, confidence intervals, and confidence bounds. So did I mean “Leave some room for a statistically improbable but still plausible outcome—a survival just above the measured 95 percent confidence interval?” Is that what hope was? Could we divide the curve into existential sections, from “defeated” to “pessimistic” to “realistic” to “hopeful” to “delusional”? Weren’t the numbers just the numbers? Had we all just given in to the “hope” that every patient was above average? It occurred to me that my relationship with statistics changed as soon as I became one. ~ Paul Kalanithi, #NFDB
336:Kepler’s discovery would not have been possible without the doctrine of conics. Now contemporaries of Kepler—such penetrating minds as Descartes and Pascal—were abandoning the study of geometry ... because they said it was so UTTERLY USELESS. There was the future of the human race almost trembling in the balance; for had not the geometry of conic sections already been worked out in large measure, and had their opinion that only sciences apparently useful ought to be pursued, the nineteenth century would have had none of those characters which distinguish it from the ancien régime. ~ Charles Sanders Peirce, #NFDB
337:For all of our enormous geographic range, for all of our sectionalism, for all of our interwoven breeds drawn from every part of the ethnic world, we are a nation, a new breed. Americans are much more American than they are Northerners, Southerners, Westerners, or Easterners. And descendants of English, Irish, Italian, Jewish, German, Polish are essentially American. This is not patriotic whoop-de-do; it is carefully observed fact. California Chinese, Boston Irish, Wisconsin German, yes, and Alabama Negroes, have more in common than they have apart. And this is the more remarkable because it has happened so quickly. It is a fact that Americans from all sections and of all racial extractions are more alike than the Welsh are like the English, the Lancashireman like the Cockney, or for that matter the Lowland Scot like the Highlander. It is astonishing that this has happened in less than two hundred years and most of it in the last fifty. The American identity is an exact and provable thing. ~ John Steinbeck, #NFDB
338:I never used an outline until I started "The Bourne Legacy" project for which I was required to write an outline. To be honest, I thought I'd hate the idea, assuming that if I'd thought of all the ideas at the outset I'd have to incentive to actually write the book, because for me part of the joy of writing are the surprises you come upon as the book takes shape. But something curious and exciting happened. As I wrote the outline, some sections would be very detailed, others quite sketchy, so that whole portions of the book would be covered by one line, such as "Bourne is chased by Khan through Budapest," which when I wrote the novel turned out to be 40-50 pages! Now I'll never write a novel without first doing an outline. Looking back on it, I used to get bogged down in extraneous characters and situations, especially during the first 100 pages (which I find the most difficult to write) that I would later have to scrap, wasting time and energy, and frustrating me. Now that never happens. ~ Eric Van Lustbader, #NFDB
339:Hey, check this out,” called Roger. He balanced on his left and leaned out past the ladder. His finger touched a black spot on one of the planks. Nate tried to focus on it. Against the dark wood it was almost invisible. “What d’you got?” “This isn’t a knot,” said Roger. “It’s a hole. A drilled hole. Looks like a coffin lock or something.” He leaned a little further and squinted at the spot. “Seriously?” asked Clive. Roger nodded. “Yeah, I can see the socket in there. Got an Allen wrench set?” “Yeah.” Clive stepped away towards the oversized tool chest. Nate tapped the ladder. “What’s a coffin lock?” “Special latch,” said Roger. “Use ‘em when you want to have a low-profile connection you can undo real easy.” “They use them in theaters to hold sections of the deck together,” added Clive. He held up a small silver rectangle for Roger to see and then lobbed it underhand up alongside the ladder. Roger snagged it in mid-air. “The deck?” asked Tim. “The stage floor,” Clive explained. “It’s called a deck. ~ Peter Clines, #NFDB
340:is woven of the fine threads of the self-life, the hyphenated sins of the human spirit. They are not something we do, they are something we are, and therein lies both their subtlety and their power. To be specific, the self-sins are these: self-righteousness, self-pity, self-confidence, self-sufficiency, self-admiration, self-love and a host of others like them. They dwell too deep within us and are too much a part of our natures to come to our attention till the light of God is focused upon them. The grosser manifestations of these sins, egotism, exhibitionism, self-promotion, are strangely tolerated in Christian leaders even in circles of impeccable orthodoxy. They are so much in evidence as actually, for many people, to become identified with the gospel. I trust it is not a cynical observation to say that they appear these days to be a requisite for popularity in some sections of the Church visible. Promoting self under the guise of promoting Christ is currently so common as to excite little notice. ~ A W Tozer, #NFDB
341:* Many people think it should have been a hydrogen molecule, but this is against the observed facts. Everyone who has found a hitherto unknown egg-whisk jamming an innocent kitchen drawer knows that raw matter is continually flowing into the universe in fairly developed forms, popping into existence normally in ashtrays, vases and glove compartments. It chooses its shape to allay suspicion, and common manifestations are paperclips, the pins out of shirt packaging, the little keys for central heating radiators, marbles, bits of crayon, mysterious sections of herb-chopping devices and old Kate Bush albums. Why matter does this is unclear, but it is evident that matter has Plans.
It is also apparent that creators sometimes favor the Big Bang method of universe construction, and at other times use the more gentle methods of Continuous Creation. This follows studies by cosmotherapists which have revealed that the violence of the Big Bang can give a universe serious psychological problems when it gets older. ~ Terry Pratchett,#NFDB
342:I will reluctantly teach you enough trivia for a passing mark on the Ministry-mandated portions of your first-year finals. Since your exact mark on these sections will make no difference to your future life, anyone who wants more than a passing mark is welcome to waste their own time studying our pathetic excuse for a textbook. The title of this subject is not Defence Against Minor Pests. You are here to learn how to defend yourselves against the Dark Arts. Which means, let us be very clear on this, defending yourselves against Dark Wizards. People with wands who want to hurt you and who will likely succeed in doing so unless you hurt them first! There is no defence without offence! There is no defence without fighting! This reality is deemed too harsh for eleven-year-olds by the fat, overpaid, Auror-guarded politicians who mandated your curriculum. To the abyss with those fools! You are here for the subject that has been taught at Hogwarts for eight hundred years! Welcome to your first year of Battle Magic! ~ Eliezer Yudkowsky, #NFDB
343:Your work will be only partially successful, on your best days, in bringing that world about. But inevitably the whole tree that you seek—the beauty, harmony, justice, comfort, joy, and community—will come to fruition. If you know all this, you won’t be despondent because you can get only a leaf or two out in this life. You will work with satisfaction and joy. You will not be puffed up by success or devastated by setbacks. I just said, “ If you know all this.” In order to work in this way—to get the consolation and freedom that Tolkien received from his Christian faith for his work—you need to know the Bible’s answers to three questions: Why do you want to work? (That is, why do we need to work in order to lead a fulfilled life?) Why is it so hard to work? (That is, why is it so often fruitless, pointless, and difficult?) How can we overcome the difficulties and find satisfaction in our work through the gospel? The rest of this book will seek to answer those three questions in its three sections, respectively. ~ Timothy J Keller, #NFDB
344:The McDonald brothers kept their potatoes—top quality Idaho spuds, about eight ounces apiece—piled in bins in their back warehouse building. Since rats and mice and other varmints like to eat potatoes, the walls of the bins were of two layers of small-mesh chicken wire. This kept the critters out and allowed fresh air to circulate among the potatoes. I watched the spuds being bagged up and followed their trip by four-wheeled cart to the octagonal drive-in building. There they were carefully peeled, leaving a tiny proportion of skin on, and then they were cut into long sections and dumped into large sinks of cold water. The french-fry man, with his sleeves rolled up to the shoulders, would plunge his arms into the floating schools of potatoes and gently stir them. I could see the water turning white with starch. This was drained off and the residual starch was rinsed from the glistening morsels with a flexible spray hose. Then the potatoes went into wire baskets, stacked in production-line fashion next to the deep-fry vats. ~ Ray Kroc, #NFDB
345:The economists tell us, to be sure, that those labourers who have been rendered superfluous by machinery find new avenues of employment, They dare not assert directly that the same labourers that have been discharged find situations in new branches of labour. Facts cry out too loudly against this lie. Strictly speaking, they only maintain that new means of employment will be found for other sections of the working class; for example, for that portion of the young generation of labourers who were about to enter upon that branch of industry which had just been abolished. Of course, this is a great satisfaction to the disabled labourers. There will be no lack of fresh exploitable blood and muscle for the Messrs. Capitalists—the dead may bury their dead. This consolation seems to be intended more for the comfort of the capitalists themselves than of their labourers. If the whole class of the wage-labourer were to be annihilated by machinery, how terrible that would be for capital, which, without wage-labour, ceases to be capital! ~ Karl Marx, #NFDB
346:the researchers identified 8 distinct practice strategies that were common to the top pianists, but occurred less frequently in the practice sessions of the others: 1 Playing was hands-together early in practice. 2 Practice was with inflection early on; the initial conceptualization of the music was with inflection. 3 Practice was thoughtful, as evidenced by silent pauses while looking at the music, singing/humming, making notes on the page, or expressing verbal “ah-ha”s. 4 Errors were preempted by stopping in anticipation of mistakes. 5 Errors were addressed immediately when they appeared. 6 The precise location and source of each error was identified accurately, rehearsed, and corrected. 7 Tempo of individual performance trials was varied systematically; logically understandable changes in tempo occurred between trials (e.g. slowed things down to get tricky sections correct). 8 Target passages were repeated until the error was corrected and the passage was stabilized, as evidenced by the error’s absence in subsequent trials. ~ Anonymous, #NFDB
347:Body parts really don’t like to be cut, stabbed or hacked into sections, and they express their anger by leaking all over the fuck. Jesus, we’re, like, seventy percent water or something? And you learn that’s so fucking true when you go to a fresh scene. Pools of it. Drips of it. Speckles of it. Then you got the stained clothes, rugs, bedsheets, walls, flooring—or if it’s outside, the ground cover, the concrete, the asphalt. And then there’s the smell. Blood, sweat, urine, other shit. That juicy bouquet will get in your sinuses and stay there for hours afterward.” He shook his head again. “The older cases . . . the smell is worse than the mess. Water deaths, with the bloating, are just ugly—and if that gas that’s built up gets out? The stench will knock you on your ass. And I don’t know, I wasn’t too crazy for the burn deaths either. I mean, you’d think we’d realize we’re not different than any other mammal—cooked meat is cooked meat, period. But I’ve never seen a grown man puke up his coffee and donuts over a medium rare T-bone. ~ J R Ward, #NFDB
348:What is human memory?" Manning asked. He gazed at the air as he spoke, as if lecturing an invisible audience - as perhaps he was. "It certainly is not a passive recording mechanism, like a digital disc or a tape. It is more like a story-telling machine. Sensory information is broken down into shards of perception, which are broken down again to be stored as memory fragments. And at night, as the body rests, these fragments are brought out from storage, reassembled and replayed. Each run-through etches them deeper into the brain's neural structure. And each time a memory is rehearsed or recalled it is elaborated. We may add a little, lose a little, tinker with the logic, fill in sections that have faded, perhaps even conflate disparate events.
"In extreme cases, we refer to this as confabulation. The brain creates and recreates the past, producing, in the end, a version of events that may bear little resemblance to what actually occurred. To first order, I believe it's true to say that everything I remember is false. ~ Arthur C Clarke,#NFDB
349:It took the rats a long time to realize they were better off not sprinting straight into the courtyard—rats are not known for their tactical sense. Really rats aren’t known for much, except for being numerous and dying easily. Or at least they died easily that day, even after they started taking cover in the surrounding buildings and trying to snipe at Barley. He was well positioned in the dark, and at this point the mounds of corpses he had made acted as cover. It took twenty minutes for one of the cleverer rodents to remember the heavy artillery, and another twenty to wheel one out from its position on the battlements. They wasted a lot of ammo finding the proper range, though they did a good job of destroying large sections of the castle. And in the meantime Barley continued his work, rat-tat-tat, rat-tat-tat. And to find an equal to his tally, to do that bloody arithmetic—if one was inclined to do so, if one’s mind ran in that sort of direction—one would have needed to compare him against disease, and time, and heartbreak. ~ Daniel Polansky, #NFDB
350:I'm completely out of control, and I can hear the beginnings of the chant, get/out/, but now that I'm not being touched maybe I can master it and I shut the world out: separating an orange into skinless sections. Peel it, but not with your fingers. Level off the top and bottom. Set it on the board. Remove the peel in strips with a paring knife, pushing down from the top to bottom with slow, curved strokes. Nick off all the white parts. Cup the cool, wet skinless fruit in your hand. Take care. Don't rush. Press the blade into the flesh of the orange, sink it down, a segment at a time, along the left side of the skin and then the right. Left and right. Left and right. As close as you can to the membrane. Press to the center with your knife, level and easy. If you cut right, the segment will fall out onto the board, triangular, gleaming. Left and right. Left and right. If you rush you'll cut yourself. Take care with it. Cut right along the seam, right where the sweet fruit meets the tough membrane. Let and right. Left and right. As close as you can. ~ Jael McHenry, #NFDB
351:1914, its first war on drugs,*13 passing the Harrison Narcotics Tax Act, which restricted the sale of opiates and cocaine. The reasoning was unoriginal. “The use of cocaine by unfortunate women generally and by negroes in certain parts of the country is simply appalling,” the American Pharmaceutical Association’s Committee on the Acquirement of the Drug Habit had concluded in 1902. The New York Times published an article by a physician saying that the South was threatened by “cocaine-crazed negroes,” to whom the drug had awarded expert marksmanship and an immunity to bullets “large enough to ‘kill any game in America.’ ” Another physician, Hamilton Wright, the “father of American narcotic law,” reported to Congress that cocaine lent “encouragement” to “the humbler ranks of the negro population in the South.” Should anyone doubt the implication of encouragement, Wright spelled it out: “It has been authoritatively stated that cocaine is often the direct incentive to the crime of rape by the negroes of the South and other sections of the country. ~ Ta Nehisi Coates, #NFDB
352:We know that some are reluctant to group together the orderly occupiers of Zuccotti Park and even the carnivalesque alterglobalization protesters with the poor and impoverished rioters’ savage jacqueries and violent expressions of rage. Don’t think, though, that some of these struggles are more advanced and others more backward. No, the old Bolshevik theory of a passage of political consciousness from spontaneity to organization no longer has a place here. And let’s have no moralizing about how the rebellions of the poor should be better organized, more constructive, and less violent. On US college campuses the police use pepper spray, whereas in the dark sections of the metropolis they shoot with live rounds. What is most important in each of these struggles, we think, is to understand how the powerful refusals, expressed in various ways, are accompanied by processes capable of forming new social bonds. They do not seek to restore an order and they do not ask for justice or reparations for the offended, but they want instead to construct another possible world. ~ Michael Hardt, #NFDB
353:In Floral Heights and the other prosperous sections of Zenith, especially in the “young married set,” there were many women who had nothing to do. Though they had few servants, yet with gas stoves, electric ranges and dish-washers and vacuum cleaners, and tiled kitchen walls, their houses were so convenient that they had little housework, and much of their food came from bakeries and delicatessens. They had but two, one, or no children; and despite the myth that the Great War had made work respectable, their husbands objected to their “wasting time and getting a lot of crank ideas” in unpaid social work, and still more to their causing a rumor, by earning money, that they were not adequately supported. They worked perhaps two hours a day, and the rest of the time they ate chocolates, went to the motion-pictures, went window-shopping, went in gossiping twos and threes to card-parties, read magazines, thought timorously of the lovers who never appeared, and accumulated a splendid restlessness which they got rid of by nagging their husbands. The husbands nagged back. ~ Sinclair Lewis, #NFDB
354:Rivers perhaps are the only physical features of the world that are at their best from the air. Mountain ranges, no longer seen in profile, dwarf to anthills; seas lose their horizons; lakes have no longer depth but look like bright pennies on the earth's surface; forests become a thin impermanent film, a moss on the top of a wet stone, easily rubbed off. But rivers, which from the ground one usually sees only in cross sections, like a small sample of ribbon -- rivers stretch out serenely ahead as far as the eye can reach. Rivers are seen in their true stature.
They tumble down mountain sides; they meander through flat farm lands. Valleys trail them; cities ride them; farms cling to them; roads and railroad tracks run after them -- and they remain, permanent, possessive. Next to them, man's gleaming cement roads which he has built with such care look fragile as paper streamers thrown over the hills, easily blown away. Even the railroads seem only scratched in with pen-knife. But rivers have carved their way over the earth's face for centuries and they will stay. ~ Anne Morrow Lindbergh,#NFDB
355:I apologize to my priestess. I underestimated her. I equated her with the global media, which is where I found those easily digestible raw materials for my banal and bourgeois account of My Life with Poor Terminal Celestine. There are so many blogs and articles in the 'Living' sections of online newspapers pouring out the synthetic emotions and the mundane details and the shocking bodily consequences of any disease you can think of or even invent. Honestly, Celestine and I felt we had to fully understand the phenomenon of the internet, because consumerism and the internet had fused, they had become one thing, even though on a certain level it was anathema to us, noxious to the strange, introverted, and, yes, relentlessly snob personal culture we had spent years developing together. But also we realized we needed the net in order to understand what was the basic human condition, what a current human being really was, because we had lost touch with that, our students made that clear to us, and so we were also using the internet to research our roles playing normal human beings. ~ David Cronenberg, #NFDB
356:While dismembering it, perhaps you might have noted the modular design and admired the great variety of body appendages (figure 1.9). There are several aspects to lobster construction that reflect the general themes of modularity and serial homology. First, the body is organized into a head (with the eyes and mouthparts), a thorax (with walking legs), and a long tail (yum!). Second, different sections of the body possess numbers of specific appendages (antennae, claws, walking legs, swimmerets). And third, each jointed appendage is itself segmented, and different kinds of appendages have different numbers of segments overall (compare a claw with a walking leg). If you were feeling adventuresome and dissected an insect or a crab, you’d see some general similarities in body organization, segmentation, and appendages but, again, differences in the number and kind of serially homologous structures. FIG. 1.9 The diversity of the serially repeated appendages of a lobster. The antennae, claws, walking legs, swimmerets, and tail structures are all modifications of a common limb design. DRAWING BY ~ Sean B Carroll, #NFDB
357:Quantum uncertainty and chaos theory have had deplorable effects upon popular culture, much to the annoyance of genuine aficionados. Both are regularly exploited by obscurantists, ranging from professional quacks to daffy New Agers. In America, the self-help ‘healing’ industry coins millions, and it has not been slow to cash in on quantum theory’s formidable talent to bewilder. This has been documented by the American physicist Victor Stenger. One well-heeled healer wrote a string of best-selling books on what he calls ‘Quantum Healing’. Another book in my possession has sections on quantum psychology, quantum responsibility, quantum morality, quantum aesthetics, quantum immortality and quantum theology. Chaos theory, a more recent invention, is equally fertile ground for those with a bent for abusing sense. It is unfortunately named, for ‘chaos’ implies randomness. Chaos in the technical sense is not random at all. It is completely determined, but it depends hugely, in strangely hard-to-predict ways, on tiny differences in initial conditions. Undoubtedly it is mathematically interesting. ~ Richard Dawkins, #NFDB
358:7. SUSHI IS ABOUT THE FISH, IDIOTS
Sushi is raw fish, Fresh, oily, fatty, delicate, slightly cool, thinly sliced or expertly cubed sections of the delicious nectar of the sea. That’s the whole point of sushi.
When you eat rolls slathered with cream cheese, fried onions, flavored mayonnaise, syrup, tempura shrimp poppers, mango chutney, and deep-fried marshmallows, you are missing the entire point of sushi and should just go eat at Applebee’s. (Especially on “Wings ‘n’ Waffles Wednesdays.”)
When you roll your piece of sushi in a pool of salty soy sauce, stack a pile of ginger on top of your fish, or wipe the entire surface of the sushi with ewasabi, you are committing a crime against a fish, the ocean, and even the great Poseidon himself.
Eat a delicious raw piece of fish, wrapped in a tiny belt of seaweed on a small bed of fluffy rice. Stir a little bit of wasabi into the soy sauce and let a small amount graze the fish itself (without using your rice as a soy sauce sponge). Enjoy the piece in one single bite, and savor the glorious explosion of seafood goodness. You’re welcome, America. And Japan. ~ Rainn Wilson,#NFDB
359:A Mysterious Naked Man
A mysterious naked man has been reported
on Cranston Avenue. The police are performing
the usual ceremonies with coloured lights and sirens.
Almost everyone is outdoors and strangers are conversing
excitedly
as they do during disasters when their involvement is
peripheral.
'What did he look like? ' the lieutenant is asking.
'I don't know, ' says the witness. 'He was naked.'
There is talk of dogs-this is no ordinary case
of indecent exposure, the man has been seen
a dozen times since the milkman spotted him and now
the sky is turning purple and voices
carry a long way and the children
have gone a little crazy as they often do at dusk
and cars are arriving
from other sections of the city.
And the mysterious naked man
is kneeling behind a garbage can or lying on his belly
in somebody's garden
or maybe even hiding in the branches of a tree,
where the wind from the harbour
whips at his naked body,
and by now he's probably done
whatever it was he wanted to do
and wishes he could go to sleep
or die
or take to the air like Superman.
~ Alden Nowlan,#NFDB
360:The novelist’s happy discovery was to think of substituting for those opaque sections, impenetrable by the human spirit, their equivalent in immaterial sections, things, that is, which the spirit can assimilate to itself. After which it matters not that the actions, the feelings of this new order of creatures appear to us in the guise of truth, since we have made them our own, since it is in ourselves that they are happening, that they are holding in thrall, while we turn over, feverishly, the pages of the book, our quickened breath and staring eyes. And once the novelist has brought us to that state, in which, as in all purely mental states, every emotion is multiplied ten-fold, into which his book comes to disturb us as might a dream, but a dream more lucid, and of a more lasting impression than those which come to us in sleep; why, then, for the space of an hour he sets free within us all the joys and sorrows in the world, a few of which, only, we should have to spend years of our actual life in getting to know, and the keenest, the most intense of which would never have been revealed to us because the slow course of their development stops our perception of them ~ Marcel Proust, #NFDB
361:The novelist’s happy discovery was to think of substituting for those opaque sections, impenetrable by the human spirit, their equivalent in immaterial sections, things, that is, which the spirit can assimilate to itself. After which it matters not that the actions, the feelings of this new order of creatures appear to us in the guise of truth, since we have made them our own, since it is in ourselves that they are happening, that they are holding in thrall, while we turn over, feverishly, the pages of the book, our quickened breath and staring eyes. And once the novelist has brought us to that state, in which, as in all purely mental states, every emotion is multiplied ten-fold, into which his book comes to disturb us as might a dream, but a dream more lucid, and of a more lasting impression than those which come to us in sleep; why, then, for the space of an hour he sets free within us all the joys and sorrows in the world, a few of which, only, we should have to spend years of our actual life in getting to know, and the keenest, the most intense of which would never have been revealed to us because the slow course of their development stops our perception of them. ~ Marcel Proust, #NFDB
362:I’ve become obsessed. I carry her notebook with me everywhere I go, spending all my free moments trying to decipher the words she’s scribbled in the margins, developing stories to go along with the numbers she’s written down.
I’ve also noticed that the last page is missing. Ripped out.
I can’t help but wonder why. I’ve searched through the book a hundred times, looking for other sections where pages might be gone, but I’ve found none. And somehow I feel cheated, knowing there’s a piece I might’ve missed. It’s not even my journal; it’s none of my business at all, but I’ve read her words so many times now that they feel like my own. I can practically recite them from memory.
It’s strange being in her head without being able to see her. I feel like she’s here, right in front of me. I feel like I now know her so intimately, so privately. I’m safe in the company of her thoughts; I feel welcome, somehow. Understood. So much so that some days I manage to forget that she’s the one who put this bullet hole in my arm.
I almost forget that she still hates me, despite how hard I’ve fallen for her.
And I’ve fallen.
So hard.
I’ve hit the ground. Gone right through it. ~ Tahereh Mafi,#NFDB
363:Private capital tends to become concentrated in few hands, partly because of competition among the capitalists, and partly because technological development and the increasing division of labor encourage the formation of larger units of production at the expense of smaller ones. The result of these developments is an oligarchy of private capital the enormous power of which cannot be effectively checked even by a democratically organized political society. This is true since the members of legislative bodies are selected by political parties, largely financed or otherwise influenced by private capitalists who, for all practical purposes, separate the electorate from the legislature. The consequence is that the representatives of the people do not in fact sufficiently protect the interests of the underprivileged sections of the population. Moreover, under existing conditions, private capitalists inevitably control, directly or indirectly, the main sources of information (press, radio, education). It is thus extremely difficult, and indeed in most cases quite impossible, for the individual citizen to come to objective conclusions and to make intelligent use of his political rights. ~ Albert Einstein, #NFDB
364:Guide Note: Remembering is generally a two-stage process involving dialogue between the conscious and subconscious parts of the brain. The subconscious opens proceedings by throwing up the relevant memory, an act which releases a spurt of self-congratulatory endorphins. Well done, matey, says the conscious. That memory is really useful right now, and I couldn’t remember where I’d put it. You and me, pal, says the subconscious, delighted to have its contribution acknowledged for once, we’re in this together. Then the conscious reviews the memory in its in-tray and sends a message down to the sphincter telling it to prepare for the worst. Why did you remind me of this? the conscious rails against the subconscious. This is awful. Terrible. I didn’t want to remember this. Why the Zark do you think I shoved it to the back of my brain? That’s the last time I help you out, the subconscious mutters and retreats to the darker sections of itself where nasty thoughts are housed. I don’t need you, it tells itself. I can make myself another personality out of these things you’ve discarded. And so the seeds of schizophrenia are sown with kernels of childhood bullying, neglect, low self-esteem, and prejudice. ~ Eoin Colfer, #NFDB
365:The key one and threefold, even as universal science. The division of the work is sevenfold, and through these sections are distributed the seven degrees of initiation into is transcendental philosophy.
The text is a mystical commentary on the oracles of Solomon, ^ and the work ends with a series of synoptic schedules which are the synthesis of Magic and the occult Kabalah so far as concerns that which can be made public in writing. The rest, being the esoteric and inexpressible part of the science, is formulated in magnificent pantacles carefully designed and engraved. These are nine in number, as follows
(1) The dogma of Hermes;
(2) Magical realisation;
(3) The path of wisdom and the initial procedure in the work
(4) The Gate of the Sanctuary enlightened by seven mystic rays;
(5) A Rose of Light, in the centre of which a human figure is extending its arms in the form of a cross;
(6) The magical laboratory of Khunrath, demonstrating the necessary union of prayer and work
(7) The absolute synthesis of science;
(8) Universal equilibrium ;
(9) A summary of Khunrath's personal embodying an energetic protest against all his detractors. ~ Eliphas Levi, The History Of Magic,#NFDB
366:Since the 1920s, the much-reduced Christian populations have tried various strategies to maintain their existence, but none shows great hopes of success.41 One tactic was the creation of a protected Christian reservation, a state that would be able to defend Christian interests. This separatist goal explains the creation of the nation of Lebanon. After the First World War, with the horrible experience of the Armenians fresh in their minds, the French arbitrarily detached the most Christian sections of Syria as a separate enclave, which achieved independence in 1943 as the state of Lebanon. Though Maronites and other Christian sects initially formed a solid majority, the territory also included substantial Muslim minorities, which grew significantly over time in consequence of their higher birthrates. The lack of representation for poorer groups fostered disaffection and contributed to the bloody civil war of 1975–90. Violence and repression naturally encouraged Lebanese to flee to safer lands, and the fact that better-off Christians were more able to leave contributed still further to the shrinking of the Christian population. Christians today represent at most 40 percent of the nation’s people. ~ Philip Jenkins, #NFDB
367:He just lingers long enough to see his plane put to bed properly, then grabs a cab at the airport-gate. "The Settlement" and forgetting that he's not inland any more, that Shanghai's snappier than Chicago, "Chop-chop."
"Sure, Mike," grins the slant-eyed driver. "Hop in."
A change has come over the city since he went away, he can feel that the minute they hit the outskirts, clear the congested native sections, and cross the bridge into the Settlement. Shanghai is already tuning-up for its oncoming doom, without knowing it. A city dancing on the brink of the grave. There's an electric tension in the air, the place never seemed so gay, so hectic, as tonight; the roads opening off the Bund a welter of blinking, flashing neon lights, in ideographs and Latin letters alike, as far as the eye can see. Traffic hopelessly snarled at every crossing, cops piping on their whistles, packed sidewalks, the blare of saxophones coming from taxi-dance mills, and overhead the feverish oriental stars competing with inter-crossed searchlight beams from some warships or other on the Whang-poo. Just about the right town and the right night to have fifteen thousand bucks in, all at one time. ("Jane Brown's Body") ~ Cornell Woolrich,#NFDB
368:Vigils
I.
It is a repose in the light,
neither fever nor languor,
on a bed or on a meadow.
It is the friend neither violent nor weak.
The friend.
It is the beloved neither
tormenting nor tormented.
The beloved.
Air and the world not sought.
Life. --Was it really this?
--And the dream grew cold.
II.
The lighting comes round
to the crown post again.
From the two extremities of the room
-- decorations negligible
-- harmonic elevations join.
The wall opposite the watcher
is a psychological succession
of atmospheric sections of friezes,
bands, and geological accidents.
Intense quick dream
of sentimental groups
with people of all possible characters
amidst all possible appearances.
III.
The lamps and the rugs
of the vigil make the noise
of waves in the night,
along the hull and around the steerage.
The sea of the vigil, like Emily's breasts.
The hangings, halfway up,
undergrowth of emerald tinted lace,
228
where dart the vigil doves. . . . . . . . . . . . . . . . . . . .
The plaque of the black hearth,
real suns of seashores! ah! magic wells;
only sight of dawn, this time.
~ Arthur Rimbaud,#NFDB
369:Sections in the bookstore
- Books You Haven't Read
- Books You Needn't Read
- Books Made for Purposes Other Than Reading
- Books Read Even Before You Open Them Since They Belong to the Category of Books Read Before Being Written
- Books That If You Had More Than One Life You Would Certainly Also Read But Unfortunately Your Days Are Numbered
- Books You Mean to Read But There Are Others You Must Read First
- Books Too Expensive Now and You'll Wait 'Til They're Remaindered
- Books ditto When They Come Out in Paperback
- Books You Can Borrow from Somebody
- Books That Everybody's Read So It's As If You Had Read Them, Too
- Books You've Been Planning to Read for Ages
- Books You've Been Hunting for Years Without Success
- Books Dealing with Something You're Working on at the Moment
- Books You Want to Own So They'll Be Handy Just in Case
- Books You Could Put Aside Maybe to Read This Summer
- Books You Need to Go with Other Books on Your Shelves
- Books That Fill You with Sudden, Inexplicable Curiosity, Not Easily Justified
- Books Read Long Ago Which It's Now Time to Re-read
- Books You've Always Pretended to Have Read and Now It's Time to Sit Down and Really Read Them ~ Italo Calvino,#NFDB
370:Laurie piped up again. 'At State, everybody calls diversity dispersity. What happens is, everybody has their own clubs, their own signs, their own sections where they all sit in the dining hall--all the African Americans are over there? . . . and all the Asians sit over't these other tables? -- except for the Koreans? -- because they don't get along with the Japanese so they sit way over there? Everybody's dispersed into their own little groups -- and everybody's told to distrust everybody else? Everybody's told that everybody else is trying to screw them over--oops!' -- Laurie pulled a face and put her fingertips over her lips -- 'I'm sorry!' She rolled eyes and smiled. 'Anyway, the idea is, every other group is like prejudiced against your group, and no matter what they say, they're only out to take advantage of you, and you should have nothing to do with them -- unless your white, in which case all the others are not prejudiced against you, they're like totally right, because you really are a racist and everything, even if you don't know it? Everybody ends up dispersed into their own like turtle shells, suspicious of everybody else and being careful not to fraternize with them. Is it like that at Dupont? ~ Tom Wolfe, #NFDB
371:Most of the general considerations in the chapter on 'The Evolution of Ideas' equally apply to the evolution of art. In both fields the truly original geniuses are rare compared with the enormous number of talented practitioners; the former acting as spearheads, opening up new territories, which the latter will then diligently cultivate. In both fields there are periods of crisis, of 'creative anarchy', leading to a break-through to new frontiers-followed by decades, or centuries of consolidation, orthodoxy, stagnation, and decadence-until a new crisis arises, a holy discontent, which starts the cycle again. Other parallels could be drawn: 'multiple discoveries' -the simultaneous emergence of a new style, for which the time is ripe, independently in several places; 'collective discoveries' originating in a closely knit group, clique, school, or team; 'rediscoveries'- the periodic revivals of past and forgotten forms of art; lastly 'cross-fertilizations' between seemingly distant provinces of science and art. To quote a single example: the rediscovery of the treatise on conic sections by Apollonius of Perga, dating from the fourth century B.C., gave the ellipse to Kepler who built on it a new astronomy-and to Guarini, who introduced new vistas into architecture. ~ Arthur Koestler, #NFDB
372:Back then I took up flying with the sense of coming to something I had been meant to do all my life. Many people who fly feel this way and I think it has more to do with some kind of treetop or clifftop gene than with any sense of unbounded freedom or metaphors of the soaring spirit. The way the earth below resolves. The way the landscape falls into place around the drainages, the capillaries and arteries of falling water: mountain slopes bunched and wrinkled, wringing themselves into the furrows of couloir and creek , draw and chasm, the low places defining the spurs and ridges and foothills the way creases define the planes of a face, lower down the canyon cuts, and then the swales and valleys of the lowest slopes, the sinuous rivers and the dry beds where water used to run seeming to hold the hills the waves of the high plains all together and not the other way around… but what I loved the most from the first training flight was the neatness, the sense of everything in its place. The farms in their squared sections, the quartering county roads oriented to the cardinal compass points, the round bales and scattered cattle and horses as perfect in their patterns as sprays of stars and holding the same ruddy sun on their flanks…the immortal stillness of a landscape painting. ~ Peter Heller, #NFDB
373:Here we should quote especially those sections from Nietzsche's central morality-critical work The Genealogy of Morals that deal with their subject in a diction of Olympian clarity. In the decisive passage he discusses the practice forms of that life-denial or world-weariness which, according to Nietzsche, exemplifies the morphological circle of sick asceticisms in general:
'The ascetic [of the priestly-sick type] treats life as a wrong path on which one must walk backwards till one comes to the place where it starts; or he treats it as an error which one may, nay must, refute by action: for he demands that he should be followed; he enforces, where he can, his valuation of existence. What does this mean? Such a monstrous valuation is not an exceptional care, or a curiosity recorded in human history: it is one of the broadest and longest facts that exist. Reading from the vantage point of a distant star the capital letters of our earthly life would perchance lead to the conclusion that the earth was the truly ascetic planet, a den of discontented, arrogant and repulsive creature creatures, who never got rid of a deep disgust of themselves, of the
world, of all life, and did themselves as much hurt as possible out of pleasure in hurting - presumably their one and only pleasure. ~ Peter Sloterdijk,#NFDB
374:Fran had from an unsuitably early age been attracted by the heroic death, the famous last words, the tragic farewell. Her parents had on their shelves a copy of Brewer's 'Dictionary of Phase and fable', a book which, as a teenager, she would morbidly browse for hours. One of her favourite sections was 'Dying Sayings', with its fine mix of the pious, the complacent, the apocryphal, the bathetic and the defiant. Artists had fared well: Beethoven was alleged to have said 'I shall hear in heaven'; the erotic painter Etty had declared 'Wonderful! Wonderful this death!'; and Keats had died bravely, generously comforting his poor friend Severn.
Those about to be executed had clearly had time to prepare a fine last thought, and of these she favoured the romantic Walter Raleigh's, 'It matters little how the head lies, so the heart be right'. Harriet Martineau, who had suffered so much as a child from religion, as Fran had later discovered, had stoically remarked, 'I see no reason why the existence of Harriet Martineau should be perpetuated', an admirably composed sentiment which had caught the child Fran's attention long before she knew who Harriet Martineau was. But most of all she had liked the parting of Siward the Dane who had commended his men: 'Lift me up that I may die standing, not lying down like a cow'. ~ Margaret Drabble,#NFDB
375:Many teachers felt that no matter how creative they were in the classroom, it wouldn’t make a difference anyway. They talked about a devastating erosion in standards, how the students of today bore no resemblance to the students of even ten or fifteen years ago, how their preoccupations were with anything but school. It was hard for teachers not to feel depressed by the lack of rudimentary knowledge, like in the history class in which students were asked to name the president after John F. Kennedy. Several students meekly raised their hands and proffered the name of Harry Truman. None gave the correct answer of Lyndon Johnson, who also happened to have been a native Texan. In 1975, the average SAT score on the combined math and verbal sections at Permian was 963. For the senior class of 1988–89, the average combined SAT score was 85 points lower, 878. During the seventies, it had been normal for Permian to have seven seniors qualify as National Merit semi-finalists. In the 1988–89 school year the number dropped to one, which the superintendent of schools, Hugh Hayes, acknowledged was inexcusable for a school the size of Permian with a student body that was rooted in the middle class. (A year later, with the help of $15,000 in consultant’s fees to identify those who might pass the required test, the number went up to five.) ~ H G Bissinger, #NFDB
376:Benvenuta a la Via dell’Amore,” he says, poking a bright pink lock with Ashlee + Jake written on it in white paint.
“What are all the locks for?”
“Do you know the history of la Via dell’Amore?” I know a little, but I’d rather hear it from him, so I shake my head and he continues. “When this path between Riomaggiore and Manarola was not here, many people did not marry outside of their own village. But with the, ah, connection to the next village, love was exciting again. Lovers walked along the seaside here to meet with one another.”
I take in the view as we stroll the crowded path. High cliffs stretch up to our right, with sections of loose rock held down by wire mesh, padlocks hooked onto every wire within reaching distance. To our left, the Ligurian Sea--clear and bright, blue and green--glimmers in the afternoon sun. Fishing boats and passenger ferries race along the coast. The temptation to take pictures of every detail around me is strong, but that would require letting go of Bruno’s hand, and I’m not sure I want to just yet. I’m curious to see how long he’ll hold it.
“The locks are for the tourists, a symbol of love for all to see, for the eternity. Until they are cut down.”
I gape at him. “Cut down?”
He laughs. “Si. This path would be nothing but locks if they were not taken away. ~ Kristin Rae,#NFDB
377:But none of the feeling which the joys or misfortunes of a real person arouse in us can be awakened except through a mental picture of those joys or misfortunes; and the ingenuity of the first novelist lay in his understanding that, as the image was the one essential element in the complicated structure of our emotions, so that simplification of it which consisted in the suppression, pure and simple, of real people would be a decided improvement. A real person, profoundly as we may sympathise with him, is in a great measure perceptible only through our senses, that is to say, remains opaque, presents a dead weight which our sensibilities have not the strength to lift. If some misfortune comes to him, it is only in one small section of the complete idea we have of him that we are capable of feeling any emotion; indeed it is only in one small section of the complete idea he has of himself that he is capable of feeling any emotion either. The novelist's happy discovery was to think of substituting for those opaque sections, impenetrable to the human soul, their equivalent in immaterial sections, things, that is, which one's soul can assimilate. After which it matters not that the actions, the feelings of this new order of creatures appear to us in the guise of truth, since we have made them our own, since it is in ourselves that they are happening. ~ Marcel Proust, #NFDB
378:The newspapers kept stroking my fear. New surveys provided awful statistics on just about everything. Evidence suggested that we were not doing well. Researchers gloomily agreed. Environment psychologists were interviewed. Damage had ‘unwittingly’ been done. There were ‘feared lapses’. There were ‘misconceptions’ about potential. Situations had ‘deteriorated’. Cruelty was on the rise and there was nothing anyone could do about it. The populace was confounded, yet didn’t care. Unpublished studies hinted that we were all paying a price. Scientists peered into data and concluded that we should all be very worried. No one knew what normal behavior was anymore, and some argued that this was a form of virtue. And no one argued back. No one challenged anything. Anxiety was soaking up most people’s days. Everyone had become preoccupied with horror. Madness was fluttering everywhere. There was fifty years of research supporting this data. There were diagrams illustrating all of these problems – circles and hexagons and squares, different sections colored in lime or lilac or gray. Most troubling were the fleeting signs that nothing could transform any of this into something positive. You couldn’t help being both afraid and fascinated. Reading these articles made you feel that the survival of mankind didn’t seem very important in the long run. We were doomed. We deserved it. I was so tired. ~ Bret Easton Ellis, #NFDB
379:Nonetheless, when it finally ended and the hairdressers left and Tess insisted upon pulling her to the mirror, Fire saw, and understood, that everyone had done the job well. The dress, deep shimmering purple and utterly simple in design, was so beautifully-cut and so clingy and well-fitting that Fire felt slightly naked. And her hair. She couldn’t follow what they’d done with her hair, braids thin as threads in some places, looped and wound through the thick sections that fell over her shoulders and down her back, but she saw that the end result was a controlled wildness that was magnificent against her face, her body, and the dress. She turned to measure the effect on her guard - all twenty of them, for all had roles to play in tonight’s proceedings, and all were awaiting her orders. Twenty jaws hung slack with astonishment - even Musa’s, Mila’s, and Neel’s. Fire touched their minds, and was pleased, and then angry, to find them open as the glass roofs in July.
‘Take hold of yourselves,’ she snapped. ‘It’s a disguise, remember? This isn’t going to work if the people meant to help me can’t keep their heads.’
‘It will work, Lady Granddaughter.’ Tess handed Fire two knives in ankle holsters. ‘You’ll get what you want from whomever you want. Tonight King Nash would give you the Winged River as a present, if you asked for it. Dells, child - Prince Brigan would give you his best warhorse. ~ Kristin Cashore,#NFDB
380:But it was really the then-popular right-wing demagogue Glenn Beck who gave Republicans a taste of what was to come as the recession deepened. Beck was an apocalyptic yet strangely ebullient conspiracy theorist who on his daily Fox News broadcasts filled blackboard after blackboard with crazy Venn diagrams exposing the hidden links between 1960s radicals and Barack Obama. But he also broke with many Republican dogmas, particularly on economics and foreign policy, writing in one of his books, “Under President Bush, politics and global corporations dictated much of our economic and border policy. Nation building and internationalism also played a huge role in our move away from the founding principles.” Beck’s economic nationalism and isolationism struck a chord with the public, and many flocked to his sold-out rallies to hear him denounce phantom leftists but also Wall Street and the big banks. He even wrote a bestselling thriller in which all these evil forces join hands to squelch American liberty. For all his bombast, Beck was among the first on the right to report the truth that the American middle class was being hollowed out and that its children faced drastically reduced prospects. That a small class of highly educated people was benefiting from the new global economy and becoming fantastically wealthy. And that vast sections of the country had become deserted, heartbroken . . . and angry. Mainstream Republicans never got the message. Donald Trump did. ~ Mark Lilla, #NFDB
381:Across the ancient Roman Empire there were only four chariot teams, each designated by a color. By the fifth century, those had been reduced to two, the Blues and the Greens. At least once a week the gates of the Hippodrome would open, allowing thousands of Constantinople’s citizens to file in. To the left were the seats reserved for aristocrats and governmental officials. The closer that one could sit to the imperial loge, of course, the better. To the right were the sections for the regular citizens. Here, too, there were sharp divisions, first by team supporters and then by social status. And the divisions went deeper than that. The Blues and the Greens were not simply teams, but highly competitive clubs of sports fans, whose activities extended well beyond the games. They were, as historians refer to them, circus factions, and they had a clear organization. The faction leaders sat directly opposite the emperor; they were present for the award ceremonies and, in later centuries, took part in virtually all civic ceremonies inside and outside the Hippodrome. Emperors usually expressed a preference for one faction or the other (usually the Blues), and in later years the favored faction could occasionally provide an emperor with armed support against urban insurrections. It is not true, as one sometimes reads, that the factions were political parties. Instead, they were extremely enthusiastic fan clubs whose members, when unhappy, could become very, very dangerous. ~ Thomas F Madden, #NFDB
382:A more vain and absurd animal than you was certainly never allowed to cumber the earth. You had no right to be born, for you make no use of life. Instead of living for, in, and with yourself, as a reasonable being ought, you seek only to fasten your feebleness on some other person’s strength: if no one can be found willing to burden her or himself with such a fat, weak, puffy, useless thing, you cry out that you are ill-treated, neglected, miserable. Then, too, existence for you must be a scene of continual change and excitement, or else the world is a dungeon: you must be admired, you must be courted, you must be flattered - you must have music, dancing, and society - or you languish, you die away. Have you no sense to devise a system which will make you independent of all efforts, and all wills, but your own? Take one day; share it into sections; to each section apportion its task: leave no stray unemployed quarters of an hour, ten minutes, five minutes - include all; do each piece of business in its turn with method, with rigid regularity. The day will close almost before you are aware it has begun; and you are indebted to no one for helping you to get rid of one vacant moment: you have had to seek no one’s company, conversation, sympathy, forbearance; you have lived, in short, as an independent being ought to do. Take this advice: the first and last I shall offer you; then you will not want me or any one else, happen what may. Neglect it - go on as heretofore, craving, whining, and idling - and suffer the results of your idiocy, however bad and insuperable they may be. ~ Charlotte Bront, #NFDB
383:The aim of the next nine sections will be to present careful arguments to show that none of the loopholes (a), (b), and (c) can provide a plausible way to evade the contradiction of the robot. Accordingly, it, and we also, are driven to the unpalatable (d), if we are still insistent that mathematical understanding can be reduced to computation. I am sure that those concerned with artificial intelligence would find (d) to be as unpalatable as I find it to be. It provides perhaps a conceivable standpoint-essentially the A/D suggestion, referred to at the end of 1.3, whereby divine intervention is required for the implanting of an unknowable algorithm into each of our computer brains (by 'the best programmer in the business'). In any case, the conclusion 'unknowable'-for the very mechanisms that are ultimately responsible for our intelligence-would not be a very happy conclusion for those hoping actually to construct a genuinely artificially intelligent robot! It would not be a particularly happy conclusion, either, for those of us who hope to understand, in principle and in a scientific way, how human intelligence has actually arisen, in accordance with comprehensible scientific laws, such as those of physics, chemistry, biology, and natural selection-irrespective of any desire to reproduce such intelligence in a robot device. In my own opinion, such a pessimistic conclusion is not warranted, for the very reason that 'scientific comprehensibility' is a very different thing from 'computability'. The conclusion should be not that the underlying laws are incomprehensible, but that they are non-computable. ~ Roger Penrose, #NFDB
384:The trial, despite the subserviency of the court to the Nazi authorities, cast a great deal of suspicion on Goering and the Nazis, but it came too late to have any practical effect. For Hitler had lost no time in exploiting the Reichstag fire to the limit. On the day following the fire, February 28, he prevailed on President Hindenburg to sign a decree “for the Protection of the People and the State” suspending the seven sections of the constitution which guaranteed individual and civil liberties. Described as a “defensive measure against Communist acts of violence endangering the state,” the decree laid down that: Restrictions on personal liberty, on the right of free expression of opinion, including freedom of the press; on the rights of assembly and association; and violations of the privacy of postal, telegraphic and telephonic communications; and warrants for house searchers, orders for confiscations as well as restrictions on property, are also permissible beyond the legal limits otherwise prescribed. In addition, the decree authorized the Reich government to take over complete power in the federal states when necessary and imposed the death sentence for a number of crimes, including “serious disturbances of the peace” by armed persons.8 Thus with one stroke Hitler was able not only to legally gag his opponents and arrest them at his will but, by making the trumped-up Communist threat “official,” as it were, to throw millions of the middle class and the peasantry into a frenzy of fear that unless they voted for National Socialism at the elections a week hence, the Bolsheviks might take over. ~ William L Shirer, #NFDB
385:The success of totalitarian movements among the masses meant the end of two illusions of democratically ruled countries in general and of European nation-states and their party system in particular. The first was that the people in its majority had taken an active part in government and that each individual was in sympathy with one’s own or somebody else’s party. On the contrary, the movements showed that the politically neutral and indifferent masses could easily be the majority in a democratically ruled country, that therefore a democracy could function according to rules which are actively recognized by only a minority. The second democratic illusion exploded by the totalitarian movements was that these politically indifferent masses did not matter, that they were truly neutral and constituted no more than the inarticulate backward setting for the political life of the nation. Now they made apparent what no other organ of public opinion had ever been able to show, namely, that democratic government had rested as much on the silent approbation and tolerance of the indifferent and inarticulate sections of the people as on the articulate and visible institutions and organizations of the country. Thus when the totalitarian movements invaded Parliament with their contempt for parliamentary government, they merely appeared inconsistent: actually, they succeeded in convincing the people at large that parliamentary majorities were spurious and did not necessarily correspond to the realities of the country, thereby undermining the self-respect and the confidence of governments which also believed in majority rule rather than in their constitutions. ~ Hannah Arendt, #NFDB
386:Roger snapped on the large, battery-powered radio. He rolled the dial around, but all he got was static. Finally, he heard a signal, and he tuned it in. A badly modulated voice droned through the interference. It sounded as if it were a war correspondent sending a signal from very far away. Steve clicked off the TV set so that they would better be able to hear the announcer: “. . . Reports that communications with Detroit have been knocked out along with Atlanta, Boston and certain sections of Philadelphia and New York City . . .” “Philly . . .” Roger said almost to himself. “I know WGON is out by now,” Steve said with animation. “It was a madhouse back there . . . people are crazy . . . if they’d just organize. It’s total confusion. I don’t believe it’s gotten this bad. I don’t believe they can’t handle it.” He looked around the room proudly. “Look at us. Look at what we were able to do today.” A few feet away, still in a slumped position by the pyramid of cartons, Peter’s eyes blinked open. He had been listening to what he wanted to hear, and now this statement by the kid really made him take notice. His eyes moved slightly to the side so that he could watch Stephen. The young man was gesturing wildly with his hands, going on and on about their exploits as a team. The other two didn’t realize Peter was awake. Roger nodded his head, but it didn’t seem as if he were really listening to Steve’s ramblings. “We knocked the shit out of ’em, and they never touched us,” Steve exclaimed. “Not really,” he said in a quieter tone. The rumbling voice erupted from the other side of the room. “They touched us good, Flyboy. We’re lucky to get out with our asses. You don’t forget that! ~ George A Romero, #NFDB
387:When I was a child growing up in Salinas we called San Francisco “the City”. Of course it was the only city we knew, but I still think of it as the City, and so does everyone else who has ever associated with it. A strange and exclusive work is “city”. Besides San Francisco, only small sections of London and Rome stay in the mind as the City. New Yorkers say they are going to town. Paris has no title but Paris. Mexico City is the Capital.
Once I knew the City very well, spent my attic days there, while others were being a lost generation in Paris. I fledged in San Francisco, climbed its hills, slept in its parks, worked on its docks, marched and shouted in its revolts. In a way I felt I owned the City as much as it owned me.
San Francisco put on a show for me. I saw her across the bay, from the great road that bypasses Sausalito and enters the Golden Gate Bridge. The afternoon sun painted her white and gold---rising on her hills like a noble city in a happy dream. A city on hills has it over flat-land places. New York makes its own hills with craning buildings, but this gold and white acropolis rising wave on wave against the blue of the Pacific sky was a stunning thing, a painted thing like a picture of a medieval Italian city which can never have existed. I stopped in a parking place to look at her and the necklace bridge over the entrance from the sea that led to her. Over the green higher hills to the south, the evening fog rolled like herds of sheep coming to cote in the golden city. I’ve never seen her more lovely. When I was a child and we were going to the City, I couldn’t sleep for several nights before, out of busting excitement. She leaves a mark. ~ John Steinbeck,#NFDB
388:The Earth should not be cut up into hundreds of different sections, each inhabited by a self-defined segment of humanity that considers its own welfare and its own "national security" to be paramount above all other consideration.
I am all for cultural diversity and would be willing to see each recognizable group value its cultural heritage. I am a New York patriot, for instance, and if I lived in Los Angeles, I would love to get together with other New York expatriates and sing "Give My Regards to Broadway."
This sort of thing, however, should remain cultural and benign. I'm against it if it means that each group despises others and lusts to wipe them out. I'm against arming each little self-defined group with weapons with which to enforce its own prides and prejudices.
The Earth faces environmental problems right now that threaten the imminent destruction of civilization and the end of the planet as a livable world. Humanity cannot afford to waste its financial and emotional resources on endless, meaningless quarrels between each group and all others. there must be a sense of globalism in which the world unites to solve the real problems that face all groups alike.
Can that be done? The question is equivalent to: Can humanity survive?
I am not a Zionist, then, because I don't believe in nations, and because Zionism merely sets up one more nation to trouble the world. It sets up one more nation to have "rights" and "demands" and "national security" and to feel it must guard itself against its neighbors.
There are no nations! There is only humanity. And if we don't come to understand that right soon, there will be no nations, because there will be no humanity. ~ Isaac Asimov,#NFDB
389:The anti-technological hysteria that holds broad sections of the Western world in its grip is a product of metaphysics’ decay: it is betrayed by the fact that it clings to false classifications of beings in order to revolt against processes in which the overcoming of these classifications has already been carried out. It is reactionary in the essential sense of the word, because it expresses the ressentiment of obsolete bivalence against a polyvalence that it does not understand. That holds above all for the habits of the critique of power, which are always still unconsciously motivated by metaphysics. Under the old metaphysical schema the division of beings into subject and object is mirrored in the descending grade between master and slave and between worker and material. Within this disposition the critique of power can only be articulated as the resistance of the oppressed object-slave-material side to the subject-master-worker side. But ever since the statement ‘There is information,’ alias ‘There are systems,’ has been in power this opposition has lost its meaning and develops more and more into a playground for pseudo-conflicts. In fact, the hysteria amounts to searching for a master so as to be able to rise up against him. One cannot rule out the possibility that the effect, i.e., the master, has long been on the verge of dissolving and for the most part remains alive as a postulate of the slave fixated on rebellion—as a historicized Left and as a museum humanism. In contrast, a living leftist principle would have to prove itself anew by a creative dissidence, just as the thinking of homo humanus asserts itself in the poetic resistance to the metaphysical and technocratic reflexes of humanolatry. ~ Peter Sloterdijk, #NFDB
390:It is our shame and disgrace today that so many Christians—I will be more specific: so many of the soundest and most orthodox Christians—go through this world in the spirit of the priest and the Levite in our Lord’s parable, seeing human needs all around them, but (after a pious wish, and perhaps a prayer, that God might meet those needs) averting their eyes and passing by on the other side. That is not the Christmas spirit. Nor is it the spirit of those Christians—alas, they are many—whose ambition in life seems limited to building a nice middle-class Christian home, and making nice middle-class Christian friends, and bringing up their children in nice middle-class Christian ways, and who leave the submiddle-class sections of the community, Christian and non-Christian, to get on by themselves. The Christmas spirit does not shine out in the Christian snob, For the Christmas spirit is the spirit of those who, like their Master, live their whole lives on the principle of making themselves poor-spending and being spent—to enrich their fellow humans, giving time, trouble, care and concern, to do good to others—and not just their own friends—in whatever way there seems need. There are not as many who show this spirit as there should be. If God in mercy revives us, one of the things he will do will be to work more of this spirit in our hearts and lives. If we desire spiritual quickening for ourselves individually, one step we should take is to seek to cultivate this spirit. “You know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich” (2 Cor 8:9). “Your attitude should be the same as that of Christ Jesus” (Phil 2:5). “I will run the way of thy commandments, when thou shalt enlarge my heart” (Ps 119:32 KJV). ~ J I Packer, #NFDB
391:But paging through it for the first time while actually sitting on the trail was less reassuring than I’d hoped. There were things I’d overlooked, I saw now, such as a quote on page 6 by a fellow named Charles Long, with whom the authors of The Pacific Crest Trail, Volume 1: California heartily agreed, that said, “How can a book describe the psychological factors a person must prepare for … the despair, the alienation, the anxiety and especially the pain, both physical and mental, which slices to the very heart of the hiker’s volition, which are the real things that must be planned for? No words can transmit those factors …” I sat pie-eyed, with a lurching knowledge that indeed no words could transmit those factors. They didn’t have to. I now knew exactly what they were. I’d learned about them by having hiked a little more than three miles in the desert mountains beneath a pack that resembled a Volkswagen Beetle. I read on, noting intimations that it would be wise to improve one’s physical fitness before setting out, to train specifically for the hike, perhaps. And, of course, admonishments about backpack weight. Suggestions even to refrain from carrying the entire guidebook itself because it was too heavy to carry all at once and unnecessary anyway—one could photocopy or rip out needed sections and include the necessary bit in the next resupply box. I closed the book. Why hadn’t I thought of that? Of ripping the guidebook into sections? Because I was a big fat idiot and I didn’t know what the hell I was doing, that’s why. And I was alone in the wilderness with a beast of a load to carry while finding that out. I wrapped my arms around my legs and pressed my face into the tops of my bare knees and closed my eyes, huddled into the ball of myself, the wind whipping my shoulder-length hair in a frenzy. ~ Cheryl Strayed, #NFDB
392:Here are several rules that worked for me as I grew from a wild amateur into an erratic semiprofessional and finally into a calm professional trader. You may change this list to suit your personality. Decide that you are in the market for the long haul—that is, you want to be a trader even 20 years from now. Learn as much as you can. Read and listen to experts, but keep a degree of healthy skepticism about everything. Ask questions, and do not accept experts at their word. Do not get greedy and rush to trade—take your time to learn. The markets will be there, offering more good opportunities in the months and years ahead. Develop a method for analyzing the market—that is, “If A happens, then B is likely to happen.” Markets have many dimensions—use several analytic methods to confirm trades. Test everything on historical data and then in the markets, using real money. Markets keep changing—you need different tools for trading bull and bear markets and transitional periods as well as a method for telling the difference (see the sections on technical analysis). Develop a money management plan. Your first goal must be long-term survival; your second goal, a steady growth of capital; and your third goal, making high profits. Most traders put the third goal first and are unaware that goals 1 and 2 exist (see Section 9, “Risk Management”). Be aware that a trader is the weakest link in any trading system. Go to a meeting of Alcoholics Anonymous to learn how to avoid losses or develop your own method for cutting out impulsive trades. Winners think, feel, and act differently than losers. You must look within yourself, strip away your illusions, and change your old ways of being, thinking, and acting. Change is hard, but if you want to be a professional trader, you have to work on changing and developing your personality. ~ Anonymous, #NFDB
393:Joining the world of shapes to the world of numbers in this way represented a break with the past. New geometries always begin when someone changes a fundamental rule. Suppose space can be curved instead of flat, a geometer says, and the result is a weird curved parody of Euclid that provides precisely the right framework for the general theory of relativity. Suppose space can have four dimensions, or five, or six. Suppose the number expressing dimension can be a fraction. Suppose shapes can be twisted, stretched, knotted. Or, now, suppose shapes are defined, not by solving an equation once, but by iterating it in a feedback loop.
Julia, Fatou, Hubbard, Barnsley, Mandelbrot-these mathematicians changed the rules about how to make geometrical shapes. The Euclidean and Cartesian methods of turning equations into curves are familiar to anyone who has studied high school geometry or found a point on a map using two coordinates. Standard geometry takes an equation and asks for the set of numbers that satisfy it. The solutions to an equation like x^2 + y^2 = 1, then, form a shape, in this case a circle. Other simple equations produce other pictures, the ellipses, parabolas, and hyperbolas of conic sections or even the more complicated shapes produced by differential equations in phase space. But when a geometer iterates an equation instead of solving it, the equation becomes a process instead of a description, dynamic instead of static. When a number goes into the equation, a new number comes out; the new number goes in, and so on, points hopping from place to place. A point is plotted not when it satisfies the equation but when it produces a certain kind of behavior. One behavior might be a steady state. Another might be a convergence to a periodic repetition of states. Another might be an out-of-control race to infinity. ~ James Gleick,#NFDB
394:Did you like the younger Alice best? Or did you relate more to the older Alice? What would your younger self of ten years ago think of the person you are today? What would surprise your younger self most about the life you’re currently leading? What would disappoint you? What would you think of your children? Are they how you imagined they would be? Are you the parent you envisioned? Why or why not? Alice is shocked by many transformations—her gym-toned body, her clothes, her house. Are you more or less polished than you were a decade ago? And do you think there’s any deeper significance to such change? Do you think it was realistic that Alice ended up back with Nick? Were you happy with that ending? Do you think they would have ended up together if she hadn’t lost her memory? In order for Nick to be successful at his job, was it inevitable that he would spend less time with his family and thereby grow apart from Alice? How did you feel about the sections written from the perspectives of Elisabeth and Frannie? Did they add to your enjoyment of the book, or would you have preferred to have it written entirely from Alice’s point of view? Do you think it was unavoidable that Elisabeth and Alice had grown apart, because of the tension caused by Elisabeth’s infertility versus Alice’s growing family? Or do you think their rift had more to do with the kind of people both of them had become? It’s not only Alice who changed over the last decade. Elisabeth changed, too. Do you think she would have been so accepting of the new Alice at the end if she herself didn’t get pregnant? Out of all the characters in the book, who do you think had changed the most over the past decade and why? The film rights to the book have been sold to Fox 2000—who do you think would be good in the lead roles? If you were to write a letter to your future self to be opened in ten years, what would you say? ~ Liane Moriarty, #NFDB
395:Georgiana, a more vain and absurd animal than you, was certainly never allowed to cumber the earth. You had no right to be born; for you make no use of life. Instead of living for, in, and with yourself, as a reasonable being ought, you seek only to fasten your feebleness on some other person’s strength: if no one can be found willing to burden her or himself with such a fat, weak, puffy, useless thing, you cry out that you are ill-treated, neglected, miserable. Then, too, existence for you must be a scene of continual change and excitement, or else the world is a dungeon: you must be admired, you must be courted, you must be flattered—you must have music, dancing, and society—or you languish, you die away. Have you no sense to devise a system which will make you independent of all efforts, and all wills, but your own? Take one day; share it into sections; to each section apportion its task: leave no stray unemployed quarters of an hour, ten minutes, five minutes, include all; do each piece of business in its turn with method, with rigid regularity. The day will close almost before you are aware it has begun; and you are indebted to no one for helping you to get rid of one vacant moment; you have had to seek no one's company, conversation, sympathy, forbearance; you have lived, in short, as an independent being ought to do. Take this advice: the first and last I shall offer you...After my mother's death, I wash my hands of you; from the day her coffin is carried to the vault in Gateshead church, you and I will be as separate as if we had never known each other. You need not think that because we chanced to be born of the same parents, I shall suffer you to fasten me down by even the feeblest claim. I can tell you this--if the whole human race, ourselves excepted, were swept away, and we two stood alone on the earth, I would leave you in the old world, and betake myself to the new. ~ Charlotte Bront, #NFDB
396:Where’s Sam?” Brianna asked.
“He’s out. So is Edilio,” Dekka said. “You going to tell us what’s in the bag or do we have to guess?”
Brianna stopped. She was disappointed. In her imagination the big revelation would have been to an admiring Sam Temple. He was the one she wanted to impress. Failing that, Edilio, who was generally warm and sweet to her.
But she was tired and wanted to put the bag down. Also, she couldn’t keep the secret any longer.
She climbed nimbly up to the top deck of the boat, grinned, and said, “Is it anyone’s birthday? Because I have a present.”
“Breeze,” Dekka warned.
So Brianna opened the bag. Dekka looked inside. “What is it?”
So Brianna upended the bag. Dead lizards, broken eggs, and Drake’s head landed on the antiskid flooring.
“Ahhhh!” Astrid screamed.
“Ah, Jesus!” Dekka yelled.
“I know,” Brianna said proudly.
What lay there was something to strike envy into the heart of a horror movie special-effects expert. The two halves of Drake’s head had started to rejoin. But because the halves had been tossed wildly together, the process was very incomplete. Very.
In fact at the moment the halves were backward, so that the left half was looking one direction and the right half another. Sections of neck and spine stuck both up and down. The part that held most of Drake’s mouth was stuffed with hair from the back of his head.
And, somehow, bits of dead lizard were squeezed in between. But the dead lizards thus incorporated were no longer dead. And there was egg white smeared across one eye.
The mouth was trying to speak and not managing it.
A lizard tail whipped one eye—hard to tell if it was left or right—a parody of Drake’s whip arm.
The three of them stared: Astrid with blue eyes wide, hand over mouth; Dekka with mouth wide open and brow furrowed; Brianna like a proud school kid showing off her art project.
“Ta-da!” Brianna said. ~ Michael Grant,#NFDB
397:Don't listen to Hassan i Sabbah," they will tell you. "He wants to take your body and all pleasures of the body away from you. Listen to us. We are serving The Garden of Delights Immortality Cosmic Consciousness The Best Ever In Drug Kicks. And love love love in slop buckets. How does that sound to you boys? Better than Hassan i Sabbah and his cold windy bodiless rock? Right?"
At the immediate risk of finding myself the most unpopular character of all fiction—and history is fiction—I must say this:
"Bring together state of news—Inquire onward from state to doer—Who monopolized Immortality? Who monopolized Cosmic Consciousness? Who monopolized Love Sex and Dream? Who monopolized Life Time and Fortune? Who took from you what is yours? Now they will give it all back? Did they ever give anything away for nothing? Did they ever give any more than they had to give? Did they not always take back what they gave when possible and it always was? Listen: Their Garden Of Delights is a terminal sewer—I have been at some pains to map this area of terminal sewage in the so called pornographic sections of Naked Lunch and Soft Machine—Their Immortality Cosmic Consciousness and Love is second-run grade-B shit—Their drugs are poison designed to beam in Orgasm Death and Nova Ovens—Stay out of the Garden of Delights—It is a man-eating trap that ends in green goo—Throw back their ersatz Immortality—It will fall apart before you can get out of The Big Store—Flush their drug kicks down the drain—They are poisoning and monopolizing the hallucinogen drugs—learn to make it without any chemical corn—All that they offer is a screen to cover retreat from the colony they have so disgracefully mismanaged. To cover travel arrangements so they will never have to pay the constituents they have betrayed and sold out. Once these arrangements are complete they will blow the place up behind them. ~ William S Burroughs,#NFDB
398:Dear Net-Mail User [ EweR-635-78-2267-3 aSp]: Your mailbox has just been rifled by EmilyPost, an autonomous courtesy-worm chain program released in October 2036 by an anonymous group of net subscribers in western Alaska. [ ref: sequestered confession 592864-2376298.98634, deposited with Bank Leumi 10/23/36:20:34:21. Expiration-disclosure 10 years.] Under the civil disobedience sections of the Charter of Rio, we accept in advance the fines and penalties that will come due when our confession is released in 2046. However we feel that’s a small price to pay for the message brought to you by EmilyPost. In brief, dear friend, you are not a very polite person. EmilyPost’s syntax analysis subroutines show that a very high fraction of your Net exchanges are heated, vituperative, even obscene. Of course you enjoy free speech. But EmilyPost has been designed by people who are concerned about the recent trend toward excessive nastiness in some parts of the Net. EmilyPost homes in on folks like you and begins by asking them to please consider the advantages of politeness. For one thing, your credibility ratings would rise. (EmilyPost has checked your favorite bulletin boards, and finds your ratings aren’t high at all. Nobody is listening to you, sir!) Moreover, consider that courtesy can foster calm reason, turning shrill antagonism into useful debate and even consensus. We suggest introducing an automatic delay to your mail system. Communications are so fast these days, people seldom stop and think. Some Net users act like mental patients who shout out anything that comes to mind, rather than as functioning citizens with the human gift of tact. If you wish, you may use one of the public-domain delay programs included in this version of EmilyPost, free of charge. Of course, should you insist on continuing as before, disseminating nastiness in all directions, we have equipped EmilyPost with other options you’ll soon find out about… ~ David Brin, #NFDB
399:Most of the mortgaged farmers.
Most of the white-collar workers who had been unemployed these three years and four and five.
Most of the people on relief rolls who wanted more relief.
Most of the suburbanites who could not meet the installment payments on the electric washing machine.
Such large sections of the American Legion as believed that only Senator Windrip would secure for them, and perhaps increase, the bonus.
Such popular Myrtle Boulevard or Elm Avenue preachers as, spurred by the examples of Bishop Prang and Father Coughlin, believed they could get useful publicity out of supporting a slightly queer program that promised prosperity without anyone's having to work for it.
The remnants of the Kuklux Klan, and such leaders of the American Federation of Labor as felt they had been inadequately courted and bepromised by the old-line politicians, and the non-unionized common laborers who felt they had been inadequately courted by the same A.F. of L.
Back-street and over-the-garage lawyers who had never yet wangled governmental jobs.
The Lost Legion of the Anti-Saloon League—since it was known that, though he drank a lot, Senator Windrip also praised teetotalism a lot, while his rival, Walt Trowbridge, though he drank but little, said nothing at all in support of the Messiahs of Prohibition. These messiahs had not found professional morality profitable of late, with the Rockefellers and Wanamakers no longer praying with them nor paying.
Besides these necessitous petitioners, a goodish number of burghers who, while they were millionaires, yet maintained that their prosperity had been sorely checked by the fiendishness of the bankers in limiting their credit.
These were the supporters who looked to Berzelius Windrip to play the divine raven and feed them handsomely when he should become President, and from such came most of the fervid elocutionists who campaigned for him through September and October. ~ Sinclair Lewis,#NFDB
400:Duke
He was hit back of the head for a haul of $15,
a Diner’s Club Card and picture of his daughter in a helmet
on a horse tethered to a pole that centered
its revolving universe. Pacing the halls, he’d ask
for a blow job he didn’t want. The ward’s new visitors
didn’t know this request was all the injury
had left him to say, and would be shamed or pissed,
a few hitting him as he stood with his mouth
slightly open and large frame leaning in. His wife
divorced him for good and blameless reasons. He would not
be coming home to share his thoughts on film and weather,
or remembering her any longer than it took to leave a room.
He liked ham. Kept newspapers in drawers and under his bed,
each unread page hand-pressed flat. And when it snowed
he leaned into one of the sealed, unbreakable windows,
a cheek to the cool glass as he held his fingers
over his mouth and moaned low and constant like the sound
of a boat on the far side of a lake. When he died
they cut him open to see how his habits had been rewired
and so tightly looped. Having known him they were afraid
of what can happen when you cross the lot to the office
or pull up to a light and thump the wheel as you might
any hour. If you stare at the dyed
and beautiful cross sections of a brain, it’s natural
to wonder how we extract the taste of coffee
or sense of a note accurately found and held on an oboe
from this bramble. On Duke’s slides they circled
the regions of blight which explain
why almost all behavior we recognize as human was lost,
but not why a man who’d curl into a ball
like a caterpillar when barely touched, could only ask
for sex, for intimacy, for the very thing
15
he could least accept and lived twelve years without,
no embrace or caress, no kiss on the lips before sleep,
until he died in the lounge looking out on winter sky
that seemed eager to snow all day but didn’t.
~ Bob Hicok,#NFDB
401:transient and in the context of eternity ephemeral, only perceived as having such characteristics as ―solidity‖, ―liquidity‖, ―form‖ and other physically discernible characteristics through the mediation of the five physical senses, which in turn perpetuate these illusions. Earth Herself, the suns, planets, galaxies and other creations in the physical Universe were created by the Mind of The Source during an act of creation that commenced with The Source, The First Cause, God, projecting outwards with ever decreasing vibration and increasing density, until finally differentiating into matter, finally resulting in the formation of the physical Universe.Nevertheless, the physical Universe is still transient to the extent they can only exist in its present form while The Source chooses to continue to maintain the Thought Forms that constitute the physical Universe and all its manifestations. The discovery of the characteristics of Quanta further underlines the extremely important fact that everyone without exception creates their own reality. These factors equally apply to the inner worlds, including the Astral worlds to where most people will transition after physical death, and where anything can be manifested instantly through the focused powers of the Mind in the form of thoughts, intent and imagination. We will discuss manifestation with the power of the Mind in much more detail in later sections of this book. The Astral and inner dimensions or spheres of reality exist at a much higher level of vibration or Energy than the physical world, and Quanta of Energy, identical to vibration or Light in the Universal sense, are much more easily influenced by the power of the Mind―the inner spheres of life being ―Mind worlds‖. Physicist Nick Herbert likened the behaviour of Quanta to ―a radically ambiguous and ceaselessly flowing quantum soup‖. Nick Herbert goes on to observe that ―humans can never experience the true nature of quantum reality, Life, the Universe and Destiny of Mankind 74 ~ Anonymous, #NFDB
402:After Us, the Salamanders!, The Future belongs to the Newts, Newts Mean Cultural Revolution. Even if they don't have their own art (they explained) at least they are not burdened with idiotic ideals, dried up traditions and all the rigid and boring things taught in schools and given the name of poetry, music, architecture, philosophy and culture in any of its forms. The word culture is senile and it makes us sick. Human art has been with us for too long and is worn-out and if the newts have never fallen for it we will make a new art for them. We, the young, will blaze the path for a new world of salamandrism: we wish to be the first newts, we are the salamanders of tomorrow! And so the young poetic movement of salamandrism was born, triton - or tritone - music was composed and pelagic painting, inspired by the shape world of jellyfish, fish and corals, made its appearance. There were also the water regulating structures made by the newts themselves which were discovered as a new source of beauty and dignity. We've had enough of nature, the slogans went; bring on the smooth, concrete shores instead of the old and ragged cliffs! Romanticism is dead; the continents of the future will be outlined with clean straight lines and re-shaped into conic sections and rhombuses; the old geological must be replaced with a world of geometry. In short, there was once again a new trend that was to be the thing of the future, a new aesthetic sensation and new cultural manifestoes; anyone who failed to join in with the rise of salamandrism before it was too late felt bitterly that he had missed his time, and he would take his revenge by making calls for the purity of mankind, a return to the values of the people and nature and other reactionary slogans. A concert of tritone music was booed off the stage in Vienna, at the Salon des Indépendents in Paris a pelagic painting called Capriccio en Bleu was slashed by an unidentified perpetrator; salamandrism was simply victorious, and its rise was unstoppable. ~ Karel apek, #NFDB
403:fuck VULGAR SLANG v. [trans.] 1 have sexual intercourse with (someone). [intrans.] (of two people) have sexual intercourse. 2 ruin or damage (something). n. an act of sexual intercourse. [with adj.] a sexual partner. exclam. used alone or as a noun (the fuck) or a verb in various phrases to express anger, annoyance, contempt, impatience, or surprise, or simply for emphasis. go fuck yourself an exclamation expressing anger or contempt for, or rejection of, someone. not give a fuck (about) used to emphasize indifference or contempt. fuck around spend time doing unimportant or trivial things. have sexual intercourse with a variety of partners. (fuck around with) meddle with. fuck off [usu. in imperative] (of a person) go away. fuck someone over treat someone in an unfair or humiliating way. fuck someone up damage or confuse someone emotionally. fuck something up (or fuck up) do something badly or ineptly. fuck·a·ble adj. early 16th cent.: of Germanic origin (compare Swedish dialect focka and Dutch dialect fokkelen); possibly from an Indo-European root meaning 'strike', shared by Latin pugnus 'fist'. Despite the wideness and proliferation of its use in many sections of society, the word fuck remains (and has been for centuries) one of the most taboo words in English. Until relatively recently, it rarely appeared in print; even today, there are a number of euphemistic ways of referring to it in speech and writing, e.g., the F-word, f***, or fk. fuck·er n. VULGAR SLANG a contemptible or stupid person (often used as a general term of abuse). fuck·head n. VULGAR SLANG a stupid or contemptible person (often used as a general term of abuse). fuck·ing adj. [attrib.] & adv. [as submodifier] VULGAR SLANG used for emphasis or to express anger, annoyance, contempt, or surprise. fuck-me adj. VULGAR SLANG (of clothing, esp. shoes) inviting or perceived as inviting sexual interest. fuck-up n. VULGAR SLANG a mess or muddle. a person who has a tendency to make a mess of things. fuck·wit n. CHIEFLY BRIT., VULGAR SLANG a stupid or contemptible person (often used as a general term of abuse). fu·coid ~ Oxford University Press, #NFDB
404:Popularity does not guarantee literary quality, as everybody knows, but it never comes about for no reason. Nor are those reasons always and necessarily feeble or meretricious ones, though there has long been a tendency among the literary and educational elite to think so. To give just one example, in my youth Charles Dickens was not regarded as a suitable author for those reading English Studies at university, because for all his commercial popularity (or perhaps because of his commercial popularity) he had been downgraded from being ‘a novelist’ to being ‘an entertainer’. The opinion was reversed as critics developed broader interests and better tools; but although critical interest has stretched to include Dickens, it has not for the most part stretched to include Tolkien, and is still uneasy about the whole area of fantasy and the fantastic – though this includes, as has been said, many of the most serious and influential works of the whole of the later twentieth century, and its most characteristic, novel and distinctive genres (such as science fiction).
The qualitative case for these genres, including the fantasy genre, needs to be made, and the qualitative case for Tolkien must be a major part of it. It is not a particularly difficult case to make, but it does require a certain open-mindedness as to what people are allowed to get from their reading. Too many critics have defined ‘quality’ in such a way as to exclude anything other than what they have been taught to like. To use the modern jargon, they ‘privilege’ their own assumptions and prejudices, often class-prejudices, against the reading choices of their fellowmen and fellow-women, often without thinking twice about it. But many people have been deeply and lastingly moved by Tolkien’s works, and even if one does not share the feeling, one should be able to understand why.
In the following sections, I consider further the first two arguments outlined above, and set out the plan and scope of the chapters which follow, which form in their entirety my expansion of the third argument, about literary quality; and my answer to the question about what Tolkien felt he had to say. ~ Tom Shippey,#NFDB
405:Tortoise Shell
The Cross, the Cross
Goes deeper in than we know,
Deeper into life;
Right into the marrow
And through the bone.
Along the back of the baby tortoise
The scales are locked in an arch like a bridge,
Scale-lapping, like a lobster's sections
Or a bee's.
Then crossways down his sides
Tiger-stripes and wasp-bands.
Five, and five again, and five again,
And round the edges twenty-five little ones,
The sections of the baby tortoise shell.
Four, and a keystone;
Four, and a keystone;
Four, and a keystone;
Then twenty-four, and a tiny little keystone.
It needed Pythagoras to see life playing with counters on the living back
Of the baby tortoise;
Life establishing the first eternal mathematical tablet,
Not in stone, like the Judean Lord, or bronze, but in life-clouded, life-rosy tortoise
shell.
The first little mathematical gentleman
Stepping, wee mite, in his loose trousers
Under all the eternal dome of mathematical law.
Fives, and tens,
Threes and fours and twelves,
All the volte face of decimals,
The whirligig of dozens and the pinnacle of seven.
Turn him on his back,
The kicking little beetle,
168
And there again, on his shell-tender, earth-touching belly,
The long cleavage of division, upright of the eternal cross
And on either side count five,
On each side, two above, on each side, two below
The dark bar horizontal.
The Cross!
It goes right through him, the sprottling insect,
Through his cross-wise cloven psyche,
Through his five-fold complex-nature.
So turn him over on his toes again;
Four pin-point toes, and a problematical thumb-piece,
Four rowing limbs, and one wedge-balancing head,
Four and one makes five, which is the clue to all mathematics.
The Lord wrote it all down on the little slate
Of the baby tortoise.
Outward and visible indication of the plan within,
The complex, manifold involvednes,s of an individual creature
Plotted out
On this small bird, this rudiment,
This little dome, this pediment
Of all creation,
This slow one.
~ David Herbert Lawrence,#NFDB
406:Masters are under no cosmic compulsion to limit their residence.” My companion glanced at me quizzically. “The Himalayas in India and Tibet have no monopoly on saints. What one does not trouble to find within will not be discovered by transporting the body hither and yon. As soon as the devotee is willing to go even to the ends of the earth for spiritual enlightenment, his guru appears nearby.” I silently agreed, recalling my prayer in the Benares hermitage, followed by the meeting with Sri Yukteswar in a crowded lane. “Are you able to have a little room where you can close the door and be alone?” “Yes.” I reflected that this saint descended from the general to the particular with disconcerting speed. “That is your cave.” The yogi bestowed on me a gaze of illumination which I have never forgotten. “That is your sacred mountain. That is where you will find the kingdom of God.” His simple words instantaneously banished my life-long obsession for the Himalayas. In a burning paddy field I awoke from the monticolous dreams of eternal snows. “Young sir, your divine thirst is laudable. I feel great love for you.” Ram Gopal took my hand and led me to a quaint hamlet. The adobe houses were covered with coconut leaves and adorned with rustic entrances. The saint seated me on the umbrageous bamboo platform of his small cottage. After giving me sweetened lime juice and a piece of rock candy, he entered his patio and assumed the lotus posture. In about four hours, I opened my meditative eyes and saw that the moonlit figure of the yogi was still motionless. As I was sternly reminding my stomach that man does not live by bread alone, Ram Gopal approached me. “I see you are famished; food will be ready soon.” A fire was kindled under a clay oven on the patio; rice and dal were quickly served on large banana leaves. My host courteously refused my aid in all cooking chores. ‘The guest is God,’ a Hindu proverb, has commanded devout observance from time immemorial. In my later world travels, I was charmed to see that a similar respect for visitors is manifested in rural sections of many countries. The city dweller finds the keen edge of hospitality blunted by superabundance of strange faces. ~ Paramahansa Yogananda, #NFDB
407:There is one are of work that should be mentioned here, referred to as 'automatic theorem proving'. One set of procedures that would come under this heading consists of fixing some formal system H, and trying to derive theorems within this system. We recall, from 2.9, that it would be an entirely computational matter to provide proofs of all the theorems of H one after the other. This kind of thing can be automated, but if done without further thought or insight, such an operation would be likely to be immensely inefficient. However, with the employment of such insight in the setting up of the computational procedures, some quite impressive results have been obtained. In one of these schemes (Chou 1988), the rules of Euclidean geometry have been translated into a very effective system for proving (and sometimes discovering) geometrical theorems. As an example of one of these, a geometrical proposition known as V. Thebault's conjecture, which had been proposed in 1938 (and only rather recently proved, by K.B. Taylor in 1983), was presented to the system and solved in 44 hours' computing time.
More closely analogous to the procedures discussed in the previous sections are attempts by various people over the past 10 years or so to provide 'artificial intelligence' procedures for mathematical 'understanding'. I hope it is clear from the arguments that I have given, that whatever these systems do achieve, what they do not do is obtain any actual mathematical understanding! Somewhat related to this are attempts to find automatic theorem-generating systems, where the system is set up to find theorems that are regarded as 'interesting'-according to certain criteria that the computational system is provided with. I do think that it would be generally accepted that nothing of very great actual mathematical interest has yet come out of these attempts. Of course, it would be argued that these are early days yet, and perhaps one may expect something much more exciting to come out of them in the future. However, it should be clear to anyone who has read this far, that I myself regard the entire enterprise as unlikely to lead to much that is genuinely positive, except to emphasize what such systems do not achieve. ~ Roger Penrose,#NFDB
408:In the 1950s Detroit was undergoing changes in the city and factories with enormous political consequences. When I arrived in Detroit the city had just begun Urban Renewal (which blacks renamed “Negro Removal”) in the area near downtown where most blacks were concentrated. Hastings Street and John R, the two main thoroughfares that were the hub of the commerce and nightlife of the black community, were still alive with pedestrians. Large sections of the inner city, however, were being bulldozed to build the Ford Freeway crisscrossing the city from east to west, the Lodge Freeway bisecting the city from north to south, and the Fisher and Chrysler Freeways coming from Toledo and proceeding all the way north to the Upper Peninsula. These freeways were built to make it easy to live in the suburbs and work in the city and at the same time to expand the car market. So in 1957 whites began pouring out of the city by the tens of thousands until by the end of the decade one out of every four whites who had lived in the city had left. Their exodus left behind thousands of houses and apartments for sale and rental to blacks who had formerly been confined inside Grand Boulevard, a horseshoe-shaped avenue delimiting the inner city, many of whom had been uprooted by Negro Removal. Blacks who had been living on the East Side, among them Annie Boggs, began buying homes on the West Side and the North End. The black community was not only expanding but losing the cohesiveness it had enjoyed (or endured) when it was jammed together on the Lower East Side. New neighbors no longer served as extended family to the young people growing up in the new black neighborhoods. Small businesses owned by blacks and depending on black customers went bankrupt, eliminating an entrepreneurial middle class that had played a key role in stabilizing the community. By the end of the 1950s one-fourth of the buildings inside the Boulevard stood vacant. At the same time all Americans, regardless of race, creed, or national origin, were being seduced by the consumerism being fostered by large corporations so that they could sell the abundance of goods coming off the American assembly lines. All around us in the black community parents were determined to give their children “the things I didn’t have. ~ Grace Lee Boggs, #NFDB
409:Eagles Go With The Fine News To Many Places
Curiously the wilderness
Had thousands of little beings going about in its wide, dark, cool ground,
underneath the tall, uncaring trees.
It was a mad, quiet green which covered the multitudes of feeling, running
smallnesses, bent on using earth and all joyously.
What way for joy has a black thing, many, many in an inch of wide, wilderness
ground. Here, in great coolness, insects speed and tumble, scream and are
amazed and rightly disregard the sun, which yet is around.
They have fear, they tire, they go slower than before, they rumple sections of
unforbidding ferns; they are cruel to certain matters coming their way; they have
certain impressions as to the use and pleasure-giving powers of light, present
here below in the wilderness.
(Wilderness light is around and light lets wilderness do as it will, which makes
what some very small beings have: this, wilderness light.)
Light comes from some pretty far place, and gets through, O making-its-way
light, the spaces between the branches of very tall trees, and comes to the cool
thresholds of forests, the deeps and beginnings of wildernesses, and there is
everything and all that to tugging, circling, line-making, satisfaction bent, noisy,
exulting, shrieking societies using wilderness's green inches.
Here we have victories and longings, small unutterable despairs and adequate
joys.
Among the green, low lace of the wilderness an unfolding of destinies and an
obedience to various divine wills, semi-divine, uncaring divine wills and some all
excited and trembling.
Divine wills tremble at some sights in the low depths of wildernesses.
Divine will turned tiny and green, tiny and red, and set about scurrying unnoticed
in wilderness's strange points.
Divine will got ardent and began playing life's eating and seeing game in
miniature, complete fashion.
Up barks of trees impelled, live objects go and are proud to be somewhat high on
trees, so they celebrate.
Celebrations are common on the wide, peopled, filled, very diverse floor of
wilderness.
Fern is happy; weeds rejoice and eagles go with the fine news to many places.
And so we come to birds.
~ Eli Siegel,#NFDB
410:The fact that no one made demands on her knowledge in her special field was lucky for Simochka. Not only she but many of her girlfriends had graduated from the institute without any such knowledge. There were many reasons for this. The young girls had come from high schools with very little grounding in mathematics and physics. They had learned in the upper grades that at faculty council meetings the school director had scolded the teachers for giving out failing marks, and that even if a pupil didn't study at all he received a diploma. In the institute, when they found time to sit down to study, they made their way through the mathematics and radio-technology as through a dense pine forest. But more often there was no time at all. Every fall for a month or more the students were taken to collective farms to harvest potatoes. For this reason, they had to attend lectures for eight and ten hours a day all the rest of the year, leaving no time to study their course work. On Monday evenings there was political indoctrination. Once a week a meeting of some kind was obligatory. Then one had to do socially useful work, too: issue bulletins, organize concerts, and it was also necessary to help at home, to shop, to wash, to dress. And what about the movies? And the theater? And the club? If a girl didn't have some fun and dance a bit during her student years, when would she do so afterward? For their examinations Simochka and her girlfriends wrote many cribs, which they hid in those sections of female clothing denied to males, and at the exams they pulled out the one the needed, smoothed it out, and turned it in as a work sheet. The examiners, of course, could have easily discovered the women students' ignorance, but they themselves were overburdened with committee meetings, assemblies, a variety of plans and reports to the dean's office and to the rector. It was hard on them to have to give an examination a second time. Besides, when their students failed, the examiners were reprimanded as if the failures were spoiled goods in a production process—according to the well-known theory that there are no bad pupils, only bad teachers. Therefore the examiners did not try to trip the students up but, in fact, attempted to get them through the examination with as good results as possible. ~ Aleksandr Solzhenitsyn, #NFDB
411:The Single-Handed Team
We’re more than partners, Ned 'n' me,
Two sections permanently righted.
Yiv seen us on the mooch, maybe,
Like remnants lovin'ly united.
Ned's only got one stump, the left;
By 'appy chance I've got its brother,
Of his two dukes he's been bereft;
My left was mauled, 'n' had to go,
It fortunitly 'appens though,
I kept the other.
Ned lost one ear, the left, 'n' struth,
He dropped the correspondin' weeper.
A Hun he crooled me lovely youth
By bombin' out me right 'and peeper.
He done a guy too with me ear,
The right, 'n' now I dunno whether
'Twas Fate's intention, butt it's clear
When trimmed each as the other's mate
'Twas up to us two, soon or late,
To get together.
'Board ship there's me like arf a peach,
'N' Ned's the other arf, but soon it
Strikes' Bill Carkeek that side by each
We makes a satisfact'rv unit.
A 'andy cobber on the ship
Fakes up for us a set of clutches
That damps us firmly hip to hip.
In seven minutes we can peg
The mile out on a timber leg
'N' two steel crutches.
We now go halves, like Si'mese twins,
'N' as a team I hold we're bosker—
The blighter on the street that grins
Has got to deal with Edwin-Oscar.
At balls we two-step, waltz, 'n' swing,
'N' proppin' walls no one has seen us.
155
When at the bar I never ring
The double on ole Ned. For both
One hand must serve, 'n', on me oath,
It's fair between us.
We jolt one knife 'n' fork, 'n' find
One horse enough for both to ride on,
And neither feller rides behind.
Some sez we put a pile of side on.
Well, where's the single-handed brace
Will take us on? We'll put the peg in,
Train fine, 'n' jump, or box, or race,
Or wrestle them; 'n' more than that
To clinch a match, so 'elp me cat,
We'll throw a leg in!
He's five feet eight, I'm little less;
He's Roman, I'm a sort of Proddy;
But no sectarian bitterness
Will disunite this sec'lar body—
We're hitched for good, we're two in one.
Our taste's the same, from togs to tipple.
But, straight, it makes me sad, ole son,
To think if he should croak or me,
The pore bloke what is left might be
A bloomin' cripple.
~ Edward George Dyson,#NFDB
412:Yatima found verself gazing at a red-tinged cluster of pulsing organic parts, a translucent confusion of fluids and tissue. Sections divided, dissolved, reorganised. It looked like a flesher embryo – though not quite a realist portrait. The imaging technique kept changing, revealing different structures: Yatima saw hints of delicate limbs and organs caught in slices of transmitted dark; a stark silhouette of bones in an X-ray flash; the finely branched network of the nervous system bursting into view as a filigreed shadow, shrinking from myelin to lipids to a scatter of vesicled neurotransmitters against a radio-frequency MRI chirp.
There were two bodies now. Twins? One was larger, though – sometimes much larger. The two kept changing places, twisting around each other, shrinking or growing in stroboscopic leaps while the wavelengths of the image stuttered across the spectrum.
One flesher child was turning into a creature of glass, nerves and blood vessels vitrifying into optical fibres. A sudden, startling white-light image showed living, breathing Siamese twins, impossibly transected to expose raw pink and grey muscles working side by side with shape-memory alloys and piezoelectric actuators, flesher and gleisner anatomies interpenetrating. The scene spun and morphed into a lone robot child in a flesher's womb; spun again to show a luminous map of a citizen's mind embedded in the same woman's brain; zoomed out to place her, curled, in a cocoon of optical and electronic cables. Then a swarm of nanomachines burst through her skin, and everything scattered into a cloud of grey dust.
Two flesher children walked side by side, hand in hand. Or father and son, gleisner and flesher, citizen and gleisner... Yatima gave up trying to pin them down, and let the impressions flow through ver. The figures strode calmly along a city's main street, while towers rose and crumbled around them, jungle and desert advanced and retreated.
The artwork, unbidden, sent Yatima's viewpoint wheeling around the figures. Ve saw them exchanging glances, touches, kisses – and blows, awkwardly, their right arms fused at the wrists. Making peace and melting together. The smaller lifting the larger on to vis shoulders – then the passenger's height flowing down to the bearer like an hourglass's sand. ~ Greg Egan,#NFDB
413:You’re looking a little too amused, there, Pete,” she says. She fills her mouth with pool water and spits it from between her teeth at my foot. Damn, that’s hot. But, again, I’m a guy. We tend to get a little orally fixated. She could spit a goober and I’d still probably find it sexy. “What are you going to do about it?” I ask, sitting forward with my elbows on my knees. She looks startled for a second. Then I realize she’s plotting. I can almost smell the gears in her mind burning, they’re working that hard. Gonzo rolls up next to me. They must have warned everyone about Gonzo’s tracheostomy tube because no one tries to get him wet and he’s careful about the edge of the pool. Next thing I know, he’s beside me, and he doesn’t take the same care with me that he took with Reagan. A blast of water hits me in the face. I put my hands up to block him, but dammit, he’s having so much fun with it that I don’t want to stop him. Instead, I let him squirt until the gun’s empty. Then I blow water from my lips and open my eyes. She’s grinning like hell, and Gonzo’s almost as happy as she is. “You so deserved that,” she says. I stand up and point to her. “I’m coming for you, Reagan,” I warn. She squeals and backs away. She looks a little panicky, but then I realize she’s having fun and she’s panicking because I’m going to dunk her rather than because I’m going to touch her. This shit is like foreplay. The really good kind. I go in the shallow end and stalk her all the way to the rope that sections off the middle of the pool. I want to touch her so badly I can taste it. “Come here, little girl,” I taunt. “Let me show you what happens when you mess with a real man.” She laughs and ducks under the rope. She comes up smiling, though. I go under and reach for her, and she almost slides right by me, but I grab her at the last second. I slowly and gently pull her against me. We’re so close together that I can feel her heart beating against my chest. She stares into my eyes, and then her gaze drops to my lips and moves back up. “Pete,” she warns. She kicks her feet to stay afloat. “Reagan,” I mock. “It wasn’t my fault,” she says, but she’s a little breathless. “It was Gonzo. He planned the whole thing.” “Liar,” I whisper. Her face flushes. I tread water with one hand and hold her against me with the other. This feels so good that I don’t want to let go. ~ Tammy Falkner, #NFDB
414:Speaking of the happy new year, I wonder if any year ever had less chance of being happy. It’s as though the whole race were indulging in a kind of species introversion — as though we looked inward on our neuroses. And the thing we see isn’t very pretty.
Before the year is over, I think I will be looking back longingly on the Gulf of Lower California — that sea of mirages and timelessness. It is a very magical place.
It is cold and clear here now - the leaves all fallen from the trees and only the frogs are very happy. Great cheering sections of frogs singing all the time. The earth is moist and water is seeping out of the ground everywhere. So we go into this happy new year, knowing that our species has learned nothing, can, as a race, learn nothing — that the experience of ten thousand years has made no impression on the instincts of the million years that preceded.
Maybe you can find some vague theology that will give you hope. Not that I have lost any hope. All the goodness and the heroisms will rise up again, then be cut down again and rise up. It isn’t that the evil thing wins — it never will — but that it doesn’t die. I don’t know why we should expect it to. It seems fairly obvious that two sides of a mirror are required before one has a mirror, that two forces are necessary in man before he is man. I asked Paul de Kruif once if he would like to cure all disease and he said yes. Then I suggested that the man he loved and wanted to cure was a product of all his filth and disease and meanness, his hunger and cruelty. Cure those and you would have not man but an entirely new species you wouldn’t recognize and probably wouldn’t like.
There it is — It is interesting to watch the German efficiency, which, from the logic of the machine is efficient but which (I suspect) from the mechanics of the human species is suicidal. Certainly man thrives best (or has at least) in a state of semi-anarchy. Then he has been strong, inventive, reliant, moving. But cage him with rules, feed him and make him healthy and I think he will die as surely as a caged wolf dies. I should not be surprised to see a cared for, thought for, planned for nation disintegrate, while a ragged, hungry, lustful nation survived. Surely no great all-encompassing plan has ever succeeded. And so I'll look to see this German plan collapse because they do not know enough to plan for everything. ~ John Steinbeck,#NFDB
415:Inside the Mousery the smell was overpowering, but it is doubtful if any of the three noticed it. Down the center of the single long room ran a brick path on either side of which were shelves three deep, divided into roomy sections. The admiral stopped before one of them, ‘Golden Agouti’, he remarked. He took hold of a rectangular box, the front of which was wired; very slyly he lifted a lid set into the top panel, and lowered the cage so that the children might look in. Inside, midway between floor and lid was a smaller box five inches long; a little hole at one end of this inner box gave access to the interior of the cage, and from it a miniature ladder slanted down to the sawdust strewn floor. In this box were a number of little heaving pink lumps, by the side of which crouched a brownish mouse. Her beady eyes peered up anxiously, while the whiskers on her muzzle trembled. The admiral touched her gently with the tip of his little finger. ‘She’s a splendid doe’, he said affectionately; ‘a remarkably careful mother and not at all fussy!’ He shut the door and replaced the cage. ‘There’s a fine pair here’, he remarked, passing to a new section; ‘what about that for color!’ He put his hand into another cage and caught one of the occupants deftly by the tail. Holding the tail between his finger and thumb he let the mouse sprawl across the back of his other hand, slightly jerking the feet into position. The children gazed. ‘What color is that?’ they inquired. ‘Chocolate’, replied the admiral. ‘I rather fancy the Self varieties, there’s something so well-bred looking about them; for my part I don’t think a mouse can show his figure if he’s got a pied pelt on him, it detracts. Now this buck for instance, look at his great size, graceful too, very gracefully built, legs a little coarse perhaps, but an excellent tail, a perfect whipcord, no knots, no kinks, a lovely taper to the point!’ The mouse began to scramble. ‘Gently, gently!’ murmured the admiral, shaking it back into position. He eyed it with approbation, then dropped it back into its cage, where it scurried up the ladder and vanished into its bedroom. They passed from cage to cage; into some he would only let them peep lest the does with young should get irritable; from others he withdrew the inmates, displaying them on his hand. ‘Now this’, he told them, catching a grey-blue mouse. ‘This is worth your looking at carefully. Here we have ~ Radclyffe Hall, #NFDB
416:Government servants. These provisions are applicable only to the employees of the various Ministries, Departments and Attached and Subordinate Offices.Further, the employees, being citizens of the country also enjoy Fundamental Rights guaranteed under Part III of the Constitution and can enforce them though the Writ jurisdiction of the Courts. In addition to the constitutional provisions, there are certain rules which are applicable to the conduct of the proceedings for taking action against the erring employees. Central Civil Services (Classification, Control, and Appeal) Rules 1965 cover a vast majority of the Central Government employees.Besides, there are also several other Rules which are applicable to various sections of the employees in a number of services.(b) Semi Governmental Organisations: By this, we mean the Public Sector Undertakings and Autonomous Bodies and Societies controlled by the Government. Provisions of Part XIV of the Constitution do not apply to the employees of these Organisations.However, as these organisations can be brought within the definition of the term ‘State’ as contained in Article 12 of the Constitution, the employees of these organisations are protected against the violation of their Fundamental Rights by the orders of their employer. The action of the employer can be challenged by the employees of these organisations on the grounds of arbitrariness, etc. These organisations also have their own sets of rules for processing the cases for conducting the disciplinary proceedings against their employees.(c) Purely private organisations: These are governed by the various industrial and labour laws of the country and the approved standing orders applicable for the establishment.4. Although the CCS (CCA) Rules 1965 apply only to a limited number of employees in the Government, essentially these are the codification of the Principles of Natural Justice, which are required to be followed in any quasi judicial proceedings. Even the Constitutional protections which are contained in Part XIV of the Constitution are the codification of the above Principles.Hence, the procedures which are followed in most of the Government and semi-governmental organisations are more or less similar. This handout is predominantly based on the CCS (CCA) Rules 1965.5. Complexity of the statutory provisions, significance of the stakes involved, high proportion and frequency of the affected employees seeking judicial intervention, high percentage of the cases being subjected to judicial scrutiny, huge volume of case law on the subject - are some of the features of this subject.These, among others have sparked the need for a ready reference material on the subject. Hence this handbook2 ~ Anonymous, #NFDB
417:Yo momma is so fat… when a bus hit her she said, “Who threw the pebble?” Yo momma is so fat… when she puts on her yellow rain coat and walks down the street people shout out “taxi”! Yo momma is so fat… she uses the interstate as a slip and slide. Yo momma is so fat… you could use her bellybutton as a wishing well. Yo momma is so fat… the government forced her to wear taillights and blinkers so no one else would get hurt. Yo momma is so fat… she supplies 99% of the world’s gas. Yo momma is so fat… when she goes to Taco Bell, they run for the border! Yo momma is so fat… she rolled out of bed and everybody thought there was an earthquake. Yo momma is so fat… when God said, “Let there be light,” he had to ask her to move out of the way. Yo momma is so fat… she has more chins than a Chinese phone book. Yo momma is so fat… she jumped in the air and got stuck. Yo momma is so fat… she's got to wake up in sections. Yo momma is so skinny… Yo momma is so skinny… she can hang glide with a Dorito! Yo momma is so skinny… she swallowed a meatball and thought she was pregnant. Yo momma is so skinny… she turned sideways and disappeared. Yo momma is so skinny… she hula hoops with a cheerio. Yo momma is so skinny… she has to run around in the shower just to get wet. Yo momma is so skinny… she don’t get wet when it rains. Yo momma is so skinny… her nipples touch. Yo momma is so skinny… she has to wear a belt with her spandex pants. Yo momma is so skinny… she can see through peepholes with both eyes. Yo momma is so skinny… she can dive through a chain-linked fence. Yo momma is so skinny… she uses cotton balls for pillows. Yo momma is so old… Yo momma is so old… she knew the Great Wall of China when it was only good! Yo momma is so old… that her bus pass is in hieroglyphics! Yo momma is so old… she was wearing a Jesus starter jacket! Yo momma is so old… her birth certificate is in Roman numerals. Yo momma is so old… she ran track with dinosaurs. Yo momma is so old… she knew Burger King while he was still a prince. Yo momma is so old… her birth certificate says expired on it. Yo momma is so old… she has a picture of Moses in her yearbook. Yo momma is so old… that when she was in school there was no history class. Yo momma is so old… her social security number is 1! Yo momma is so old… I told her to act her own age, and she died. Yo momma is so short… Yo momma is so short… she does backflips under the bed. Yo momma is so short … she can play handball on the curb. Yo momma is so short… she can use a sock for a sleeping bag. Yo momma is so short… she can tie her shoes while standing up. Yo momma is so short… she can sit on a dime and swing her legs. Yo momma is so short … she has to use a ladder to pick up a dime. Yo momma is so short … she poses for trophies! Yo momma is so short… she has a job as a teller at a piggy bank. Yo momma is so short… she has to use rice to roll her hair up. Yo momma is so short… she uses a toothpick as pool stick. Yo momma is so short… she can surf on a popsicle stick. ~ Various, #NFDB
418:Gadgetry will continue to relieve mankind of tedious jobs. Kitchen units will be devised that will prepare ‘automeals,’ heating water and converting it to coffee; toasting bread; frying, poaching or scrambling eggs, grilling bacon, and so on. Breakfasts will be ‘ordered’ the night before to be ready by a specified hour the next morning.
Communications will become sight-sound and you will see as well as hear the person you telephone. The screen can be used not only to see the people you call but also for studying documents and photographs and reading passages from books. Synchronous satellites, hovering in space will make it possible for you to direct-dial any spot on earth, including the weather stations in Antarctica.
[M]en will continue to withdraw from nature in order to create an environment that will suit them better. By 2014, electroluminescent panels will be in common use. Ceilings and walls will glow softly, and in a variety of colors that will change at the touch of a push button.
Robots will neither be common nor very good in 2014, but they will be in existence.
The appliances of 2014 will have no electric cords, of course, for they will be powered by long- lived batteries running on radioisotopes.
“[H]ighways … in the more advanced sections of the world will have passed their peak in 2014; there will be increasing emphasis on transportation that makes the least possible contact with the surface. There will be aircraft, of course, but even ground travel will increasingly take to the air a foot or two off the ground.
[V]ehicles with ‘Robot-brains’ … can be set for particular destinations … that will then proceed there without interference by the slow reflexes of a human driver.
[W]all screens will have replaced the ordinary set; but transparent cubes will be making their appearance in which three-dimensional viewing will be possible.
[T]he world population will be 6,500,000,000 and the population of the United States will be 350,000,000. All earth will be a single choked Manhattan by A.D. 2450 and society will collapse long before that!
There will, therefore, be a worldwide propaganda drive in favor of birth control by rational and humane methods and, by 2014, it will undoubtedly have taken serious effect.
Ordinary agriculture will keep up with great difficulty and there will be ‘farms’ turning to the more efficient micro-organisms. Processed yeast and algae products will be available in a variety of flavors.
The world of A.D. 2014 will have few routine jobs that cannot be done better by some machine than by any human being. Mankind will therefore have become largely a race of machine tenders. Schools will have to be oriented in this direction…. All the high-school students will be taught the fundamentals of computer technology will become proficient in binary arithmetic and will be trained to perfection in the use of the computer languages that will have developed out of those like the contemporary “Fortran".
[M]ankind will suffer badly from the disease of boredom, a disease spreading more widely each year and growing in intensity. This will have serious mental, emotional and sociological consequences, and I dare say that psychiatry will be far and away the most important medical specialty in 2014.
[T]he most glorious single word in the vocabulary will have become work! in our a society of enforced leisure. ~ Isaac Asimov,#NFDB
419:Everyone wants to be successful rather than forgotten, and everyone wants to make a difference in life. But that is beyond the control of any of us. If this life is all there is, then everything will eventually burn up in the death of the sun and no one will even be around to remember anything that has ever happened. Everyone will be forgotten, nothing we do will make any difference, and all good endeavors, even the best, will come to naught. Unless there is God. If the God of the Bible exists, and there is a True Reality beneath and behind this one, and this life is not the only life, then every good endeavor, even the simplest ones, pursued in response to God’s calling, can matter forever. That is what the Christian faith promises. “In the Lord, your labor is not in vain,” writes Paul in the first letter to the Corinthians, chapter 15, verse 58. He was speaking of Christian ministry, but Tolkien’s story shows how this can ultimately be true of all work. Tolkien had readied himself, through Christian truth, for very modest accomplishment in the eyes of this world. (The irony is that he produced something so many people consider a work of genius that it is one of the bestselling books in the history of the world.) What about you? Let’s say that you go into city planning as a young person. Why? You are excited about cities, and you have a vision about how a real city ought to be. You are likely to be discouraged because throughout your life you probably will not get more than a leaf or a branch done. But there really is a New Jerusalem, a heavenly city, which will come down to earth like a bride dressed for her husband (Revelation 21–22). Or let’s say you are a lawyer, and you go into law because you have a vision for justice and a vision for a flourishing society ruled by equity and peace. In ten years you will be deeply disillusioned because you will find that as much as you are trying to work on important things, so much of what you do is minutiae. Once or twice in your life you may feel like you have finally “gotten a leaf out.” Whatever your work, you need to know this: There really is a tree. Whatever you are seeking in your work—the city of justice and peace, the world of brilliance and beauty, the story, the order, the healing—it is there. There is a God, there is a future healed world that he will bring about, and your work is showing it (in part) to others. Your work will be only partially successful, on your best days, in bringing that world about. But inevitably the whole tree that you seek—the beauty, harmony, justice, comfort, joy, and community—will come to fruition. If you know all this, you won’t be despondent because you can get only a leaf or two out in this life. You will work with satisfaction and joy. You will not be puffed up by success or devastated by setbacks. I just said, “If you know all this.” In order to work in this way—to get the consolation and freedom that Tolkien received from his Christian faith for his work—you need to know the Bible’s answers to three questions: Why do you want to work? (That is, why do we need to work in order to lead a fulfilled life?) Why is it so hard to work? (That is, why is it so often fruitless, pointless, and difficult?) How can we overcome the difficulties and find satisfaction in our work through the gospel? The rest of this book will seek to answer those three questions in its three sections, respectively. ~ Timothy J Keller, #NFDB
420:Reading list (1972 edition)[edit]
1. Homer – Iliad, Odyssey
2. The Old Testament
3. Aeschylus – Tragedies
4. Sophocles – Tragedies
5. Herodotus – Histories
6. Euripides – Tragedies
7. Thucydides – History of the Peloponnesian War
8. Hippocrates – Medical Writings
9. Aristophanes – Comedies
10. Plato – Dialogues
11. Aristotle – Works
12. Epicurus – Letter to Herodotus; Letter to Menoecus
13. Euclid – Elements
14. Archimedes – Works
15. Apollonius of Perga – Conic Sections
16. Cicero – Works
17. Lucretius – On the Nature of Things
18. Virgil – Works
19. Horace – Works
20. Livy – History of Rome
21. Ovid – Works
22. Plutarch – Parallel Lives; Moralia
23. Tacitus – Histories; Annals; Agricola Germania
24. Nicomachus of Gerasa – Introduction to Arithmetic
25. Epictetus – Discourses; Encheiridion
26. Ptolemy – Almagest
27. Lucian – Works
28. Marcus Aurelius – Meditations
29. Galen – On the Natural Faculties
30. The New Testament
31. Plotinus – The Enneads
32. St. Augustine – On the Teacher; Confessions; City of God; On Christian Doctrine
33. The Song of Roland
34. The Nibelungenlied
35. The Saga of Burnt Njál
36. St. Thomas Aquinas – Summa Theologica
37. Dante Alighieri – The Divine Comedy;The New Life; On Monarchy
38. Geoffrey Chaucer – Troilus and Criseyde; The Canterbury Tales
39. Leonardo da Vinci – Notebooks
40. Niccolò Machiavelli – The Prince; Discourses on the First Ten Books of Livy
41. Desiderius Erasmus – The Praise of Folly
42. Nicolaus Copernicus – On the Revolutions of the Heavenly Spheres
43. Thomas More – Utopia
44. Martin Luther – Table Talk; Three Treatises
45. François Rabelais – Gargantua and Pantagruel
46. John Calvin – Institutes of the Christian Religion
47. Michel de Montaigne – Essays
48. William Gilbert – On the Loadstone and Magnetic Bodies
49. Miguel de Cervantes – Don Quixote
50. Edmund Spenser – Prothalamion; The Faerie Queene
51. Francis Bacon – Essays; Advancement of Learning; Novum Organum, New Atlantis
52. William Shakespeare – Poetry and Plays
53. Galileo Galilei – Starry Messenger; Dialogues Concerning Two New Sciences
54. Johannes Kepler – Epitome of Copernican Astronomy; Concerning the Harmonies of the World
55. William Harvey – On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals
56. Thomas Hobbes – Leviathan
57. René Descartes – Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy
58. John Milton – Works
59. Molière – Comedies
60. Blaise Pascal – The Provincial Letters; Pensees; Scientific Treatises
61. Christiaan Huygens – Treatise on Light
62. Benedict de Spinoza – Ethics
63. John Locke – Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education
64. Jean Baptiste Racine – Tragedies
65. Isaac Newton – Mathematical Principles of Natural Philosophy; Optics
66. Gottfried Wilhelm Leibniz – Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology
67. Daniel Defoe – Robinson Crusoe
68. Jonathan Swift – A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal
69. William Congreve – The Way of the World
70. George Berkeley – Principles of Human Knowledge
71. Alexander Pope – Essay on Criticism; Rape of the Lock; Essay on Man
72. Charles de Secondat, baron de Montesquieu – Persian Letters; Spirit of Laws
73. Voltaire – Letters on the English; Candide; Philosophical Dictionary
74. Henry Fielding – Joseph Andrews; Tom Jones
75. Samuel Johnson – The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets ~ Mortimer J Adler,#NFDB
421:Reading list (1972 edition)[edit]
1. Homer - Iliad, Odyssey
2. The Old Testament
3. Aeschylus - Tragedies
4. Sophocles - Tragedies
5. Herodotus - Histories
6. Euripides - Tragedies
7. Thucydides - History of the Peloponnesian War
8. Hippocrates - Medical Writings
9. Aristophanes - Comedies
10. Plato - Dialogues
11. Aristotle - Works
12. Epicurus - Letter to Herodotus; Letter to Menoecus
13. Euclid - Elements
14.Archimedes - Works
15. Apollonius of Perga - Conic Sections
16. Cicero - Works
17. Lucretius - On the Nature of Things
18. Virgil - Works
19. Horace - Works
20. Livy - History of Rome
21. Ovid - Works
22. Plutarch - Parallel Lives; Moralia
23. Tacitus - Histories; Annals; Agricola Germania
24. Nicomachus of Gerasa - Introduction to Arithmetic
25. Epictetus - Discourses; Encheiridion
26. Ptolemy - Almagest
27. Lucian - Works
28. Marcus Aurelius - Meditations
29. Galen - On the Natural Faculties
30. The New Testament
31. Plotinus - The Enneads
32. St. Augustine - On the Teacher; Confessions; City of God; On Christian Doctrine
33. The Song of Roland
34. The Nibelungenlied
35. The Saga of Burnt Njal
36. St. Thomas Aquinas - Summa Theologica
37. Dante Alighieri - The Divine Comedy;The New Life; On Monarchy
38. Geoffrey Chaucer - Troilus and Criseyde; The Canterbury Tales
39. Leonardo da Vinci - Notebooks
40. Niccolò Machiavelli - The Prince; Discourses on the First Ten Books of Livy
41. Desiderius Erasmus - The Praise of Folly
42. Nicolaus Copernicus - On the Revolutions of the Heavenly Spheres
43. Thomas More - Utopia
44. Martin Luther - Table Talk; Three Treatises
45. François Rabelais - Gargantua and Pantagruel
46. John Calvin - Institutes of the Christian Religion
47. Michel de Montaigne - Essays
48. William Gilbert - On the Loadstone and Magnetic Bodies
49. Miguel de Cervantes - Don Quixote
50. Edmund Spenser - Prothalamion; The Faerie Queene
51. Francis Bacon - Essays; Advancement of Learning; Novum Organum, New Atlantis
52. William Shakespeare - Poetry and Plays
53. Galileo Galilei - Starry Messenger; Dialogues Concerning Two New Sciences
54. Johannes Kepler - Epitome of Copernican Astronomy; Concerning the Harmonies of the World
55. William Harvey - On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals
56. Thomas Hobbes - Leviathan
57. René Descartes - Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy
58. John Milton - Works
59. Molière - Comedies
60. Blaise Pascal - The Provincial Letters; Pensees; Scientific Treatises
61. Christiaan Huygens - Treatise on Light
62. Benedict de Spinoza - Ethics
63. John Locke - Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education
64. Jean Baptiste Racine - Tragedies
65. Isaac Newton - Mathematical Principles of Natural Philosophy; Optics
66. Gottfried Wilhelm Leibniz - Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology
67.Daniel Defoe - Robinson Crusoe
68. Jonathan Swift - A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal
69. William Congreve - The Way of the World
70. George Berkeley - Principles of Human Knowledge
71. Alexander Pope - Essay on Criticism; Rape of the Lock; Essay on Man
72. Charles de Secondat, baron de Montesquieu - Persian Letters; Spirit of Laws
73. Voltaire - Letters on the English; Candide; Philosophical Dictionary
74. Henry Fielding - Joseph Andrews; Tom Jones
75. Samuel Johnson - The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets
~ Mortimer J Adler,#NFDB
422:You were burning in the middle of the worst solar storm our records can remember. (...) Everyone else fled. All your companions and crew left you alone to wrestle with the storm.
“You did not blame them. In a moment of crystal insight, you realized that they were cowards beyond mere cowardice: their dependence on their immortality circuits had made it so that they could not even imagine risking their lives. They were all alike in this respect. They did not know they were not brave; they could not even think of dying as possible; how could they think of facing it, unflinching?
“You did not flinch. You knew you were going to die; you knew it when the Sophotechs, who are immune to pain and fear, all screamed and failed and vanished.
“And you knew, in that moment of approaching death, with all your life laid out like a single image for you to examine in a frozen moment of time, that no one was immortal, not ultimately, not really. The day may be far away, it may be further away than the dying of the sun, or the extinction of the stars, but the day will come when all our noumenal systems fail, our brilliant machines all pass away, and our records of ourselves and memories shall be lost.
“If all life is finite, only the grace and virtue with which it is lived matters, not the length. So you decided to stay another moment, and erect magnetic shields, one by one; to discharge interruption masses into the current, to break up the reinforcement patterns in the storm. Not life but honor mattered to you, Helion: so you stayed a moment after that moment, and then another. (...)
“You saw the plasma erupting through shield after shield (...) Chaos was attempting to destroy your life’s work, and major sections of the Solar Array were evaporated. Chaos was attempting to destroy your son’s lifework, and since he was aboard that ship, outside the range of any noumenal circuit, it would have destroyed your son as well.
“The Array was safe, but you stayed another moment, to try to deflect the stream of particles and shield your son; circuit after circuit failed, and still you stayed, playing the emergency like a raging orchestra.
“When the peak of the storm was passed, it was too late for you: you had stayed too long; the flames were coming. But the radio-static cleared long enough for you to have last words with your son, whom you discovered, to your surprise, you loved better than life itself. In your mind, he was the living image of the best thing in you, the ideal you always wanted to achieve.
“ ‘Chaos has killed me, son,’ you said. ‘But the victory of unpredictability is hollow. Men imagine, in their pride, that they can predict life’s each event, and govern nature and govern each other with rules of unyielding iron. Not so. There will always be men like you, my son, who will do the things no one else predicts or can control. I tried to tame the sun and failed; no one knows what is at its fiery heart; but you will tame a thousand suns, and spread mankind so wide in space that no one single chance, no flux of chaos, no unexpected misfortune, will ever have power enough to harm us all. For men to be civilized, they must be unlike each other, so that when chaos comes to claim them, no two will use what strategy the other does, and thus, even in the middle of blind chaos, some men, by sheer blind chance, if nothing else, will conquer.
“ ‘The way to conquer the chaos which underlies all the illusionary stable things in life, is to be so free, and tolerant, and so much in love with liberty, that chaos itself becomes our ally; we shall become what no one can foresee; and courage and inventiveness will be the names we call our fearless unpredictability…’
“And you vowed to support Phaethon’s effort, and you died in order that his dream might live. ~ John C Wright,#NFDB
423:The Windy City [sections 1 and 6]
The lean hands of wagon men
put out pointing fingers here,
picked this crossway, put it on a map,
set up their sawbucks, fixed their shotguns,
found a hitching place for the pony express,
made a hitching place for the iron horse,
the one-eyed horse with the fire-spit head,
found a homelike spot and said, "Make a home,"
saw this corner with a mesh of rails, shuttling
people, shunting cars, shaping the junk of
the earth to a new city.
The hands of men took hold and tugged
And the breaths of men went into the junk
And the junk stood up into skyscrapers and asked:
Who am I? Am I a city? And if I am what is my name?
And once while the time whistles blew and blew again
The men answered: Long ago we gave you a name,
Long ago we laughed and said: You? Your name is Chicago.
Early the red men gave a name to the river,
the place of the skunk,
the river of the wild onion smell,
Shee-caw-go.
Out of the payday songs of steam shovels,
Out of the wages of structural iron rivets,
The living lighted skyscrapers tell it now as a name,
Tell it across miles of sea blue water, gray blue land:
I am Chicago, I am a name given out by the breaths of working men,
laughing men, a child, a belonging.
So between the Great Lakes,
The Grand De Tour, and the Grand Prairie,
The living lighted skyscrapers stand,
Spotting the blue dusk with checkers of yellow,
streamers of smoke and silver,
451
parallelograms of night-gray watchmen,
Singing a soft moaning song: I am a child, a belonging.
The wheelbarrows grin, the shovels and the mortar
hoist an exploit.
The stone shanks of the Monadnock, the Transportation,
the People's Gas Building, stand up and scrape
at the sky.
The wheelbarrows sing, the bevels and the blueprints
whisper.
The library building named after Crerar, naked
as a stock farm silo, light as a single eagle
feather, stripped like an airplane propeller,
takes a path up.
Two cool new rivets says, "Maybe it is morning."
"God knows."
Put the city up; tear the city down;
put it up again; let us find a city.
Let us remember the little violet-eyed
man who gave all, praying, "Dig and
dream, dream and hammer, till your
city comes."
Every day the people sleep and the city dies;
every day the people shake loose, awake and
build the city again.
The city is a tool chest opened every day,
a time clock punched every morning,
a shop door, bunkers and overalls
counting every day.
The city is a balloon and a bubble plaything
shot to the sky every evening, whistled in
a ragtime jig down the sunset.
The city is made, forgotten, and made again,
trucks hauling it away haul it back
452
steered by drivers whistling ragtime
against the sunsets.
Every day the people get up and carry the city,
carry the bunkers and balloons of the city,
lift it and put it down.
"I will die as many times
as you make me over again,
says the city to the people,
I am the woman, the home, the family,
I get breakfast and pay the rent;
I telephone the doctor, the milkman, the undertaker;
I fix the streets
for your first and your last ride—
Come clean with me, come clean or dirty,
I am stone and steel of your sleeping numbers;
I remember all you forget.
I will die as many times
as you make me over again."
Under the foundations,
Over the roofs,
The bevels and the blueprints talk it over.
The wind of the lake shore waits and wanders.
The heave of the shore wind hunches the sand piles.
The winkers of the morning stars count out cities
And forget the numbers.
~ Carl Sandburg,#NFDB
424:PART 1-Introduction I:1 A theoretical foundation such as the text is necessary as a background to make these exercises meaningful. Yet it is the exercises which will make the goal possible. An untrained mind can accomplish nothing. It is the purpose of these exercises to train the mind to think along the lines which the course sets forth. 2 The exercises are very simple. They do not require more than a few minutes, and it does not matter where or when you do them. They need no preparation. They are numbered, running from 1 to 365. The training period is one year. Do not undertake more than one exercise a day. 3 The purpose of these exercises is to train the mind to a different perception of everything in the world. The workbook is divided into two sections, the first dealing with the undoing of what you see now and the second with the restoration of sight. It is recommended that each exercise be repeated several times a day, preferably in a different place each time and, if possible, in every situation in which you spend any long period of time. The purpose is to train the mind to generalize the lessons, so that you will understand that each of them is as applicable to one situation as it is to another. 4 Unless specified to the contrary, the exercise should be practiced with the eyes open, since the aim is to learn how to see. The only rule that should be followed throughout is to practice the exercises with great specificity. Each one applies to every situation in which you find yourself and to everything you see in it. Each day’s exercises are planned around one central idea, the exercises themselves consisting of applying that idea to as many specifics as possible. Be sure that you do not decide that there are some things you see to which the idea for the day is inapplicable. The aim of the exercises will always be to increase the application of the idea to everything. This will not require effort. Only be sure that you make no exceptions in applying the idea. 5 Some of the ideas you will find hard to believe, and others will seem quite startling. It does not matter. You are merely asked to apply them to what you see. You are not asked to judge them nor even to believe them. You are asked only to use them. It is their use which will give them meaning to you and show you they are true. Remember only this—you need not believe them, you need not accept them, and you need not welcome them. Some of them you may actively resist. None of this will matter nor decrease their efficacy. But allow yourself to make no exceptions in applying the ideas the exercises contain. Whatever your reactions to the ideas may be, use them. Nothing more than this is required. Lesson 1 - Nothing I see in this room [on this street, from this window, in this place] means anything. 1 Now look slowly around you, and practice applying this idea very specifically to whatever you see: 2 This table does not mean anything. This chair does not mean anything. This hand does not mean anything. This foot does not mean anything. This pen does not mean anything. 3 Then look farther away from your immediate area, and apply the idea to a wider range: 4 That door does not mean anything. That body does not mean anything. That lamp does not mean anything. That sign does not mean anything. That shadow does not mean anything. 5 Notice that these statements are not arranged in any order, and make no allowance for differences in the kinds of things to which they are applied. That is the purpose of the exercise. The statement is merely applied to anything you see. As you practice applying the idea for the day, use it totally indiscriminately. Do not attempt to apply it to everything you see, for these exercises should not become ritualistic. Only be sure that nothing you see is specifically excluded. One thing is like another as far as the application of the idea is concerned. ~ Helen Schucman, #NFDB
425:The town knew about darkness.
It knew about the darkness that comes on the land when rotation hides the land from the sun, and about the darkness of the human soul. The town is an accumulation of three parts which, in sum, are greater than the sections. The town is the people who live there, the buildings which they have erected to den or do business in, and it is the land. The people are Scotch-English and French. There are others, of course - a smattering, like a fistful of pepper thrown in a pot of salt, but not many. This melting point never melted very much. The buildings are nearly all constructed of honest wood. Many of the older houses are saltboxes and most of the stores are false-fronted, although no one could have said why. The people know there is nothing behind those false facades just as most of them know that Loretta Starcher wears falsies. The land is granite-bodied and covered with a thin, easily ruptured skin of topsoil. Farming it is a thankless, sweaty, miserable, crazy business. The harrow turns up great chunks of the granite underlayer and breaks on them. In May you take out your truck as soon as the ground is dry enough to support it, and you and your boys fill it up with rocks perhaps a dozen times before harrowing and dump them in the great weed-choked pile where you have dumped them since 1955, when you first took this tiger by the balls. And when you have picked them until the dirt won't come out from under your nails when you wash and your fingers feel huge and numb and oddly large-pored, you hitch your harow to your tractor and before you've broken two rows you bust one of the blades on a rock you missed. And putting on a new blade, getting your oldest boy to hold up the hitch so you can get at it, the first mosquito of the new season buzzes bloodthirstily past your ear with that eye-watering hum that always makes you think it's the sound loonies must hear before they kill all their kids or close their eyes on the interstate and put the gas pedal to the floor or tighten their toe on the trigger of the .30-.30 they just jammed into their quackers; and then your boy’s sweat-slicked fingers slip and one of the other round harrow blades scrapes skin from your arm an d looking around in that kind of despairing, heartless flicker of time, when it seems you could just give it all over and take up drinking or go down to the bank that holds your mortgage and declare bankruptcy, at that moment of hating the land the soft suck of gravity that holds you to it, you also love it and understand how it knows darkness and has always known it. The land has got you, locked up solid got you, and the house, and the woman you fell in love with when you started high school (only she was a girl then, and you didn't know for shit about girls except you got one and hung on to her and she wrote your name all over her book covers and first you broke her in and then she broke you in and then neither one of you had to worry about that anymore), and the kids have got you, the kids that were started in the creaky double bed with the splintered headboard. You and she made the kids after the darkness fell - six kids, or seven, or ten. The bank has you, and the car dealership, and the Sears store in Lewiston, and John Deere in Brunswick. But most of all the town has you because you know it the way you know the shape of your wife's breast. You know who will be hanging around Crossen’s store in the daytime because Knapp Shoe laid him off and you know who is having woman trouble even before he knows it, the way Reggie Sawyer is having it, with that phone-company kid dipping his wick in Bonnie Sawyer’s barrel; you know where the roads go and where, on Friday afternoon, you and Hank and Nolly Gardener can go and park and drink a couple of sixpacks or a couple of cases. You know how the ground lies and you know how to get through the Marshes in April without getting the tops of your boots wet. You know it all. ~ Stephen King,#NFDB
426:PRATYAHARA
PRATYAHARA is the first process in the mental part of our task. The previous practices, Asana, Pranayama, Yama, and Niyama, are all acts of the body, while mantra is connected with speech: Pratyahara is purely mental.
And what is Pratyahara? This word is used by different authors in different senses. The same word is employed to designate both the practice and the result. It means for our present purpose a process rather strategical than practical; it is introspection, a sort of general examination of the contents of the mind which we wish to control: Asana having been mastered, all immediate exciting causes have been removed, and we are free to think what we are thinking about.
A very similar experience to that of Asana is in store for us. At first we shall very likely flatter ourselves that our minds are pretty calm; this is a defect of observation. Just as the European standing for the first time on the edge of the desert will see nothing there, while his Arab can tell him the family history of each of the fifty persons in view, because he has learnt how to look, so with practice the thoughts will become more numerous and more insistent.
As soon as the body was accurately observed it was found to be terribly restless and painful; now that we observe the mind it is seen to be more restless and painful still. (See diagram opposite.)
A similar curve might be plotted for the real and apparent painfulness of Asana. Conscious of this fact, we begin to try to control it: "Not quite so many thoughts, please!" "Don't think quite so fast, please!" "No more of that kind of thought, please!" It is only then that we discover that what we thought was a school of playful porpoises is really the convolutions of the sea-serpent. The attempt to repress has the effect of exciting.
When the unsuspecting pupil first approaches his holy but wily Guru, and demands magical powers, that Wise One replies that he will confer them, points out with much caution and secrecy some particular spot on the pupil's body which has never previously attracted his attention, and says: "In order to obtain this magical power which you seek, all that is necessary is to wash seven times in the Ganges during seven days, being particularly careful to avoid thinking of that one spot." Of course the unhappy youth spends a disgusted week in thinking of little else.
It is positively amazing with what persistence a thought, even a whole train of thoughts, returns again and again to the charge. It becomes a positive nightmare. It is intensely annoying, too, to find that one does not become conscious that one has got on to the forbidden subject until one has gone right through with it. However, one continues day after day investigating thoughts and trying to check them; and sooner or later one proceeds to the next stage, Dharana, the attempt to restrain the mind to a single object.
Before we go on to this, however, we must consider what is meant by success in Pratyahara. This is a very extensive subject, and different authors take widely divergent views. One writer means an analysis so acute that every thought is resolved into a number of elements (see "The Psychology of Hashish," Section V, in Equinox II).
Others take the view that success in the practice is something like the experience which Sir Humphrey Davy had as a result of taking nitrous oxide, in which he exclaimed: "The universe is composed exclusively of ideas."
Others say that it gives Hamlet's feeling: "There's nothing good or bad but thinking makes it so," interpreted as literally as was done by Mrs. Eddy.
However, the main point is to acquire some sort of inhibitory power over the thoughts. Fortunately there is an unfailing method of acquiring this power. It is given in Liber III. If Sections 1 and 2 are practised (if necessary with the assistance of another person to aid your vigilance) you will soon be able to master the final section. ~ Aleister Crowley, Liber ABA,#NFDB
427:The Kalevala - Rune Xiii
LEMMINIKAINEN'S SECOND WOOING.
Spake the ancient Lemminkainen
To the hostess of Pohyola:
'Give to me thy lovely daughter,
Bring me now thy winsome maiden,
Bring the best of Lapland virgins,
Fairest virgin of the Northland.'
Louhi, hostess of Pohyola,
Answered thus the wild magician:
'I shall never give my daughter,
Never give my fairest maiden,
Not the best one, nor the worst one,
Not the largest, nor the smallest;
Thou hast now one wife-companion,
Thou has taken hence one hostess,
Carried off the fair Kyllikki.'
This is Lemminkainen's answer:
To my home I took Kyllikki,
To my cottage on the island,
To my entry-gates and kindred;
Now I wish a better hostess,
Straightway bring thy fairest daughter,
Worthiest of all thy virgins,
Fairest maid with sable tresses.'
Spake the hostess of Pohyola:
'Never will I give my daughter
To a hero false and worthless,
To a minstrel vain and evil;
Therefore, pray thou for my maiden,
Therefore, woo the sweet-faced flower,
When thou bringest me the wild-moose
From the Hisi fields and forests.'
Then the artful Lemminkainen
Deftly whittled out his javelins,
Quickly made his leathern bow-string,
And prepared his bow and arrows,
And soliloquized as follows:
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'Now my javelins are made ready,
All my arrows too are ready,
And my oaken cross-bow bended,
But my snow-shoes are not builded,
Who will make me worthy snow-shoes?'
Lemminkainen, grave and thoughtful,
Long reflected, well considered,
Where the snow-shoes could be fashioned,
Who the artist that could make them;
Hastened to the Kauppi-smithy,
To the smithy of Lylikki,
Thus addressed the snow-shoe artist:
'O thou skilful Woyalander,
Kauppi, ablest smith of Lapland,
Make me quick two worthy snow-shoes,
Smooth them well and make them hardy,
That in Tapio the wild-moose,
Roaming through the Hisi-forests,
I may catch and bring to Louhi,
As a dowry for her daughter.'
Then Lylikki thus made answer,
Kauppi gave this prompt decision:
'Lemminkainen, reckless minstrel,
Thou wilt hunt in vain the wild-moose,
Thou wilt catch but pain and torture,
In the Hisi fens and forests.'
Little heeding, Lemminkainen
Spake these measures to Lylikki
'Make for me the worthy snow-shoes,
Quickly work and make them ready;
Go I will and catch the blue-moose
Where in Tapio it browses,
In the Hisi woods and snow-fields.'
Then Lylikki, snow-shoe-maker,
Ancient Kauppi, master artist,
Whittled in the fall his show-shoes,
Smoothed them in the winter evenings,
One day working on the runners,
All the next day making stick-rings,
Till at last the shoes were finished,
And the workmanship was perfect.
Then he fastened well the shoe-straps,
153
Smooth as adder's skin the woodwork,
Soft as fox-fur were the stick-rings;
Oiled he well his wondrous snow-shoes
With the tallow of the reindeer;
When he thus soliloquizes,
These the accents of Lylikki:
'Is there any youth in Lapland,
Any in this generation,
That can travel in these snow-shoes,
That can move the lower sections?'
Spake the reckless Lemminkainen,
Full of hope, and life, and vigor:
Surely there is one in Lapland.
In this rising generation,
That can travel in these snow-shoes,
That the right and left can manage.'
To his back he tied the quiver,
Placed the bow upon his shoulder,
With both hands he grasped his snow-cane,
Speaking meanwhile words as follow:
'There is nothing in the woodlands,
Nothing in the world of Ukko,
Nothing underneath the heavens,
In the uplands, in the lowlands,
Nothing in the snow-fields running,
Not a fleet deer of the forest,
That could not be overtaken
With the snow-shoes of Lylikki,
With the strides of Lemminkainen.'
Wicked Hisi heard these measures,
Juntas listened to their echoes;
Straightway Hisi called the wild-moose,
Juutas fashioned soon a reindeer,
And the head was made of punk-wood,
Horns of naked willow branches,
Feet were furnished by the rushes,
And the legs, by reeds aquatic,
Veins were made of withered grasses,
Eyes, from daisies of the meadows,
Ears were formed of water-flowers,
And the skin of tawny fir-bark,
Out of sappy wood, the muscles,
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Fair and fleet, the magic reindeer.
Juutas thus instructs the wild-moose,
These the words of wicked Hisi:
Flee away, thou moose of Juutas,
Flee away, thou Hisi-reindeer,
Like the winds, thou rapid courser,
To the snow-homes of the ranger,
To the ridges of the mountains,
To the snow-capped hills of Lapland,
That thy hunter may be worn out,
Thy pursuer be tormented,
Lemminkainen be exhausted.'
Thereupon the Hisi-reindeer,
Juutas-moose with branching antlers,
Fleetly ran through fen and forest,
Over Lapland's hills and valleys,
Through the open fields and court-yards,
Through the penthouse doors and gate-ways,
Turning over tubs of water,
Threw the kettles from the fire-pole,
And upset the dishes cooking.
Then arose a fearful uproar,
In the court-yards of Pohyola,
Lapland-dogs began their barking,
Lapland-children cried in terror,
Lapland-women roared with laughter,
And the Lapland-heroes shouted.
Fleetly followed Lemminkainen,
Followed fast, and followed faster,
Hastened on behind the wild-moose,
Over swamps and through the woodlands,
Over snow-fields vast and pathless,
Over high uprising mountains,
Fire out-shooting from his runners,
Smoke arising from his snow-cane:
Could not hear the wild-moose bounding,
Could not sight the flying fleet-foot;
Glided on through field and forest,
Glided over lakes and rivers,
Over lands beyond the smooth-sea,
Through the desert plains of Hisi,
Glided o'er the plains of Kalma,
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Through the kingdom of Tuoni,
To the end of Kalma's empire,
Where the jaws of Death stand open,
Where the head of Kalma lowers,
Ready to devour the stranger,
To devour wild Lemminkainen;
But Tuoni cannot reach him,
Kalma cannot overtake him.
Distant woods are yet untraveled,
Far away a woodland corner
Stands unsearched by Kaukomieli,
In the North's extensive, borders,
In the realm of dreary Lapland.
Now the hero, on his snow-shoes,
Hastens to the distant woodlands,
There to hunt the moose of Piru.
As he nears the woodland corner,
There he bears a frightful uproar,
From the Northland's distant borders,
From the dreary fields of Lapland,
Hears the dogs as they are barking,
Hears the children loudly screaming,
Hears the laughter or the women,
Hears the shouting of the heroes.
Thereupon wild Lemminkainen
Hastens forward on his snow-shoes,
To the place where dogs are barking,
To the distant woods of Lapland.
When the reckless Kaukomieli
Had approached this Hisi corner,
Straightway he began to question:
'Why this laughter or the women,
Why the screaming of the children,
Why the shouting of the heroes,
Why this barking of the watch-dogs?
This reply was promptly given:
'This the reason for this uproar,
Women laughing, children screaming,
Heroes shouting, watch-dogs barking
Hisi's moose came running hither,
Hither came the Piru-Reindeer,
Hither came with hoofs of silver,
156
Through the open fields and court-yards,
Through the penthouse doors and gate-ways,
Turning over tubs or water,
Threw the kettles from the fire-pole,
And upset the dishes cooking.'
Then the hero, Lemminkainen,
Straightway summoned all his courage,
Pushed ahead his mighty snow-shoes,
Swift as adders in the stubble,
Levelled bushes in the marshes,
Like the swift and fiery serpents,
Spake these words of magic import,
Keeping balance with his snow-staff:
Come thou might of Lapland heroes,
Bring to me the moose of Juutas;
Come thou strength of Lapland-women,
And prepare the boiling caldron;
Come, thou might of Lapland children,
Bring together fire and fuel;
Come, thou strength of Lapland-kettles,
Help to boil the Hisi wild-moose.'
Then with mighty force and courage,
Lemminkainen hastened onward,
Striking backward, shooting forward;
With a long sweep of his snow-shoe,
Disappeared from view the hero;
With the second, shooting further,
Was the hunter out of hearing,
With the third the hero glided
On the shoulders of the wild-moose;
Took a pole of stoutest oak-wood,
Took some bark-strings from the willow,
Wherewithal to bind the moose-deer,
Bind him to his oaken hurdle.
To the moose he spake as follows:
'Here remain, thou moose of Juutas
Skip about, my bounding courser,
In my hurdle jump and frolic,
Captive from the fields of Piru,
From the Hisi glens and mountains.'
Then he stroked the captured wild-moose,
Patted him upon his forehead,
157
Spake again in measured accents:
'I would like awhile to linger,
I would love to rest a moment
In the cottage of my maiden,
With my virgin, young and lovely.'
Then the Hisi-moose grew angry,
Stamped his feet and shook his antlers,
Spake these words to Lemminkainen:
'Surely Lempo soon will got thee,
Shouldst thou sit beside the maiden,
Shouldst thou linger by the virgin.'
Now the wild-moose stamps and rushes,
Tears in two the bands of willow,
Breaks the oak-wood pole in pieces,
And upturns the hunter's hurdle,
Quickly leaping from his captor,
Bounds away with strength of freedom,
Over hills and over lowlands,
Over swamps and over snow-fields,
Over mountains clothed in heather,
That the eye may not behold him,
Nor the hero's ear detect him.
Thereupon the mighty hunter
Angry grows, and much disheartened,
Starts again the moose to capture,
Gliding off behind the courser.
With his might he plunges forward;
At the instep breaks his snow-shoe,
Breaks the runners into fragments,
On the mountings breaks his javelins,
In the centre breaks his snow-staff,
And the moose bounds on before him,
Through the Hisi-woods and snow-fields,
Out of reach of Lemminkainen.
Then the reckless Kaukomieli
Looked with bended head, ill-humored,
One by one upon the fragments,
Speaking words of ancient wisdom:
'Northland hunters, never, never,
Go defiant to thy forests,
In the Hisi vales and mountains,
There to hunt the moose of Juutas,
158
Like this senseless, reckless hero;
I have wrecked my magic snow-shoes,
Ruined too my useful snow-staff,
And my javelins I have broken,
While the wild-moose runs in safety
Through the Hisi fields and forests.'
~ Elias Lönnrot,#NFDB
428:Un Fantôme (A Phantom)
I Les Ténèbres
Dans les caveaux d'insondable tristesse
Où le Destin m'a déjà relégué;
Où jamais n'entre un rayon rose et gai;
Où, seul avec la Nuit, maussade hôtesse,
Je suis comme un peintre qu'un Dieu moqueur
Condamne à peindre, hélas! sur les ténèbres;
Où, cuisinier aux appétits funèbres,
Je fais bouillir et je mange mon coeur,
Par instants brille, et s'allonge, et s'étale
Un spectre fait de grâce et de splendeur.
À sa rêveuse allure orientale,
Quand il atteint sa totale grandeur,
Je reconnais ma belle visiteuse:
C'est Elle! noire et pourtant lumineuse.
II Le Parfum
Lecteur, as-tu quelquefois respiré
Avec ivresse et lente gourmandise
Ce grain d'encens qui remplit une église,
Ou d'un sachet le musc invétéré?
Charme profond, magique, dont nous grise
Dans le présent le passé restauré!
Ainsi l'amant sur un corps adoré
Du souvenir cueille la fleur exquise.
De ses cheveux élastiques et lourds,
Vivant sachet, encensoir de l'alcôve,
Une senteur montait, sauvage et fauve,
Et des habits, mousseline ou velours,
Tout imprégnés de sa jeunesse pure,
506
Se dégageait un parfum de fourrure.
III Le Cadre
Comme un beau cadre ajoute à la peinture,
Bien qu'elle soit d'un pinceau très-vanté,
Je ne sais quoi d'étrange et d'enchanté
En l'isolant de l'immense nature,
Ainsi bijoux, meubles, métaux, dorure,
S'adaptaient juste à sa rare beauté;
Rien n'offusquait sa parfaite clarté,
Et tout semblait lui servir de bordure.
Même on eût dit parfois qu'elle croyait
Que tout voulait l'aimer; elle noyait
Sa nudité voluptueusement
Dans les baisers du satin et du linge,
Et, lente ou brusque, à chaque mouvement
Montrait la grâce enfantine du singe.
IV Le Portrait
La Maladie et la Mort font des cendres
De tout le feu qui pour nous flamboya.
De ces grands yeux si fervents et si tendres,
De cette bouche où mon coeur se noya,
De ces baisers puissants comme un dictame,
De ces transports plus vifs que des rayons,
Que reste-t-il? C'est affreux, ô mon âme!
Rien qu'un dessin fort pâle, aux trois crayons,
Qui, comme moi, meurt dans la solitude,
Et que le Temps, injurieux vieillard,
Chaque jour frotte avec son aile rude...
Noir assassin de la Vie et de l'Art,
Tu ne tueras jamais dans ma mémoire
507
Celle qui fut mon plaisir et ma gloire!
A Phantom
I The Darkness
In the mournful vaults of fathomless gloom
To which Fate has already banished me,
Where a bright, rosy beam never enters;
Where, alone with Night, that sullen hostess,
I'm like a painter whom a mocking God
Condemns to paint, alas! upon darkness;
Where, a cook with a woeful appetite,
I boil and I eat my own heart;
At times there shines, and lengthens, and broadens
A specter made of grace and of splendor;
By its dreamy, oriental manner,
When it attains its full stature,
I recognize my lovely visitor;
It's She! dark and yet luminous.
II The Perfume
Reader, have you at times inhaled
With rapture and slow greediness
That grain of incense which pervades a church,
Or the inveterate musk of a sachet?
Profound, magical charm, with which the past,
Restored to life, makes us inebriate!
Thus the lover from an adored body
Plucks memory's exquisite flower.
From her tresses, heavy and elastic,
Living sachet, censer for the bedroom,
A wild and savage odor rose,
508
And from her clothes, of muslin or velvet,
All redolent of her youth's purity,
There emanated the odor of furs.
III The Frame
As a lovely frame adds to a painting,
Even though it's from a master's brush,
An indefinable strangeness and charm
By isolating it from vast nature,
Thus jewels, metals, gilding, furniture,
Suited her rare beauty to perfection;
Nothing dimmed its flawless splendor;
All seemed to form for her a frame.
One would even have said that she believed
That everything wished to love her; she drowned
Her nudity voluptuously
In the kisses of the satin and linen,
And, with each movement, slow or brusque,
She showed the child-like grace of a monkey.
IV The Portrait
Disease and Death make ashes
Of all the fire that flamed for us.
Of those wide eyes, so fervent and tender,
Of that mouth in which my heart was drowned,
Of those kisses potent as dittany,
Of those transports more vivid than sunbeams,
What remains? It is frightful, O my soul!
Nothing but a faint sketch, in three colors,
Which, like me, is dying in solitude,
And which Time, that contemptuous old man,
Grazes each day with his rough wing...
509
Black murderer of Life and Art,
You will never kill in my memory
The one who was my glory and my joy!
— Translated by William Aggeler
A Phantom
I The Shades
My fate confines me, dark and shady,
In vaults of lone unfathomed grief.
No rosy sunbeams bring relief.
Alone with Night, my grim landlady,
I'm like a painter whom God spites
To paint on shades, and cook and eat
My own poor heart, the only meat
Of my funereal appetites.
Sometimes a spectre dim, reclining
In grace and glory, can be seen.
With dreamy oriental mien.
When fully its own form defining,
I recognise who it must be,
Sombre yet luminous, it's She!
II The Perfume
Reader, say, have you ever breathed,
With lazy greed and joy, the dusk
Of an old church with incense wreathed,
Or smelt an ancient bag of musk?
It's by such charms the Nevermore
Intoxicates us in the Now —
As lovers to Remembrance bow
Over the bodies they adore.
510
From her thick tresses as they fume
(Scent-sack and censer of the room)
A feline, tawny perfume springs.
Her muslins and her velvets smooth
Give off, made pregnant with her youth,
Scents of the fur of prowling things.
III The Frame
As a fine frame improves a plate
Although the graver needs no vaunting —
I know not what of strange and haunting
(From nature vast to isolate
Her beauty) was conferred by gems,
Metals, and gear. She mingled with them,
And swirled them all into her rhythm
As in her skirts the flouncing herns.
They say she thought all things were stung
With love for her. Her naked flesh
She loved to drown in kisses fresh
Of flax or satin. To her clung,
In all the movements of her shape,
The childish graces of the ape.
IV The Portrait
Sickness and death will form the ash and dust
Of all the fire we blazed with in such splendour,
Of those great eyes so fervent and so tender,
The mouth wherein my heart would drown its lust,
The kisses strong as marum, the delightful,
Fierce transports livelier than the solar rays.
What can remain? My soul, the truth is frightful!
A fading sketch, a faint three-coloured haze,
511
Which (like myself unfriended) wanes away,
While Time, insulting dotard, every day,
Brushes it fainter with his heedless wing...
Killer of life and art! black, evil King!
You'll never kill, within my soul, the story
Of that which was my rapture and my glory.
— Translated by Roy Campbell
Portrait
Disease and Death make ashes out of all
The fires that flamed for us, out of the round
Wide eyes, so fervent and so kind withal,
Out of the mouth wherein my heart was drowned,
Out of our kisses, strong as pepperwort,
Out of throes bright as patterns sunbeams etch.
What is left now? What dreadful last resort,
O Soul? Only a faint three-colored sketch
Which is, like me, a lonely dying thing,
And which that oldster Time with scornful heart
Bruises each day beneath his jagged wing.
Slayer of Life and murderer of Art,
Mine, still, one treasure you shall not destroy:
She who was all my glory and my joy!
[The original publication only includes this last section of the poem].
— Translated by Jacques LeClercq
The Portrait
Disease and Death, these are the ashes of
All that was fire, and warmed us heretofore.
Of those big eyes, so full of faith and love,
That mouth which stopped my heart, that endless store
Of kisses strong as dittany — that whole
Transport, that passion hotter than the sun,
512
What now remains? A sorry thing, my soul!
A faded sketch, in three pale crayons done;
Which, like myself, in dusty solitude
Subsides, and which with his injurious wing
Time daily rubs against. O black and rude
Assassin of proud Life and powerful Art:
You cannot rob my memory of one thing, —
Her, that was all my triumph, all my heart.
[The original publication only includes this last section of the poem].
— Translated by Edna St. Vincent Millay
Un Fantôme
I Les Tenebres
down in the unplumbed crypt of blight
where Fate abandoned me to die,
where falls no cheering ray; where I,
sole lodger of the sulky Night,
like artists blind God sets apart
in mockery — I paint the murk;
where, like a ghoulish cook at work,
I boil and munch upon my heart,
momently gleams, and grows apace,
a phantom languorously bright,
and by its dreamy Orient grace,
when it attains its radiant height,
at last I know the lovely thing:
'tis She! girl black yet glimmering.
II Le Parfum
513
how long, in silken favours, last
their prisoned scents! how greedily
we breathe the incense-grain, a sea
of fragrance, in cathedrals vast!
o deep enchanting sorcery!
in present joys to find the past!
'tis thus on cherished flesh amassed
Love culls the flower of memory.
her thick curled hair, like bags of musk
or living censers, left the dusk
with strange wild odours all astir,
and, from her lace and velvet busk,
— candid and girlish, over her,
hovered a heavy scent of fur.
III Le Cadre
as framing to a portrait gives
— though from a famous brush it be —
a magic full of mystery
secluding it from all that lives,
so gems, divans, gold, steel became
her beauty's border and attire;
no pomp obscured its perfect fire,
all seemed to serve her as a frame.
one even might have said she found
all sought to love her, for she drowned
in kisses of her silks and laces,
her fair nude body, all a-quiver,
and swift or slow, each pose would give her
a host of girlish simian graces.
IV Le Portrait
514
Death and Disease to ashes turn
all flames that wrapped our youth around.
of her soft eyes, so quick to burn,
her mouth, wherein my heart was drowned.
of her wild kisses' tyrannies,
her passion's blaze implacable —
drear heart! what now is left of these?
only a faded old pastel
dying, like me, in loneliness,
duller each day in every part,
stripped by Time's pinion merciless...
black murderer of life and art,
never shalt thou destroy in me
her, once my pride and ecstasy!
— Translated by Lewis Piaget Shanks
A Ghost
I Perfume
Reader, have you ever breathed in
With intoxication and slow gluttony,
That grain of incense which fills a church,
Or that embedded musk of a scent-bag?
Deep, magical charm, the past recalled
By you now makes us drunk.
Thus a lover plucks from an adored body
The exquisite flower of memory.
From her buoyant, heavy hair,
A living sachet, censer of recesses,
There climbs a fragrance, savage, wild,
And from her muslin or velvet dresses,
Permeated with her pure youth,
515
Escapes a perfume of fur.
II The Frame
As a fine frame adds to its picture,
Though it may come from a well-known brush,
Thus jewels, furniture, metals or gilding
Adapted themselves quite to her unusual beauty;
it was some strange enchantment,
Parting her from enormous nature;
Nothing darkened her perfect pellucidity,
Everything seemed to serve her as frame.
At times one would even have said that she thought
That all things desired to love her; voluptuously
She drowned her nakedness
In kisses of satin and linen,
And, slow or sudden, in each movement
Showed the childlike grace of the monkey.
[The original publication only includes these two sections of the poem].
— Translated by Geoffrey Wagner
~ Charles Baudelaire,#NFDB
429:THE STILLEST HOUR
What happened to me, my friends? You see me distracted, driven away, unwillingly obedient, prepared to
go-alas, to go away from you. Indeed, Zarathustra
must return once more to his solitude; but this time
the bear goes back to his cave without joy. What happened to me? Who ordered this? Alas, my angry mistress wants it, she spoke to me; have I ever yet
mentioned her name to you? Yesterday, toward evening,
there spoke to me my stillest hour: that is the name of
my awesome mistress. And thus it happened; for I must
tell you everything lest your hearts harden against me
for departing suddenly.
Do you know the fright of him who falls asleep? He
is frightened down to his very toes because the ground
gives under him and the dream begins. This I say to
you as a parable. Yesterday, in the stillest hour, the
ground gave under me, the dream began. The hand
moved, the clock of my life drew a breath; never had
I heard such stillness around me: my heart took fright.
Then it spoke to me without voice: "You know it,
Zarathustra?" And I cried with fright at this whispering,
and the blood left my face; but I remained silent.
Then it spoke to me again without voice: "You know
it, Zarathustra, but you do not say itl" And at last I
answered defiantly: "Yes, I know it, but I do not want
to say itl"
Then it spoke to me again without voice: "You do
not want to, Zarathustra? Is this really true? Do not
hide in your defiance." And I cried and trembled like
a child and spoke: "Alas, I would like to, but how can
I? Let me off from this! It is beyond my strength!"
Then it spoke to me again without voice: "What do
146
you matter, Zarathustra? Speak your word and break"
And I answered: "Alas, is it my word? Who am l?
I await the worthier one; I am not worthy even of being
broken by it."
Then it spoke to me again without voice: "What do
you matter? You are not yet humble enough for me.
Humility has the toughest hide." And I answered:
'
at the foot of my height. How high are my peaks? No
one has told me yet. But my valleys I know well."
Then it spoke to me again without voice: "O Zarathustra, he who has to move mountains also moves
valleys and hollows." And I answered: "As yet my
words have not moved mountains, and what I said did
not reach men. Indeed, I have gone to men, but as yet
I have not arrived."
Then it spoke to me again without voice: "What do
you know of that? The dew falls on the grass when the
night is most silent." And I answered: "They mocked
me when I found and went my own way; and in truth
my feet were trembling then. And thus they spoke to
me: 'You have forgotten the way, now you have also
forgotten how to walk.'"
Then it spoke to me again without voice: "What
matters their mockery? You are one who has forgotten
how to obey: now you shall command. Do you not
know who is most needed by all? He that commands
great things. To do great things is difficult; but to
comm and great things is more difficult. This is what
is most unforgivable in you: you have the power, and
you do not want to rule." And I answered: "I lack the
lion's voice for commanding."
Then it spoke to me again as a whisper: "It is the
stillest words that bring on the storm. Thoughts that
come on doves' feet guide the world. 0 Zarathustra, you
147
shall go as a shadow of that which must come: thus you
will comm and and, commanding, lead the way." And I
answered: "I am ashamed."
Then it spoke to me again without voice: "You must
yet become as a child and without shame. The pride of
youth is still upon you; you have become young late;
but whoever would become as a child must overcome
his youth too." And I reflected for a long time and
trembled. But at last I said what I had said at first; "I
do not want to."
Then laughter surrounded me. Alas, how this laughter tore my entrails and slit open my heart! And it
spoke to me for the last time: "O Zarathustra, your
fruit is ripe, but you are not ripe for your fruit. Thus
you must return to your solitude again; for you must
yet become mellow." And again it laughed and fled;
then it became still around me as with a double stillness. But I lay on the ground and sweat poured from
my limbs.
Now you have heard all, and why I must return to
my solitude. Nothing have I kept from you, my friends.
But this too you have heard from me, who is still the
most taciturn of all men-and wants to be. Alas, my
friends, I still could tell you something, I still could
give you something. Why do I not give it? Am I stingy?
But when Zarathustra had spoken these words he was
overcome by the force of his pain and the nearness of
his parting from his friends, and he wept loudly; and
no one knew how to comfort him. At night, however,
he went away alone and left his friends.
148
Thus Spoke Zarathustra: Third Part
You look up when you feel the need for elevation.
And I look down because I am elevated. Who
among you can laugh and be elevated at the same
time? Whoever climbs the highest mountains
laughs at all tragic plays and tragic seriousness.
(Zarathustra, "On Reading and Writing," I, p.
40)
TRANSLATOR S NOTES
1. The Wanderer: The contrast between Zarathustra's sentimentality and his praise of hardness remains characteristic
of the rest of the book.
2. On the Vision and the Riddle: Zarathustra's first account
of the eternal recurrence (see my Nietzsche, .i, II) is
followed by a proto-surrealistic vision of a triumph over
nausea.
3. On Involuntary Bliss: Zarathustra still cannot face the
thought of the eternal recurrence.
4. Before Sunrise: An ode to the sky. Another quotation
from Zweig's essay on Nietzsche seems pertinent: "His
nerves immediately register every meter of height and
every pressure of the weather as a pain in his organs, and
they react rebelliously to every revolt in nature. Rain or
gloomy skies lower his vitality ('overcast skies depress me
deeply'), the weight of low clouds he feels down into his
very intestines, rain 'lowers the potential,' humidity debilitates, dryness vivifies, sunshine is salvation, winter is a kind
of paralysis and death. The quivering barometer needle of
his April-like, changeable nerves never stands still-most
nearly perhaps in cloudless landscapes, on the windless tablelands of the Engadine." In this chapter the phrase "beyond
good and evil" is introduced; also one line, slightly varied,
of the "Drunken Song" (see below). Another important
149
theme in Nietzsche's thought: the praise of chance and "a
little reason" as opposed to any divine purpose.
5. On Virtue That Makes Small: "Do whatever you will,
but . . .": What Nietzsche is concerned with is not casuistry but character, not a code of morals but a kind of man,
not a syllabus of behavior but a state of being.
6. Upon the Mount of Olives: "'The ice of knowledge will
yet freeze him to death!' they moan." Compare Stefan
George's poem on the occasion of Nietzsche's death (my
Nietzsche, Prologue, II): "He came too late who said to thee
imploring: There is no way left over icy cliffs."
7. On Passing By: Zarathustra's ape, or "grunting swine,"
unintentionally parodies Zarathustra's attitude and style.
His denunciations are born of wounded vanity and vengefulness, while Zarathustra's contempt is begotten by love;
and "where one can no longer love, there one should pass
by."
8. On Apostates: Stylistically, Zarathustra is now often little
better than his ape. But occasional epigrams show his old
power: the third paragraph in section 2, for instance.
9. The Return Home: "Among men you will always seem
wild and strange," his solitude says to Zarathustra. But
"here all things come caressingly to your discourse and flatter
you, for they want to ride on your back. On every parable
you ride to every truth." The discipline of communication might have served the philosopher better than the
indiscriminate flattery of his solitude. But in this respect
too, it was not given to Nietzsche to live in blissful
ignorance: compare, for example, "The Song of Melancholy" in Part Four.
io. On the Three Evils: The praise of so-called evil as an
ingredient of greatness is central in Nietzsche's thought,
from his early fragment, Homer's Contest, to his Antichrist.
There are few problems the self-styled immoralist pursued
so persistently. Whether he calls attention to the element
of cruelty in the Greek agon or denounces Christianity for
vilifying sex, whether he contrasts sublimation and extirpation or the egoism of the creative and the vengeful: all
these are variations of one theme. In German, the three
evils in this chapter are Wollust, Herrschsucht, Selbstsucht.
For the first there is no exact equivalent in English. In
this chapter, "lust" might do in some sentences, "voluptuousness" in others, but each would be quite inaccurate
half the time, and the context makes it imperative that
the same word be used throughout. There is only one
word in English that renders Nietzsche's meaning perfectly
in every single sentence: sex. Its only disadvantage: it is,
to put it mildly, a far less poetic word than Wollust, and
hence modifies the tone though not Nietzsche's meaning.
But if we reflect on the three things which, according to
Nietzsche, had been maligned most, under the influence of
Christianity, and which he sought to rehabilitate or revaluate-were they not selfishness, the will to power, and sex?
Nietzsche's early impact was in some ways comparable to
that of Freud or Havelock Ellis. But prudery was for him
at most one of three great evils, one kind of hypocrisy, one
aspect of man's betrayal of the earth and of himself.
i1. On the Spirit of Gravity: It is not only the metaphor
of the camel that points back to the first chapter of Part
One: the dead weight of convention is a prime instance of
what is meant by the spirit of gravity; and the bird that
outsoars tradition is, like the child and the self-propelled
wheel at the beginning of the book, a symbol of creativity.
The creator, however, is neither an "evil beast" nor an
"evil tamer of beasts"-neither a profligate nor an ascetic:
he integrates what is in him, perfects and lavishes himself, and says, "This is my way; where is yours?" Michelangelo and Mozart do not offer us "the way" but a challenge and a promise of what is possible.
12. On Old and New Tablets: Attempt at a grand summary,
full of allusions to, and quotations from, previous chapters
Its unevenness is nowhere more striking than in section 12,
with its puns on "crusades." Such sections as 5, 7, and 8,
on the other hand, certainly deserve attention. The despot
in section ii, who has all history rewritten, seems to point
forward in time to Hitler, of whose racial legislation it
151
could indeed be said: "with the grandfa ther, however,
time ends." Section 15 points back to Luther. Section zo
exposes in advance Stefan George's misconception when he
ended his second poem on Nietzsche (my Nietzsche, p.
iil):
"The warner went-the wheel that downward rolls /
To emptiness no arm now tackles in the spokes." The
penultimate paragraph of this section is more "playful"
in the original: Ein Vorspiel bin ich besserer Spieler, oh
meine Braiderl Ein Beispiell In section 25 the key word is
Versuch, one of Nietzsche's favorite words, which means
experiment, attempt, trial. Sometimes he associates it with
suchen, searching. (In Chapter 2, "On the Vision and
the Riddle," Sucher, Versucher has been rendered "searchers, researchers.") Section 29, finally, is used again, with
minute changes, to conclude Twilight of the Idols.
13. The Convalescent: Zarathustra still cannot face the
thought of the eternal recurrence but speaks about human
speech and cruelty. In the end, his animals expound the
eternal recurrence.
14 On the Great Longing: Hymn to his soul: Zarathustra
and his soul wonder which of them should be grateful to
the other.
15. The Other Dancing Song: Life and wisdom as women
again; but in this dancing song, life is in complete control,
and when Zarathustra's imagination runs away with him
he gets his face slapped. What he whispers into the ear
of life at the end of section 2 is, no doubt, that after his
death he will yet recur eternally. The song at the end,
punctuated by the twelve strokes of the bell, is interpreted
in "The Drunken Song" in Part Four.
i6. The Seven Seals: The eternal recurrence of the small
man no longer nauseates Zarathustra. His affirmation now is
boundless and without reservation: "For I love you, 0
eternity."
~ Friedrich Nietzsche, THE STILLEST HOUR
,#NFDB
430:The spider spreads her webs, whether she be
In poet's tower, cellar, or barn, or tree;
The silk-worm in the dark green mulberry leaves
His winding sheet and cradle ever weaves;
So I, a thing whom moralists call worm,
Sit spinning still round this decaying form,
From the fine threads of rare and subtle thought
No net of words in garish colours wrought
To catch the idle buzzers of the day
But a soft cell, where when that fades away,
Memory may clothe in wings my living name
And feed it with the asphodels of fame,
Which in those hearts which must remember me
Grow, making love an immortality.
Whoever should behold me now, I wist,
Would think I were a mighty mechanist,
Bent with sublime Archimedean art
To breathe a soul into the iron heart
Of some machine portentous, or strange gin,
Which by the force of figured spells might win
Its way over the sea, and sport therein;
For round the walls are hung dread engines, such
As Vulcan never wrought for Jove to clutch
Ixion or the Titan:or the quick
Wit of that man of God, St. Dominic,
To convince Atheist, Turk, or Heretic,
Or those in philanthropic council met,
Who thought to pay some interest for the debt
They owed to Jesus Christ for their salvation,
By giving a faint foretaste of damnation
To Shakespeare, Sidney, Spenser, and the rest
Who made our land an island of the blest,
When lamp-like Spain, who now relumes her fire
On Freedom's hearth, grew dim with Empire:
With thumbscrews, wheels, with tooth and spike and jag,
Which fishers found under the utmost crag
Of Cornwall and the storm-encompassed isles,
Where to the sky the rude sea rarely smiles
Unless in treacherous wrath, as on the morn
When the exulting elements in scorn,
Satiated with destroyed destruction, lay
Sleeping in beauty on their mangled prey,
As panthers sleep;and other strange and dread
Magical forms the brick floor overspread,
Proteus transformed to metal did not make
More figures, or more strange; nor did he take
Such shapes of unintelligible brass,
Or heap himself in such a horrid mass
Of tin and iron not to be understood;
And forms of unimaginable wood,
To puzzle Tubal Cain and all his brood:
Great screws, and cones, and wheels, and groovd blocks,
The elements of what will stand the shocks
Of wave and wind and time.Upon the table
More knacks and quips there be than I am able
To catalogize in this verse of mine:
A pretty bowl of woodnot full of wine,
But quicksilver; that dew which the gnomes drink
When at their subterranean toil they swink,
Pledging the demons of the earthquake, who
Reply to them in lavacry halloo!
And call out to the cities o'er their head,
Roofs, towers, and shrines, the dying and the dead,
Crash through the chinks of earthand then all quaff
Another rouse, and hold their sides and laugh.
This quicksilver no gnome has drunkwithin
The walnut bowl it lies, veind and thin,
In colour like the wake of light that stains
The Tuscan deep, when from the moist moon rains
The inmost shower of its white firethe breeze
Is stillblue Heaven smiles over the pale seas.
And in this bowl of quicksilverfor I
Yield to the impulse of an infancy
Outlasting manhoodI have made to float
A rude idealism of a paper boat:
A hollow screw with cogsHenry will know
The thing I mean and laugh at me,if so
He fears not I should do more mischief.Next
Lie bills and calculations much perplexed,
With steam-boats, frigates, and machinery quaint
Traced over them in blue and yellow paint.
Then comes a range of mathematical
Instruments, for plans nautical and statical;
A heap of rosin, a queer broken glass
With ink in it;a china cup that was
What it will never be again, I think,
A thing from which sweet lips were wont to drink
The liquor doctors rail atand which I
Will quaff in spite of themand when we die
We'll toss up who died first of drinking tea,
And cry out,'Heads or tails?' where'er we be.
Near that a dusty paint-box, some odd hooks,
A half-burnt match, an ivory block, three books,
Where conic sections, spherics, logarithms,
To great Laplace, from Saunderson and Sims,
Lie heaped in their harmonious disarray
Of figures,disentangle them who may.
Baron de Tott's Memoirs beside them lie,
And some odd volumes of old chemistry.
Near those a most inexplicable thing,
With lead in the middleI'm conjecturing
How to make Henry understand; but no
I'll leave, as Spenser says, with many mo,
This secret in the pregnant womb of time,
Too vast a matter for so weak a rhyme.
And here like some weird Archimage sit I,
Plotting dark spells, and devilish enginery,
The self-impelling steam-wheels of the mind
Which pump up oaths from clergymen, and grind
The gentle spirit of our meek reviews
Into a powdery foam of salt abuse,
Ruffling the ocean of their self-content;
I sitand smile or sigh as is my bent,
But not for themLibeccio rushes round
With an inconstant and an idle sound,
I heed him more than themthe thunder-smoke
Is gathering on the mountains, like a cloak
Folded athwart their shoulders broad and bare;
The ripe corn under the undulating air
Undulates like an ocean;and the vines
Are trembling wide in all their trellised lines
The murmur of the awakening sea doth fill
The empty pauses of the blast;the hill
Looks hoary through the white electric rain,
And from the glens beyond, in sullen strain,
The interrupted thunder howls; above
One chasm of Heaven smiles, like the eye of Love
On the unquiet world;while such things are,
How could one worth your friendship heed the war
Of worms? the shriek of the world's carrion jays,
Their censure, or their wonder, or their praise?
You are not here! the quaint witch Memory sees,
In vacant chairs, your absent images,
And points where once you sat, and now should be
But are not.I demand if ever we
Shall meet as then we met;and she replies,
Veiling in awe her second-sighted eyes;
'I know the past alonebut summon home
My sister Hope,she speaks of all to come.'
But I, an old diviner, who knew well
Every false verse of that sweet oracle,
Turned to the sad enchantress once again,
And sought a respite from my gentle pain,
In citing every passage o'er and o'er
Of our communionhow on the sea-shore
We watched the ocean and the sky together,
Under the roof of blue Italian weather;
How I ran home through last year's thunder-storm,
And felt the transverse lightning linger warm
Upon my cheekand how we often made
Feasts for each other, where good will outweighed
The frugal luxury of our country cheer,
As well it might, were it less firm and clear
Than ours must ever be;and how we spun
A shroud of talk to hide us from the sun
Of this familiar life, which seems to be
But is not:or is but quaint mockery
Of all we would believe, and sadly blame
The jarring and inexplicable frame
Of this wrong world:and then anatomize
The purposes and thoughts of men whose eyes
Were closed in distant years;or widely guess
The issue of the earth's great business,
When we shall be as we no longer are
Like babbling gossips safe, who hear the war
Of winds, and sigh, but tremble not;or how
You listened to some interrupted flow
Of visionary rhyme,in joy and pain
Struck from the inmost fountains of my brain,
With little skill perhaps;or how we sought
Those deepest wells of passion or of thought
Wrought by wise poets in the waste of years,
Staining their sacred waters with our tears;
Quenching a thirst ever to be renewed!
Or how I, wisest lady! then endued
The language of a land which now is free,
And, winged with thoughts of truth and majesty,
Flits round the tyrant's sceptre like a cloud,
And bursts the peopled prisons, and cries aloud,
'My name is Legion!'that majestic tongue
Which Calderon over the desert flung
Of ages and of nations; and which found
An echo in our hearts, and with the sound
Startled oblivion;thou wert then to me
As is a nursewhen inarticulately
A child would talk as its grown parents do.
If living winds the rapid clouds pursue,
If hawks chase doves through the aethereal way,
Huntsmen the innocent deer, and beasts their prey,
Why should not we rouse with the spirit's blast
Out of the forest of the pathless past
These recollected pleasures?
You are now
In London, that great sea, whose ebb and flow
At once is deaf and loud, and on the shore
Vomits its wrecks, and still howls on for more.
Yet in its depth what treasures! You will see
That which was Godwin,greater none than he
Though fallenand fallen on evil timesto stand
Among the spirits of our age and land,
Before the dread tribunal of to come
The foremost,while Rebuke cowers pale and dumb.
You will see Coleridgehe who sits obscure
In the exceeding lustre and the pure
Intense irradiation of a mind,
Which, with its own internal lightning blind,
Flags wearily through darkness and despair
A cloud-encircled meteor of the air,
A hooded eagle among blinking owls.
You will see Huntone of those happy souls
Which are the salt of the earth, and without whom
This world would smell like what it isa tomb;
Who is, what others seem; his room no doubt
Is still adorned with many a cast from Shout,
With graceful flowers tastefully placed about;
And coronals of bay from ribbons hung,
And brighter wreaths in neat disorder flung;
The gifts of the most learned among some dozens
Of female friends, sisters-in-law, and cousins.
And there is he with his eternal puns,
Which beat the dullest brain for smiles, like duns
Thundering for money at a poet's door;
Alas! it is no use to say, 'I'm poor!'
Or oft in graver mood, when he will look
Things wiser than were ever read in book,
Except in Shakespeare's wisest tenderness.
You will see Hogg,and I cannot express
His virtues,though I know that they are great,
Because he locks, then barricades the gate
Within which they inhabit;of his wit
And wisdom, you'll cry out when you are bit.
He is a pearl within an oyster shell,
One of the richest of the deep;and there
Is English Peacock, with his mountain Fair,
Turned into a Flamingo;that shy bird
That gleams i' the Indian airhave you not heard
When a man marries, dies, or turns Hindoo,
His best friends hear no more of him?but you
Will see him, and will like him too, I hope,
With the milk-white Snowdonian Antelope
Matched with this cameleopardhis fine wit
Makes such a wound, the knife is lost in it;
A strain too learnd for a shallow age,
Too wise for selfish bigots; let his page,
Which charms the chosen spirits of the time,
Fold itself up for the serener clime
Of years to come, and find its recompense
In that just expectation.Wit and sense,
Virtue and human knowledge; all that might
Make this dull world a business of delight,
Are all combined in Horace Smith.And these,
With some exceptions, which I need not tease
Your patience by descanting on,are all
You and I know in London.
I recall
My thoughts, and bid you look upon the night.
As water does a sponge, so the moonlight
Fills the void, hollow, universal air
What see you?unpavilioned Heaven is fair,
Whether the moon, into her chamber gone,
Leaves midnight to the golden stars, or wan
Climbs with diminished beams the azure steep;
Or whether clouds sail o'er the inverse deep,
Piloted by the many-wandering blast,
And the rare stars rush through them dim and fast:
All this is beautiful in every land.
But what see you beside?a shabby stand
Of Hackney coachesa brick house or wall
Fencing some lonely court, white with the scrawl
Of our unhappy politics;or worse
A wretched woman reeling by, whose curse
Mixed with the watchman's, partner of her trade,
You must accept in place of serenade
Or yellow-haired Pollonia murmuring
To Henry, some unutterable thing.
I see a chaos of green leaves and fruit
Built round dark caverns, even to the root
Of the living stems that feed themin whose bowers
There sleep in their dark dew the folded flowers;
Beyond, the surface of the unsickled corn
Trembles not in the slumbering air, and borne
In circles quaint, and ever-changing dance,
Like wingd stars the fire-flies flash and glance,
Pale in the open moonshine, but each one
Under the dark trees seems a little sun,
A meteor tamed; a fixed star gone astray
From the silver regions of the milky way;
Afar the Contadino's song is heard,
Rude, but made sweet by distanceand a bird
Which cannot be the Nightingale, and yet
I know none else that sings so sweet as it
At this late hour;and then all is still
NowItaly or London, which you will!
Next winter you must pass with me; I'll have
My house by that time turned into a grave
Of dead despondence and low-thoughted care,
And all the dreams which our tormentors are;
Oh! that Hunt, Hogg, Peacock, and Smith were there,
With everything belonging to them fair!
We will have books, Spanish, Italian, Greek;
And ask one week to make another week
As like his father, as I'm unlike mine,
Which is not his fault, as you may divine.
Though we eat little flesh and drink no wine,
Yet let's be merry: we'll have tea and toast;
Custards for supper, and an endless host
Of syllabubs and jellies and mince-pies,
And other such lady-like luxuries,
Feasting on which we will philosophize!
And we'll have fires out of the Grand Duke's wood,
To thaw the six weeks' winter in our blood.
And then we'll talk;what shall we talk about?
Oh! there are themes enough for many a bout
Of thought-entangled descant;as to nerves
With cones and parallelograms and curves
I've sworn to strangle them if once they dare
To bother mewhen you are with me there.
And they shall never more sip laudanum,
From Helicon or Himeros[1];well, come,
And in despite of God and of the devil,
We'll make our friendly philosophic revel
Outlast the leafless time; till buds and flowers
Warn the obscure inevitable hours,
Sweet meeting by sad parting to renew;
'To-morrow to fresh woods and pastures new.'
Composed during Shelley's occupation of the Gisbornes' house at Leghorn, July 1820; published in Posthumous Poems, 1824.
~ Percy Bysshe Shelley, Letter To Maria Gisborne
,#NFDB
431: THE
(on:
THE SEVEN SEALS
YES AND AMEN SONG)
1
If I am a soothsayer and full of that soothsaying spirit
which wanders on a high ridge between two seas, wandering like a heavy cloud between past and future, an
enemy of all sultry plains and all that is weary and can
neither die nor live-in its dark bosom prepared for
lightning and the redemptive flash, pregnant with lightning bolts that say Yes and laugh Yes, soothsaying
lightning bolts-blessed is he who is thus pregnant!
And verily, long must he hang on the mountains like a
dark cloud who shall one day kindle the light of the
future: Oh, how should I not lust after eternity and
after the nuptial ring of rings, the ring of recurrence?
Never yet have I found the woman from whom I
wanted children, unless it be this woman whom I love:
for I love you, 0 eternity.
For I love you, 0 eternity!
2
If ever my wrath burst tombs, moved boundary
stones, and rolled old tablets, broken, into steep depths;
if ever my mockery blew moldy words into the wind,
and I came as a broom to the cross-marked spiders and
as a sweeping gust to old musty tomb chambers; if ever
I sat jubilating where old gods lie buried, world-blessing, world-loving, beside the monuments of old worldslanders-for I love even churches and tombs of gods,
once the sky gazes through their broken roofs with its
229
pure eyes, and like grass and red poppies, I love to sit
on broken churches: Oh, how should I not lust after
eternity and after the nuptial ring of rings, the ring of
recurrence?
Never yet have I found the woman from whom I
wanted children, unless it be this woman whom I love:
for I love you, 0 eternity.
For I love you, 0 eternity!
3
If ever one breath came to me of the creative breath
and of that heavenly need that constrains even accidents
to dance star-dances; if I ever laughed the laughter of
creative lightning which is followed obediently but
grumblingly by the long thunder of the deed; if I ever
played dice with gods at the gods' table, the earth, till
the earth quaked and burst and snorted up floods of
fire-for the earth is a table for gods and trembles with
creative new words and gods' throws: Oh, how should
I not lust after eternity and after the nuptial ring of
rings, the ring of recurrence?
Never yet have I found the woman from whom I
wanted children, unless it be this woman whom I love:
for I love you, 0 eternity.
For I love you, 0 eternity!
4
If ever I drank full drafts from that foaming spice and blend-mug in which all things are well blended; if
my hand ever poured the farthest to the nearest, and
fire to spirit, and joy to pain, and the most wicked to
the most gracious; if I myself am a grain of that redeeming salt which makes all things blend well in the
blend-mug-for there is a salt that unites good with
evil; and even the greatest evil is worthy of being used
230
as spice for the last foaming over: Oh, how should I
not lust after eternity and after the nuptial ring of rings,
the ring or recurrence?
Never yet have I found the woman from whom I
wanted children, unless it be this woman whom I love:
for I love you, 0 eternity.
For I love you, 0 eternity!
5
If I am fond of the sea and of all that is of the sea's
kind, and fondest when it angrily contradicts me; if that
delight in searching which drives the sails toward the
undiscovered is in me, if a seafarer's delight is in my
delight; if ever my jubilation cried, "The coast has
vanished, now the last chain has fallen from me; the
boundless roars around me, far out glisten space and
time; be of good cheer, old heart!" Oh, how should I
not lust after eternity and after the nuptial ring of rings,
the ring of recurrence?
Never yet have I found the woman from whom I
wanted children, unless it be this woman whom I love:
for I love you, 0 eternity.
For I love you, 0 eternity!
6
If my virtue is a dancer's virtue and I have often
jumped with both feet into golden-emerald delight; if
my sarcasm is a laughing sarcasm, at home under rose
slopes and hedges of lilies-for in laughter all that is
evil comes together, but is pronounced -holy and absolved by its own bliss; and if this is my alpha and
omega, that all that is heavy and grave should become
light; all that is body, dancer; all that is spirit, bird and verily, that is my alpha and omega: Oh, how should
231
I not lust after eternity and after the nuptial ring of
rings, the fing of recurrence?
Never yet have I found the woman from whom I
wanted children, unless it be this woman whom I love:
for I love you, 0 eternity.
For I love you, 0 eternity
7
If ever I spread tranquil skies over myself and soared
on my own wings into my own skies; if I swam playfully in the deep light-distances, and the bird-wisdom
of my freedom came-but bird-wisdom speaks thus:
"Behold, there is no above, no below Throw yourself
around, out, back, you who are lightly Sing! Speak no
morel Are not all words made for the grave and heavy?
Are not all words lies to those who are light? Single
Speak no morel" Oh, how should I not lust after eternity and after the nuptial ring of rings, the ring of recurrence?
Never yet have I found the woman from whom I
wanted children, unless it be this woman whom I love:
for I love you, 0 eternity.
For I love you, 0 eternity
Thus Spoke Zarathustra:
Fourth and Last Part
Alas, where in the world has there been more
folly than among the pitying? And what in the
world has caused more suffering than the folly of
the pitying? Woe to all who love without having
a height that is above their pityl
232
Thus spoke the devil to me once: "God too has
his hell: that is his love of man." And most recently I heard him say this: "God is dead; God
died of his pity for man." (Zarathustra, II, p. go)
TRANSLATOR'S NOTES
Part Four was originally intended as an intermezzo, not
as the end of the book. The very appearance of a collection
of sayings is abandoned: Part Four forms a whole, and
as such represents a new stylistic experiment-as well as
a number of widely different stylistic experiments, held
together by a unity of plot and a pervasive sense of
humor.
1.
The Honey Sacrifice: Prologue. The "queer fish" are not
long in coming: the first of them appears in the next chapter.
2. The Cry of Distress: Beginning of the story that continues to the end of the book. The soothsayer of Part Two
reappears, and Zarathustra leaves in search of the higher
man. Now that he has overcome his nausea, his final
trial is: pity.
3. Conversation with the Kings: The first of seven encounters in each of which Zarathustra meets men who have
accepted some part of his teaching without, however,
embodying the type he envisages. Their revolting and tiresome flatteries might be charged to their general inadequacy. But Zarathustra's own personality, as it emerges
in chapter after chapter, poses a more serious problem. At
least in part, this is clearly due to the author's deliberate
malice: he does not want to be a "new idol": "I do not
want to be a saint, rather even a buffoon. Perhaps I am a
buffoon. And nevertheless, or rather not nevertheless-for
there has never been anybody more mendacious than
saints-truth speaks out of me" (Ecce Homo). Earlier in
the same work he says of Shakespeare: "What must a
man have suffered to have found it that necessary to be
a buffoon!" In these pages Nietzsche would resemble the
233
dramatist rather than the hagiographer, and a Shakespearean fool rather than the founder of a new cult.
4. The Leech: Encounter with "the conscientious in spirit."
5. The Magician: In the magician some of Nietzsche's
own features blend with some of Wagner's as conceived
by Nietzsche. The poem appears again in a manuscript of
a888, which bears the title "Dionysus Dithyrambs" and
the motto: "These are the songs of Zarathustra which he
sang to himself to endure his ultimate loneliness." In this
later context, the poem is entitled "Ariadne's Lament,"
and a new conclusion has been added by Nietzsche:
(Lightning.
beauty.)
Dionysus becomes
DIONYSUS:
visible in emerald
Be clever, Ariadnel
You have small ears, you have my ears:
Put a clever word into them
Must one not first hate each other
if one is to love each other?
I am your labyrinth.
The song is not reducible to a single level of meaning. The
outcry is (1) Nietzsche's own; and the unnamable, terrible
thought near the beginning is surely that of the eternal
recurrence; it is (2) projected onto Wagner, who is here
imagined as feeling desperately forsaken after Nietzsche
left him (note especially the penultimate stanza); it is
(3) wishfully projected onto Cosima Wagner-Nietzsche's
Ariadne (see my Nietzsche, i, 11)-who is here imagined as desiring and possessed by Nietzsche-Dionysus.
Part Four is all but made up of similar projections. All the
characters are caricatures of Nietzsche. And like the magician, he too would lie if he said: "'I did all this only as a
game.' There was seriousness in it too."
6. Retired: Encounter with the last pope. Reflections on
the death and inadequacies of God.
7. The Ugliest Man: The murderer of God. The sentence
beginning "Has not all success . . ." reads in German:
234
War nicht aller Erfolg fisher bei den Gut-Verfolgten? Und
wer gut verfolgt, lernt leicht folgen:-ist er doch einmalhinterherl
8. The Voluntary Beggar: A sermon on a mount-about
cows.
9. The Shadow: An allusion to Nietzsche's earlier work,
The Wanderer and His Shadow (188o).
10. At Noon: A charming intermezzo.
:i. The Welcome: Zarathustra rejects his guests, though
together they form a kind of higher man compared to their
contemporaries. He repudiates these men of great longing
and nausea as well as all those who enjoy his diatribes and
denunciations and desire recognition and consideration
for being out of tune with their time. What Nietzsche
envisages is the creator for whom all negation is merely
incidental to his great affirmation: joyous spirits, "laughing
lions."
12. The Last Supper: One of the persistent themes of Part
Four reaches its culmination in this chapter: Nietzsche not
only satirizes the Gospels, and all hagiography generally,
but he also makes fun of and laughs at himself.
13. On the Higher Man: A summary comparable to "On
Old and New Tablets" in Part Three. Section 5 epitomizes
Nietzsche's praise of "evir"-too briefly to be clear apart
from the rest of his work-and the conclusion should be
noted. The opening paragraph of section 7 takes up the
same theme: Nietzsche opposes sublimation to both license
and what he elsewhere calls "castratism." A fine epigram
is mounted in the center of section 9. The mellow moderation of the last lines of section 15 is not usually associated
with Nietzsche. And the chapter ends with a praise of
laughter.
14. The Song of Melancholy: In the 3888 manuscript of
the "Dionysus Dithyrambs" this is the first poem and it
bears the title "Only Fooll Only Poetl" The two introductory sections of this chapter help to dissociate Nietzsche
from the poem, while the subsquent references to this song
show that he considered it far more depressing than it
235
appears in its context. Though his solitude sometimes
flattered him, "On every parable you ride to every truth"
("The Return Home"), he also knew moments when he
said to himself, "I am ashamed that I must still be a poet"
("On Old and New Tablets"). Although Zarathustra's
buffooneries are certainly intended as such by the author,
the thought that he might be "only" a fool, "only" a poet
"climbing around on mendacious word bridges," made
Nietzsche feel more than despondent. Soon it led him to
abandon further attempts to ride on parables in favor of
some of the most supple prose in German literature.
15. On Science: Only the origin of science is considered.
The attempt to account for it in terms of fear goes back to
the period of The Dawn (188i), in which Nietzsche tried
to see how far he could reduce different phenomena to
fear and power. Zarathustra suggests that courage is crucial
-that is, the will to power over fear.
i6. Among Daughters of the Wilderness: Zarathustra, about
to slip out of his cave for the second time because he cannot stand the bad smell of the "higher men," is called
back by his shadow, who has nowhere among men smelled
better air-except once. In the following song Nietzsche's
buffoonery reaches its climax. But though it can and should
be read as thoroughly delightful nonsense, it is not entirely
void of personal significance. Wilste means "desert" or
"wilderness," and wdist can also mean wild and dissolute;
and the "flimsy little fan-, flutter-, and tinsel-skirts" seem
to have been suggested by the brothel to which a porter
in Cologne once took the young Nietzsche, who had asked
to be shown to a hotel. (He ran away, shocked; cf. my
Nietzsche, 3, I.) Certainly the poem is full of sexual
fantasies. But the double meaning of "date" is not present
in the original.
17. The Awakening: The titles of this and the following
chapter might well be reversed; for it is this chapter that
culminates in the ass festival, Nietzsche's version of the
Black Mass. But "the awakening' here does not refer to the
moment when an angry Moses holds his people accountable
236
for their worship of the golden calf, but to the moment
when "they have learned to laugh at themselves." In this
art, incidentally, none of the great philosophers excelled
the author of Part Four of Zarathustra.
i8. The Ass Festival: Five of the participants try to justify
themselves. The pope satirizes Catholicism (Luther was
last made fun of at the end of the song in Chapter i6),
while the conscientious in spirit develops a new theology
-and suggests that Zarathustra himself is pretty close to
being an ass.
19. The Drunken Song: Nietzsche's great hymn to joy invites comparison with Schiller's-minus Beethoven's music.
That they use different German words is the smallest difference. Schiller writes:
Suffer bravely, myriadsl
Suffer for the better world
Up above the firmament
A great God will give rewards.
Nietzsche wants the eternity of this life with all its agonies
-and seeing that it flees, its eternal recurrence. As it is expressed in sections 9, io, and 3i, the conception of the
eternal recurrence is certainly meaningful; but its formulation as a doctrine depended on Nietzsche's mistaken belief
that science compels us to accept the hypothesis of the
eternal recurrence of the same events at gigantic intervals.
(See "On the Vision and the Riddle" and "The Convalescent," both in Part Three, and, for a detailed discussion,
my Nietzsche, 11, II.)
20. The Sign: In "The Welcome," Zarathustra repudiated
the "higher men" in favor of "laughing lions." Now a lion
turns up and laughs, literally. And in place of the single
dove in the New Testament, traditionally understood as a
symbol of the Holy Ghost, we are presented with a whole
flock. Both the lion and the doves were mentioned before
("On Old and New Tablets," section 3) as the signs for
which Zarathustra must wait, and now afford Nietzsche an
237
opportunity to preserve his curious blend of myth, irony,
and hymn to the very end.
~ Friedrich Nietzsche, THE SEVEN SEALS OR THE YES AND AMEN SONG
,#NFDB
21 Integral Yoga
14 Christianity
12 Philosophy
11 Occultism
10 Fiction
5 Integral Theory
4 Science
4 Psychology
3 Poetry
2 Yoga
2 Education
1 Theosophy
1 Thelema
1 Cybernetics
1 Alchemy
18 Sri Aurobindo
12 The Mother
10 Nolini Kanta Gupta
10 Aleister Crowley
9 Pierre Teilhard de Chardin
9 H P Lovecraft
8 Satprem
4 Plotinus
4 Plato
4 Jorge Luis Borges
2 Swami Krishnananda
2 Jordan Peterson
2 Friedrich Nietzsche
2 Carl Jung
2 Aldous Huxley
9 Lovecraft - Poems
5 The Secret Doctrine
5 The Phenomenon of Man
5 The Life Divine
5 Magick Without Tears
4 Liber ABA
4 Collected Works of Nolini Kanta Gupta - Vol 01
4 Agenda Vol 02
3 The Synthesis Of Yoga
3 The Future of Man
3 Essays Divine And Human
2 Thus Spoke Zarathustra
2 The Study and Practice of Yoga
2 The Perennial Philosophy
2 On Education
2 Maps of Meaning
2 Labyrinths
2 Collected Works of Nolini Kanta Gupta - Vol 07
2 Collected Works of Nolini Kanta Gupta - Vol 02
0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
I felt this a long time ago, as I still do, but even more so. The only way to explain the partisan Jewish attitude demonstrated in some small sections of the book can readily be explained. I had been reading some writings of Arthur Edward Waite, and some of his pomposity and turgidity stuck to my mantle. I disliked his patronising Christian attitude, and so swung all the way over to the other side of the pendulum. Actually, neither faith is particularly important in this day and age. I must be careful never to read Waite again before embarking upon literary work of my own.
Much knowledge obtained by the ancients through the use of the Qabalah has been supported by discoveries of modern scientists- anthropologists, astronomers, psychiatrists, et al. Learned Qabalists for hundreds of years have been aware of what the psychiatrist has only discovered in the last few decades-that man's concept of himself, his deities and the Universe is a constantly evolving process, changing as man himself evolves on a higher spiral. But the roots of his concepts are buried in a race-consciousness that antedated Neanderthal man by uncounted aeons of time.
0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
There are ten sections in this prayer, and, as the prayer
is attributed to Horus, they are called four, as above
01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
"The zeal for the Lord hath eaten me up." Such has indeed been the case with Pascal, almost literally. The fire that burned in him was too ardent and vehement for the vehicle, the material instrument, which was very soon used up and reduced to ashes. At twenty-four he was already a broken man, being struck with paralysis and neuras thenia; he died at the comparatively early age of 39, emulating, as it were, the life career of his Lord the Christ who died at 33. The Fire martyrised the body, but kindled and brought forth experiences and realisations that save and truths that abide. It was the Divine Fire whose vision and experience he had on the famous night of 23 November 1654 which brought about his final and definitive conversion. It was the same fire that had blazed up in his brain, while yet a boy, and made him a precocious genius, a marvel of intellectual power in the exact sciences. At 12 this prodigy discovered by himself the 32nd proposition of Euclid, Book I. At sixteen he wrote a treatise on conic sections. At nineteen he invented a calculating machine which, without the help of any mathematical rule or process, gave absolutely accurate results. At twenty-three he published his experiments with vacuum. At twenty-five he conducted the well-known experiment from the tower of St. Jacques, proving the existence of atmospheric pressure. His studies in infinitesimal calculus were remarkably creative and original. And it might be said he was a pioneer in quite a new branch of mathematics, viz., the mathematical theory of probability. We shall see presently how his preoccupation with the mathematics of chance and probability coloured and reinforced his metaphysics and theology.
But the pressure upon his dynamic and heated brain the fiery zeal in his mindwas already proving too much and he was advised medically to take complete rest. Thereupon followed what was known as Pascal's mundane lifea period of distraction and dissipation; but this did not last long nor was it of a serious nature. The inner fire could brook no delay, it was eager and impatient to englobe other fields and domains. Indeed, it turned to its own field the heart. Pascal became initiated into the mystery of Faith and Grace. Still he had to pass through a terrible period of dejection and despair: the life of the world had given him no rest or relaxation, it served only to fill his cup of misery to the brim. But the hour of final relief was not long postponed: the Grace came to him, even as it came to Moses or St. Paul as a sudden flare of fire which burnt up the Dark Night and opened out the portals of Morning Glory.
01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
A similar compilation was published in the Arya, called The Eternal Wisdom (Les Paroles ternelles, in French) a portion of which appeared later on in book-form: that was more elaborate, the contents were arranged in such a way that no comments were needed, they were self-explanatory, divided as they were in chapters and sections and sub sections with proper headings, the whole thing put in a logical and organised sequence. Huxley's compilation begins under the title of the Upanishadic text "That art Thou" with this saying of Eckhart: "The more God is in all things, the more He is outside them. The more He is within, the more without". It will be interesting to note that the Arya compilation too starts with the same idea under the title "The God of All; the God who is in All", the first quotation being from Philolaus, "The Universe is a Unity".The Eternal Wisdom has an introduction called "The Song of Wisdom" which begins with this saying from the Book of Wisdom: "We fight to win sublime Wisdom; therefore men call us warriors".
Huxley gives only one quotation from Sri Aurobindo under the heading "God in the World". Here it is:
0 1960-06-04, #Agenda Vol 01, #unset, #Zen
Its tamas that gives you a bad sleep. There are two kinds of bad sleep that which makes you heavy and leaden, as if the result of all your effort the day before were wasted, and that which exhausts you, as if you had spent the whole time fighting. And Ive observed that if you cut your sleep up into sections (it becomes a habit), the nights get better. In other words, you must be able to come back to your normal consciousness and your normal aspiration at certain intervals, come back to the call of your consciousness But you must not use an alarm clock. When in trance, its not good to be jolted.
Just as you are drifting off, you can make a formation and say, I shall wake up at such-and-such time (children do it very easily).
0 1961-08-18, #Agenda Vol 02, #The Mother, #Integral Yoga
Even if there is some trouble with the continuity (at times you do have to link sections together), it will work out on the second reading. I am fully confident.
Your health is all right?
0 1961-09-03, #Agenda Vol 02, #The Mother, #Integral Yoga
I dont think your book will hold any surprises for me when I have it! Sometimes I listen to whole sections of it. Last night it was almost as if you were reading the book to menot exactly with words but I woke up and Sri Aurobindo was there andas though you had been reading somethinghe approved of it, saying, Yes, its fine like that, its all right.
(silence)
0 1961-09-23, #Agenda Vol 02, #The Mother, #Integral Yoga
There were whole sections he redid completely, which were like descriptions of what I had told him of my own experiences. Nolini said this. When I recently reread Savitri, some phrases were very familiar and I said to Nolini, How odd, these are almost my very words! And he replied, But this has been changed, it was written differently; it has BECOME like this. As the thing became more and more concrete for him, he changed it. The breath of revelatory prophecy is extraordinary! It has an extraordinary POWER!
What struck me is that he never wanted to write anything else. To write those articles for the Bulletin1 was really a heavy sacrifice for him. He had said he would complete certain parts of The Synthesis of Yoga,2 but when he was asked to do so, he replied, No, I dont want to go down to that mental level!
0 1961-12-20, #Agenda Vol 02, #The Mother, #Integral Yoga
Dear Sir I must begin by telling you that although this text is an excellent essay, it is not, in its present form, a book for the Spiritual Masters series. Let us enumerate the reasons for this. First of all, the general impression is of an ABSTRACT text. I can straight-away imagine your reaction to this and I dread misunderstandings! But putting myself in the readers place, since, once again, it does involve a collection intended for a wide public that we are beginning to know well, I can assure you that this public will not be able to follow page after page of reflections upon what one is bound to call a philosophical and spiritual system. Obviously this impression is caused primarily by the fact that you have begun with twenty-one pages where the reader is assumed to already know of Sri Aurobindos historical existence and the content of the Vedas and the Upanishads, plus I dont know how many other notions of rite, truth, divinity, wisdom, etc., etc. In my view, and the solution is going to appear cruel to you, for you certainly value these twenty-one pages [on the Secret of the Veda], they should purely and simply be deleted, for everything you say there, which is very rich in meaning, can only become clear when one has read what follows. There are many books in which readers can be asked to make the effort entailed in not understanding the beginning until they have read the end: but not books of popular culture. One could envisage an introduction of three or four pages to situate the spiritual climate and cultural world in which Sri Aurobindos thought has taken place, provided, however, that it is sufficiently descriptive, and not a pre-synthesis of everything to be expounded upon in what follows. In a general way you are going to smile, finding me quite Cartesian! But the readership we address is more or less permeated by a widespread Cartesianism, and you can help them, if you like, to reverse their methodology, but on the condition that you make yourself understood right from the start. Generally, you dont make enough use of analysis and, even before analysis, of a description of the realities being analyzed. That is why the sections of pure philosophical analysis seem much too long to us, and, even apart from the abstract character of the chapter on evolution (which should certainly be shorter), one feels at a positive standstill! After having waited patiently, and sometimes impatiently, for some light to be thrown on Sri Aurobindos own experience, one reads with genuine amazement that one can draw on energies from above instead of drawing on them from the material nature around oneself, or from an animal sleep, or that one can modify his sleep and render it conscious master illnesses before they enter the body. All of that in less than a page; and you conclude that the spirit that was the slave of matter becomes again the master of evolution. But how Sri Aurobindo was led to think this, the experiences that permitted him to verify it, those that permit other men to consider the method transmittable, the difficulties, the obstacles, the realizationsdoesnt this constitute the essence of what must be said to make the reader understand? Once again, it is the question of a pedagogy intimately tied in with the spirit of the collection. Let me add as well that I always find it deplorable when a thought is not expressed purely for its own sake, but is accompanied by an aggressive irony towards concepts which the author does not share. This is pointless and harms the ideas being presented, all the more so because they are expressed in contrast with caricatured notions: the allusions you make to such concepts as you think yourself capable of evoking the soul, creation, virtue, sin, salvationwould only hold some interest if the reader could find those very concepts within himself. But, as they are caricatured by your pen, the reader is given the impression of an all too easily obtained contrast between certain ideas admired and others despised. Whereas it would be far more to the point if they corresponded to something real in the religious consciousness of the West. I have too much esteem for you and the spiritual world in which you live to avoid saying this through fear of upsetting you.
Amen.
0 1962-07-07, #Agenda Vol 03, #The Mother, #Integral Yoga
Keep on. Certain sections can be made into magazine articles for serious readers, the few who like to think.
Just send it to your publisher, youll see. Well cut if they ask us to, and send what we cut to a magazine. Then theyll have their nice little storybook!1
0 1965-06-23, #Agenda Vol 06, #The Mother, #Integral Yoga
But the interesting thing is that around this central point, there are four large sections, like four large petals (Mother draws), but the corners of the petals are rounded and there are small intermediate zones: four large sections and four zones. Of course, this is only in the air: on the ground it will be an approximation.
We have four large sections: the cultural section in the north, that is, in the direction of Madras; in the east, the industrial section; in the south, the international section; and in the west, that is, towards the Lake, the residential section.
I will explain myself: the residential section, where there will be the houses of people who will have already subscribed, and all the others who come in their numbers to have a plot in Auroville. That will be towards the Lake.
--
In between these sections, there are intermediary zones, four intermediary zones: one for public services (the post, etc.), a zone for transportation (railway station and, if possible, an airfield), a zone for food supplies (that one would be towards the Lake and would include dairies, poultry farms, orchards, cultivation, etc.it would spread to incorporate the Lake estate3: what they wanted to do separately will be done as a part of Auroville); then a fourth zone (Ive said public services, transportation, food supplies), and the fourth zone: shops. We dont need many shops, but a few are necessary to get what we dont produce. These zones are like quarters, you see.
And you will be there, in the center?
0 1967-12-30, #Agenda Vol 08, #The Mother, #Integral Yoga
sections like Industries which participate actively will contri bute part of their income towards the development of the township. Or if they produce something (like foodstuff) useful for the citizens, they will contri bute in kind to the township which is responsible for the feeding of the citizens.
No rules or laws are being framed. Things will get formulated as the underlying Truth of the township emerges and takes shape progressively. We do not anticipate.
--
sections like Industries which participate actively will contri bute part of their income towards the development of the township. Or if they produce something (like foodstuff) useful for the citizens, they will contri bute in kind to the township which is responsible for the feeding of the citizens.
Thats what weve said. The industries will participate actively, they will contri bute. If they are industries producing articles that arent in constant need and are therefore in quantities or numbers too great for the townships own use that will be sold outsidethose industries must naturally participate through money. And I take the example of food: those who produce food will give the township what it needs (in proportion to what they produce, naturally), and it is the townships responsibility to feed everyone. That means people wont have to buy their food with money, but they will have to earn it.
02.09 - The Way to Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Common love, common labour and, above all, as the great French thinker, Ernest Renan,1 pointed out, common suffering that is the cement which welds together the disparate elements of a nationa nation is not formed otherwise. A nation means peoples differing in race and religion, caste and creed and even language, fused together into a composite but indivisible unit. Not pact nor balancing of interests nor sharing of power and profit can permanently combine and unify conflicting groups and collectivities. Hindus and Muslims, the two major sections that are at loggerheads today in India, must be given a field, indeed more than one field, where they can, work together; they must be made to come in contact with each other, to coalesce and dovetail into each other in as many ways and directions as possible. Instead of keeping them separate in water-tight compartments, in barred cages, as it were, lest they pounce upon each other like wild beasts, it would be wiser to throw them together; let them brea the the same air, live the same life, share the same troubles, the same difficulties, solve the same problems. That is how they will best understand, appreciate and even love each other, become comrades and companions, not rivals and opponents.
Ernest Renan: "Qu'est-ce qu'une nation?"
02.13 - On Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
We repeat a fair and sure economic basis has to be found for the down-trodden, proletarian or other. For the proletariate is not the only unfortunate in the human society. There are whole groups of the unfortunate in the three other Estates also. Or perhaps if we like we can extend the meaning of the term "proletariate" and include in it all the less favoured sections of all the Four Orders.
As already stated, the remedy is to be sought in the salvage of the individual. The present trend of social forces is towards movements in the mass. That was necessary perhaps; for larger, wider, indeed world-wide unities have to be found and established for the unification of the whole of humanity. But in the drive towards that-goal Nature seems to have overlooked for the moment the case of the individual, and naturally, man has been blind and one-sided in his attempts to reform and rebuild society and the world. This neglected thread has to be taken up again and put back into the web of social life. The value of the individual, the worth and speciality of each person has to be found and recognised; indeed it is round that centre that society can best be reformed and remade. And this can only be done by a spiritual outlook. For, the true individual is founded in the spirit, the spiritual consciousness; so long as man is limited to his body, life and mind, and his functions are solely determined by his earthly nature, so long he must needs be taken as a mere element in the mass, the cosmic mass. The true individual or person emerges only when something of man's spiritual being finds expression in these lower elements of his nature. And when man totally transcends his inferior sphere of existence and rises into his divine status where things are marshalled and organised through each individual truth-centre, then only there is the chance of a perfect social system descending upon earthly life.
03.11 - Modernist Poetry, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
What the modernist usually expresses is his brain or a part of it, his small vital desires and velleities, his sensational reactions or some sections of these. He can do that certainly, but he can do that well only when he has reached and touched the soul that is behind them: for once this is found, those become vehicles and instruments, echoes and sparks, symbols and signatures of that one thing needful.
Old style orthodox Pandit.
04.01 - The March of Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
This then is the pattern of cultural development as it proceeds in extension and largeness. It moves in ever widening concentric circles. Individuals, small centres few and far between, then larger groups and sections, finally vast masses are touched and moved (and will be moulded one day) by the infiltrating light. That is how in modern times all movements are practically world-wide, encompassing all nations and peoples: there seems to be nothing left that is merely local or parochial. It is a single wave, as it were, that heaves up the whole of humanity. Political, social, economic and even spiritual movements, although not exactly of the same type or pattern, all are interrelated, interlocked, inspired by a common breath and move from one end of the earth to the other. They seem to be but modulations of the same world-theme. A pulse-beat in Korea or Japan is felt across the Pacific in America and across that continent, traversing again, the Atlantic it reaches England, sways the old continent in its turn and once more leaps forward through the Asiatic vastnesses back again to its place of origin. The wheel comes indeed full circle: it is one movement girdling the earth. What one thinks or acts in one corner of the globe is thought, and acted simultaneously by others at the farthest corner. Very evidently it is the age of radiography and electronics.
In the early stages of humanity its history consists of the isolated histories of various peoples and lands: intercommunication was difficult, therefore all communion was of the nature of infiltration and indirect influence. The difference between countries far distant from each other were well marked and very considerable in respect of their cultures and civilisations. To put it in a somewhat scholarly yet graphic manner, we can say, the i sometric chart of the tides of civilisation in various countries over the globe in those days presents a very unequal and tortuous figure. On the other hand, a graph depicting the situation in modern times would be formed by lines that are more even, uniform and straight. In other words, the world has become one, homogeneous: a consciousness has grown same or similar on the whole in outlook and life-impulse embracing all peoples and races in a tight embrace. The benefit of the descending or manifesting Light is now open equally and freely to each and every member of the human kind.
07.02 - The Spiral Universe, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The universe can thus be conceived as a globe consisting of an infinite number of intersecting spirals. One can give to each spiral a different colour, each representing one aspect of nature's movement. A model globe of this kind may perhaps be constructed. A section only of the curve of a spiral is on the outside, the rest is within the globe and can be seen because of its special colour, provided we consider the globe as something transparent. It is these multiple sections outside that form the surface of the globe. The inside is of course full of spirals, excepting that section of a spiral which is outside. And yet though crossing and recrossing they do not form an opaque mass. One can see through and follow the brilliant lines of various colours. That is how I see it. You can try to make a geometrical figure of it, if possible.
Nature has a plan of its own. It is not like the coherent rational plan of man. Nature's plan is made of an aspiration, a decision and a goal. But the way is quite fantastic, so it appears to man. Nature seems to move from moment to moment, under the stress of the occasion; there are advances, withdrawals, trials, contradictions, demolitions of things, laborious building up, and again throwing down. It is a complete chaos. She begins a thing, leaves it half done, takes up another, rejects one thing altogether, begins anew something left off, makes, remakes, unmakes, separates, mixes up. She follows a million lines of advance at the same time but not from the same point and each with its own speed and rhythm. There is such a tangle that seems to make no sense. Still there is a plan, she pursues an object which seems to be very clear to her, although veiled to the human eye. The spiral globe I spoke of was meant to give some idea of this complex unity in Nature's plan.
10.04 - The Dream Twilight of the Earthly Real, #Savitri, #Sri Aurobindo, #Integral Yoga
The finite in its little sections parked,
Amazed, credits not God's audacity
1.00a - Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
It occurs to me that so far we have done nothing about the astral plane and this path of Tau of which you speak. Have you had any experience of travelling in the astral? If not, do you think that you can begin by yourself on the lines laid down in Liber O, sections 5 and 6? (See Magick, pp. 387-9). If not you had better let me take you through the first gates. The question of noise instantly arises; I think we should have to do it not earlier than nine o'clock at night, and I don't know whether you can manage this.
Love is the law, love under will.
1.00 - INTRODUCTORY REMARKS, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
Let us briefly consider therefore the correspondence between the greater whole and the unit man and then block out our subject in detail and consider the sections into which it will be wise to divide it.
Fire in the Microcosm is likewise threefold in essence and fivefold in manifestation.
1.01 - THE STUFF OF THE UNIVERSE, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
our cosmological constructions became instantaneous sections of
indefinite temporal fibres. To our opened eyes each element
--
1 |cf. concluding sections of R. G. Collingwood : Idea oj Nature (O.U.P.
IS>44).|
1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
point after point. He did this to find out what different sections of the brain were doing, so that he could do
the least damage possible, when attempting to surgically treat epilepsy or cancer or other forms of brain
1.02 - On the Service of the Soul, #The Red Book Liber Novus, #unset, #Zen
20). The reference is to Augustine's Confessions (400CE), a devotional work written when he was forty-five years old, in which he narrates his conversion to Christianity in an autobiographical form (Confessions, tr. H. Chadwick [Oxford: Oxford University Press, 1991]). The Confessions are addressed to God, and recount the years of his wandering from God and the manner of his return. Echoing this in the opening sections of Liber Novus, Jung addresses his soul and recounts the years of his wandering away from her, and the manner of his return. In his published works,
Jung frequently cited Augustine, and referred to his Confessions several times in Transformations and Symbols of the Libido.
1.02 - THE WITHIN OF THINGS, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
are the basis of the three sections of this new chapter. To deal
with them, as here I must, obliges me to overlap ' Before Life '
--
that the co-operation of humanity, or some sections of it, may determine
what Comte calls a Great Being.' (Essay on Science and Ethics in The
1.04 - Pratyahara, #Liber ABA, #Aleister Crowley, #Philosophy
12:However, the main point is to acquire some sort of inhibitory power over the thoughts. Fortunately there is an unfailing method of acquiring this power. It is given in Liber III. If sections 1 and 2 are practised (if necessary with the assistance of another person to aid your vigilance) you will soon be able to master the final section.
13:In some people this inhibitory power may flower suddenly in very much the same way as occurred with Asana. Quite without any relaxation of vigilance, the mind will suddenly be stilled. There will be a marvellous feeling of peace and rest, quite different from the lethargic feeling which is produced by over-eating. It is difficult to say whether so definite a result would come to all, or even to most people. The matter is one of no very great importance. If you have acquired the power of checking the rise of thought you may proceed to the next stage.
1.04 - The Origin and Development of Poetry., #Poetics, #Aristotle, #Philosophy
Imitation, then, is one instinct of our nature. Next, there is the instinct for 'harmony' and rhythm, metres being manifestly sections of rhythm. Persons, therefore, starting with this natural gift developed by degrees their special aptitudes, till their rude improvisations gave birth to Poetry.
Poetry now diverged in two directions, according to the individual character of the writers. The graver spirits imitated noble actions, and the actions of good men. The more trivial sort imitated the actions of meaner persons, at first composing satires, as the former did hymns to the gods and the praises of famous men. A poem of the satirical kind cannot indeed be put down to any author earlier than Homer; though many such writers probably there were. But from Homer onward, instances can be cited,--his own Margites, for example, and other similar compositions. The appropriate metre was also here introduced; hence the measure is still called the iambic or lampooning measure, being that in which people lampooned one another. Thus the older poets were distinguished as writers of heroic or of lampooning verse.
1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
becomes virtually tangible. We analyzed sections of Leo Tolstoys autobiography, previously476 using his
self-reported personal experience as universal exemplar for the catastrophic affective consequences of
--
recovered from experience.611 For this reason, Newton examined the most esoteric sections of the
alchemical literature, hoping that they would contain the true secrets. It is significant that the founder of
--
independence. The same U-narrative is found outside the historical sections also, in the account of the disasters and
restoration of Job and in Jesus parable of the prodigal son. This last, incidentally, is the only version in which the
1.05 - THE NEW SPIRIT, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
I deal with these in separate sections.
I. THE CONE OF TIME
1.06 - MORTIFICATION, NON-ATTACHMENT, RIGHT LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
OUR kingdom go is the necessary and unavoidable corollary of Thy kingdom come. For the more there is of self, the less there is of God. The divine eternal fulness of life can be gained only by those who have deliberately lost the partial, separative life of craving and self-interest, of egocentric thinking, feeling, wishing and acting. Mortification or deliberate dying to self is inculcated with an uncompromising firmness in the canonical writings of Christianity, Hinduism, Buddhism and most of the other major and minor religions of the world, and by every theocentric saint and spiritual reformer who has ever lived out and expounded the principles of the Perennial Philosophy. But this self-naughting is never (at least by anyone who knows what he is talking about) regarded as an end in itself. It possesses merely an instrumental value, as the indispensable means to something else. In the words of one whom we have often had occasion to cite in earlier sections, it is necessary for all of us to learn the true nature and worth of all self-denials and mortifications.
As to their nature, considered in themselves, they have nothing of goodness or holiness, nor are any real part of our sanctification, they are not the true food or nourishment of the Divine Life in our souls, they have no quickening, sanctifying power in them; their only worth consists in this, that they remove the impediments of holiness, break down that which stands between God and us, and make way for the quickening, sanctifying spirit of God to operate on our souls, which operation of God is the one only thing that can raise the Divine Life in the soul, or help it to the smallest degree of real holiness or spiritual life. Hence we may learn the reason why many people not only lose the benefit, but are even the worse for all their mortifications. It is because they mistake the whole nature and worth of them. They practice them for their own sakes, as things good in themselves; they think them to be real parts of holiness, and so rest in them and look no further, but grow full of self-esteem and self-admiration for their own progress in them. This makes them self-sufficient, morose, severe judges of all those that fall short of their mortifications. And thus their self-denials do only that for them which indulgences do for other people: they withstand and hinder the operation of God upon their souls, and instead of being really self-denials, they streng then and keep up the kingdom of self.
1.07 - Cybernetics and Psychopathology, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
cell bodies in the gray matter and the cross sections of the fibers
in the white matter be of the same size in both brains. Then
1.07 - Savitri, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
The earliest extant draft of Savitri is in an exercise book that came from Madras to Pondicherry evidently in the early years of Sri Aurobindo's stay in Pondicherry, years in which his habit of writing the English e like the Greek persisted. This copy appears to have been made from some version already with him, which is lost to us. The draft exists in two sections. The first comprising Book I and a few pages of Book II are in ink which has become brown now. The second is in light greenish-blue ink. Some corrections in this ink occur in the first section. Both the sections have been revised in places in darker blue ink with a thicker nib. The revisions are clear in some places, but unclear and inconclusive in others. Book I is complete. Book II unfinished. The spelling of the three chief characters is: Savithri, Uswapathy, Suthyavan. In the first Book, after a short description of Night and Dawn, there is a very brief account of the Yoga done by Uswapathy, then Savithri is born, grows up and goes out, at Uswapathy's prompting, to find her mate. She finds Suthyavan. In the meantime Narad comes down to earth and visits Uswapathy's palace. There is a talk between the two; Savithri returns from her quest and discovery, and a talk takes place among the three. The opening lines of this earliest draft run:
In a huge forest where the listening Night
--
Later these brief descriptions are amplified and each plane gets a fairly long Canto to itself. In the 1936 version there are no Cantos yet there are only sections with sub-headings.
Such is the story of Savitri as we found it in November 1938, the time of Sri Aurobindo's accident. The work on it had to be stopped as a result of this unfortunate event and could not be taken up before the middle of 1940. For though he recovered from the accident sufficiently to take up intellectual work, his first preoccupation was with The Life Divine. After its publication in 1940, he resumed his work on Savitri. By that time he had started sitting in a chair in the morning hours, but in the afternoon he continued for sometime doing the work seated on the bed.
1.07 - The Farther Reaches of Human Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
That is a very simplified form of the three strands of any valid knowledge quest (whether of the Left- or RightHand path).15 The first is injunction, which is always of the form, "If you want to know this, do this." If you want to know if a cell has a nucleus, then get a microscope, learn to take histological sections, stain the cell, put it under the microscope, and look. If you want to know the meaning of Hamlet, then learn English, get the book, and read. If you want to know whether 2 + 2 is really 4, then learn arithmetic theory, take the theorems, run them through your mind, and check the results.
The various injunctions, in other words, lead to or disclose or open up the possibility of an illumination, an apprehension, an intuition, or a direct experiencing of the domain addressed by the injunction. You "see" the meaning of Hamlet, or whether it is raining, or why 2 + 2 really is 4. This is the second strand, the illumination or apprehension. You see or apprehend, via a direct experience, the disclosed data of the domain.16
1.07 - THE GREAT EVENT FORESHADOWED - THE PLANETIZATION OF MANKIND, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
a communal existence large sections tightly encased in countless
international organizations, the most ambitious the world has ever
1.097 - Sublimation of Object-Consciousness, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
It has to be taken for granted that the conditions which are stated in earlier sutras as necessary for this practice are already acquired to an appreciable degree. In fact, everything that is of importance in the practice of yoga has been mentioned in the Samadhi Pada itself. That one pada is sufficient it is a complete statement of the entire process of yoga practice. The other sections are like an elaborate commentary on those instructions which are given in the Samadhi Pada. We have to recall to our minds, once again, what are these conditions. One of the main things mentioned in the Samadhi Pada were vairagya and abhyasa, and tivra samvegatva intense ardour of the aspiring spirit is required in order that success may become imminent.
The ardour of the soul was stated to be a very essential condition for quick success. What is the ardour; what is the fervour; what is the aspiring spirit; what is its intensity? That will be the factor which will judge the quickness of the success. Of course, the other things that were mentioned in the Samadhi Pada are the different methods of practice. How the mind can be fixed on different objects initially so that later on it can be fixed on any object, for the matter of that, for the purpose of samyama, was mentioned in the Samadhi Pada. The world of objects becomes, finally, the object of meditation. The methods of Patanjali are really those stated to be what he calls savitarka, savichara, sananda and sasmita samadhis. These are the secrets of Patanjalis yoga, and everything else is an explanation thereof. We have studied this what savitarka means, etc.
--
Thus, there is a very scientific methodology provided to us in these sutras, which have to be studied gradually, stage by stage, in their successive intensity and applicability. Many authors think that the sutras of Patanjali in respect of yoga are concluded with the Vibhuti Pada because in it he mentions that kaivalya is attained. What else is there to say, afterwards? Some people are of the opinion that there are only three sections of Patanjali, not four sections, but there are others who think that there should be four sections, not three, because each section is called a pada Samadhi Pada, Sadhana Pada, Vibhuti Pada and Kaivalya Pada. A pada is a quarter, and we cannot have three quarters; quarters are always four. So, inasmuch as the word pada is used in respect of each section, it is the opinion of many that four sections must be there, not three. And the fourth section has a meaning of its own. Though it is not directly connected with practice, it furnishes certain details. Just as there are people who think that the Bhagavadgita ends with the eleventh chapter and the successive chapters are additions, as a kind of commentary, there are others who think that they are not simply additions; they have an organic connection with what has preceded.
So is the case with these sutras. The Kaivalya Pada is a metaphysical disquisition of Patanjali, where we find his philosophical peculiarities as distinct from other schools of thought, which of course have great relevance to the practice which he has described in the earlier sutras.
1.099 - The Entry of the Eternal into the Individual, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
We are now at the Kaivalya Pada, which deals with various subjects as a sort of explanation of some of the themes dealt with already in the earlier sections. The Vibhuti Pada concluded with an enunciation of the perfection which one attains through the practice of yoga. This subject is continued in the first sutra of the Kaivalya Pada where it is stated that perfections, though not absolute, can come by other means, and they remain only relative. There are various ways of disciplining oneself, and even a little discipline can bring a corresponding perfection. In the first sutra of the Kaivalya Pada it is said that there are five ways by which perfection can be attained. Though the supreme method is yoga samadhi itself, known as samyama, there are other methods which are of a simpler character and whose results are temporal.
Janma auadhi mantra tapa samdhij siddhaya (IV.1). Siddhis are perfections or attainments achievements of powers. It is seen that certain created beings are born with certain perfections. This accompaniment of a perfection, or a siddhi, with ones birth is due to previous practice. Many a time it so happens that the result of even a protracted practice cannot be seen or visualised in ones life due to various obstacles in the form of impeding prarabdhas. This has been the case with many seekers. But, when they give up their body without apparently having achieved any perfection or having had no achievement at all, they are reborn with the manifestation of the results of their earlier practice.
--
Thus, what is yoga? Yoga is nothing but an endeavour in the direction of the increase of sattva in oneself and a decrease of rajas. The methods have already been described in the earlier sections. The sutra merely tells us of a principle of how prakriti acts namely, that it fills a vacancy wherever a vacancy is created. Empty thyself, and I shall fill thee. This great statement is similar to the principle of this sutra. When we empty ourselves of all those conditioning factors of our individuality, the universal forces will enter us. The universal is not outside us. It is, on account of its being universal by itself, everywhere. But it is not allowed to operate, just as we do not allow the sunlight to enter a house by closing the windows and doors. The vehemence or the force with which the ego-principle, or the I-principle, works in us prevents the entry of universal forces into us. Yoga is the technique of the diminution of the intensity of this I-principle.
Patanjali gives an example of how prakriti works. It works in a spontaneous manner, like the flow of water into the fields. Nimmita aprayojaka praktn varaabheda tu tata ketrikavat (IV.3) is the sutra. We are not the creators of the powers of nature. In yoga we do not manifest or bring about something which was not already there. Just as the example given in this sutra tells us, a farmer working in the fields allows water to flow into certain fields, not by creating new water, as the water is already there; he has only to open up a passage for the movement of the water and divert its course in the way required. The role that the farmer plays is incidental. He is not the material cause of the movement of the water. He becomes an agent in the sense that he provides conditions necessary for the flow of water in a particular direction. Likewise is this practice of yoga. It is not going to create new things which were not already there.
1.11 - FAITH IN MAN, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
in which a common danger for a time welded together large sections
of the world all this decidedly proves that physical necessity, when
1.27 - CONTEMPLATION, ACTION AND SOCIAL UTILITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
IN ALL the historic formulations of the Perennial Philosophy it is axiomatic that the end of human life is contemplation, or the direct and intuitive awareness of God; that action is the means to that end; that a society is good to the extent that it renders contemplation possible for its members; and that the existence of at least a minority of contemplatives is necessary for the well-being of any society. In the popular philosophy of our own time it goes without saying that the end of human life is action; that contemplation (above all in its lower forms of discursive thought) is the means to that end; that a society is good to the extent that the actions of its members make for progress in technology and organization (a progress which is assumed to be causally related to ethical and cultural advance); and that a minority of contemplatives is perfectly useless and perhaps even harmful to the community which tolerates it. To expatiate further on the modern Weltanschauung is unnecessary; explicitly or by implication it is set forth on every page of the advertising sections of every newspaper and magazine. The extracts that follow have been chosen in order to illustrate the older, truer, less familiar theses of the Perennial Philosophy.
Work is for the purification of the mind, not for the perception of Reality. The realization of Truth is brought about by discrimination, and not in the least by ten millions of acts.
1.28 - Supermind, Mind and the Overmind Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga
10:Since the Consciousness-Force of the eternal Existence is the universal creatrix, the nature of a given world will depend on whatever self-formulation of that Consciousness expresses itself in that world. Equally, for each individual being, his seeing or representation to himself of the world he lives in will depend on the poise or make which that Consciousness has assumed in him. Our human mental consciousness sees the world in sections cut by the reason and sense and put together in a formation which is also sectional; the house it builds is planned to accommodate one or another generalised formulation of Truth, but excludes the rest or admits some only as guests or dependents in the house. Overmind Consciousness is global in its cognition and can hold any number of seemingly fundamental differences together in a reconciling vision. Thus the mental reason sees Person and the Impersonal as opposites: it conceives an impersonal Existence in which person and personality are fictions of the Ignorance or temporary constructions; or, on the contrary, it can see Person as the primary reality and the impersonal as a mental abstraction or only stuff or means of manifestation. To the Overmind intelligence these are separable Powers of the one Existence which can pursue their independent self-affirmation and can also unite together their different modes of action, creating both in their independence and in their union different states of consciousness and being which can be all of them valid and all capable of coexistence. A purely impersonal existence and consciousness is true and possible, but also an entirely personal consciousness and existence; the Impersonal Divine, Nirguna Brahman, and the Personal Divine, Saguna Brahman, are here equal and coexistent aspects of the Eternal. Impersonality can manifest with person subordinated to it as a mode of expression; but, equally, Person can be the reality with impersonality as a mode of its nature: both aspects of manifestation face each other in the infinite variety of conscious Existence. What to the mental reason are irreconcilable differences present themselves to the Overmind intelligence as coexistent correlatives; what to the mental reason are contraries are to the Overmind intelligence complementaries. Our mind sees that all things are born from Matter or material Energy, exist by it, go back into it; it concludes that Matter is the eternal factor, the primary and ultimate reality, Brahman. Or it sees all as born of Life-Force or Mind, existing by Life or by Mind, going back into the universal Life or Mind, and it concludes that this world is a creation of the cosmic Life-Force or of a cosmic Mind or Logos. Or again it sees the world and all things as born of, existing by and going back to the Real Idea or Knowledge-Will of the Spirit or to the Spirit itself and it concludes on an idealistic or spiritual view of the universe. It can fix on any of these ways of seeing, but to its normal separative vision each way excludes the others. Overmind consciousness perceives that each view is true of the action of the principle it erects; it can see that there is a material world-formula, a vital world-formula, a mental world-formula, a spiritual worldformula, and each can predominate in a world of its own and at the same time all can combine in one world as its constituent powers. The self-formulation of Conscious Force on which our world is based as an apparent Inconscience that conceals in itself a supreme Conscious-Existence and holds all the powers of Being together in its inconscient secrecy, a world of universal Matter realising in itself Life, Mind, Overmind, Supermind, Spirit, each of them in its turn taking up the others as means of its selfexpression, Matter proving in the spiritual vision to have been always itself a manifestation of the Spirit, is to the Overmind view a normal and easily realisable creation. In its power of origination and in the process of its executive dynamis Overmind is an organiser of many potentialities of Existence, each affirming its separate reality but all capable of linking themselves together in many different but simultaneous ways, a magician craftsman empowered to weave the multicoloured warp and woof of manifestation of a single entity in a complex universe.
11:In this simultaneous development of multitudinous independent or combined Powers or Potentials there is yet - or there is as yet - no chaos, no conflict, no fall from Truth or Knowledge. The Overmind is a creator of truths, not of illusions or falsehoods: what is worked out in any given overmental energism or movement is the truth of the Aspect, Power, Idea, Force, Delight which is liberated into independent action, the truth of the consequences of its reality in that independence. There is no exclusiveness asserting each as the sole truth of being or the others as inferior truths: each God knows all the Gods and their place in existence; each Idea admits all other ideas and their right to be; each Force concedes a place to all other forces and their truth and consequences; no delight of separate fulfilled existence or separate experience denies or condemns the delight of other existence or other experience. The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms: it is a sort of inferior Supermind, - although it is concerned predominantly not with absolutes, but with what might be called the dynamic potentials or pragmatic truths of Reality, or with absolutes mainly for their power of generating pragmatic or creative values, although, too, its comprehension of things is more global than integral, since its totality is built up of global wholes or constituted by separate independent realities uniting or coalescing together, and although the essential unity is grasped by it and felt to be basic of things and pervasive in their manifestation, but no longer as in the Supermind their intimate and ever-present secret, their dominating continent, the overt constant builder of the harmonic whole of their activity and nature.
1.3.5.05 - The Path, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
The notes, drafts and fragments collected in this part were not written by Sri Aurobindo in the present sequence nor intended by him to form a single work. They have been arranged by the editors by topic in three sections - Philosophy: God, Nature and Man; Psychology: The Science of Consciousness; Yoga:
Change of Consciousness and Transformation of Nature.
1.48 - Morals of AL - Hard to Accept, and Why nevertheless we Must Concur, #Magick Without Tears, #Aleister Crowley, #Philosophy
Now here I must tell you a story which may throw a good deal of light on much that is obscure in the political situation of '25 to date. The venerable lady (S.H. Soror I.W.E. 8 = 3[92]) who, on the death of S.H. Frater 8 = 3 Otto Gebhardi, succeeded him as my representative in Germany (note that all this pertains to the AA; the O.T.O. is not directly concerned) attained the Grade of Hermit (AL I, 40). Watching the situation in Europe, she became constantly more convinced that Adolf Hitler was her "Magical child;" and she conceived it to be her duty to devote her life (for the Hermit "gives only of his Light unto men") to his Magical Education. Knowing that the hegemony of the world would fall to the nation that first accepted the Law of Thelema, she made haste to put the Book of the Law in the hands of her "child." Upon him it most undoubtedly made the deepest impression, especially as she swore him most solemnly to secrecy as to the source of his power. (Obviously, he would not wish to share it with other.). From time to time, when circumstances suggested it, she wrote to him, enclosing pertinent sections of my commentary, of which I had given her a copy at the time of the "Zeugnis."[AC43]
Had Hitler been a less abnormal character, no great "Mischief," or at least a very different kind of "mischief," might have come of it. I think you have read Hitler speaks if not, do so his private conversation abounds in what sound almost like actual quotations from the Book of the Law. But he public man's private conversation can be repeated on the platform only at the risk of his political life; and he served up to the people only such concoctions as would tickle their gross palates. Worse still, he was the slave of his prophetic frenzy; he had not undertaken the balancing regimen of the Curriculum of AA; and, worst of all, he was very far indeed from being a full initiate, even in the loosest sense of the term. His Weltanschauung was accordingly a mass of personal and political prejudice; he had no true cosmic comprehension, no true appreciation of First Principles; and he was tossed about in every direction by the varied conflicting forces that naturally concentrated their energies ever more strenuously upon him as his personal position became more and more the dominating factor, first in domestic and then in European politics. I warned our S.H. Soror repeatedly that she ought to correct these tendencies; but she already saw the success of her plans within her grasp, and refused to believe that this success itself would alarm the world into combining to destroy him. "But we have the Book," she confidently retorted, failing to see that the other powers in extremity would be compelled to adopt those identical principles. Of course, as you know, it has happened as I foresaw; only a remnant of piety-purefied Prelates and sloppy sentimentalists still hold out against the Book of the Law, sabotage the victory, and will turn the Peace into a shambles of surrender if we are fools enough to give ear to their caterwauling as in the story of the highly-esteemed tomcat, when at last one of his fans obtained an interview; "all he could do was to talk about his operation."
1.78 - Sore Spots, #Magick Without Tears, #Aleister Crowley, #Philosophy
Wide sections of the U.S.A. are scared of tea and coffee. They blench when you point out that bicarbonate of soda is a drug just as much as cocaine; at the same time they literally shovel in the really dangerous Aspirin, to say nothing of the thousand Patent Medicines blared at them from every radio as if the Press were not enough to poison the whole population! Blank-eyed, they gasp when they learn that of all classes, the first place among "drug addicts" is that of the doctor.
But the crisis in which fear becomes phobia is the unreasoning aversion, the shuddering of panic, above all, the passionate refusal to learn anything about "drugs," to analyse the conditions, still less to face them; and the spasmodic invention of imaginary terrors, as if the real dangers were not enough to serve as a warning.
1.79 - Progress, #Magick Without Tears, #Aleister Crowley, #Philosophy
Isn't it Aldous Huxley who says somewhere that some species or other can never develop higher powers because its brain is shut in by its carapace? I thought this too, long ago; and I went into interminable conferences with my old friend, Professor Buckmaster; I wanted to extend brain surgery to produce the phenomena of Yoga. Also, I wondered what would happened if we wedged apart the sections of the cranium at, or shortly after, birth, so as to prevent them closing and giving the brain a chance to grow.
I suspect, by the way, that something of the sort is done in China and Burma; but the object is merely to produce megalocephalic idiots as a valuable addition to the financial resources of the family.
1.83 - Epistola Ultima, #Magick Without Tears, #Aleister Crowley, #Philosophy
Swami Vivekananda summarised Yoga under four headings, and I do not think that one can improve on that classification. His four are: Gnana, Raja, Bhakti and Hatha, and comprise all divisions that it is desirable to make. As soon as one begins to add such sections as Mantra Yoga, you are adding to without enriching the classification, and once you begin where are you to stop? But I honestly believe that the excessive simplication given in Eight Lectures on Yoga is a practical advantage. Any given type of Yogas is the work of a lifetime and for that reason alone it is desirable to confine oneself from the beginning to an absolutely simple programme.
What then is the difference between Yoga and Magick? Magick is extraversion, the discovery of and subsequently the classification of and finally the control of new worlds on new planes. So far as it concerns the development of the mind its object and method are perfectly simple. What is wanted is exaltation. The aim is to identify oneself with the highest essence of whatever world is under consideration.
1953-11-04, #Questions And Answers 1953, #The Mother, #Integral Yoga
They are intersecting. Their direction is such that the whole sphere is formed by sections of each spiral.
Is the whole of the inside of the sphere filled with spirals?
1958-06-18 - Philosophy, religion, occultism, spirituality, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
For each of these means or approaches corresponds to something in our total being and therefore to something necessary to the total aim of her evolution. There are four necessities of mans self-expansion if he is not to remain this being of the surface ignorance seeking obscurely after the truth of things and collecting and systematising fragments and sections of knowledge, the small limited and half-competent creature of the cosmic Force which he now is in his phenomenal nature. He must know himself and discover and utilise all his potentialities: but to know himself and the world completely he must go behind his own and its exterior, he must dive deep below his own mental surface and the physical surface of Nature. This he can only do by knowing his inner mental, vital, physical and psychic being and its powers and movements and the universal laws and processes of the occult Mind and Life which stand behind the material front of the universe: that is the field of occultism, if we take the word in its widest significance. He must know also the hidden Power or Powers that control the world: if there is a Cosmic Self or Spirit or a Creator, he must be able to enter into relation with It or Him and be able to remain in whatever contact or communion is possible, get into some kind of tune with the master Beings of the universe or with the universal Being and its universal will or a supreme Being and His supreme will, follow the law It gives him and the assigned or revealed aim of his life and conduct, raise himself towards the highest height that It demands of him in his life now or in his existence hereafter; if there is no such universal or supreme Spirit or Being, he must know what there is and how to lift himself to it out of his present imperfection and impotence. This approach is the aim of religion: its purpose is to link the human with the Divine and in so doing sublimate the thought and life and flesh so that they may admit the rule of the soul and spirit. But this knowledge must be something more than a creed or a mystic revelation; his thinking mind must be able to accept it, to correlate it with the principle of things and the observed truth of the universe: this is the work of philosophy, and in the field of the truth of the spirit it can only be done by a spiritual philosophy, whether intellectual in its method or intuitive. But all knowledge and endeavour can reach its fruition only if it is turned into experience and has become a part of the consciousness and its established operations; in the spiritual field all this religious, occult or philosophical knowledge and endeavour must, to bear fruition, end in an opening up of the spiritual consciousness, in experiences that found and continually heighten, expand and enrich that consciousness and in the building of a life and action that is in conformity with the truth of the spirit: this is the work of spiritual realisation and experience.
The Life Divine, SABCL, Vol. 19, pp. 860-62
1f.lovecraft - At the Mountains of Madness, #Lovecraft - Poems, #unset, #Zen
sections of cubes clinging to highest peaks. Whole thing marvellous
in red-gold light of low sun. Like land of mystery in a dream or
--
odourmust represent the collected sections of the entity which Lake
had tried to analyse. On and around that laboratory table were strown
--
sections, but the height of the reliefs did not reach the level of the
general surface. Danforth had the idea that it was a second carvinga
1f.lovecraft - The Call of Cthulhu, #Lovecraft - Poems, #unset, #Zen
into two sections, the first of which was headed 1925Dream and Dream
Work of H. A. Wilcox, 7 Thomas St., Providence, R.I., and the second,
1f.lovecraft - The Case of Charles Dexter Ward, #Lovecraft - Poems, #unset, #Zen
farm. Large sections were washed away, and a certain number of bones
discovered; but no glimpse was afforded of any actual subterranean
--
with all the alienists later on. Important sections of Charles Wards
store of mental images, mainly those touching modern times and his own
1f.lovecraft - The Challenge from Beyond, #Lovecraft - Poems, #unset, #Zen
In other cases sections of the worm-folk would permanently occupy a
trans-galactic planetdestroying the captured minds and wiping out the
1f.lovecraft - The Colour out of Space, #Lovecraft - Poems, #unset, #Zen
was not like other rustics I had known in the sections where reservoirs
were to be. From him there were no protests at the miles of old wood
1f.lovecraft - The Diary of Alonzo Typer, #Lovecraft - Poems, #unset, #Zen
referring to various sections of the other. Glancing through the
leaves, I spied at once the abhorred name of Yian-Hoof Yian-Ho, that
1f.lovecraft - The Dunwich Horror, #Lovecraft - Poems, #unset, #Zen
from the current sections and from those he had already deciphered. In
the small hours of that night he slept a little in an easy-chair in his
1f.lovecraft - The Trap, #Lovecraft - Poems, #unset, #Zen
telepathic method of visualizing small sections of the outside world
close to the glass, and attracting certain individuals in those areas
1f.lovecraft - The Whisperer in Darkness, #Lovecraft - Poems, #unset, #Zen
billboards and concrete roads, of the sections which modernity has
touched. There would be odd survivals of that continuous native life
1.pbs - Letter To Maria Gisborne, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
Where conic sections, spherics, logarithms,
To great Laplace, from Saunderson and Sims,
2.01 - THE ADVENT OF LIFE, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
That is the object of the two sections which follow.
2. THE INITIAL MANIFESTATIONS OF LIFE
2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Zen
it. He began with a two-tier division: "Chapters" and sections.
Later he introduced a superior division, the "Part", and began
--
realization. We can only realize it in sections by picking the web
of Nature to pieces and regarding as separable and self-sufficient
--
Time, look before and after and see sections of the past and dim
apparitions of the future from the standpoint of their moment
2.1.01 - God The One Reality, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
"In the beginning" is a phrase that has no meaning unless we speak of sections of existence, sections of it in Time, sections of it in Space, sections of it in substance; for these have a beginning and an end. Existence in itself has no end even as it never had a beginning.
It is not of pure existence only that this [can be said], existence in its essence without any expressive motion or feature, but of existence with all it contains and reveals in its depths as on its surface. For pure existence is only a state of being and not being in its whole truth and integral significance.
2.10 - Knowledge by Identity and Separative Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
On the surface we know only so much of our self as is formulated there and of even this only a portion; for we see our total surface being in a general vagueness dotted and sectioned by points or figures of precision: even what we discover by a mental introspection is only a sum of sections; the entire figure and sense of our personal formation escapes our notice. But there is also a distorting action which obscures and disfigures even this limited self-knowledge; our self-view is vitiated by the constant impact and intrusion of our outer life-self, our vital being, which seeks always to make the thinking mind its tool and servant: for our vital being is not concerned with self-knowledge but with self-affirmation, desire, ego. It is therefore constantly acting on mind to build for it a mental structure of apparent self that will serve these purposes; our mind is persuaded to present to us and to others a partly fictitious representative figure of ourselves which supports our self-affirmation, justifies our desires and actions, nourishes our ego. This vital intervention is not indeed always in the direction of self-justification and assertion; it turns sometimes towards self-depreciation and a morbid and exaggerated self-criticism: but this too is an ego-structure, a reverse or negative egoism, a poise or pose of the vital ego. For in this vital ego there is frequently a mixture of the charlatan and mountebank, the poser and actor; it is constantly taking up a role and playing it to itself and to others as its public.
An organised self-deception is thus added to an organised selfignorance; it is only by going within and seeing these things at their source that we can get out of this obscurity and tangle.
2.1.4.2 - Teaching, #On Education, #The Mother, #Integral Yoga
It is not quite like that. In all the sections, Primary, Secondary and Higher Course, the children will follow yogic methods in their education and prepare and try to bring down new knowledge. So all the students can be said to be doing Yoga.
A distinction must be made, however, between those doing Yoga and the disciples. To be a disciple one has to surrender and the decision to do so must be full and spontaneous. Such decisions have to be taken individuallywhen the call comesand it cannot be imposed or even suggested.1
2.1.5.4 - Arts, #On Education, #The Mother, #Integral Yoga
This picture is in three sections, two black and one, the most extensive, in colour. The two black sections (first and last) show how things appear in the physical world; the coloured one expresses a similar sequence of events and similar characters in the vital world, the world where one can go when the body is in deep sleep, when one gets out of the body. So long as you have a physical body, no true harm can happen to you in the vital world, for the physical body acts as a protection, and you can always return into it at will. This is shown in the picture in a classical way. You will see that the little girl wears on her feet some magic ruby-red slippers, and so long as she keeps the slippers on her feet nothing wrong can happen to her. The ruby-red slippers are the sign and the symbol of the connection with the physical body, and as long as the slippers are on her feet, she can, at will, return to her body and find shelter therein.
Two other details can be noted with interest. One is the snow shower that saves the party from the influence of the wicked witch who by her black magic has stopped their advance towards the emerald castle of beneficent vitality. In the vital world, snow is the symbol of purity. It is the purity of their feelings and intentions that saves them from the great danger. Note also that to go to the castle of the good wizard they must follow the broad path of golden bricks, the path of luminous confidence and joy.
2.1.7.07 - On the Verse and Structure of the Poem, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga
This First Book is divided into sections and the larger sections into sub sections; you might wait till one section is with you before you type. E.g. the first section is the last Dawn, i.e. the dawn of the day of Satyavans death (but it must be remembered that everything is symbolic or significant in the poem, so this dawn also,) the next is the Issue both of these are short. Then comes a huge section of the Yoga of the Lord of the Horse (Aswapati, father of Savitri) relating how came about the birth of Savitri and its significancefinally the birth and childhood of Savitri.
25 October 1936
--
No. The proposed title would have no connection with the text except the name of the man which is not relevant as yet. The Yoga of the Lord of the Horse covers a number of sections making the greater part of the first book,it is not the title of one section only. This title is essential to the plan of the work. The subtitle Ascent to Godhead covers the two sections, the one just finished and the one now begun.
16 November 1936
--
I am not quite sure of the sections (titles) yet the fourth section is obviously a continuation of the Ascent to Godhead it is the realisation of Godhead with which it will ascend after that the Unknowable Brahman, then the Purushottama and finally the Mother.
19 May 1937
2.22 - Rebirth and Other Worlds; Karma, the Soul and Immortality, #The Life Divine, #Sri Aurobindo, #Integral Yoga
But this is not all; for the statement of the Law errs by an over-simplification and the arbitrary selection of a limited principle. Action is a resultant of the energy of the being, but this energy is not of one sole kind; the consciousness-force of the spirit manifests itself in many kinds of energies: there are inner activities of mind, activities of life, of desire, passion, impulse, character, activities of the senses and the body, a pursuit of truth and knowledge, a pursuit of beauty, a pursuit of ethical good or evil, a pursuit of power, love, joy, happiness, fortune, success, pleasure, life satisfactions of all kinds, life enlargement, a pursuit of individual or collective objects, a pursuit of the health, strength, capacity, satisfaction of the body. All this makes an exceedingly complex sum of the manifold experience and manysided action of the spirit in life, and its variety cannot be set aside in favour of a single principle, neither can it be hammered into so many sections of the single duality of ethical good and evil; ethics, the maintenance of human standards of morality, cannot, therefore, be the sole preoccupation of the cosmic Law or the sole principle of determination of the working of Karma.
If it is true that the nature of the energy put forth must determine the nature of the result or outcome, all these differences in the nature of the energy have to be taken into account and each must have its appropriate consequence. An energy of seeking for truth and knowledge must have as its natural outcome, - its reward or recompense, if you will, - a growth into truth, an increase in knowledge; an energy used for falsehood should result in an increase of falsehood in the nature and a deeper immersion in the Ignorance. An energy of pursuit of beauty should have as its outcome an increase in the sense of beauty, the enjoyment of beauty or, if so directed, in the beauty and harmony of the life and the nature. A pursuit of physical health, strength and capacity should create the strong man or the successful athlete.
2.22 - THE STILLEST HOUR, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
with its puns on "crusades." Such sections as 5, 7, and 8,
on the other hand, certainly deserve attention. The despot
2.22 - Vijnana or Gnosis, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
For while the reason proceeds from moment to moment of time and loses and acquires and again loses and again acquires, the gnosis dominates time in a one view and perpetual power and links past, present and future in their indivisible connections, in a single continuous map of knowledge, side by side. The gnosis starts from the totality which it immediately possesses; it sees parts, groups and details only in relation to the totality and in one vision with it: the mental reason cannot really see the totality at all and does not know fully any whole except by starting from an analysis and synthesis of its parts, masses and details; otherwise its whole-view is always a vague apprehension or an imperfect comprehension or a confused summary of indistinct features. The reason deals with constituents and processes and properties; it tries in vain to form by them an idea of the thing in itself, its reality, its essence. But the gnosis sees the thing in itself first, penetrates to its original and eternal nature, adjoins its processes and properties only as a self-expression of its nature. The reason dwells in the diversity and is its prisoner: it deals with things separately and treats each as a separate existence, as it deals with sections of Time and divisions of Space; it sees unity only in a sum or by elimination of diversity or as a general conception and a vacant figure. But the gnosis dwells in the unity and knows by it all the nature of the diversities; it starts from the unity and sees diversities only of a unity, not diversities constituting the one, but a unity constituting its own multitudes. The gnostic knowledge, the gnostic sense does not recognise any real division; it does not treat things separately as if they were independent of their true and original oneness. The reason deals with the finite and is helpless before the infinite: it can conceive of it as an indefinite extension in which the finite acts but the infinite in itself it can with difficulty conceive and cannot at all grasp or penetrate. But the gnosis is, sees and lives in the infinite; it starts always from the infinite and knows finite things only in their relation to the infinite and in the sense of the infinite.
If we would describe the gnosis as it is in its own awareness, not thus imperfectly as it is to us in contrast with our own reason and intelligence, it is hardly possible to speak of it except in figures and symbols. And first we must remember that the gnostic level, Mahat, Vijnana, is not the supreme plane of our consciousness but a middle or link plane. Interposed between the triune glory of the utter Spirit, the infinite existence, consciousness and bliss of the Eternal and our lower triple being and nature, it is as if it stood there as the mediating, formulated, organising and creative wisdom, power and joy of the Eternal. In the gnosis Sachchidananda gathers up the light of his unseizable existence and pours it out on the soul in the shape and power of a divine knowledge, a divine will and a divine bliss of existence. It is as if infinite light were gathered up into the compact orb of the sun and lavished on all that depends upon the sun in radiances that continue for ever. But the gnosis is not only light, it is force; it is creative knowledge, it is the self-effective truth of the divine Idea. This idea is not creative imagination, not something that constructs in void, but light and power of eternal substance, truth-light full of truth-force; and it brings out what is latent in being, it does not create a fiction that never was in being. The ideation of the gnosis is radiating light-stuff of the consciousness of the eternal Existence; each ray is a truth. The will in the gnosis is a conscious force of eternal knowledge; it throws the consciousness and substance of being into infallible forms of truth-power, forms that embody the idea and make it faultlessly effective, and it works out each truth-power and each truth-form spontaneously and rightly according to its nature. Because it carries this creative force of the divine Idea, the Sun, the lord arid symbol of the gnosis, is described in the Veda as the Light which is the father of all things, Surya Savitri, the Wisdom-Luminous who is the bringer-out into manifest existence. This creation is inspired by the divine delight, the eternal Ananda; it is full of the joy of its own truth and power, it creates in bliss, creates out of bliss, creates that which is blissful. Therefore the world of the gnosis, the supramental world is the true and the happy creation, rtam, bhadram, since all in it shares in the perfect joy that made it. A divine radiance of undeviating knowledge, a divine power of unfaltering will and a divine ease of unstumbling bliss are the nature or prakriti of the soul in supermind, in vijnana. The stuff of the gnostic or supramental plane is made of the perfect absolutes of all that is here imperfect and relative and its movement of the reconciled interlockings and happy fusions of all that here are opposites. For behind the appearance of these opposites are their truths and the truths of the eternal are not in conflict with each other; our mind's and life's opposites transformed in the supermind into their own true spirit link together and are seen as tones and colourings of an eternal Reality and everlasting Ananda. supermind or gnosis is the supreme Truth, the supreme Thought, the supreme Word, the supreme Light, the supreme Will-Idea; it is the inner and outer extension of the Infinite who is beyond Space, the unfettered Time of the Eternal who is timeless, the supernal harmony of all absolutes of the Absolute.
2.24 - The Evolution of the Spiritual Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
For each of these means or approaches corresponds to something in our total being and therefore to something necessary to the total aim of her evolution. There are four necessities of man's self-expansion if he is not to remain this being of the surface ignorance seeking obscurely after the truth of things and collecting and systematising fragments and sections of knowledge, the small limited and half-competent creature of the cosmic Force which he now is in his phenomenal nature. He must know himself and discover and utilise all his potentialities: but to know himself and the world completely he must go behind his own and its exterior, he must dive deep below his own mental surface and the physical surface of Nature. This he can only do by knowing his inner mental, vital, physical and psychic being and its powers and movements and the universal laws and processes of the occult Mind and Life which stand behind the material front of the universe: that is the field of occultism, if we take the word in its widest significance. He must know also the hidden Power or Powers that control the world: if there is a Cosmic Self or Spirit or a Creator, he must be able to enter into relation with It or Him and be able to remain in whatever contact or communion is possible, get into some kind of tune with the master Beings of the universe or with the universal Being and its universal will or a supreme Being and His supreme will, follow the law It gives him and the assigned or revealed aim of his life and conduct, raise himself towards the highest height that It demands of him in his life now or in his existence hereafter; if there is no such universal or supreme Spirit or Being, he must know what there is and how to lift himself to it out of his present imperfection and impotence. This approach is the aim of religion: its purpose is to link the human with the Divine and in so doing sublimate the thought and life and flesh so that they may admit the rule of the soul and spirit. But this knowledge must be something more than a creed or a mystic revelation; his thinking mind must be able to accept it, to correlate it with the principle of things and the observed truth of the universe: this is the work of philosophy, and in the field of the truth of the spirit it can only be done by a spiritual philosophy, whether intellectual in its method or intuitive. But all knowledge and endeavour can reach its fruition only if it is turned into experience and has become a part of the consciousness and its established operations; in the spiritual field all this religious, occult or philosophical knowledge and endeavour must, to bear fruition, end in an opening up of the spiritual consciousness, in experiences that found and continually heighten, expand and enrich that consciousness and in the building of a life and action that is in conformity with the truth of the spirit: this is the work of spiritual realisation and experience.
In the very nature of things all evolution must proceed at first by a slow unfolding; for each new principle that evolves its powers has to make its way out of an involution in Inconscience and Ignorance. It has a difficult task in pulling itself out of the involution, out of the hold of the obscurity of the original medium, against the pull and strains, the instinctive opposition and obstruction of the Inconscience and the hampering mixture and blind obstinate retardations of the Ignorance. Nature affirms at first a vague urge and tendency which is a sign of the push of the occult, subliminal, submerged reality towards the surface; there are then small half-suppressed hints of the thing that is to be, imperfect beginnings, crude elements, rudimentary appearances, small, insignificant, hardly recognisable quanta. Afterwards there are small or large formations; a more characteristic and recognisable quality begins to show itself, first partially, here and there or in a low intensity, then more vivid, more formative; finally, there is the decisive emergence, a reversal of the consciousness, the beginning of the possibility of its radical change: but still much has to be done in every direction, a long and difficult growth towards perfection lies before the evolutionary endeavour. The thing done has not only to be confirmed, secured against relapse and the downward gravitation, against failure and extinction, but opened out into all the fields of its possibilities, its totality of entire self-achievement, its utmost height, subtlety, riches, wideness; it has to become dominant, all-embracing, comprehensive. This is everywhere the process of Nature and to ignore it is to miss the intention in her works and get lost in the maze of her procedure.
2.25 - The Triple Transformation, #The Life Divine, #Sri Aurobindo, #Integral Yoga
Only the supermind can thus descend without losing its full power of action; for its action is always intrinsic and automatic, its will and knowledge identical and the result commensurate: its nature is a self-achieving Truth-consciousness and, if it limits itself or its working, it is by choice and intention, not by compulsion; in the limits it chooses its action and the results of its action are harmonious and inevitable. Again, overmind is, like mind, a dividing principle, and its characteristic operation is to work out in an independent formation a selected harmony; its global action enables it indeed to create a harmony whole and perfect in itself or to unite or fuse its harmonies together, to synthetise; but, labouring under the restrictions of mind, life and matter, it is obliged to do it by sections and their joinings. Its tendency of totality is hampered by its selective tendency which is accentuated by the nature of the mental and life material in which it is working here; what it can achieve is separate limited spiritual creations each perfect in itself, but not the integral knowledge and its manifestation. For this reason and because of the diminishing of its native light and power it is unable to do fully what is needed and has to call in a greater power, the supramental force, to liberate and fulfil it. As the psychic change has to call in the spiritual to complete it, so the first spiritual change has to call in the supramental transformation to complete it. For all these steps forward are, like those before them, transitional; the whole radical change in the evolution from a basis of Ignorance to a basis of Knowledge can only come by the intervention of the supramental Power and its direct action in earth-existence.
This then must be the nature of the third and final transformation which finishes the passage of the soul through the Ignorance and bases its consciousness, its life, its power and form of manifestation on a complete and completely effective self-knowledge. The Truth-consciousness, finding evolutionary Nature ready, has to descend into her and enable her to liberate the supramental principle within her; so must be created the supramental and spiritual being as the first unveiled manifestation of the truth of the Self and Spirit in the material universe.
3.01 - THE BIRTH OF THOUGHT, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
vaporised molecules. Or, taking a series of sections trom the
base towards the summit of a cone, their area decreases con-
3.02 - King and Queen, #The Practice of Psycho therapy, #Carl Jung, #Psychology
kinship sections, as they are now called]. The basic pattern is a square or
circle divided by a cross; it forms the ground-plan of the primitive
3.02 - Mysticism, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
The essence of this teaching follows in the next two sections and in the
last chapter, which brings out the final sacrifice that is called for from
3.06 - The Formula of The Neophyte, #Liber ABA, #Aleister Crowley, #Philosophy
1. Those sections dealing with divination and alchemy are the most grotesque
rubbish in the latter case, and in the former obscure and impractical.
--
key explaining what the lettered sections referred to. It may be found in Regardie,
op. cit.]
3.1.01 - The Marbles of Time, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
The pieces collected in this part were written by Sri Aurobindo at different times and for various purposes. They have been arranged by the editors by subject in five sections.
Section One
3.15 - Of the Invocation, #Liber ABA, #Aleister Crowley, #Philosophy
names, let him imagine these names to occupy sections of a vertical
column, each double the length of the preceding one; and let him
3.16 - THE SEVEN SEALS OR THE YES AND AMEN SONG, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
bears the title "Only Fooll Only Poetl" The two introductory sections of this chapter help to dissociate Nietzsche
from the poem, while the subsquent references to this song
--
-and seeing that it flees, its eternal recurrence. As it is expressed in sections 9, io, and 3i, the conception of the
eternal recurrence is certainly meaningful; but its formulation as a doctrine depended on Nietzsche's mistaken belief
3.21 - Of Black Magic, #Liber ABA, #Aleister Crowley, #Philosophy
travel on the Astral Plane, taking in turn each of the most synthetic sections, the
Sephiroth and the Paths. These being thoroughly understood, and an Angel in
--
expeditions to explore the subordinate sections of each. He may then practice
Rising on the Planes from these spheres, one after the other in rotation. When he is
33.03 - Muraripukur - I, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
A beginning however was made to introduce some kind of discipline and organisation. It was decided that the entire group should be formed into two sections, one "civil", the other "military". The "military" section was to include the active members and the others were to serve as auxiliaries. The idea originally was to build up an armed force, a regular army in fact, with its full complement of weapons and equipment and trained by regular drills. The "civil" side was to deal with external work like journalism, propaganda and recruitment. The Yugantar, and later the Navashakti, became our publicity organs. I was not much attracted by this "civil" side; I wanted to become one of the "military" men. Prafulla who was one of those dreamy, "introvert", intellectual types and a good writer and speaker took up the "civil" work. They used to say with a touch of humour, no doubt, that he was the Mazzini and I was his Garibaldi. But no provision had yet been made to give this Garibaldi the necessary training in military drill or the use of weapons. So, I had to begin with the science of warfare rather than its art. Barin was at that time writing his series on The Principles of Modern Warfare for the Yugantar. I too began my study of the subject. I started going to the Imperial Library (now the National Library) in Calcutta for my studies and research. Where could I begin? Well, it was a book called The Art of War by the German military expert, Clausewitz, a book where the very first sentence ran like this, "The object of warfare is to destroy the enemy and finish with him." I am not sure how this helped me add to my knowledge of warfare or my skill in the art of fighting.
During my last days in College, I used to study Mazzini in place of King Johnor The Faerie
33.09 - Shyampukur, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
So we came to stay at Shyampukur, on the Dharma and Karmayoginpremises. There were two flats or sections. In the front part were set up the press and the office, and at the back, in the inner appartments, so to say, we set up our household. There were three or four rooms on the first floor and downstairs there were the kitchen and stores and things.
Sri Aurobindo used to come here every afternoon from his uncle's place. He would first look to the work in the office and then come to our rooms. Till about ten in the evening he used to spend his time with us.
3-5 Full Circle, #unset, #Arthur C Clarke, #Fiction
Sonnemann then characterizes the rest of the departments shown and implied in Figures IV-9 and 10 as follows: "To the extent, then, to which it [the whole system] drops out of sight, to the extent to which his [the specialist's] preconceived procedure interferes with the self articulation of any subject under his attack, phenomenal structure will escape, first his eye, ultimately his theories."50 These people's departments deal with sections of systems. And, as Sonnemann points out, "Implicit in all sectional science, the arbitrariness of primary determination of subj ect matters which of their own natures are universes [systems] does not, apparently, make a science any more analytical; the typical specialistic approach . . . is characterized at least as much by his blindness for relevant detail as for wholes."
He then sums up as follows: "The loss of the criterion of intrinsic truth [namely, the systems criterion] is inextricably linked with the sectional character of the [non-systematic] sciences themselves..."50
--
8. To my knowledge no measurement of this most important criterion of intelligence, abstraction ceilings, has yet been standardized and tested. The reason probably is that intelligence testers become increasingly vulnerable as their data become increasingly incomprehensible to their clients. Note, for example, the violence directed against conscientious testers who publish careful findings which can offend but cannot be demonstrated to sections of the Majority; violence directed by political activists against scientists such as Arthur Jensen and Richard Herrnstein. This crucially important subject will be dealt with in the concluding chapter.
9. Warner, W. Lloyd and Paul Lunt, The Social Life of a Modern Community, Yale Univ. Press, New Haven, 1941.
--
Another of my students would then describe Switzerland's Social Capital--the vertical front I had discovered in Switzerland.32 A part of the Swiss public, the Majority, working cooperatively with the most brilliant and moral part of the Minority (management), were regulating an important part of the economy. Wherever a monopolistic company or association had forced prices so high as to be exploitive ( - , + ), Der Regulator (the Federation of Migros Cooperatives) built a factory, set up a chain of newspapers, organized a mass action, and so on, which forced the predators' prices down, so that they and the Swiss public became cooperative ( + , + ). This brilliant strategy--invented by Migros' founder, Gottlieb Duttweiler--has clearly redirected the Cold War in Switzerland: the monopolistic brand industries have been forced to lower prices, to improve quality, and to pay better wages and farm prices. In spite of bitter resistance they have been obliged to decrease their predation or even, in some cases, actually to transform it into cooperation with the Swiss public. Throughout large sections of the Swiss economy class struggle--predation and parasitism--is thus being changed by Migros into class cooperation.
FIGURE V-4 Geometric mapping of the transmutation of an important part of Switzerland's economy from massive exploitation to massive class cooperation; from monopoly capitalism to an early form of Social Capitalism.
3.7.1.06 - The Ascending Unity, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
to its view void of a spiritual existence. The logical abstracting intellect with its passion for clean sections intermediately swept away these large beliefs as an imaginative superstition or a primitive animism and, mastered by its limiting and dividing definitions, it drove a trenchant sectional cleavage between man and animal, animal and plant, animate and inanimate being. But now to the eye of our enlarging reason this system of intolerant cleavages is in rapid course of disappearance. The human mind is a development from what is inchoate in the animal mentality; there is, even, in that inferior type a sort of suppressed reason, for that name may well be given to a power of instinctive and customary conclusion from experience, association, memory and nervous response, and man himself begins with these things though he develops out of this animal inheritance a free human self-detaching power of reflective will and intelligence.
And it is now clear that the nervous life which is the basis of that physical mentality in man and animal, exists also in the plant with a fundamental identity; not only so, but it is akin to us by a sort of nervous psychology which amounts to the existence of a suppressed mind. A subconscient mind in the plant, it is now not unreasonable to suggest, - but is it not at the summits of plant experience only half subconscious? - becomes conscient in the animal body. When we go lower down, we find hints that there are involved in the subvital most brute material forms the rudiments of precisely the same energy of life and its responses.
And the question then arises whether there is not an unbroken continuity in Nature, no scissions and sections, no unbridgeable gulfs or impassable borders, but a complete unity, matter instinct with a suppressed life, life instinct with a suppressed mind, mind instinct with a suppressed energy of a diviner intelligence, each new form or type of birth evolving a stage in the succession of suppressed powers, and there too the evolution not at an end, but this large and packed intelligence the means of liberating a greater and now suppressed self-power of the
Spirit. A spiritual evolution thus meets our eye in the world which an inner force raises up a certain scale of gradations of its births in form by the unfolding of its own hidden powers to
4.01 - THE COLLECTIVE ISSUE, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
very moment, is fascinating large sections of mankind the
doctrine of the selection and election of races. Flattering to
4.23 - The supramental Instruments -- Thought-process, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
It is difficult for the human mind to combine rightly and harmonise these three movements of the intelligence. The ordinary man lives mainly in the habitual, has a comparatively feeble action of the creative and pragmatic and experiences a great difficulty in using at all or entering into the movement of the pure ideative mentality. The creative pragmatic mind is commonly too much occupied with its own motion to move freely and disinterestedly in the atmosphere of pure ideative order and on the other hand has often an insufficient grasp on the actualities imposed by the habitual mentality and the obstacles it imposes as also on other movements of pragmatic thought and action than that which it is itself interested in building. The pure ideative mentality tends to construct abstract and arbitrary systems of truth, intellectual sections and ideative edifices, and either misses the pragmatic movement necessary to life and lives only or mainly in ideas, or cannot act with sufficient power and directness in the life field, and is in danger of being divorced from or weak in the world of the practical and habitual mentality. An accommodation of some kind is made, but the tyranny of the predominant tendency interferes with the wholeness and unity of the thinking being. Mind fails to be assured master even of its own totality, because the secret of that totality lies beyond it in the free unity of the self, free and therefore capable of an infinite multiplicity and diversity, and in the supramental power that can alone bring out in a natural perfection the organic multiple movement of the self's unity.
The supermind in its completeness reverses the whole order of the mind's thinking. It lives not in the phenomenal but in the essential, in the self, and sees all as being of the self and its power and form and movement, and all the thought and the process of the thought in the supermind must also be of that character. All its fundamental ideation is a rendering of the spiritual knowledge that acts by identity with all being and of the supramental vision. It moves therefore primarily among the eternal, the essential and the universal truths of self and being and consciousness and infinite power and delight of being (not excluding all that seems to our present consciousness non-being), and all its particular thinking originates from and depends upon the power of these eternal verities; but in the second place it is at home too with infinite aspects and applications, sequences and harmonies of the truths of being of the Eternal. It lives therefore at its heights in all that which the action of the pure ideative mind is an effort to reach and discover, and even on its lower ranges these things are to its luminous receptivity present, near or easily grasped and available.
5.03 - ADAM AS THE FIRST ADEPT, #Mysterium Coniunctionis, #Carl Jung, #Psychology
When Adam was in paradise, God sent the holy angel Raziel,105 the keeper of the higher secrets, to him with a book, in which the higher holy wisdom was set forth. In this book two and seventy kinds of wisdom were described in six hundred and seventy sections. By means of this book there were given to him fifteen hundred keys to wisdom, which were known to none of the higher holy men, and all remained secret until this book came to Adam. . . . Henceforth he kept this book hid and secret, daily using this treasure of the Lord, which discovered to him the higher secrets of which even the foremost angels knew nothing, until he was driven out of paradise. But when he sinned and transgressed the comm and of the Lord, this book fled from him. . . . He bequea thed it to his son Seth. And from Seth it came to Enoch, and from him . . . to Abraham.106
[573] In the Clementine Homilies (2nd cent.) Adam is the first of a series of eight incarnations of the true prophet. The last is Jesus.107 This idea of a pre-existent seer may spring from Jewish or Judaeo-Christian tradition, but in China it is vividly realized in the figure of Pan Ku.108 He is represented as a dwarf clad in a bear-skin or in leaves; on his head he has two horns.109 He proceeded from yang and yin, fashioned the chaos, and created heaven and earth. He was helped by four symbolic animals the unicorn, the phoenix, the tortoise, and the dragon.110 He is also represented with the sun in one hand and the moon in the other. In another version he has a dragons head and a snakes body. He changed himself into the earth with all its creatures and thus proved to be a real homo maximus and Anthropos. Pan Ku is of Taoist origin and nothing seems to be known of him before the fourth century A.D.111 He reincarnated himself in Yan-shih Tien-tsun, the First Cause and the highest in heaven.112 As the fount of truth he announces the secret teaching, which promises immortality, to every new age. After completing the work of creation he gave up his bodily form and found himself aimlessly floating in empty space. He therefore desired rebirth in visible form. At length he found a holy virgin, forty years old, who lived alone on a mountain, where she nourished herself on air and clouds. She was hermaphroditic, the embodiment of both yang and yin. Every day she collected the quintessence of sun and moon. Pan Ku was attracted by her virgin purity, and once, when she breathed in, he entered into her in the form of a ray of light, so that she became pregnant. The pregnancy lasted for twelve years, and the birth took place from the spinal column. From then on she was called Tai-yan Sheng-mu, the Holy Mother of the First Cause.113 The relatively late date of the legend leaves the possibility of Christian influence open. All the same, its analogy with Christian and Persian ideas does not prove its dependence on these sources.
7 - Yoga of Sri Aurobindo, #unset, #Arthur C Clarke, #Fiction
transparent. It is these multiple sections outside that
form the surface of the globe. The inside is of course
Appendix 4 - Priest Spells, #Advanced Dungeons and Dragons 2E, #unset, #Zen
break, and the pieces move with the wave of force. Thus, objects such as wooden shields, spears, wooden weapon shafts and hafts, and arrows and bolts are pushed back, dragging those carrying them with them. If a spear is planted to prevent this forced movement, it splinters. Even magical items with wooden sections are turned, although an anti-magic shell blocks the effects. A successful dispel magic spell ends the effect. Otherwise, the turn wood spell lasts for one round for each experience level of the caster.
The waves of force continue to sweep down the set path for the spell's duration, pushing back wooden objects in the area of effect at a rate of 40 feet per melee round.
BOOK II. -- PART I. ANTHROPOGENESIS., #The Secret Doctrine, #H P Blavatsky, #Theosophy
We shall consider this last claim historically in the sections that follow, but must end with a few more
details on the subject of "Serpents."
--
lands of the two continents. (See sections about Lemuria and Atlantis in History.)
*** This is Occult and refers to the property of iron which, attracted by magnetic elements, is repelled
--
Part II. the several sections on the SEPTENATE in nature.)
"The famous Atlantis exists no longer, but we can hardly doubt that it did once," says Proclus, "for
--
Occultists. (Vide sections about.)
------THE "CURSE" FROM A PHILOSOPHICAL POINT OF VIEW.
BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
* See for the length of such cycles or Yugas in Vriddha Garga and other ancient astronomical sections
(Jyotisha). They vary from the cycle of five years -- which Colebrooke calls "the cycle of the Vedas,"
BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
* This is the literal translation from the IXth and Xth sections: "Ten numbers without what? One: the
spirit of the living God . . . . who liveth in eternities! Voice and Spirit and Word, and this is the Holy
--
are seven classes or Hierarchies. As all this will be sufficiently explained in the following sections and
in Book II., no more need be said of it here.
--
symbology, the reader is referred to Part II., Book II., on Symbolism: sections on "Saptaparna," "The
Septenary in the Vedas," etc. etc.
BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
** Aanroo is in the domain of Osiris, a field divided into fourteen sections "surrounded with an iron
enclosure, within which grows the corn of life seven cubits high," the Kama-loka of the Egyptians.
--
------NOTE. The reader is requested to bear in mind that the first and the following sections are not strictly
consecutive in order of time. In the first Section the Stanzas which form the skeleton of the exposition
are given, and certain important points commented upon and explained. In the subsequent sections
various additional details are gathered, and a fuller explanation of the subject is attempted.
BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy
more of it are referred to Vol. II. of ISIS UNVEILED, chap. x. See also several sections in Book II.,
Part II. of this work. The present subject is touched upon and fresh explanations attempted for a very
Book of Imaginary Beings (text), #unset, #Arthur C Clarke, #Fiction
memory and history make these sections, of course, part of
the present. To the Worshippers, the past is absolute; it
BOOK XIII. - That death is penal, and had its origin in Adam's sin, #City of God, #Saint Augustine of Hippo, #Christianity
and how your efforts and donations can help, see sections 3 and 4
and the Foundation information page at www.gutenberg.org
ENNEAD 02.09 - Against the Gnostics; or, That the Creator and the World are Not Evil., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
and how your efforts and donations can help, see sections 3 and 4
and the Foundation information page at www.gutenberg.org
ENNEAD 03.07 - Of Time and Eternity., #Plotinus - Complete Works Vol 03, #Plotinus, #Christianity
and how your efforts and donations can help, see sections 3 and 4
and the Foundation information page at www.gutenberg.org
ENNEAD 04.02 - How the Soul Mediates Between Indivisible and Divisible Essence., #Plotinus - Complete Works Vol 01, #Plotinus, #Christianity
and how your efforts and donations can help, see sections 3 and 4
and the Foundation information page at www.gutenberg.org
ENNEAD 06.05 - The One and Identical Being is Everywhere Present In Its Entirety.345, #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
This then inevitably led to a close scrutiny of Plotinos's various treatments of the subject, with results that were very much unlooked for. This part that we might well have had reason to ascribe to Numenian influence, on the contrary, turned out to be by far more Plotinian than other sections that we would at first have unhesitatingly considered Plotinian, and, as will be seen elsewhere, the really doubtful portions occur in the very last works of Plotinos's life, where it would have been more natural to expect the most genuine. However, the result was a demonstration of a progress in doctrines in the career of Plotinos, and after a careful study thereof, the reader will agree that we have in this case every element of probability in favor of such a development; indeed, it will seem so natural that the unbiased reader will ask himself why this idea has not before this been the general view of the matter.
*****
--
This method of criticism is slowly gaining ground with other works. The writer, for instance, applied it with success to the Gathas, or hymns of Zoroaster. These appear in the Yasnas in two sections which have ever given the editors much trouble. Either they were printed in the meaningless traditional order, or they were mixed confusedly according to the editor's fancy, resulting of course in a fancy picture. The writer, however, discovered they were duplicate lives of Zoroaster, and printing them on opposite pages, he has shown parallel development, reducing the age-long difficulties to perfectly reasonable, and mutually confirming order.
Another case is that of Plato. It is still considered allowable to quote the authority of Plato, as such; but in scientific matters we must always state which period of Plato's activities, the Plato of the Republic, or the more conservative Plato of the Laws, and the evil World-soul, is meant.
--
1 It is significant that the subject of the first treatise of Plotinos, after the departure of Porphyry, should treat of happiness as the object of life. These may have been the arguments he advanced to persuade Porphyry to abstain from suicide (to which he refers in sections 8, 16), and, rather, to take a trip to Sicily, the land of natural beauty. He also speaks of losing friends, in section 8. The next book, on Providence, may also have been inspired by reflections on this untoward and unexpected circumstance. We see also a change from abstract speculation to his more youthful fancy and comparative learning and culture.
2 Diog. Laert. x.; Cicero, de Fin. i. 14, 46.
--
and how your efforts and donations can help, see sections 3 and 4
and the Foundation information page at www.gutenberg.org
Euthyphro, #unset, #Arthur C Clarke, #Fiction
and how your efforts and donations can help, see sections 3 and 4
and the Foundation web page at http://www.pglaf.org.
Liber 111 - The Book of Wisdom - LIBER ALEPH VEL CXI, #unset, #Arthur C Clarke, #Fiction
Witness, nor a Boy nor a Stone hath Knowledge of the sections of a
Cone, and their Properties; but thou mayst teach these to the Boy by
Partial Magic in the Quixote, #Labyrinths, #Jorge Luis Borges, #Poetry
The necessity of completing a thousand and one sections obliged the
copyists of the work to make all manner of interpolations. None is more
Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
say more in the succeeding sections.
Although this phase of his life as the world-teacher might be said to have begun from 1872 (Born 18th
--
the surface of water, the water will appear to be divided into two sections. The stick is the Ahamthe
'I'. Take that away, and the water becomes again undivided.
Sophist, #unset, #Arthur C Clarke, #Fiction
STRANGER: Then, now, subdivide each of the two sections which we have already.
THEAETETUS: How do you mean?
Symposium translated by B Jowett, #Symposium, #Plato, #Philosophy
Aristophanes professed to open another vein of discourse; he had a mind to praise Love in another way, unlike that either of Pausanias or Eryximachus. Mankind, he said, judging by their neglect of him, have never, as I think, at all understood the power of Love. For if they had understood him they would surely have built noble temples and altars, and offered solemn sacrifices in his honour; but this is not done, and most certainly ought to be done: since of all the gods he is the best friend of men, the helper and the healer of the ills which are the great impediment to the happiness of the race. I will try to describe his power to you, and you shall teach the rest of the world what I am teaching you. In the first place, let me treat of the nature of man and what has happened to it; for the original human nature was not like the present, but different. The sexes were not two as they are now, but originally three in number; there was man, woman, and the union of the two, having a name corresponding to this double nature, which had once a real existence, but is now lost, and the word 'Androgynous' is only preserved as a term of reproach. In the second place, the primeval man was round, his back and sides forming a circle; and he had four hands and four feet, one head with two faces, looking opposite ways, set on a round neck and precisely alike; also four ears, two privy members, and the remainder to correspond. He could walk upright as men now do, backwards or forwards as he pleased, and he could also roll over and over at a great pace, turning on his four hands and four feet, eight in all, like tumblers going over and over with their legs in the air; this was when he wanted to run fast. Now the sexes were three, and such as I have described them; because the sun, moon, and earth are three; and the man was originally the child of the sun, the woman of the earth, and the man-woman of the moon, which is made up of sun and earth, and they were all round and moved round and round like their parents. Terrible was their might and strength, and the thoughts of their hearts were great, and they made an attack upon the gods; of them is told the tale of Otys and Ephialtes who, as Homer says, dared to scale heaven, and would have laid hands upon the gods. Doubt reigned in the celestial councils. Should they kill them and annihilate the race with thunderbolts, as they had done the giants, then there would be an end of the sacrifices and worship which men offered to them; but, on the other hand, the gods could not suffer their insolence to be unrestrained. At last, after a good deal of reflection, Zeus discovered a way. He said: 'Methinks I have a plan which will humble their pride and improve their manners; men shall continue to exist, but I will cut them in two and then they will be diminished in strength and increased in numbers; this will have the advantage of making them more profitable to us. They shall walk upright on two legs, and if they continue insolent and will not be quiet, I will split them again and they shall hop about on a single leg.' He spoke and cut men in two, like a sorb-apple which is halved for pickling, or as you might divide an egg with a hair; and as he cut them one after another, he bade Apollo give the face and the half of the neck a turn in order that the man might contemplate the section of himself: he would thus learn a lesson of humility. Apollo was also bidden to heal their wounds and compose their forms. So he gave a turn to the face and pulled the skin from the sides all over that which in our language is called the belly, like the purses which draw in, and he made one mouth at the centre, which he fastened in a knot (the same which is called the navel); he also moulded the breast and took out most of the wrinkles, much as a shoemaker might smooth leather upon a last; he left a few, however, in the region of the belly and navel, as a memorial of the primeval state. After the division the two parts of man, each desiring his other half, came together, and throwing their arms about one another, entwined in mutual embraces, longing to grow into one, they were on the point of dying from hunger and self-neglect, because they did not like to do anything apart; and when one of the halves died and the other survived, the survivor sought another mate, man or woman as we call them,being the sections of entire men or women,and clung to that. They were being destroyed, when Zeus in pity of them invented a new plan: he turned the parts of generation round to the front, for this had not been always their position, and they sowed the seed no longer as hitherto like grasshoppers in the ground, but in one another; and after the transposition the male generated in the female in order that by the mutual embraces of man and woman they might breed, and the race might continue; or if man came to man they might be satisfied, and rest, and go their ways to the business of life: so ancient is the desire of one another which is implanted in us, reuniting our original nature, making one of two, and healing the state of man. Each of us when separated, having one side only, like a flat fish, is but the indenture of a man, and he is always looking for his other half. Men who are a section of that double nature which was once called Androgynous are lovers of women; adulterers are generally of this breed, and also adulterous women who lust after men: the women who are a section of the woman do not care for men, but have female attachments; the female companions are of this sort. But they who are a section of the male follow the male, and while they are young, being slices of the original man, they hang about men and embrace them, and they are themselves the best of boys and youths, because they have the most manly nature. Some indeed assert that they are shameless, but this is not true; for they do not act thus from any want of shame, but because they are valiant and manly, and have a manly countenance, and they embrace that which is like them. And these when they grow up become our statesmen, and these only, which is a great proof of the truth of what I am saving. When they reach manhood they are lovers of youth, and are not naturally inclined to marry or beget children,if at all, they do so only in obedience to the law; but they are satisfied if they may be allowed to live with one another unwedded; and such a nature is prone to love and ready to return love, always embracing that which is akin to him. And when one of them meets with his other half, the actual half of himself, whether he be a lover of youth or a lover of another sort, the pair are lost in an amazement of love and friendship and intimacy, and one will not be out of the other's sight, as I may say, even for a moment: these are the people who pass their whole lives together; yet they could not explain what they desire of one another. For the intense yearning which each of them has towards the other does not appear to be the desire of lover's intercourse, but of something else which the soul of either evidently desires and cannot tell, and of which she has only a dark and doubtful presentiment. Suppose Hephaestus, with his instruments, to come to the pair who are lying side by side and to say to them, 'What do you people want of one another?' they would be unable to explain. And suppose further, that when he saw their perplexity he said: 'Do you desire to be wholly one; always day and night to be in one another's company? for if this is what you desire, I am ready to melt you into one and let you grow together, so that being two you shall become one, and while you live live a common life as if you were a single man, and after your death in the world below still be one departed soul instead of twoI ask whether this is what you lovingly desire, and whether you are satisfied to attain this?'there is not a man of them who when he heard the proposal would deny or would not acknowledge that this meeting and melting into one another, this becoming one instead of two, was the very expression of his ancient need (compare Arist. Pol.). And the reason is that human nature was originally one and we were a whole, and the desire and pursuit of the whole is called love. There was a time, I say, when we were one, but now because of the wickedness of mankind God has dispersed us, as the Arcadians were dispersed into villages by the Lacedaemonians (compare Arist. Pol.). And if we are not obedient to the gods, there is a danger that we shall be split up again and go about in basso-relievo, like the profile figures having only half a nose which are sculptured on monuments, and that we shall be like tallies. Wherefore let us exhort all men to piety, that we may avoid evil, and obtain the good, of which Love is to us the lord and minister; and let no one oppose himhe is the enemy of the gods who opposes him. For if we are friends of the God and at peace with him we shall find our own true loves, which rarely happens in this world at present. I am serious, and therefore I must beg Eryximachus not to make fun or to find any allusion in what I am saying to Pausanias and Agathon, who, as I suspect, are both of the manly nature, and belong to the class which I have been describing. But my words have a wider applicationthey include men and women everywhere; and I believe that if our loves were perfectly accomplished, and each one returning to his primeval nature had his original true love, then our race would be happy. And if this would be best of all, the best in the next degree and under present circumstances must be the nearest approach to such an union; and that will be the attainment of a congenial love. Wherefore, if we would praise him who has given to us the benefit, we must praise the god Love, who is our greatest benefactor, both leading us in this life back to our own nature, and giving us high hopes for the future, for he promises that if we are pious, he will restore us to our original state, and heal us and make us happy and blessed. This, Eryximachus, is my discourse of love, which, although different to yours, I must beg you to leave unassailed by the shafts of your ridicule, in order that each may have his turn; each, or rather either, for Agathon and Socrates are the only ones left.
Indeed, I am not going to attack you, said Eryximachus, for I thought your speech charming, and did I not know that Agathon and Socrates are masters in the art of love, I should be really afraid that they would have nothing to say, after the world of things which have been said already. But, for all that, I am not without hopes.
Talks With Sri Aurobindo 2, #Talks With Sri Aurobindo, #unset, #Zen
tion is unacceptable to large and important sections, then the Government
can't agree to it. That means that if Jinnah and the Princes don't accept it,
--
NIRODBARAN: Some sections say that this is a move towards joining the
war. How slowly and carefully Roosevelt is moving!
The Act of Creation text, #The Act of Creation, #Arthur Koestler, #Psychology
unconscious elements that it may contain. In the sections which follow
I shall apply this technique to various types of humour.
--
various aspects of unconscious discovery. In the sections which follow
I shall try to show, a little more systematically, how the peculiarities of
--
example: the rediscovery of the treatise on conic sections by Apol-
lonius of Perga, dating from the fourth century B.C., gave the ellipse
--
the sections get thinner, the result is the same. Though the law is not
exact, it holds the secret which lends unity to the tree drawn in its
--
artist, nor the beholder of his work, can slice his mind into sections,
separate sensation from perception, perception from meaning, sign
--
discovery of Apollonius' work on conic sections; the revival of anatomy
(Leonardo himself dissected more than thirty corpses); the invention
--
cussed as it is of some importance for the sections which follow.
Appetite (or 'appetance') was denned by Craig (191 8) as a 'state of
--
the sections on 'innate behaviour* and 'acquired behaviour* a
chapter on 'learning through play' or, at least, on 'ludic
--
laid the foundations for the modern treatment of conic sections before
he was sixteen. Jeremiah Horrocks (1619-1641) applied Kepler's laws
The Aleph, #unset, #Arthur C Clarke, #Fiction
Postscript of March first, 1943 -- Some six months after the pulling down of a certain building on Garay Street, Procrustes & Co., the publishers, not put off by the considerable length of Daneri's poem, brought out a selection of its "Argentine sections". It is redundant now to repeat what happened. Carlos Argentino Daneri won the Second National Prize for Literature. ["I received your pained congratulations," he wrote me. "You rage, my poor friend, with envy, but you must confess -- even if it chokes you! -- that this time I have crowned my cap with the reddest of feathers; my turban with the most caliph of rubies."] First Prize went to Dr. Aita; Third Prize, to Dr. Mario Bonfanti. Unbelievably, my own book The Sharper's Cards did not get a single vote. Once again dullness and envy had their triumph! It's been some time now that I've been trying to see Daneri; the gossip is that a second selection of the poem is about to be published. His felicitous pen (no longer cluttered by the Aleph) has now set itself the task of writing an epic on our national hero, General San Martn.
I want to add two final observations: one, on the nature of the Aleph; the other, on its name. As is well known, the Aleph is the first letter of the Hebrew alphabet. Its use for the strange sphere in my story may not be accidental. For the Kabbala, the letter stands for the En Soph, the pure and boundless godhead; it is also said that it takes the shape of a man pointing to both heaven and earth, in order to show that the lower world is the map and mirror of the higher; for Cantor's Mengenlehre, it is the symbol of transfinite numbers, of which any part is as great as the whole. I would like to know whether Carlos Argentino chose that name or whether he read it -- applied to another point where all points converge - - in one of the numberless texts that the Aleph in his cellar revealed to him. Incredible as it may seem, I believe that the Aleph of Garay Street was a false Aleph.
The Anapanasati Sutta A Practical Guide to Mindfullness of Breathing and Tranquil Wisdom Meditation, #unset, #Arthur C Clarke, #Fiction
10, sections 46 to 47. It says:
46) "Bhikkhus, if anyone should develop these
The Dwellings of the Philosophers, #unset, #Arthur C Clarke, #Fiction
The serpent-like image of mercury, by its two sections, represents the two parts of the
dissolved metal which will become fixed later, one by the other, and whose joining will give
The Waiting, #Labyrinths, #Jorge Luis Borges, #Poetry
hope he would always read one of the sections of the newspaper. In the
afternoons, he would put one of the chairs by the door and gravely make and
Timaeus, #unset, #Arthur C Clarke, #Fiction
It is not easy to determine how Plato's cosmos may be presented to the reader in a clearer and shorter form; or how we may supply a thread of connexion to his ideas without giving greater consistency to them than they possessed in his mind, or adding on consequences which would never have occurred to him. For he has glimpses of the truth, but no comprehensive or perfect vision. There are isolated expressions about the nature of God which have a wonderful depth and power; but we are not justified in assuming that these had any greater significance to the mind of Plato than language of a neutral and impersonal character... With a view to the illustration of the Timaeus I propose to divide this Introduction into sections, of which the first will contain an outline of the dialogue: (2) I shall consider the aspects of nature which presented themselves to Plato and his age, and the elements of philosophy which entered into the conception of them: (3) the theology and physics of the Timaeus, including the soul of the world, the conception of time and space, and the composition of the elements: (4) in the fourth section I shall consider the Platonic astronomy, and the position of the earth. There will remain, (5) the psychology, (6) the physiology of Plato, and (7) his analysis of the senses to be briefly commented upon: (8) lastly, we may examine in what points Plato approaches or anticipates the discoveries of modern science.
Section 1.
--- Overview of noun section
The noun section has 14 senses (first 6 from tagged texts)
1. (43) section, subdivision ::: (a self-contained part of a larger composition (written or musical); "he always turns first to the business section"; "the history of this work is discussed in the next section")
2. (31) section ::: (a very thin slice (of tissue or mineral or other substance) for examination under a microscope; "sections from the left ventricle showed diseased tissue")
3. (11) section ::: (a distinct region or subdivision of a territorial or political area or community or group of people; "no section of the nation is more ardent than the South"; "there are three synagogues in the Jewish section")
4. (10) section, segment ::: (one of several parts or pieces that fit with others to constitute a whole object; "a section of a fishing rod"; "metal sections were used below ground"; "finished the final segment of the road")
5. (1) section ::: (a small team of policemen working as part of a police platoon)
6. (1) part, section, division ::: (one of the portions into which something is regarded as divided and which together constitute a whole; "the written part of the exam"; "the finance section of the company"; "the BBC's engineering division")
7. section ::: (a land unit equal to 1 square mile)
8. section, plane section ::: ((geometry) the area created by a plane cutting through a solid)
9. section, discussion section ::: (a small class of students who are part of a larger course but are taught separately; "a graduate student taught sections for the professor's lecture course")
10. section ::: (a division of an orchestra containing all instruments of the same class)
11. section ::: (a small army unit usually having a special function)
12. department, section ::: (a specialized division of a large organization; "you'll find it in the hardware department"; "she got a job in the historical section of the Treasury")
13. section ::: (a segment of a citrus fruit; "he ate a section of the orange")
14. incision, section, surgical incision ::: (the cutting of or into body tissues or organs (especially by a surgeon as part of an operation))
--- Overview of verb section
The verb section has 1 sense (no senses from tagged texts)
1. segment, section ::: (divide into segments; "segment an orange"; "segment a compound word")
--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun section
14 senses of section
Sense 1
section, subdivision
=> writing, written material, piece of writing
=> written communication, written language, black and white
=> communication
=> abstraction, abstract entity
=> entity
=> music
=> auditory communication
=> communication
=> abstraction, abstract entity
=> entity
Sense 2
section
=> slice
=> part, piece
=> thing
=> physical entity
=> entity
Sense 3
section
=> area, country
=> region
=> location
=> object, physical object
=> physical entity
=> entity
Sense 4
section, segment
=> part, portion
=> object, physical object
=> physical entity
=> entity
Sense 5
section
=> team, squad
=> unit, social unit
=> organization, organisation
=> social group
=> group, grouping
=> abstraction, abstract entity
=> entity
Sense 6
part, section, division
=> concept, conception, construct
=> idea, thought
=> content, cognitive content, mental object
=> cognition, knowledge, noesis
=> psychological feature
=> abstraction, abstract entity
=> entity
Sense 7
section
=> square mile
=> area unit, square measure
=> unit of measurement, unit
=> definite quantity
=> measure, quantity, amount
=> abstraction, abstract entity
=> entity
Sense 8
section, plane section
=> area, expanse, surface area
=> extent
=> magnitude
=> property
=> attribute
=> abstraction, abstract entity
=> entity
Sense 9
section, discussion section
=> class, form, grade, course
=> gathering, assemblage
=> social group
=> group, grouping
=> abstraction, abstract entity
=> entity
Sense 10
section
=> musical organization, musical organisation, musical group
=> organization, organisation
=> social group
=> group, grouping
=> abstraction, abstract entity
=> entity
Sense 11
section
=> army unit
=> military unit, military force, military group, force
=> unit, social unit
=> organization, organisation
=> social group
=> group, grouping
=> abstraction, abstract entity
=> entity
Sense 12
department, section
=> division
=> administrative unit, administrative body
=> unit, social unit
=> organization, organisation
=> social group
=> group, grouping
=> abstraction, abstract entity
=> entity
Sense 13
section
=> segment
=> part, piece
=> thing
=> physical entity
=> entity
Sense 14
incision, section, surgical incision
=> cut, cutting
=> opening
=> change of integrity
=> change
=> action
=> act, deed, human action, human activity
=> event
=> psychological feature
=> abstraction, abstract entity
=> entity
--- Hyponyms of noun section
8 of 14 senses of section
Sense 1
section, subdivision
=> lead, lead-in, lede
=> canto
=> above
=> sports section
=> article, clause
=> book
=> chapter
=> episode
=> spot
=> spot
=> insert
=> introduction
=> narration
=> conclusion, end, close, closing, ending
=> passage
=> mezuzah, mezuza
=> sura
=> exposition
=> obbligato, obligato
=> recapitulation
=> development
Sense 3
section
=> outskirts
=> vicinity, locality, neighborhood, neighbourhood, neck of the woods
HAS INSTANCE=> Forbidden City
Sense 4
section, segment
=> bend, curve
=> dado
=> leaf
=> length
=> straightaway, straight
=> subsection, subdivision
Sense 6
part, section, division
=> frame
=> beginning
=> middle
=> end
=> high point
=> component, constituent, element, factor, ingredient
=> chukker, chukka
=> inning, frame
=> game
=> turn, bout, round
=> first period
=> second period
=> final period
=> half
=> period
=> quarter
=> over
Sense 8
section, plane section
=> cross section
Sense 10
section
=> brass section, brass
=> string section, strings
=> percussion section, percussion, rhythm section
=> reed section
Sense 12
department, section
=> academic department
=> business department
=> personnel department, personnel office, personnel, staff office
=> government department
=> payroll, payroll department
=> security, security department
Sense 14
incision, section, surgical incision
=> gastromy
=> perineotomy
=> laparotomy
=> orchotomy
=> sclerotomy
=> nephrotomy
=> thoracotomy
=> valvotomy, valvulotomy
=> venesection, phlebotomy
=> vasotomy, vasosection
--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun section
14 senses of section
Sense 1
section, subdivision
=> writing, written material, piece of writing
=> music
Sense 2
section
=> slice
Sense 3
section
=> area, country
Sense 4
section, segment
=> part, portion
Sense 5
section
=> team, squad
Sense 6
part, section, division
=> concept, conception, construct
Sense 7
section
=> square mile
Sense 8
section, plane section
=> area, expanse, surface area
Sense 9
section, discussion section
=> class, form, grade, course
Sense 10
section
=> musical organization, musical organisation, musical group
Sense 11
section
=> army unit
Sense 12
department, section
=> division
Sense 13
section
=> segment
Sense 14
incision, section, surgical incision
=> cut, cutting
--- Coordinate Terms (sisters) of noun section
14 senses of section
Sense 1
section, subdivision
-> writing, written material, piece of writing
=> bowdlerization, bowdlerisation
=> title
=> cryptogram, cryptograph, secret writing
=> rewrite, revision, rescript
=> literary composition, literary work
=> literature
=> literature
=> matter
=> criticism, literary criticism
=> section, subdivision
=> paragraph
=> diary, journal
=> inscription, lettering
=> manuscript, ms
=> autograph
=> treatise
=> adaptation, version
=> essay
=> editing, redaction
=> sacred text, sacred writing, religious writing, religious text
=> screed
HAS INSTANCE=> Ayurveda
=> document, written document, papers
=> dramatic composition, dramatic work
=> dithyramb
=> plagiarism
=> transcript
-> music
=> section, subdivision
=> pizzicato
=> monophony, monophonic music, monody
=> polyphony, polyphonic music, concerted music
=> polytonality, polytonalism
=> popularism
=> harmony, musical harmony
=> tune, melody, air, strain, melodic line, line, melodic phrase
=> part music
=> musical composition, opus, composition, piece, piece of music
=> instrumental music
=> prelude
=> overture
=> antiphony
=> refrain, chorus
=> ballet
=> dance music
=> serialism, serial music
=> syncopation
=> music genre, musical genre, genre, musical style
=> Bach
=> Beethoven
=> Brahms
=> Chopin
=> Gilbert and Sullivan
=> Handel
=> Haydn
=> Mozart
=> Stravinsky
=> Wagner
=> Ta'ziyeh
=> vocal music, vocal
Sense 2
section
-> slice
=> section
Sense 3
section
-> area, country
=> arena
=> high country
=> bed ground, bed-ground, bedground
=> broadcast area
=> center, centre, middle, heart, eye
=> corner
=> corner
=> disaster area
=> haunt, hangout, resort, repair, stamping ground
=> hearth, fireside
=> hunting ground
=> no-go area
=> no man's land
=> quadrant
=> quadrant
=> rain shadow
=> staging area
=> open, clear
=> free port, free zone
=> anchorage, anchorage ground
=> resort area, playground, vacation spot
=> block, city block
=> neighborhood
=> retreat
=> safety, refuge
=> danger
=> scene
=> section
=> shrubbery
=> space
=> tank farm
=> winner's circle
HAS INSTANCE=> Bermuda Triangle
Sense 4
section, segment
-> part, portion
=> appendage
=> bit
=> bottleneck
=> bulb
=> butt, stub
=> component, constituent, element
=> cutout
=> foible
=> fore edge, foredge
=> forte
=> fraction
=> heel
=> hub
=> jetsam
=> limb
=> neck
=> peen
=> piece
=> pressing
=> seat
=> section, segment
=> shank, waist
=> spine, backbone
=> toe
=> turnout, widening
=> upstage
=> upstairs
=> wreckage
Sense 5
section
-> team, squad
=> A-team
=> battery
=> flying squad
=> major-league team, major-league club
=> minor-league team, minor-league club
=> baseball team
=> basketball team, five
=> football team, eleven
=> hockey team
=> junior varsity, JV
=> varsity, first team
=> second string
=> police squad, squad
=> powerhouse
=> offense, offence
=> defense, defence, defending team
=> hit squad
=> section
=> little-league team
=> crew
Sense 6
part, section, division
-> concept, conception, construct
=> conceptualization, conceptualisation, conceptuality
=> notion
=> category
=> rule, regulation
=> property, attribute, dimension
=> abstraction, abstract
=> quantity
=> part, section, division
=> whole
=> law, natural law
=> law, law of nature
=> lexicalized concept
=> hypothesis, possibility, theory
=> fact
=> rule, linguistic rule
Sense 7
section
-> square mile
=> section
Sense 8
section, plane section
-> area, expanse, surface area
=> acreage, land area
=> footprint
=> erasure
=> space, blank space, place
=> space
=> balk, baulk
=> section, plane section
Sense 9
section, discussion section
-> class, form, grade, course
=> master class
=> section, discussion section
Sense 10
section
-> musical organization, musical organisation, musical group
=> chorus
=> ensemble
=> section
=> duet, duette, duo
=> trio
=> quartet, quartette
=> quintet, quintette
=> sextet, sextette, sestet
=> septet, septette
=> octet, octette
=> orchestra
=> band
=> dance band, band, dance orchestra
Sense 11
section
-> army unit
=> corps, army corps
=> division
=> battle group
=> regiment
=> brigade
=> battalion
=> company
=> platoon
=> detachment
=> vanguard, van
=> section
=> squad
=> troop
=> troop
=> artillery, artillery unit
=> musketry
=> cavalry
=> infantry, foot
Sense 12
department, section
-> division
=> department, section
=> branch, subdivision, arm
Sense 13
section
-> segment
=> metamere, somite
=> sarcomere
=> section
=> internode
Sense 14
incision, section, surgical incision
-> cut, cutting
=> notch, nick, snick
=> slash, gash
=> incision, section, surgical incision
--- Grep of noun section
bisection
brass section
c-section
caesarean section
caesarian section
cesarean section
cesarian section
clarinet section
conic section
cross section
discussion section
dissection
golden section
horizontal section
intersection
midsection
military intelligence section 5
military intelligence section 6
percussion section
plane section
point of intersection
quarter section
reed section
resection
rhythm section
section
section eight
section gang
section hand
section man
sectional
sectionalisation
sectionalism
sectionalization
sports section
string section
subsection
trumpet section
vasosection
venesection
vertical section
violin section
vivisection
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Wikipedia - Interstate 35 in Kansas -- Section of Interstate Highway in Kansas, United States
Wikipedia - Interstate 35 in Minnesota -- Section of Interstate Highway in Minnesota, United States
Wikipedia - Interstate 35 in Missouri -- Section of Interstate Highway in Missouri, United States
Wikipedia - Interstate 5 in California -- Section of Interstate Highway in California, United States
Wikipedia - Interstate 70 in Colorado -- Section of Interstate Highway in Colorado, United States
Wikipedia - Interstate 70 in Maryland -- Section of Interstate Highway in Maryland
Wikipedia - Interstate 70 in Pennsylvania -- Section of Interstate highway in Pennsylvania, United States
Wikipedia - Interstate 70 in Utah -- Section of Interstate highway in Utah
Wikipedia - Interstate 77 in West Virginia -- Section of Interstate Highway in West Virginia, United States
Wikipedia - Interstate 80 in California -- Section of Interstate Highway in California, United States
Wikipedia - Interstate 80 in New Jersey -- Section of Interstate Highway in New Jersey, United States
Wikipedia - Interstate 80 in Pennsylvania -- Section of Interstate Highway in Pennsylvania, United States
Wikipedia - Interstate 80 in Utah -- Section of Interstate highway in Utah, United States
Wikipedia - Interstate 81 in Maryland -- Section of Interstate Highway in Washington County, Maryland, United States
Wikipedia - Interstate 81 in New York -- Section of Intersate Highway in New York, United States
Wikipedia - Interstate 81 in Pennsylvania -- Section of Interstate Highway in Pennsylvania
Wikipedia - Interstate 81 in Virginia -- Section of Interstate Highway in Virginia, United States
Wikipedia - Interstate 84 in Pennsylvania -- Section of Interstate Highway in Pennsylvania, United States
Wikipedia - Interstate 84 in Utah -- Section of Interstate Highway in Utah, United States
Wikipedia - Interstate 85 in North Carolina -- Section of Interstate Highway in North Carolina, United States
Wikipedia - Interstate 90 in Idaho -- Section of Interstate Highway in Idaho, United States
Wikipedia - Interstate 90 in Illinois -- Section of Interstate Highway in Illinois, United States
Wikipedia - Interstate 90 in Minnesota -- Section of Interstate Highway in Minnesota, United States
Wikipedia - Interstate 90 in Montana -- Section of Interstate Highway in Montana, United States
Wikipedia - Interstate 90 in New York -- Section of Interstate Highway in New York, United States
Wikipedia - Interstate 90 in Pennsylvania -- Section of Interstate Highway in Erie County, Pennsylvania, United States
Wikipedia - Interstate 90 in South Dakota -- Section of Interstate Highway in South Dakota, United States
Wikipedia - Interstate 90 in Wisconsin -- Section of Interstate Highway in Wisconsin, United States
Wikipedia - Interstate 90 in Wyoming -- Section of Interstate Highway in Wyoming, United States
Wikipedia - Interstate 94 in Indiana -- Section of Interstate Highway in Lake, Porter, and LaPorte counties in Indiana, United States
Wikipedia - Interstate 94 in Wisconsin -- Section of Interstate Highway in Wisconsin, United States
Wikipedia - Interstate 95 in Delaware -- Section of Interstate Highway in New Castle County, Delaware, United States
Wikipedia - Interstate 95 in Maine -- Section of Interstates Highway in Maine, United States
Wikipedia - Interstate 95 in Pennsylvania -- Section of Interstate Highway in Pennsylvania, United States
Wikipedia - Interstate 95 in Rhode Island -- Section of Interstate Highway in Washington, Kent, and Providence counties in Rhode Island, United States
Wikipedia - Introduction (writing) -- Beginning section which states the purpose and goals of the following writing
Wikipedia - Irish Section 110 Special Purpose Vehicle (SPV) -- Irish zero-tax legal structure
Wikipedia - Itineraire a Grand Gabarit -- Water and road route in France to allow the transport structural sections of the Airbus A380 airliner to Toulouse for final assembly
Wikipedia - Jesus Junction -- Intersection in Atlanta, Georgia
Wikipedia - Keep the Clause campaign -- Unsuccessful campaign against the repeal of Section 28 of the Local Government Act 1988
Wikipedia - Khurda Road-Visakhapatnam section -- Railway section in India
Wikipedia - Line segment intersection
Wikipedia - List of Atlanta Rhythm Section members -- Wikimedia list article
Wikipedia - List of Cambodian districts and sections -- Wikipedia list article
Wikipedia - List of Croton sections -- Wikipedia list article
Wikipedia - List of Global Boundary Stratotype Sections and Points -- Wikimedia list article
Wikipedia - List of IK Sirius sections -- Wikipedia list article
Wikipedia - List of longest subway tunnel sections -- Wikipedia list article
Wikipedia - List of Munros in Scotland by Section -- Scottish peaks above 3,000 ft laid out per Munro's Tables
Wikipedia - List of non-English-language newspapers with English-language subsections -- Wikipedia list article
Wikipedia - List of Petaling Jaya city sections -- Wikipedia list article
Wikipedia - List of sections in subgenus Rhododendron -- Wikipedia list article
Wikipedia - List of tectonic plate interactions -- Definitions and examples of the interactions between the relatively mobile sections of the lithosphere
Wikipedia - List of VM-CM-$stra Frolunda IF sections -- Wikipedia list article
Wikipedia - London Controlling Section -- British strategic deception unit during WW2
Wikipedia - Loop (music) -- Repeating section of sound material in electroacoustic music
Wikipedia - Los Angeles Convention Center -- Convention center in the southwest section of downtown Los Angeles
Wikipedia - Lourens River Protected Natural Environment -- Section of protected land along the Lourens River in the Helderberg region, South Africa.
Wikipedia - Lumding-Dibrugarh section -- Railway section in India
Wikipedia - Massif -- Section of a planet's crust that is demarcated by faults or flexures
Wikipedia - Maurice Beddow Bayly -- English physician and anti-vivisection activist
Wikipedia - Mechanical floor -- Mechanical rooms-only skyscraper section
Wikipedia - Medina quarter -- Old city section found in many North African cities
Wikipedia - Minimum orbit intersection distance -- Measure of close approach or collision risk in astronomy
Wikipedia - Mississippi Delta -- Northwest section of the U.S. state of Mississippi
Wikipedia - Monge's theorem -- The intersections of the 3 pairs of external tangent lines to 3 circles are collinear
Wikipedia - Morley's trisector theorem -- 3 intersections of any triangle's adjacent angle trisectors form an equilateral triangle
Wikipedia - MOS:SECTIONORDER
Wikipedia - Mothers (Tokyo Stock Exchange) -- Section of Tokyo Stock Exchange for startup companies
Wikipedia - Mughalsarai-Kanpur section -- Railway line in India
Wikipedia - Multiple subpial transection
Wikipedia - Muzaffarpur-Hajipur section -- Indian railway line
Wikipedia - Nanobiotechnology -- Intersection of nanotechnology and biology
Wikipedia - National Anti-Vivisection Society
Wikipedia - Naugachia railway station -- Station on the Asansol-Gaya section of the Grand Chord in Jharkhand, India
Wikipedia - Naval Service Diving Section -- Diving unit of the Irish Naval Service
Wikipedia - Neerwinden -- Section of Landen, Belgium
Wikipedia - New England Anti-Vivisection Society
Wikipedia - New Jalpaiguri-New Bongaigaon section -- Railway line in India
Wikipedia - Newmanry -- Section at Bletchley Park
Wikipedia - Normanby Fiveways -- Intersection of five major roads in Queensland, Australia
Wikipedia - North River (Hudson River) -- Section of the Hudson River between New York City and New Jersey
Wikipedia - Nullification crisis -- American sectional crisis during the presidency of Andrew Jackson
Wikipedia - NuM-JM-;uanu Pali -- Section of the windward cliff of the KoM-JM-;olau mountain on OM-JM-;ahu, Hawaii
Wikipedia - Nut graph -- In journalism, the section of a written piece that provides context for the entire story
Wikipedia - Old Schools -- Section of the University of Cambridge
Wikipedia - Optical sectioning -- Imaging of focal planes within a thick sample
Wikipedia - Orchard Road -- Major road and intersection in Singapore
Wikipedia - OugrM-CM-)e -- Section of Seraing, Belgium
Wikipedia - Overland Route (Union Pacific Railroad) -- Railway section the central and western United States
Wikipedia - Paned window (computing) -- Computer user interface window that is divided into sections known as "panes"
Wikipedia - Parabola -- Plane curve: conic section
Wikipedia - Parashah -- Section of a biblical book in the Masoretic Text
Wikipedia - Parasnath railway station -- Station on the Asansol-Gaya section of the Grand Chord in Jharkhand, India
Wikipedia - Part (music) -- Section of a musical composition
Wikipedia - People's Federative Party (Bulgarian Section) -- Political party in the Ottoman Empire
Wikipedia - Percussion section -- One of the main divisions of an orchestra
Wikipedia - Performance test (bar exam) -- A section of the bar exam that simulates a real-life legal task
Wikipedia - Philippine Falange -- Philippine section of the Spanish political party Falange
Wikipedia - Phylogenomics -- The intersection of the fields of evolution and genomics
Wikipedia - Physiological cross-sectional area -- Area perpendicular to fiber direction
Wikipedia - Pi-system -- A non-empty family of sets where the intersection of any two members is again a member.
Wikipedia - Pitch (ascent/descent) -- Steep section of a climbing route requiring a rope
Wikipedia - Pizza farm -- Farm split into sections like a pizza split into slices
Wikipedia - Populus sect. Aigeiros -- Section of plants in the genus Populus
Wikipedia - Populus sect. Populus -- Section of plants
Wikipedia - Pretzel link -- A link formed from a finite number of twisted sections
Wikipedia - Primary decomposition -- In algebra, expression of an ideal as the intersection of ideals of a specific type
Wikipedia - Priority signs -- Indication of the order in which vehicles should pass intersection points
Wikipedia - Production packer -- Isolation device with an expandable annular rubber sleeve for sealing a borehole section
Wikipedia - Profile gauge -- A tool for recording the cross-sectional shape of a surface
Wikipedia - Progressive revelation (Christianity) -- Doctrine in Christianity that the sections of the Bible that were written later contain a fuller revelation of God than the earlier sections
Wikipedia - Prosection
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Wikipedia - Quantum machine learning -- Interdisciplinary research area at the intersection of quantum physics and machine learning
Wikipedia - Radar cross-section
Wikipedia - Rail profile -- Cross sectional shape of a railway rail
Wikipedia - Rapids -- A section of a river where the river bed is relatively steep, increasing the water's velocity and turbulence
Wikipedia - Rare Books and Manuscripts Section -- American Library Association organization
Wikipedia - Ratchaprasong -- Intersection and shopping district in Bangkok, Thailand
Wikipedia - Reprise -- Section of a musical work where the opening material is repeated
Wikipedia - Resection (surgery)
Wikipedia - Residual intersection -- Problem in algebraic geometry
Wikipedia - Rhododendron subsect. Ledum -- Subsection of genus Rhododendron
Wikipedia - Rhythm section
Wikipedia - RIS Swiss Section -- Swiss and German international school in Bangkok, Thailand
Wikipedia - Rock opera -- Work of rock music that presents a storyline told over multiple parts, songs or sections
Wikipedia - Rocourt, Liege -- Section of Liege, Belgium
Wikipedia - Roller coaster inversion -- Section of inverted track on a roller coaster
Wikipedia - Rope drive -- Belt drive using circular section ropes
Wikipedia - Roundabout -- Traffic intersection
Wikipedia - Routes of Santiago de Compostela in France -- Sections of the Way of St. James in France part of the World Heritage Site in France
Wikipedia - Routh's theorem -- Area ratio of one triangle and the triangle formed by the intersections of three cevians
Wikipedia - Rumford, Rhode Island -- Section of East Providence, RI, US
Wikipedia - Sand Patch Grade -- Section of railroad
Wikipedia - Saxifraga sect. Cotylea -- Section of plants in genus Saxifraga
Wikipedia - Section 116 of the Constitution of Australia -- Australian Constitution section regarding religion
Wikipedia - Section 13 of the Constitution of Australia -- Part of the Constitution of Australia
Wikipedia - Section 16.1 of the Canadian Charter of Rights and Freedoms -- Section of the Canadian Charter of Rights and Freedoms dealing with linguistic equality in New Brunswick
Wikipedia - Section 18C of the Racial Discrimination Act 1975 -- Section of an Australian racial vilification law
Wikipedia - Section 20A -- South African law criminalising some acts of sex between men
Wikipedia - Section 230 -- US federal law regarding Internet sites
Wikipedia - Section23 Films -- American multimedia distributor
Wikipedia - Section 28 -- Repealed section of the Local Government Act 1988
Wikipedia - Section 33 of the Canadian Charter of Rights and Freedoms -- Clause in the Constitution of Canada that conditionally allows government to bypass human rights
Wikipedia - Section 375 -- 2019 Indian Hindi courtroom drama film
Wikipedia - Section 377 -- Law criminalizing homosexuality in former British colonies
Wikipedia - Section 420 of the Indian Penal Code -- Indian law
Wikipedia - Section 504 of the Rehabilitation Act
Wikipedia - Section 508 Amendment to the Rehabilitation Act of 1973
Wikipedia - Section 514 loans -- American agricultural loan
Wikipedia - Section 8 (housing) -- Section 8 of the Housing Act of 1937 (USA)
Wikipedia - Section 92(14) of the Constitution Act, 1867 -- Portion of the primary constitutional document of Canada
Wikipedia - Section (botany) -- Taxonomic rank in botany
Wikipedia - Section B
Wikipedia - Section de recherches -- French television series
Wikipedia - Section d'Or -- Art group associated with Cubism
Wikipedia - Section Eight Productions -- American film production company
Wikipedia - Section for Relations with States (Roman Curia)
Wikipedia - Section of Painting and Sculpture -- United States federal arts organization
Wikipedia - Section sign
Wikipedia - Section Thirty, Minnesota -- Unincorporated community in Minnesota, United States
Wikipedia - Series multisection -- In mathematics, series built from equally spaced terms of another series
Wikipedia - Sharon plain -- Central section of the coastal plain of Israel
Wikipedia - Shear stress -- Component of stress coplanar with a material cross section
Wikipedia - Sly and Robbie -- Jamaican rhythm section and production duo
Wikipedia - Society of Chemical Industry (American Section)
Wikipedia - SOE F Section networks
Wikipedia - So in to You -- Song by the Atlanta Rhythm Section
Wikipedia - Solidago sect. Ptarmicoidei -- Section of flowering plants in the genus Solidago
Wikipedia - Somerville Circle -- Road intersection in Somerset County, New Jersey, U.S.
Wikipedia - Spherical cap -- Section of a sphere
Wikipedia - Split intersection -- Type of road intersection
Wikipedia - Spontaneous coronary artery dissection -- uncommon cause of heart attacks mostly affecting younger, healthy women
Wikipedia - St Kilda Junction -- Road intersection in St Kilda, Australia
Wikipedia - Stock market crash -- Sudden dramatic decline of stock prices across a significant cross-section of a stock market
Wikipedia - String section -- Section of a larger symphony orchestra composed of string musicians
Wikipedia - Student section
Wikipedia - Subbase -- Collection of subsets whose closure by finite intersections form the base of a topology
Wikipedia - Suhua Highway -- 118-kilometre section of the Provincial Highway 9 in Taiwan,
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Wikipedia - Tatanagar-Bilaspur section -- Railway line in East India, connecting Tatanagar, Jharkhand, with Bilaspur, Chhattisgarh
Wikipedia - Taxing and Spending Clause -- Section of American Constitution
Wikipedia - Teatro Puerto Rico -- Former music hall the South Bronx section of Manhattan
Wikipedia - Tectonic plate -- Continuous section of the lithosphere of the Earth which is moving relative to adjacent plates
Wikipedia - Tennessee River Blueway -- Section of the Tennessee River
Wikipedia - Terminator (genetics) -- Section of genetic sequence that marks the end of gene or operon on genomic DNA for transcription
Wikipedia - Terraced wall -- A wall divided into sections, as in, not a single wall, that terraces
Wikipedia - The Cantos -- Long, incomplete poem in 116 sections (M-bM-^@M-^
Wikipedia - The Horne Section -- Musical comedy act featuring professional musicians led by comedian Alex Horne
Wikipedia - The Loop, River Dart -- Section of the River Dart, Dartmoor, England
Wikipedia - The Nosebleed Section -- 2004 single by Hilltop Hoods
Wikipedia - The Rhythm Section -- 2020 film directed by Reed Morano
Wikipedia - The Secret Policeman's Ball (1979) -- Benefit show staged by the British Section of Amnesty International
Wikipedia - Thin section -- Laboratory preparation of a rock, mineral, soil, pottery, bones, or metal for use with a petrographic microscope
Wikipedia - Thomson cross section
Wikipedia - Three-section staff
Wikipedia - Three-way junction -- Type of road intersection with three arms
Wikipedia - Times Square -- Intersection and area in Manhattan, New York
Wikipedia - Tokai Park -- A small section of Table Mountain National Park in Cape Town, South Africa
Wikipedia - Tomography -- Imaging by sections or sectioning using a penetrative wave
Wikipedia - Transurethral resection of the prostate -- Surgical procedure to perform a prostatectomy
Wikipedia - Transversality theorem -- Describes the transverse intersection properties of a smooth family of smooth maps
Wikipedia - Turbine blade -- Individual component makes up the turbine section of a gas turbine or steam turbine.
Wikipedia - Two-section staff
Wikipedia - Un Certain Regard -- Section of the Cannes Film Festival
Wikipedia - Union Square, Manhattan -- intersection and neighborhood in New York City
Wikipedia - United States Census -- Decennial census mandated by Article I, Section 2 of the United States Constitution
Wikipedia - Upper Rhine -- Section of the Rhine in Germany and Switzerland
Wikipedia - UPRRP College of Natural Sciences -- In the Rio Piedras section of San Juan, Puerto Rico
Wikipedia - Upset welding -- Electric resistance welding technique where the heated parts are forced together resulting in a thickened section along the weld area
Wikipedia - U.S. Route 101 in Oregon -- Section of U.S. Highway in Oregon, United States
Wikipedia - U.S. Route 101 in Washington -- Section of U.S. Highway in Washington (state), United States
Wikipedia - U.S. Route 11 in Mississippi -- Section of U.S. Highway in Mississippi, United States
Wikipedia - U.S. Route 11W -- Suffixed section of U.S. Highway in Tennessee and Virginia in the United States
Wikipedia - U.S. Route 12 in Washington -- Section of U.S. Highway in Washington, United States
Wikipedia - U.S. Route 136 in Illinois -- US Highway section within the state of Illinois
Wikipedia - U.S. Route 160 in Arizona -- US Highway section within the state of Arizona
Wikipedia - U.S. Route 160 in Colorado -- Section of U.S. Highway in Colorado, United States
Wikipedia - U.S. Route 160 in New Mexico -- Section of U.S. Highway in New Mexico, United States
Wikipedia - U.S. Route 17 in Florida -- Section of U.S. Highway in Florida, United States
Wikipedia - U.S. Route 191 in Arizona -- Section of U.S. Highway in Arizona, United States
Wikipedia - U.S. Route 19E -- Suffixed section of U.S. Highway in Tennessee and North Carolina
Wikipedia - U.S. Route 19W -- Suffixed section of U.S. Highway in Tennessee and North Carolina
Wikipedia - U.S. Route 1 in Maryland -- Section of U.S. Highway in Maryland, United States
Wikipedia - U.S. Route 1 in Massachusetts -- Section of U.S. Highway in Massachusetts, United States
Wikipedia - U.S. Route 1 in Rhode Island -- Section of U.S. Highway in Rhode Island, United States
Wikipedia - U.S. Route 20 in Idaho -- Section of U.S. Highway in Idaho, United States
Wikipedia - U.S. Route 20 in Illinois -- Section of U.S. Highway in Illinois, United States
Wikipedia - U.S. Route 20 in Massachusetts -- Section of U.S. Highway in Massachusetts
Wikipedia - U.S. Route 220 in Pennsylvania -- Section of U.S. Highway in Pennsylvania
Wikipedia - U.S. Route 231 in Alabama -- US Highway section within the state of Alabama
Wikipedia - U.S. Route 231 in Kentucky -- Section of U.S. Highway in Kentucky
Wikipedia - U.S. Route 23 in Ohio -- Section of U.S. Highway in Ohio, United States
Wikipedia - U.S. Route 24 in Indiana -- Section of U.S. Highway in Indiana, United States
Wikipedia - U.S. Route 250 in West Virginia -- Section of U.S. Highway in West Virginia
Wikipedia - U.S. Route 26 in Idaho -- US Highway section within the state of Idaho
Wikipedia - U.S. Route 26 in Nebraska -- Section of U.S. Highway in Nebraska, United States
Wikipedia - U.S. Route 26 in Oregon -- Section of U.S. Highway in Oregon, United States
Wikipedia - U.S. Route 278 in Arkansas -- US Highway section within the state of Arkansas
Wikipedia - U.S. Route 27 in Florida -- Section of U.S. Highway in Florida, United States
Wikipedia - U.S. Route 281 in Texas -- Section of U.S. Highway in Texas, United States
Wikipedia - U.S. Route 285 in Colorado -- Section of U.S. Highway in Colorado
Wikipedia - U.S. Route 285 in New Mexico -- Section of U.S. Highway in New Mexico, United States
Wikipedia - U.S. Route 2 in Idaho -- Section of U.S. Highway in Idaho
Wikipedia - U.S. Route 2 in Minnesota -- Section of U.S. Highway in Minnesota, United States
Wikipedia - U.S. Route 301 in Florida -- Section of U.S. Highway in Florida, United States
Wikipedia - U.S. Route 30 in Idaho -- US Highway section within the state of Idaho
Wikipedia - U.S. Route 30 in Ohio -- Section of U.S. Highway in Ohio, United States
Wikipedia - U.S. Route 31 in Alabama -- US Highway section within the state of Alabama
Wikipedia - U.S. Route 34 in Nebraska -- Section of U.S. Highway in Nebraska, United States
Wikipedia - U.S. Route 36 in Missouri -- Section of U.S. Highway in Missouri, United States
Wikipedia - U.S. Route 40 in Colorado -- Section of U.S. Highway in Colorado, United States
Wikipedia - U.S. Route 40 in Illinois -- US Highway section within the state of Illinois
Wikipedia - U.S. Route 40 in Maryland -- Section of U.S. Highway in Maryland, United States
Wikipedia - U.S. Route 40 in New Jersey -- Section of U.S. Highway in New Jersey, United States
Wikipedia - U.S. Route 41 in Indiana -- Section of U.S. Highway in Indiana, United States
Wikipedia - U.S. Route 41 in Wisconsin -- Section of U.S. Highway in Wisconsin
Wikipedia - U.S. Route 421 in Kentucky -- Section of U.S. Highway in Kentucky
Wikipedia - U.S. Route 45 in Wisconsin -- Section of U.S. Highway in Wisconsin, United States
Wikipedia - U.S. Route 50 in Indiana -- Section of U.S. Highway in Indiana, United States
Wikipedia - U.S. Route 50 in Maryland -- Section of U.S. Highway in Maryland, United States
Wikipedia - U.S. Route 51 in Tennessee -- Section of U.S. Highway in Tennessee, United States
Wikipedia - U.S. Route 52 in Minnesota -- Section of U.S. Highway in Minnesota, United States
Wikipedia - U.S. Route 52 in North Carolina -- Section of U.S. Highway in North Carolina, United States
Wikipedia - U.S. Route 52 in Ohio -- Section of U.S. Highway in Kentucky
Wikipedia - U.S. Route 54 in Missouri -- Section of U.S. Highway in Missouri
Wikipedia - U.S. Route 5 in Connecticut -- Section of U.S. Highway in Connecticut, United States
Wikipedia - U.S. Route 60 in Arizona -- Section of U.S. Highway in Arizona, United States
Wikipedia - U.S. Route 65 in Arkansas -- US Highway section within the state of Arkansas
Wikipedia - U.S. Route 65 in Louisiana -- Section of U.S. Highway in Louisiana, United States
Wikipedia - U.S. Route 66 in Missouri -- Section of U.S. Highway in Missouri, United States
Wikipedia - U.S. Route 67 in Arkansas -- Section of U.S. Highway in Arkansas, United States
Wikipedia - U.S. Route 69 in Texas -- Section of U.S. Highway in Texas, United States
Wikipedia - U.S. Route 6 in Colorado -- Section of U.S. Highway in Colorado, United States
Wikipedia - U.S. Route 6 in Iowa -- Section of U.S. Highway in Iowa
Wikipedia - U.S. Route 6 in Nebraska -- Section of U.S. Highway in Nebraska, United States
Wikipedia - U.S. Route 6 in New York -- section of U.S. Highway in New York state
Wikipedia - U.S. Route 6 in Utah -- Section of U.S. Highway in Utah
Wikipedia - U.S. Route 70 in Arkansas -- US Highway section within the state of Arkansas
Wikipedia - U.S. Route 71 in Missouri -- Section of U.S. Highway in Missouri, United States
Wikipedia - U.S. Route 75 in Nebraska -- Section of U.S. Highway in Nebraska, United States
Wikipedia - U.S. Route 77 in Nebraska -- Section of U.S. Hghway in Nebraska, United States
Wikipedia - U.S. Route 77 in Oklahoma -- Section of U.S. Highway in Oklahoma, United States
Wikipedia - U.S. Route 77 in Texas -- Section of U.S. Highway in Texas, United States
Wikipedia - U.S. Route 7 in Massachusetts -- Section of U.S. Highway in Massachusetts, United States
Wikipedia - U.S. Route 80 in California -- Former section of U.S. Highway in California, United States
Wikipedia - U.S. Route 81 in Texas -- Section of U.S. Highway in Texas, United States
Wikipedia - U.S. Route 84 in Alabama -- US Highway section within the state of Alabama
Wikipedia - U.S. Route 89 in Utah -- Section of U.S. Highway in Utah, United States
Wikipedia - U.S. Route 93 in Idaho -- Section of U.S. Highway in Idaho, United States
Wikipedia - U.S. Route 95 in Idaho -- Section of U.S. Highway in Idaho, United States
Wikipedia - U.S. Route 99 in California -- Former section of U.S. Highway in California, United States
Wikipedia - USS Lexington II (SP-705) -- US Navy section patrol boat
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Wikipedia - Vivisection
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Wikipedia - Weekly Torah portion -- Section of the Torah used in Jewish liturgy during a single week
Wikipedia - West Jerusalem -- section of Jerusalem that remained under Israeli control after the 1948 Arab-Israeli War
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Wikipedia - Wikipedia:Criticism -- Essay/guideline on criticism sections and criticism articles
Wikipedia - Wikipedia:Manual of Style/Lead section -- Wikipedia project page
Wikipedia - Wikipedia:Meetup/NYC -- New York City and tri-state region section (chapter) of the Wikimedia Foundation
Wikipedia - Wikipedia:Recent additions -- Archive page of the Main Page Did you know section
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http://de.anime.wikia.com/wiki/Spezial:CategoryIntersection
https://bible.wikia.org/wiki/Category:Book_Sections
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Kheper - Esoteric_Section -- 24
Integral World - Italian Section
Integral World - Ken Wilber, Joseph Campbell, & the Meaning of Life, Volume 1: Advanced Sections omitted from Introductory Version, Hugh & Kaye Martin
Integral World - Ken Wilber, Joseph Campbell, & the Meaning of Life, Installment #1: Preliminaties & Introduction: Omitted Sections, Hugh & Kaye Martin
Integral World - Ken Wilber, Joseph Campbell, & the Meaning of Life, Installment #5: Domains & Sectors -- Omitted Sections, Hugh & Kaye Martin
Integral World - Ken Wilber, Joseph Campbell, & the Meaning of Life, Installment #6: Conclusion -- Omitted Sections, Hugh & Kaye Martin
Integral World - Bald Ambition, Chapter 1: Holarchy, Section A: Holons, Jeff Meyerhoff
Integral World - Bald Ambition, Chapter 1: Holons, Section B: The Twenty Tenets, Jeff Meyerhoff
Integral World - Bald Ambition, Chapter 1: Holons, Section C: The Four Quadrants, Jeff Meyerhoff
Integral World - Russian Language Section of Integral World
Integral World - Swedish Section
Integral World - Slovenian Section
Integral World - "Truth or Wilber?", Frank Visser's 20 min presentation for the Critics Section of IEC 2014
From Woke to Awake: An Intersectionality of Perspective
Virtual Lucid Dreaming: The Intersection of Consciousness and Technology
Dharmapedia - Section_377_of_the_Indian_Penal_Code
Psychology Wiki - Category:Articles_with_sections_needing_expansion
Psychology Wiki - Orientation_section
Psychology Wiki - Psychology_Wiki:Stub#Section_stub
Psychology Wiki - Template:POV-section
Occultopedia - ordering_section
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https://en.wikiquote.org/wiki/Intersectionality
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Monster Force (1994 - 1995) - I've looked through all of the 90s TV section and couldn't find this but some how i was able to remember its name and I was able to find was this:
Match Game/Hollywood Squares Hour (1983 - 1984) - This short-lived blend of "Match Game" and "Hollwood Squares" had a workable premise: two new contestants played the "Match Game" portion of the show, with the winner going on to the "Hollywood Squares" portion against the previous day's champion. The winner of the "Hollywood Squares" section was th...
La Femme Nikita (1997 - 2001) - Section One, a clandestine anti-terrorist organization, fakes the death of a jailed, convicted murderer and, believing her twin assets of beauty and ability to kill will make her a valuable new operative, trains her in the fighting skills necessary to succeed in her new job. The new operative, code-...
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...
Armored Police Metal Jack (1991 - 1991) - Twenty years into the future, a city now called "Tokyo" has developed into one of the few world-class high-tech centers, "Tokyo City." The main character, Ken Kanzaki, is a young investigator assigned to the criminal investigation section of the Metropolital Police. He is one of the finest sharp sho...
Armageddon(1998) - Michael Bay directed this $150 million science fiction action thriller about an asteroid on a collision course with Earth, sending fireballs down on Manhattan, prompting a plan to split the asteroid into two sections before it arrives and causes human extinction. NASA executive director Dan Truman (...
Ski School(1991) - A group of beer drinking, girl loving skiing partiers knowns as "Section 8" compete against there rivals, whose captain is a very stuck up expert skier named "Derek Stevens" is about to marry the owner of the mountains daughter, but only so he can gain control of the mountain and finaly get rid of...
Ghost in the Shell(1995) - In the year 2029, the barriers of our world have been broken down by the net and by cybernetics, but this brings new vulnerability to humans in the form of brain-hacking. When a highly-wanted hacker known as 'The Puppetmaster' begins involving them in politics, Section 9, a group of cybernetically e...
Intersection(1994) - A man who may be on the verge of death quickly takes a thorough look at his life in this drama. Vincent Eastman (Richard Gere) is speeding along a mountain road in Canada when, while swerving to avoid a stalled van, he discovers that he's about to run headfirst into a trailer truck. As he's about to...
The Commitments(1991) - In the working class section of Northern Dublin, young Jimmy Rabbitte was always focused on the music business (at least in the matters of retail) and has very high aspirations of managing the world's greatest band...the only thing is he has one kind of music in mind: soul. After countless audition...
More American Graffiti(1979) - The film, set over the course of four consecutive New Year's Eves from 1964 to 1967, depicts scenes from each of these years, intertwined with one another as though events happen simultaneously. The audience is protected from confusion by the use of a distinct cinematic style for each section. For e...
Angie(1994) - Angie lives in the Bensonhurst section of Brooklyn, N.Y. and dreams of a better life than everyone she knows. When she finds that she is pregnant by her boyfriend Vinnie, she decides that she will have the baby, but not Vinnie as a husband. This turns the entire neighborhood upside down and starts h...
Ghost in the Shell 2: Innocence(2004) - With Major Motoko Kusanagi missing, Section 9's Batou is assigned to investigate a string of gruesome murdersseemingly at the hands of faulty gynoids, or sex robots. But when a faulty gynoid leaves Batou a cryptic message, he begins to question the cause of their malfunctions. Suspicions of politic...
The Psychic(1977) - A clairvoyant woman, inspired by a vision, smashes open a section of wall in her husband's home and finds a skeleton behind it. Along with her psychiatrist, she seeks to find the truth about who the person was and who put her there. Soon enough, she starts to realize the possibility that she may sha...
Spy Kids 2: The Island of Lost Dreams(2002) - It has been a year since the event of the first movie, and the OSS now has a dedicated section for child spies. Carmen and Juni are the head spies of the new section, but they face stiff competition from Gary and Gerti Giggles, the children of double agent Donnagon Giggles whom they had saved in the...
Drumline(2002) - A young drummer from New York, played by Nick Cannon enters the fictional Atlanta A&T University and bumps heads with the leader of his new school's drum section.
Journey to the West(2014) - Journey to the West is a 2014 French-Taiwanese film directed by Tsai Ming-liang. The title is inspired by the 16th century Chinese literary classic of the same name. It had its world premiere at the Panorama section of the 64th Berlin International Film Festival in February 2014.
Cannery Row (1982) ::: 6.7/10 -- PG | 2h | Comedy, Drama, Romance | 12 February 1982 (USA) -- Monterey, California in the 1940's. Cannery Row - the section of town where the now closed fish canneries are located - is inhabited primarily by the down and out, although many would not ... S Director: David S. Ward Writers:
Do the Right Thing (1989) ::: 8.0/10 -- R | 2h | Comedy, Drama | 21 July 1989 (USA) -- On the hottest day of the year on a street in the Bedford-Stuyvesant section of Brooklyn, everyone's hate and bigotry smolders and builds until it explodes into violence. Director: Spike Lee Writer:
Falling Water ::: TV-14 | 1h | Drama, Mystery, Sci-Fi | TV Series (20162018) -- An intersection between reality and unconscious thought, follow three strangers who slowly realize that they are dreaming parts of a bigger, more sinister tragedy. Creators:
Female Agents (2008) ::: 6.8/10 -- Les femmes de l'ombre (original title) -- Female Agents Poster -- London, 1944: SOE's section for French ops parachute 4 women into France, plus a woman there, to free an English geologist and kill SS colonel Heindrich. Director: Jean-Paul Salom Writers:
Ghost in the Shell 2: Innocence (2004) ::: 7.5/10 -- Inosensu: Innocence (original title) -- Ghost in the Shell 2: Innocence Poster -- In the year 2032, Bat, a cyborg detective for the anti-terrorist unit Public Security Section 9, investigates the case of a female robot--one created solely for sexual pleasure--who slaughtered her owner. Director: Mamoru Oshii Writers:
Ghost in the Shell Arise: Border 2 - Ghost Whisper (2013) ::: 7.3/10 -- TV-MA | 57min | Animation, Action, Sci-Fi | November 2013 (USA) -- Witness the formation of the legendary Public Security Section 9. When a clandestine organization hacks every car in the city, Kusanagi recruits a lethal team of cyber operatives to clamp down on the chaos and make the city safe again. Directors: Atsushi Takeuchi, Kazuchika Kise Writers: Shirow Masamune (manga) (as Masamune Shirow), Tow Ubukata (screenplay)
Ghost in the Shell: Stand Alone Complex - Solid State Society (2006) ::: 8.0/10 -- Kkaku kidtai: Stand Alone Complex Solid State Society (original -- Not Rated | 1h 48min | Animation, Action, Adventure | TV Movie 23 November 2012 Ghost in the Shell: Stand Alone Complex - Solid State Society Poster A.D. 2034. It has been two years since Motoko Kusanagi left Section 9. Togusa is now the new leader of the team, that has considerably increased its appointed personnel. The expanded new ... S Director: Kenji Kamiyama Writers:
Hyena Road (2015) ::: 6.5/10 -- R | 2h | Action, Drama, War | 9 October 2015 (Canada) -- Three different men, three different worlds, three different wars - all stand at the intersection of modern warfare - a murky world of fluid morality where all is not as it seems. Director: Paul Gross Writer:
Patlabor: The Movie (1989) ::: 7.1/10 -- Kid keisatsu patoreb: Gekij-ban (original title) -- Patlabor: The Movie Poster -- The screwball cops of Special Vehicles Section 2 Division 2 must investigate and stop a spree of rampaging construction robots. Director: Mamoru Oshii Writers:
Strike Back ::: TV-MA | 45min | Action, Drama, Thriller | TV Series (20102020) -- Follows the actions of Section 20, a secretive unit of British military intelligence. A team of special operations personnel conduct several high risk missions across the globe. Stars:
Westworld ::: TV-MA | 1h 2min | Drama, Mystery, Sci-Fi | TV Series (2016- ) Episode Guide 29 episodes Westworld Poster -- Set at the intersection of the near future and the reimagined past, explore a world in which every human appetite can be indulged without consequence. Creators:
Westworld ::: TV-MA | 1h 2min | Drama, Mystery, Sci-Fi | TV Series (2016 ) -- Set at the intersection of the near future and the reimagined past, explore a world in which every human appetite can be indulged without consequence. Creators:
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5-toubun no Hanayome Movie -- -- - -- 1 ep -- Manga -- Harem Comedy Romance School Shounen -- 5-toubun no Hanayome Movie 5-toubun no Hanayome Movie -- (No synopsis yet.) -- Movie - ??? ??, 2022 -- 21,919 N/A -- -- Kuroko no Basket: Last Game NG-shuu -- -- Production I.G -- 1 ep -- Manga -- Comedy Sports Shounen -- Kuroko no Basket: Last Game NG-shuu Kuroko no Basket: Last Game NG-shuu -- Animated bloopers, based on the extra section of the original manga, included with the BD/DVD release of Kuroko no Basket: Last Game. -- Special - Sep 27, 2017 -- 21,838 7.73
Active Raid: Kidou Kyoushuushitsu Dai Hachi Gakari 2nd -- -- Production IMS -- 12 eps -- Original -- Sci-Fi Comedy Police Mecha -- Active Raid: Kidou Kyoushuushitsu Dai Hachi Gakari 2nd Active Raid: Kidou Kyoushuushitsu Dai Hachi Gakari 2nd -- Set in a part of Tokyo that has descended into a quagmire, the story follows Unit 8 of the 5th Special Public Security Section's 3rd Mobile Assault Division, popularly called "The Eighth," who don powered armor "Willwear" exoskeletons to counter the rise in crime. -- -- (Source: ANN) -- 18,434 6.37
Darker than Black: Kuro no Keiyakusha -- -- Bones -- 25 eps -- Original -- Action Sci-Fi Mystery Super Power -- Darker than Black: Kuro no Keiyakusha Darker than Black: Kuro no Keiyakusha -- It has been 10 years since Heaven's Gate appeared in South America and Hell's Gate appeared in Japan, veiling the once familiar night sky with an oppressive skyscape. Their purposes unknown, these Gates are spaces in which the very laws of physics are ignored. With the appearance of the Gates emerged Contractors, who, in exchange for their humanity, are granted supernatural abilities. -- -- In the Japanese city surrounding Hell’s Gate, Section 4 Chief Misaki Kirihara finds herself at odds with an infamous Contractor codenamed Hei. Called "Black Reaper" in the underground world, Hei, like his associates, undertakes missions for the mysterious and ruthless Syndicate while slowly peeling back the dark layers covering a nefarious plot that threatens the very existence of Contractors. -- -- From the mind of Tensai Okamura comes a sci-fi thriller taking the form of a subtle exposé on a war in which political positions and justice have no sway—a war waged exclusively in the shadows. -- -- -- Licensor: -- Funimation -- TV - Apr 6, 2007 -- 777,640 8.11
Ginga Senpuu Braiger -- -- Toei Animation -- 39 eps -- Original -- Action Sci-Fi Adventure Space Mecha -- Ginga Senpuu Braiger Ginga Senpuu Braiger -- In the year 2111, the solar system has been colonized. The colonized moons and planets are lawless and the police are helpless. In order to battle the evil within the solar system, Isaac Godonov creates J9, made up of himself, Blaster Kid, Stephen Bowie, and Angel Omachi. They are a team that will handle any missions the police will not with their robot Braiger... for a price. Meanwhile, the Nubia section of Earth has a plan to destroy Jupiter to create 30 more planets for human colonization. But this plan will result in the destruction of Earth. -- -- (Source: ANN) -- TV - Oct 6, 1981 -- 1,834 6.61
Gochuumon wa Usagi Desu ka??: Sing for You -- -- production doA -- 1 ep -- 4-koma manga -- Comedy Slice of Life -- Gochuumon wa Usagi Desu ka??: Sing for You Gochuumon wa Usagi Desu ka??: Sing for You -- Chino Kafuu returns to Rabbit House with a horrified look on her face. When questioned by her friends, she explains to them that she had just agreed to sing the solo section of a song for her class’ graduation ceremony. Although they congratulate their friend on her important role, Chino reveals that she has stage fright, but is determined to overcome it before the ceremony takes place.With the support of her friends and special training from Rize Tedeza, will Chino be able to overcome her stage fright? -- -- Gochuumon wa Usagi Desu ka??: Sing for You is a wholesome and heart-warming short story featuring Chino and the other girls from the cafe. -- -- OVA - Sep 26, 2019 -- 16,630 7.74
Happiness! -- -- Artland -- 12 eps -- Visual novel -- Comedy Harem Magic Romance School -- Happiness! Happiness! -- Kamizaka Haruhi having been rescued when she was young by a mage, longed to be a mage herself, so she enrolled into a special school that allows regular and magic classes into two different sections. Together with her rival/best friend, Hiiragi Anri, they study magic together while she is searching for the boy that saved her years ago, to give him a Valentines' chocolate. -- -- (Source: ANN) -- TV - Oct 6, 2006 -- 32,674 6.40
Innocence -- -- Production I.G -- 1 ep -- Manga -- Military Sci-Fi Police Psychological Mecha -- Innocence Innocence -- With Major Motoko Kusanagi missing, Section 9's Batou is assigned to investigate a string of gruesome murders—seemingly at the hands of faulty gynoids, or sex robots. But when a faulty gynoid leaves Batou a cryptic message, he begins to question the cause of their malfunctions. Suspicions of politically motivated murder and an illegal "ghost" quickly crop up, drawing Batou and his partner Togusa into a perilous web of conspiracy. -- -- As their investigation goes on, the line between man and machine continues to blur, and reality and perception become indistinguishable. Confronting strange and dangerous foes, Batou and Togusa explore a futuristic world filled with machines and living dolls but utterly devoid of humanity. -- -- -- Licensor: -- Bandai Entertainment, Funimation -- Movie - Mar 6, 2004 -- 135,632 7.82
Kämpfer -- -- Nomad -- 12 eps -- Light novel -- Action Comedy Ecchi Romance School Shoujo Ai Super Power -- Kämpfer Kämpfer -- Waking up transformed into a beautiful girl might be the stuff of some guys' fantasies, but when the suddenly effeminatized Natsuru is informed by a stuffed tiger that he's now a Kampfer, a mystical fighter who has to fight other Kampfers in female form, his life becomes a living nightmare! -- -- Putting aside the obvious "plumbing" issues, Natsuru's best childhood friend turns out to swing the other way and SHE has a crush on his new female body. Not complex enough? Natsuru's school has separate sections for boys and girls, so he and she are now double enrolled. The rumor-mill has it that he's dating herself. And there are other Kampfers attending the school who want to take her out, and he's not sure which ones mean "on a date" and which ones mean "permanently." Oh, and did we mention that some Kampfers use swords and guns?! Hormones, fists, and other body parts will fly as the daring, new gender-bender defender must become a contender or die! -- -- (Source: Sentai Filmworks) -- -- Licensor: -- Sentai Filmworks -- TV - Oct 2, 2009 -- 241,501 6.44
Koukaku Kidoutai Arise: Ghost in the Shell - Border:1 Ghost Pain -- -- Production I.G -- 1 ep -- Manga -- Sci-Fi Police Psychological Mecha -- Koukaku Kidoutai Arise: Ghost in the Shell - Border:1 Ghost Pain Koukaku Kidoutai Arise: Ghost in the Shell - Border:1 Ghost Pain -- The anime's story is set in 2027, one year after the end of the fourth non-nuclear war. New Port City is still reeling from the war's aftermath when it suffers a bombing caused by a self-propelled mine. Then, a military member implicated in arms-dealing bribes is gunned down. -- -- During the investigation, Public Security Section's Daisuke Aramaki encounters Motoko Kusanagi, the cyborg wizard-level hacker assigned to the military's 501st Secret Unit. Batou, a man with the "eye that does not sleep," suspects that Kusanagi is the one behind the bombing. The Niihama Prefectural Police detective Togusa is pursuing his own dual cases of the shooting death and a prostitute's murder. Motoko herself is being watched by the 501st Secret Unit's head Kurutsu and cyborg agents. -- -- (Source: ANN) -- -- Licensor: -- Funimation -- Movie - Jun 22, 2013 -- 53,787 7.46
Koukaku Kidoutai Arise: Ghost in the Shell - Border:2 Ghost Whispers -- -- Production I.G -- 1 ep -- Manga -- Sci-Fi Police Psychological Mecha -- Koukaku Kidoutai Arise: Ghost in the Shell - Border:2 Ghost Whispers Koukaku Kidoutai Arise: Ghost in the Shell - Border:2 Ghost Whispers -- Second movie of Ghost in the Shell: Arise. -- -- Freed of her responsibilities with the 501 Organization, Motoko Kusanagi must now learn how to take orders from Aramaki. Someone hacks the Logicomas, and Batou enlists the help of former army intelligence officer Ishikawa and former air artillery expert Borma. Kusanagi also seeks to enlist ace sniper Saito and undercover cop Paz into the new Public Security Section 9. The two groups rival each other in a case involving a man who receives false memories of a refugee transport operation. -- -- (Source: Wikipedia) -- -- Licensor: -- Funimation -- Movie - Nov 30, 2013 -- 43,612 7.51
Koukaku Kidoutai -- -- Production I.G -- 1 ep -- Manga -- Action Mecha Police Psychological Sci-Fi Seinen -- Koukaku Kidoutai Koukaku Kidoutai -- In the year 2029, Niihama City has become a technologically advanced metropolis. Due to great improvements in cybernetics, its citizens are able to replace their limbs with robotic parts. The world is now more interconnected than ever before, and the city's Public Security Section 9 is responsible for combating corruption, terrorism, and other dangerous threats following this shift towards globalization. -- -- The strong-willed Major Motoko Kusanagi of Section 9 spearheads a case involving a mysterious hacker known only as the "Puppet Master," who leaves a trail of victims stripped of their memories. Like many in this futuristic world, the Puppet Master's body is almost entirely robotic, giving them incredible power. -- -- As Motoko and her subordinates follow the enigmatic criminal's trail, other parties—including Section 6—start to get involved, forcing her to confront the extremely complicated nature of the case. Pondering about various philosophical questions, such as her own life's meaning, Motoko soon realizes that the one who will provide these answers is none other than the Puppet Master themself. -- -- -- Licensor: -- Manga Entertainment -- Movie - Nov 18, 1995 -- 482,343 8.29
Koukaku Kidoutai: SAC_2045 -- -- Production I.G, Sola Digital Arts -- 12 eps -- Manga -- Action Military Sci-Fi Police Mecha Seinen -- Koukaku Kidoutai: SAC_2045 Koukaku Kidoutai: SAC_2045 -- The year is 2045, and artificial intelligence has undergone tremendous developments. Governments use them as weapons, engaging in never-ending warfare to sustain their economies. The mercenary group GHOST, headed by Major Motoko Kusanagi, is no stranger to this landscape. However, the rapid innovation of this technology causes a new threat to loom over the horizon. -- -- Having left Public Security Section 9, Kusanagi and her group are involved in many operations worldwide related to these proxy wars. But a seemingly simple job of locating an arms dealer drags GHOST into a hidden conflict against cybernetically enhanced individuals, who have inexplicably gained extreme intelligence and physical abilities. Dubbed "post-humans," their emergence sets off a chain of events leading to the reunion of Section 9. Armed with a new mission, it is up to Kusanagi and her reestablished team to prevent global chaos at the hands of these post-humans. -- -- ONA - Apr 23, 2020 -- 26,133 6.67
Koukaku Kidoutai: Stand Alone Complex 2nd GIG -- -- Production I.G -- 26 eps -- Manga -- Action Military Sci-Fi Mystery Police Mecha Seinen -- Koukaku Kidoutai: Stand Alone Complex 2nd GIG Koukaku Kidoutai: Stand Alone Complex 2nd GIG -- Following the closure of the "Laughing Man" case, Section 9 is re-established by Japan's newly elected Prime Minister, Youko Kayabuki, to combat the persistent threat of cyber-terrorism. -- -- A group calling themselves "The Individual Eleven" has begun committing acts of terror across Japan. While Motoko Kusanagi, Daisuke Aramaki, Batou, and the other members of Section 9 investigate this new menace, the Japanese government faces a separate crisis, as foreign refugees displaced by the Third World War seek asylum in Japan. But as the members of the special-ops team continually encounter Gouda Kazundo—a leading member of the Cabinet Intelligence Service—in their hunt, they begin to suspect that he may be involved, and that the events of the refugee crisis and The Individual Eleven may be more connected than they realize... -- -- -- Licensor: -- Bandai Entertainment, Manga Entertainment -- TV - Jan 1, 2004 -- 194,747 8.54
Koukaku Kidoutai: Stand Alone Complex 2nd GIG - Tachikoma na Hibi -- -- Production I.G -- 26 eps -- - -- Sci-Fi Comedy Mecha -- Koukaku Kidoutai: Stand Alone Complex 2nd GIG - Tachikoma na Hibi Koukaku Kidoutai: Stand Alone Complex 2nd GIG - Tachikoma na Hibi -- Tachikomatic Days is a series of comedic shorts attached to the end of every episode of Ghost in the Shell: Stand Alone Complex 2nd GIG. The shorts feature the antics of the Tachikoma think tanks of Section 9 and usually involve plot points. The average short time is a little over a minute. -- -- Licensor: -- Bandai Entertainment -- Special - Sep 10, 2004 -- 18,555 7.20
Koukaku Kidoutai: Stand Alone Complex -- -- Production I.G -- 26 eps -- Manga -- Action Military Sci-Fi Police Mecha Seinen -- Koukaku Kidoutai: Stand Alone Complex Koukaku Kidoutai: Stand Alone Complex -- In the not so distant future, mankind has advanced to a state where complete body transplants from flesh to machine is possible. This allows for great increases in both physical and cybernetic prowess and blurring the lines between the two worlds. However, criminals can also make full use of such technology, leading to new and sometimes, very dangerous crimes. In response to such innovative new methods, the Japanese Government has established Section 9, an independently operating police unit which deals with such highly sensitive crimes. -- -- Led by Daisuke Aramaki and Motoko Kusanagi, Section 9 deals with such crimes over the entire social spectrum, usually with success. However, when faced with a new A level hacker nicknamed "The Laughing Man," the team is thrown into a dangerous cat and mouse game, following the hacker's trail as it leaves its mark on Japan. -- -- -- Licensor: -- Bandai Entertainment, Manga Entertainment -- TV - Oct 1, 2002 -- 332,809 8.44
Koukaku Kidoutai: Stand Alone Complex - Solid State Society -- -- Production I.G -- 1 ep -- Manga -- Military Sci-Fi Mystery Police Mecha Seinen -- Koukaku Kidoutai: Stand Alone Complex - Solid State Society Koukaku Kidoutai: Stand Alone Complex - Solid State Society -- A.D. 2034. It has been two years since Motoko Kusanagi left Section 9. Togusa is now the new leader of the team, that has considerably increased its appointed personnel. The expanded new Section 9 confronts a rash of complicated incidents, and investigations reveal that an ultra-wizard hacker named the Puppeteer is behind the entire series of events. -- -- In the midst of all, Batou, who was stalking the case on a separate track, encounters Motoko. She goes away after saying, "Stay away from the Solid State Society." Batou is left with a doubt in his mind. Could Motoko be the Puppeteer? -- -- The series of intriguing incidents that Section 9 faces gradually link together almost artistically. Who is the Puppeteer? What will happen to Batou's relationship with Motoko? What is the full truth behind this carefully planned perfect crime? And what will the outcome be? Mysteries surround the Solid State Society... -- -- (Source: Production I.G.) -- -- Licensor: -- Bandai Entertainment, Manga Entertainment -- Special - Sep 1, 2006 -- 86,863 8.13
Koukaku Kidoutai: Stand Alone Complex - Solid State Society -- -- Production I.G -- 1 ep -- Manga -- Military Sci-Fi Mystery Police Mecha Seinen -- Koukaku Kidoutai: Stand Alone Complex - Solid State Society Koukaku Kidoutai: Stand Alone Complex - Solid State Society -- A.D. 2034. It has been two years since Motoko Kusanagi left Section 9. Togusa is now the new leader of the team, that has considerably increased its appointed personnel. The expanded new Section 9 confronts a rash of complicated incidents, and investigations reveal that an ultra-wizard hacker named the Puppeteer is behind the entire series of events. -- -- In the midst of all, Batou, who was stalking the case on a separate track, encounters Motoko. She goes away after saying, "Stay away from the Solid State Society." Batou is left with a doubt in his mind. Could Motoko be the Puppeteer? -- -- The series of intriguing incidents that Section 9 faces gradually link together almost artistically. Who is the Puppeteer? What will happen to Batou's relationship with Motoko? What is the full truth behind this carefully planned perfect crime? And what will the outcome be? Mysteries surround the Solid State Society... -- -- (Source: Production I.G.) -- Special - Sep 1, 2006 -- 86,863 8.13
Koukaku Kidoutai: Stand Alone Complex - Tachikoma na Hibi -- -- Production I.G -- 26 eps -- - -- Sci-Fi Comedy Mecha -- Koukaku Kidoutai: Stand Alone Complex - Tachikoma na Hibi Koukaku Kidoutai: Stand Alone Complex - Tachikoma na Hibi -- Tachikomatic Days is a series of comedic shorts attached to the end of every episode of Ghost in the Shell: Stand Alone Complex. The shorts feature the antics of the Tachikoma think tanks of Section 9 and usually involve plot points. The average short time is a little over a minute. -- -- Licensor: -- Bandai Entertainment -- Special - Oct 1, 2002 -- 23,592 7.15
Koukaku Kidoutai: Stand Alone Complex - The Laughing Man -- -- Production I.G -- 1 ep -- Manga -- Action Sci-Fi Mystery Police Psychological Mecha Seinen -- Koukaku Kidoutai: Stand Alone Complex - The Laughing Man Koukaku Kidoutai: Stand Alone Complex - The Laughing Man -- In 2024, the terrorist incident known as "The Laughing Man Incident" occurred in which Ernest Serano, president of the groundbreaking micromachine company, Serano Genomics, was kidnapped and ransomed. One day, the case having remained unsolved for six years, Detective Yamaguchi, who has been investigating "The Laughing Man Incident," sends word that he wants to meet with Togusa from Public Safety Section 9. However, soon after sending this message, Yamaguchi, crucial to the success of the case, dies in an accident. Many days pass and in the midst of a police interview relay concerning suspicions behind interceptors, a forewarning is received from "The Laughing Man" of his next crime. The incorporeal hacker begins to move once again. -- -- (Source: ANN) -- -- Licensor: -- Bandai Entertainment, Manga Entertainment -- Special - Sep 23, 2005 -- 35,175 8.10
Kuroko no Basket NG-shuu -- -- Production I.G -- 9 eps -- - -- Comedy School Shounen Sports -- Kuroko no Basket NG-shuu Kuroko no Basket NG-shuu -- Animated bloopers, based on the extra section of the original manga series, included with the BD/DVD series for Kuroko no Basket (both limited and normal editions). -- Special - Jul 27, 2012 -- 55,703 7.68
Lord of Vermilion: Guren no Ou -- -- Asread, Tear Studio -- 12 eps -- Game -- Action Fantasy -- Lord of Vermilion: Guren no Ou Lord of Vermilion: Guren no Ou -- Set in Tokyo, it's January 29, 2030. High-frequency resonance is observed in the vicinity of Tokyo, and the red fog rolls into the city. Those who hear the sound, humans and animals alike, pass out, losing consciousness. Everything shuts down in Tokyo, believing that the fog is carrying an unknown virus that causes an epidemic. However, six days later, after the incident, people wake up as if nothing happened. After that, Tokyo's sealed-off city sections gradually return to normal. However, since the high-frequency resonance, some "bizarre events" start to happen, and people find themselves being pulled deeper into more mysteries. Meanwhile, young people start to become aware of themselves and release their power hidden in their blood, discovering themselves as "vessel of wisdom blood." Together, being led by something unknown, they meet, communicate, and face the unavoidable circle of fate, sacrificing their own lives. -- -- (Source: MAL News) -- -- Licensor: -- Funimation -- 35,503 5.34
Mobile Suit Gundam Thunderbolt -- -- Sunrise -- 4 eps -- Manga -- Action Military Sci-Fi Space Drama Mecha -- Mobile Suit Gundam Thunderbolt Mobile Suit Gundam Thunderbolt -- In Universal Century 0079, forces of the Earth Federation and Principality of Zeon engage in a battle within the Thunderbolt Sector during the One Year War. This section of space—known for its constant strikes of electricity—proves to be a deadly battlefield, as Federation pilot Io Fleming leads a charge against Zeon's ace Daryl Lorenz and his squad of snipers. With the fighters on both sides proving to be formidable soldiers, neither side is willing to back down, fighting strategically amongst the remnants of colonies. -- -- But when Io gets a hold of a prototype Gundam, Daryl will have to make a sacrifice in order to obtain enough power to crush his enemy and ensure that Zeon is victorious, or watch as his comrades are slaughtered by a single man. -- -- ONA - Dec 25, 2015 -- 41,056 7.93
Planetes -- -- Sunrise -- 26 eps -- Manga -- Drama Romance Sci-Fi Seinen Space -- Planetes Planetes -- In 2075, space travel is no longer just a dream, but an everyday reality for mankind. Advancements in science and technology have led to the colonization of the moon, the commercialization of outer space, and the formation of large space corporations. Ai Tanabe, an upbeat woman whose interests lie in the cosmos, joins Technora Corporation as a member of their Debris Section, a department dedicated to the removal of dangerous space junk between the orbits of the Earth and Moon. -- -- However, Ai soon discovers how unappreciated her job is. As the laughingstock of Technora, the Debris Section is severely understaffed, poorly funded, and is forced to use a dilapidated spaceship nicknamed the "Toy Box" for debris retrieval. Undeterred, Ai perseveres and gradually becomes acquainted with the strange personalities that make up the Debris Section's staff, such as the bumbling but good-natured chief clerk Philippe Myers; the mysterious and tight-lipped temp worker Edelgard Rivera; and the hotheaded and passionate Hachirouta Hoshino, who longs for a spaceship to call his own. -- -- Planetes is an unconventional sci-fi series that portrays the vastness of space as a backdrop for the personal lives of ordinary people—people who may have been born on Earth, but whose hopes and dreams lie amongst the stars. -- -- -- Licensor: -- Bandai Entertainment -- 200,479 8.30
Shingeki no Kyotou -- -- - -- 1 ep -- Manga -- Action Fantasy Shounen -- Shingeki no Kyotou Shingeki no Kyotou -- A special anime featuring a battle against the Colossal Titan screened at the Tokyo Skytree. -- -- In the short, the characters from Shingeki no Kyojin are part of the Sky Survey Corps, protecting the Wall Skytree, a section of the walled city that contains the Skytree. The Sky Survey Corps find that the Wall Skytree is under attack by an army of titans, including a giant 350 meter-class titan that has suddenly appeared next to the Skytree and remains motionless. -- -- (Source: Anime Now!) -- Special - Apr 10, 2017 -- 19,441 6.37
Shugo Chara! Party! -- -- Satelight -- 25 eps -- Manga -- Comedy Magic School Shoujo -- Shugo Chara! Party! Shugo Chara! Party! -- Amu meets a super-peppy transfer student at Seiyo Academy Elementary School named Hiiragi Rikka at school one day. Not only can she see Guardian Characters, but it seems she has some other, mysterious powers as well. When she sees the work that Amu and the other Guardians do at school, she's awestruck. -- -- Each 24-25 minute episode consists of a series of variety show style shorts (including Shugo Chara! Pucchi Puchi) totaling approx. 9-10 minutes, followed by the main 11-12 minute animation titled Shugo Chara!!! Dokki Doki which is the actual continuation of season 2 and comes with it's own opening animation. The remaining time is occupied by live action padding between each section and capped off with the opening/ending themes at the beginning and end of the episode. -- -- (Source: AniDB) -- TV - Oct 3, 2009 -- 63,045 6.62
Usagi ga Kowai -- -- - -- 1 ep -- Original -- Game Dementia Horror -- Usagi ga Kowai Usagi ga Kowai -- Tetsuji Kurashige's nightmarish U-SA-GUI (2002) begins by citing a section from Brillat-Savarin's 1825 treatise, The Physiology of Taste, in which the renowned French epicure suggests that stimulating foods, meats in particular, can have an influence on one's dreams. The film depicts a macabre game played by two rabbits and a blindfolded woman. The rabbits face each other over an old-fashioned illustrated board game. When they land on a square, the woman must eat the food indicated in the illustration. If she has chosen correctly, a die pops out of her mouth and lands on the floor giving the rabbits their next move. -- -- (Source: Midnight Eye) -- Movie - ??? ??, 2002 -- 1,423 4.64
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20th Century Masters The Millennium Collection: The Best of Atlanta Rhythm Section
99 Points of Intersection
Abdominoperineal resection
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Angle trisection
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Atlanta Rhythm Section
Australian Society of Section Car Operators, Inc.
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Bisection
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Bulletin of the Section of Logic
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Cantor's intersection theorem
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Central section of the Western Beskids
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Chevy Chase Section Five, Maryland
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Co-operative Commonwealth Federation (Ontario Section)
Crimes (Substituted Section 59) Amendment Act 2007
Critical section
Cross section
Cross-sectional data
Cross-sectional study
Cross section (geometry)
Cross section (physics)
Delivery after previous caesarean section
Deported Women of the SS Special Section
DharangadhraSurendra Nagar section
Dissection
Dissection (band)
Dissection (medical)
Dissection problem
Dissection puzzle
DNA end resection
Don't Panic (Section Boyz album)
Donnellys Crossing Section
Doun Penh Section
Draft:Star Trek: Section 31 (TV series)
DuvvadaVijayawada section
Earth section paths
Eastern section of the Western Beskids
Economically Weaker Section
Equidissection
Finite intersection property
First rib resection
French Section of the Workers' International
From the Hip (Section 25 album)
Frozen section procedure
GandhidhamBhuj section
GandhidhamKandla Port section
GandhidhamPalanpur section
GandhidhamSamakhiali section
GayaMughalsarai section
Geochemical Ocean Sections Study
Global Boundary Stratotype Section and Point
Golden-section search
Gravity-assisted microdissection
GudurChennai section
GudurKatpadi section
GudurRenigunta section
GuntakalBangalore section
GuntakalNandyal section
GuntakalRenigunta section
GuntakalVasco da Gama section
GunturKrishna Canal section
GunturTenali section
GuwahatiLumding section
HajipurMuzaffarpurSamastipurBarauni section
HarnautMokama section
HassanBangalore section
Help:Labeled section transclusion
Help:Section
Help:Section editing demo
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Hemisection
Hinged dissection
Hi Rhythm Section
Hollow structural section
Horn section
Hydrodissection
Immigrant and Employee Rights Section
Immigration and Nationality Act Section 287(g)
Information held under Section 142 of the Education Act 2002
Internal Revenue Code section 1
Internal Revenue Code section 1031
Internal Revenue Code section 1041
Internal Revenue Code section 132(a)
Internal Revenue Code section 162(a)
Internal Revenue Code section 183
Internal Revenue Code section 212
Internal Revenue Code section 3401
Internal Revenue Code section 355
Internal Revenue Code section 409A
Internal Revenue Code section 61
Internal Revenue Code section 79
Internal Revenue Code section 861
Intersection
Intersection (aeronautics)
Intersection algorithm
Intersectionality
Intersection assistant
Intersection capacity utilization
Intersection (company)
Intersection (disambiguation)
Intersection (Euclidean geometry)
Intersection form
Intersection graph
Intersection homology
Intersection Non-Emptiness Problem
Intersection (novel)
Intersection number
Intersection number (graph theory)
Intersections (19852005)
Intersection (set theory)
Intersections (Into It. Over It. album)
Intersection syndrome
Intersection theorem
Intersection theory
Intersection type discipline
Irish Section 110 Special Purpose Vehicle (SPV)
IS internal section
JabalpurBhusaval section
Journal of Mining and Metallurgy, Section B
KadapaBangalore section
KanpurDelhi section
KazipetVijayawada section
Kenyan Section of the International Commission of Jurists
Labour Party Black Sections
LanjigarhJunagarh section
Laser capture microdissection
Lat Phrao Intersection
LaturMiraj section
Left Wing Section of the Socialist Party
Lineline intersection
Lineplane intersection
Linesphere intersection
List of Atlanta Rhythm Section members
List of Cambodian districts and sections
List of CFR Sections Affected
List of Croton sections
List of defamation of religion cases under section 57 in Bangladesh
List of Global Boundary Stratotype Sections and Points
List of IK Sirius sections
List of non-English-language newspapers with English-language subsections
List of regular mini-sections in Private Eye
List of sections in Shah Alam
List of sections in subgenus Rhododendron
List of sites in the South section of the Great Florida Birding Trail
London Controlling Section
Love & Hate (Section 25 album)
Lower anterior resection
Lower segment Caesarean section
LumdingDibrugarh section
LumdingSabroom section
Maliya MiyanaWankaner section
Marion Section
Mathematical Treatise in Nine Sections
MathuraVadodara section
Matrix representation of conic sections
MedakAkkannapet section
Migrants and Refugees Section
Minimum orbit intersection distance
MokamaBarauni section
MllerTrumbore intersection algorithm
Momentum-transfer cross section
MotumarriVishnupuram section
MS Multi-section car (New York City Subway car)
MughalsaraiKanpur section
Multiple line segment intersection
Mumbai DadarSolapur section
Muscle Shoals Rhythm Section
MuzaffarpurHajipur section
MuzaffarpurSitamarhi section
NadikudiSrikalahasti section
NagdaUjjain section
NagpurBhusawal section
NallapaduNandyal section
NandyalYerraguntla section
National Anti-Vivisection Society
National Radar Cross-section Facility
Naval Radio Section Aldergrove
Naval Radio Section Newport Corner
Naval Service Diving Section
Neck dissection
Nested dissection
Netechma sectionalis
Neutron cross section
New BongaigaonGuwahati section
New England Anti-Vivisection Society
Newest vertex bisection
New JalpaiguriNew Bongaigaon section
Nosebleed section
Nuclear cross section
ObulavaripalleKrishnapatnam section
Oldham and District Weavers', Winders', Reelers', Beam and Sectional Warpers' Association
Optical cross section
Optical sectioning
Organization of Canadian Army rifle sections during World War II
Pacific Section
PagidipalliNallapadu section
PalitanaSihor section
Parliamentary Military Secretary Department, No. 2 Section
Parsons and Naylor's Pull-Out Sections
PatnaMughalsarai section
PatnaSonepurHajipur section
People's Federative Party (Bulgarian Section)
Percussion section
Physiological cross-sectional area
PorbandarJetalsar section
Portal:San Francisco Bay Area/Cities/Section 1
Portal:San Francisco Bay Area/Cities/Section 2
Position resection and intersection
Proceedings of the National Academy of Sciences, India Section A
Proceedings of the National Academy of Sciences, India Section B
Pseudo-intersection
Public Security Section 9
QQ Section
Racetrack Section, North Bergen
Radar cross-section
RajkotWankaner section
RangiyaMurkongselek section
Rare Books and Manuscripts Section
RayadurgTumkur section
Resection
Resection margin
Retroperitoneal lymph node dissection
Revolutionary sections of Paris
Rhythm section
RIS Swiss Section
Robinvale Irrigation District Section C
Root resection
Royal Australian Air Force Maritime Section
S.A.B. Intersection
SamakhialiMaliya Miyana section
SamastipurMuzaffarpur section
Scheme-theoretic intersection
Seagull intersection
Section
Section 109 of the Constitution of Australia
Section 10 of the Canadian Charter of Rights and Freedoms
Section 116 of the Constitution of Australia
Section 11 of the Canadian Charter of Rights and Freedoms
Section 123 Agreement
Section 127 of the Constitution of Australia
Section 12 of the Canadian Charter of Rights and Freedoms
Section 13
Section 13 of the Canadian Charter of Rights and Freedoms
Section 13 of the Canadian Human Rights Act
Section 13 of the Constitution of Australia
Section 14 of the Canadian Charter of Rights and Freedoms
Section 15 of the Canadian Charter of Rights and Freedoms
Section 16.1 of the Canadian Charter of Rights and Freedoms
Section 16 of the Canadian Charter of Rights and Freedoms
Section 171 of the Criminal Code of Cyprus
Section 179 depreciation deduction
Section 17 of the Canadian Charter of Rights and Freedoms
Section 18C of the Racial Discrimination Act 1975
Section 18 of the Canadian Charter of Rights and Freedoms
Section 19 of the Canadian Charter of Rights and Freedoms
Section 1 of the Canadian Charter of Rights and Freedoms
Section 1 of the Constitution of Australia
Section 2
Section 20A
Section 20 of the Canadian Charter of Rights and Freedoms
Section 21
Section 21 of the Canadian Charter of Rights and Freedoms
Section 22
Section 22 of the Agricultural Adjustment Act
Section 22 of the Canadian Charter of Rights and Freedoms
Section 230
Section23 Films
Section 23 of the Canadian Charter of Rights and Freedoms
Section 24 of the Canadian Charter of Rights and Freedoms
Section 24 of the Constitution of Australia
Section 25
Section 25 (band)
Section 25 of the Canadian Charter of Rights and Freedoms
Section 26 of the Canadian Charter of Rights and Freedoms
Section 27 of the Canadian Charter of Rights and Freedoms
Section 28
Section 28 of the Canadian Charter of Rights and Freedoms
Section 29 of the Canadian Charter of Rights and Freedoms
Section 2 of the Canadian Charter of Rights and Freedoms
Section 301 of the Trade Act of 1974
Section 30 of the Canadian Charter of Rights and Freedoms
Section 31
Section 31 of the Canadian Charter of Rights and Freedoms
Section 32
Section 320 of the Indian Penal Code
Section 32 of the Canadian Charter of Rights and Freedoms
Section 33 of the Canadian Charter of Rights and Freedoms
Section 34 of the Canadian Charter of Rights and Freedoms
Section 35 of the Constitution Act, 1982
Section 375
Section 377A of the Penal Code (Singapore)
Section 377 of the Indian Penal Code
Section 3 of the Canadian Charter of Rights and Freedoms
Section 41 of the Constitution of Australia
Section 420 of the Indian Penal Code
Section 44
Section 44 of the Constitution of Australia
Section 45 proceeding
Section 46 of the Constitution of Australia
Section 4 of the Canadian Charter of Rights and Freedoms
Section 5
Section 502 loans
Section 504 loans and grants
Section 504 of the Rehabilitation Act
Section 508 Amendment to the Rehabilitation Act of 1973
Section 514 loans
Section 515 Rural Rental Housing
Section 516 grants
Section 51(i) of the Constitution of Australia
Section 51 of the Constitution of Australia
Section 51(vi) of the Constitution of Australia
Section 51(v) of the Constitution of Australia
Section 51(xii) of the Constitution of Australia
Section 51(xi) of the Constitution of Australia
Section 51(xxix) of the Constitution of Australia
Section 51(xx) of the Constitution of Australia
Section 51(xxvi) of the Constitution of Australia
Section 51(xxxi)
Section 51(xxxvii) of the Constitution of Australia
Section 521 rental assistance
Section 523 loans
Section 533 grants
Section 5 of the Canadian Charter of Rights and Freedoms
Section 5 of the Indian Limitation Act
Section 5 of the Public Order Act 1986
Section 60
Section 63 of the Criminal Justice and Immigration Act 2008
Section 6 of the Canadian Charter of Rights and Freedoms
Section 7 of the Canadian Charter of Rights and Freedoms
Section 8
Section.80
Section 81 of the Constitution of Australia
Section 8 (comics)
Section 8 (housing)
Section 8 (military)
Section 8 notice
Section 8 (NYSPHSAA)
Section 8 of the Canadian Charter of Rights and Freedoms
Section 8 (video game)
Section 907
Section 91(27) of the Constitution Act, 1867
Section 91(2) of the Constitution Act, 1867
Section 92(10) of the Constitution Act, 1867
Section 92(13) of the Constitution Act, 1867
Section 96 of the Constitution of Australia
Section 9 of the Canadian Charter of Rights and Freedoms
Sectional
Section, Alabama
Sectional Appendix
Sectional center facility
Sectional chart
Sectional curvature
Sectionalism
Section (Alpine club)
Sectionals (Glee)
Section (archaeology)
Section (biology)
Section (bookbinding)
Section (botany)
Section carrment anti Le Pen
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Section conjecture
Section d'Or
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Section Eight Productions
Section (fiber bundle)
Section formula
Section header
Section Internationale Anglophone de Buc
Section Liaison Air Yaound
Section line
Section (military unit)
Section (music)
Section Nine of the Constitution of South Africa
Section Officer
Section of Painting and Sculpture
Section Paloise
Section patrol craft
Section restoration
Sections 4 and 10 of the Human Rights Act 1998
Section sign
Sections of Billings, Montana
Section spciale
Section summary of the Patriot Act, Title II
Section (typography)
Section Z
Section Zero
SecunderabadDhone section
Segmental resection
Self-inflicted caesarean section
ShoranurCochin Harbour section
ShoranurMangalore section
Sidra Intersection
Sierra Peaks Section
Smoking Section (disambiguation)
Society of Chemical Industry (America Section)
SOE F Section networks
SolapurGuntakal section
Spherecylinder intersection
Spiric section
Split intersection
Spontaneous coronary artery dissection
Starburst Intersection
Star Trek: Section 31
Strafgesetzbuch section 86a
Stratigraphic section
String section
Student section
TatanagarBilaspur section
Technical, Administrative and Supervisory Section
Tendinous intersection
The Dissection and Reconstruction of Music from the Past as Performed by the Inmates of Lalo Schifrin's Demented Ensemble as a Tribute to the Memory of the Marquis De Sade
The Einstein Intersection
The Horne Section
The Nosebleed Section
The Reindeer Section
The Rhythm Section
The Section (band)
The Section Quartet
The Show (SDSU student section)
Thin section
Third Section of His Imperial Majesty's Own Chancellery
Three-section staff
Tort Trial & Insurance Practice Section
Tropicana Las Vegas Boulevard intersection
Two-section staff
UjjainBhopal section
Uncontrolled intersection
User:Bility/copySectionLink
User:Math-drafts/Residual intersection
Vertebral artery dissection
VijayawadaGudur section
Violence and intersectionality
ViramgamMahesana section
ViramgamMaliya Miyana section
ViramgamSurendra Nagar section
Vivisection
WankanerSurendra Nagar section
Western Macedonia Army Section
Wikipedia talk:Manual of Style/Lead section/Archive 15
Woodwind section
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