TERMS STARTING WITH
summary ::: a comprehensive and usually brief abstract, recapitulation, or compendium of previously stated facts or statements.
Summary Object Interchange Format "web, protocol" (SOIF) The attribute-value pair record format which {Harvest Brokers} use to exchange {Harvest} content summaries. SOIF provides a means of bracketing collections of summary objects, allowing {Harvest Brokers} to retrieve SOIF content summaries for many objects in a single, efficient compressed stream. Harvest Brokers provide support for querying SOIF data using structured attribute-value queries and many other types of queries. {(http://ust.hk/Harvest/brokers/soifhelp.html)}. (1996-09-16)
Summary Object Interchange Format ::: (World-Wide Web, protocol) (SOIF) The attribute-value pair record format which Harvest Brokers use to exchange Harvest content summaries.SOIF provides a means of bracketing collections of summary objects, allowing Harvest Brokers to retrieve SOIF content summaries for many objects in a single, efficient compressed stream. Harvest Brokers provide support for querying SOIF data using structured attribute-value queries and many other types of queries. . (1996-09-16)
TERMS ANYWHERE
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.
AbhisamayAlaMkAravivṛti. (T. [Shes rab phar phyin man ngag gi bstan bcos] mngon rtogs rgyan gyi 'grel pa). In Sanskrit, "Commentary on the Ornament of Realization" by HARIBHADRA. The work in four bundles (T. bam po) is a digest (called 'grel chung, "short commentary") of his long detailed explanation of the AstASAHASRIKAPRAJNAPARAMITA ("Perfection of Wisdom in Eight Thousand Lines"), the AstASAHASRIKAPRAJNAPARAMITAVYAKHYABHISAMAYALAMKARALOKA (called 'grel chen, "long commentary"). The AbhisamayAlaMkAravivṛti gained considerable importance in Tibet after RNGOG BLO LDAN SHES RAB supplemented his translation of it with a summary (bsdus don) of its contents, beginning a tradition of PRAJNAPARAMITA commentary that spread from GSANG PHU NE'U THOG monastery into all four Tibetan sects. This tradition, which continues down to the present, uses the ABHISAMAYALAMKARA and ABHISAMAYALAMKARAVIVṚTI as twin root texts to structure wide-ranging discussions of abhidharma, right philosophical view and proper praxis. There are two subcommentaries to the work, Dharmamitra's PRASPHUtAPADA and DHARMAKĪRTIsRĪ's DurbodhAloka. PRAJNAKARAMATI, RATNAKĪRTI, and BuddhajNAna wrote summaries of the work, all extant in Tibetan translation. See also SPHUtARTHA.
Accounts payable ledger- A subsidiary ledger in which a summary of money owed to the business suppliers is kept. The general ledger will just of the total of all outstanding amounts recorded in the subsidiary ledgers.
Alan Turing ::: (person) Alan M. Turing, 1912-06-22/3? - 1954-06-07. A British mathematician, inventor of the Turing Machine. Turing also proposed the Turing test. Turing's work was fundamental in the theoretical foundations of computer science.Turing was a student and fellow of King's College Cambridge and was a graduate student at Princeton University from 1936 to 1938. While at Princeton Turing published On Computable Numbers, a paper in which he conceived an abstract machine, now called a Turing Machine.Turing returned to England in 1938 and during World War II, he worked in the British Foreign Office. He masterminded operations at Bletchley Park, UK which perform many repetitive symbolic manipulations quickly. Before the building of the Colossus computer this work was done by a roomful of women.In 1945 he joined the National Physical Laboratory in London and worked on the design and construction of a large computer, named Automatic Computing Engine Manchester where the Manchester Automatic Digital Machine, the worlds largest memory computer, was being built.He also worked on theories of artificial intelligence, and on the application of mathematical theory to biological forms. In 1952 he published the first part of his theoretical study of morphogenesis, the development of pattern and form in living organisms.Turing was gay, and died rather young under mysterious circumstances. He was arrested for violation of British homosexuality statutes in 1952. He died of inquest concluded that it was self-administered but it is now thought by some to have been an accident.There is an excellent biography of Turing by Andrew Hodges, subtitled The Enigma of Intelligence and a play based on it called Breaking the Code. There was also a popular summary of his work in Douglas Hofstadter's book G�del, Escher, Bach. .(2001-10-09)
Alan Turing "person" Alan M. Turing, 1912-06-22/3? - 1954-06-07. A British mathematician, inventor of the {Turing Machine}. Turing also proposed the {Turing test}. Turing's work was fundamental in the theoretical foundations of computer science. Turing was a student and fellow of {King's College Cambridge} and was a graduate student at {Princeton University} from 1936 to 1938. While at Princeton Turing published "On Computable Numbers", a paper in which he conceived an {abstract machine}, now called a {Turing Machine}. Turing returned to England in 1938 and during World War II, he worked in the British Foreign Office. He masterminded operations at {Bletchley Park}, UK which were highly successful in cracking the Nazis "Enigma" codes during World War II. Some of his early advances in computer design were inspired by the need to perform many repetitive symbolic manipulations quickly. Before the building of the {Colossus} computer this work was done by a roomful of women. In 1945 he joined the {National Physical Laboratory} in London and worked on the design and construction of a large computer, named {Automatic Computing Engine} (ACE). In 1949 Turing became deputy director of the Computing Laboratory at Manchester where the {Manchester Automatic Digital Machine}, the worlds largest memory computer, was being built. He also worked on theories of {artificial intelligence}, and on the application of mathematical theory to biological forms. In 1952 he published the first part of his theoretical study of morphogenesis, the development of pattern and form in living organisms. Turing was gay, and died rather young under mysterious circumstances. He was arrested for violation of British homosexuality statutes in 1952. He died of potassium cyanide poisoning while conducting electrolysis experiments. An inquest concluded that it was self-administered but it is now thought by some to have been an accident. There is an excellent biography of Turing by Andrew Hodges, subtitled "The Enigma of Intelligence" and a play based on it called "Breaking the Code". There was also a popular summary of his work in Douglas Hofstadter's book "Gödel, Escher, Bach". {(http://AlanTuring.net/)}. (2001-10-09)
Algebra of Communicating Processes ::: (theory) (ACP)Compare CCS.[Algebra of Communicating Processes with Abstraction, J.A. Bergstra & J.W. Klop, Theor Comp Sci 37(1):77-121 1985].[Summary?] (1994-11-08)
Algebra of Communicating Processes "theory" (ACP) Compare {CCS}. ["Algebra of Communicating Processes with Abstraction", J.A. Bergstra & J.W. Klop, Theor Comp Sci 37(1):77-121 1985]. [Summary?] (1994-11-08)
anupubbikathA. (S. anupurvikathA; T. mthar gyis pa; C. cidi shuofa/jianwei shuofa; J. shidai seppo/zen'i seppo; K. ch'aje solbop/chomwi solbop 次第法/漸爲法). In PAli, "graduated discourse" or "step-by-step instruction"; the systematic outline of religious benefits that the Buddha used to mold the understanding of new lay adherents and to guide them toward the first stage of enlightenment. In this elementary discourse, the Buddha would outline the benefits of generosity (dAnakathA) and morality (sīlakathA) before finally holding out for the laity the prospect of rebirth in the heavens (svargakathA). Once their minds were pliant and impressionable, the Buddha then would instruct his listeners in the dangers (ADĪNAVA) inherent in sensuality (KAMA) in order to turn them away from the world and toward the advantages of renunciation (P. nekkhamme AnisaMsa). Only after his listeners' minds were made fully receptive would the Buddha then go on to teach them the doctrine that was unique to the buddhas: the FOUR NOBLE TRUTHS of suffering, origination, cessation, and path. Understanding the pervasive reality of the fact that "all that is subject to production is subject to cessation" (yaM kiNci samudayadhammaM taM nirodhadhammaM), the laity would then gain a profound personal understanding of the dharma, which often prompted the experience of "stream-entry" (SROTAAPANNA). The "graduated discourse" was such a stock formula in the standard sermon to the laity that it appears only in summary form in the NIKAYAs and AGAMAs. The only detailed treatment of the graduated discourse appears in the TundilovAdasutta (Advice to Layman Tundila), a late PAli apocryphon (see APOCRYPHA) probably composed in Sri Lanka in the eighteenth century. This late text provides a systematic outline of the specifics of the practice of generosity (DANA), morality (sĪLA), the heavens (SVARGA), the dangers in sensual desires, and the benefits of renunciation, leading up to the "perfect peace" of nibbAna (S. NIRVAnA).
argument: A line of reasoning, or a summary of a plot.
AstasAhasrikAprajNApAramitA. (T. Sher phyin brgyad stong pa; C. Xiaopin bore jing; J. Shobon hannyakyo; K. Sop'um panya kyong 小品般若經). In Sanskrit, "Perfection of Wisdom in Eight Thousand Lines." This scripture is now generally accepted to be the earliest of the many PRAJNAPARAMITA sutras and thus probably one of the very earliest of the MAHAYANA scriptures. The Asta, as it is often referred to in the literature, seems to have gradually developed over a period of about two hundred years, from the first century BCE to the first century CE. Some of its earliest recensions translated into Chinese during the Han dynasty do not yet display the full panoply of self-referentially MahAyAna terminology that characterize the more elaborate recensions translated later, suggesting that MahAyAna doctrine was still under development during the early centuries of the Common Era. The provenance of the text is obscure, but the consensus view is that it was probably written in central or southern India. The Asta, together with its verse summary, the RATNAGUnASAMCAYAGATHA, probably represents the earliest stratum of the prajNApAramitA literature; scholars believe that this core scripture was subsequently expanded between the second and fourth centuries CE into other massive PrajNApAramitA scriptures in as many as 100,000 lines (the sATASAHASRIKAPRAJNAPARAMITA). By about 500 CE, the Asta's basic ideas had been abbreviated into shorter condensed statements, such as the widely read, 300-verse VAJRACCHEDIKAPRAJNAPARAMITA ("Diamond Sutra"). (Some scholars have suggested instead that the "Diamond Sutra" may in fact represent one of the earliest strata of the prajNApAramitA literature.) The MahAyAna tradition's view of its own history, however, is that the longest of the prajNApAramitA scriptures, the 100,000-line satasAhasrikAprajNApAramitA, is the core text from which all the other perfection of wisdom sutras were subsequently excerpted. The main interlocutor of the Asta, as in most of the prajNApAramitA scriptures, is SUBHuTI, an ARHAT foremost among the Buddha's disciples in dwelling at peace in remote places, rather than sARIPUTRA, who much more commonly appears in this role in the mainstream Buddhist scriptures (see AGAMA; NIKAYA). The prominent role accorded to Subhuti suggests that the prajNApAramitA literature may derive from forest-dwelling (Aranyaka) ascetic traditions distinct from the dominant, urban-based monastic elite. The main goal of the Asta and other prajNApAramitA scriptures is rigorously to apply the foundational Buddhist notion of nonself (ANATMAN) to the investigation of all phenomena-from the usual compounded things (SAMSKARA) and conditioned factors (SAMSKṚTADHARMA), but even to such quintessentially Buddhist summa bona as the fruits of sanctity (ARYAMARGAPHALA) and NIRVAnA. The constant refrain of the Asta is that there is nothing that can be grasped or to which one should cling, not PRAJNA, not PARAMITA, not BODHISATTVA, and not BODHI. Even the six perfections (sAdPARAMITA) of the bodhisattva are subjected to this same refutation: for example, only when the bodhisattva realizes that there is no giver, no recipient, and no gift will he have mastered the perfection of giving (DANAPARAMITA). Such radical nonattachment even to the central concepts of Buddhism itself helps to foster a thoroughgoing awareness of the emptiness (suNYATA) of all things and thus the perfection of wisdom (prajNApAramitA). Even if the Asta's area of origin was in the south of India, the prajNApAramitA scriptures seem initially to have found their best reception in the northwest of India during the KUSHAN dynasty (c. first century CE), whence they would have had relatively easy entrée into Central Asia and then East Asia. This geographic proximity perhaps accounts for the early acceptance the Asta and the rest of the prajNApAramitA literature received on the Chinese mainland, helping to make China the first predominantly MahAyAna tradition.
Asvajit. (P. Assaji; T. Rta thul; C. Ashuoshi; J. Asetsuji; K. Asolsi 阿示). The fifth of the five ascetics (PANCAVARGIKA), along with AJNATAKAUndINYA (P. ANNAtakondaNNa), BHADRIKA (P. Bhaddiya), VAsPA (P. Vappa), and MAHANAMAN (P. MahAnAma), who practiced austerities with GAUTAMA prior to his enlightenment. Subsequently, when Gautama abandoned the severe asceticism they had been practicing in favor of the middle way (MADHYAMAPRATIPAD), Asvajit and his companions became disgusted with Gautama's backsliding and left him, going to the ṚsIPATANA (P. Isipatana) deer park, located in the northeast of VArAnasī. After the Buddha's enlightenment, however, the Buddha sought them out to teach them the first sermon, the DHARMACAKRAPRAVARTANASuTRA (P. DHAMMACAKKAPAVATTANASUTTA); while listening to this sermon, Asvajit achieved the first stage of awakening or "opening of the dharma eye" (DHARMACAKsUS), becoming a stream-enterer (SROTAAPANNA), and was immediately ordained as a monk using the informal EHIBHIKsUKA, or "come, monk," formula. Five days later, the Buddha then preached to the group of five new monks the second sermon, the *AnAtmalaksanasutra (P. ANATTALAKKHAnASUTTA), which led to Asvajit's becoming a worthy one (ARHAT). It was through an encounter with Asvajit that sARIPUTRA and MAHAMAUDGALYAYANA, the Buddha's two chief disciples, were initially converted. SAriputra witnessed Asvajit's calm demeanor while gathering alms in the city of RAJAGṚHA. Impressed, he approached Asvajit and asked who his teacher was and what were his teachings. In response, Asvajit said that he was new to the teachings and could offer only the following summary: "Of those phenomena produced through causes, the TathAgata has proclaimed their causes and also their cessation. Thus has spoken the great renunciant." His description, which came to known as the YE DHARMA (based on its first two words of the summary), would become perhaps the most commonly repeated statement in all of Buddhist literature. Upon hearing these words, sAriputra attained the stage of stream-entry (see SROTAAPANNA), and when he repeated what he heard to his friend MaudgalyAyana, he also did so. The two then agreed to become the Buddha's disciples. According to PAli sources, Asvajit once was approached by the ascetic Nigantha Saccaka, who inquired of the Buddha's teachings. Asvajit explained the doctrine of nonself (ANATMAN) with a summary of the Anattalakkhanasutta, which the Buddha had taught him. Convinced that he could refute that doctrine, Nigantha Saccaka challenged the Buddha to a debate and was vanquished. The PAli commentaries say that Asvajit intentionally offered only the briefest of explanations of the nonself doctrine as a means of coaxing the ascetic into a direct encounter with the Buddha.
Augmented Backus-Naur Form "language" An extension of {Backus-Naur Form} documented in {RFC 2234}. [Summary?] (1997-11-23)
Augmented Backus-Naur Form ::: (language) An extension of Backus-Naur Form documented in RFC 2234.[Summary?] (1997-11-23)
Back End Generator ::: (tool) (BEG) A code generator developed by H. Emmelmann et al at GMD, University Karlsruhe, Germany. Its input language is Back End Generator Language (BEGL). .[BEG - A Generator for Efficient Back Ends, H. Emmelmann et al, SIGPLAN Notices 24(7):227-237 (Jul 1989)].[BEG - A Back End Generator - User Manual, H. Emmelmann, GMD, U Karlsruhe, 1990].[Summary?](2000-12-16)
Back End Generator "tool" (BEG) A {code generator} developed by H. Emmelmann et al at {GMD}, University Karlsruhe, Germany. Its input language is Back End Generator Language (BEGL). {(ftp://gatekeeper.dec.com/pub/gmd/cocktail/beg)}. ["BEG - A Generator for Efficient Back Ends", H. Emmelmann et al, SIGPLAN Notices 24(7):227-237 (Jul 1989)]. ["BEG - A Back End Generator - User Manual", H. Emmelmann, GMD, U Karlsruhe, 1990]. [Summary?] (2000-12-16)
Bahusrutīya. (P. Bahussutaka/Bahulika; T. Mang du thos pa; C. Duowenbu; J. Tamonbu; K. Tamunbu 多聞部). In Sanskrit, lit. "Great Learning"; one of the traditional eighteen schools of mainstream Indian Buddhism. The Bahusrutīya was one of the two subschools of the KAUKKUtIKA branch of the MAHASAMGHIKA school, along with the PRAJNAPTIVADA, which may have split off as a separate school around the middle of the third century CE. The school was based in NAGARJUNAKOndA in the Andhra region of India, although there is also evidence it was active in the Indian Northwest. One of the few extant texts of the Bahusrutīya is HARIVARMAN's c. third-century CE *TATTVASIDDHI ([alt. *Satyasiddhi]; C. CHENGSHI LUN, "Treatise on Establishing Reality"), a summary of the school's lost ABHIDHARMA; this text is extant only in its Chinese translation. The positions the Bahusrutīya advocates are closest to those of the STHAVIRANIKAYA and SAUTRANTIKA schools, though, unlike the SthaviranikAya, it accepts the reality of "unmanifest materiality" (AVIJNAPTIRuPA) and, unlike the SautrAntika, rejects the notion of an "intermediate state" (ANTARABHAVA) between existences. The Bahusrutīya also opposed the SARVASTIVADA position that dharmas exist in both past and future, the MahAsAMghika view that thought is inherently pure, and the VATSĪPUTRĪYA premise that the "person" (PUDGALA) exists. The Bahusrutīya thus seems to have adopted a middle way between the extremes of "everything exists" and "everything does not exist," both of which it views as expediencies that do not represent ultimate reality. The Bahusrutīya also claimed that the Buddha offered teachings that were characterized by both supramundane (LOKOTTARA) and mundane (LAUKIKA) realities, a position distinct from the LOKOTTARAVADA, one of the other main branches of the MahAsAMghika, which claimed that the Buddha articulates all of his teachings in a single utterance that is altogether transcendent (lokottara). The Bahusrutīya appears to be one of the later subschools of mainstream Buddhism; its views are not discussed in the PAli KATHAVATTHU. They are also claimed to have attempted a synthesis of mainstream and MAHAYANA doctrine.
Baidurya gser po. (Vaidurya Serpo). In Tibetan, "Golden Beryl." The text is a history of the DGE LUGS sect of Tibetan Buddhism, its principal teachers, and its institutions, written in 1698 by the regent of the fifth DALAI LAMA, SDE SRID SANGS RGYAS RGYA MTSHO; also known as the Dga' ldan chos 'byung ("History of the Dga' ldan pa [= Dge lugs pa]"); the full title is Dpal mnyam med ri bo dga' ldan pa'i bstan pa zhwa ser cod pan 'chang ba'i ring lugs chos thams cad kyi rtsa ba gsal bar byed pa baidurya ser po'i me long. Vostrikov's Tibetan Historical Literature gives a summary of the contents of the work.
Barth, Karl: (1886-1968) Swiss theologian, widely influential among current social pessimists. God, he holds, is wholly other than man, not apprehensible by man's reason nor attainable by human endeavor. Christianity is a revealed and supernatural religion. Man must trust God's plan of salvation or be doomed to utter ruin. God is the sole judge and his judgments are beyond man's attainments. The Barthian position is called "crisis theology" (crisis, the Greek word for judgment) and "dialectical theology" (because of the emphasis upon the contradict on between God and this world). For a summary of Barth's position see The Knowledge of God and the Service of God (1939). -- V.F.
bca' yig. (chayik). In Tibetan, "constitution" or "charter"; the monastic codes promulgated at individual monasteries, which govern life at those centers. These individual codes supplement the much larger MuLASARVASTIVADA VINAYA, the primary source for the monastic code, and its summary in GUnAPRABHA's VINAYASuTRA, a medieval Indian summary of the monastic code. Each monastery has its own bca' yig, which sometimes is an oral code of best practices, sometimes a written document drawn up by a respected party. The bca' yig condenses customs, oral lore, and traditional documentation into a single constitution for the community, addressing specific questions to do with the governance of the monastery, the duties, responsibilities, and dress of monastic officers, the order of priority among members, and the procedures for arriving at binding decisions. It also codifies the observance of ritual activities. See also QINGGUI.
blurb: Publisher’s comments printed on the cover or sleeve of a book, often including an enthusiastic brief summary of the contents. The blurb is designed to entice the reader.
box-and-whisker diagram: (box plot) A graphical summary of data representing the boundaries of the 4 quadrants on a scale with the middle quadrants represented as rectangles (boxes) and the outer quadrants as lines (whiskers).
breviary ::: n. --> An abridgment; a compend; an epitome; a brief account or summary.
A book containing the daily public or canonical prayers of the Roman Catholic or of the Greek Church for the seven canonical hours, namely, matins and lauds, the first, third, sixth, and ninth hours, vespers, and compline; -- distinguished from the missal.
breviate ::: n. --> A short compend; a summary; a brief statement.
A lawyer&
summary ::: a comprehensive and usually brief abstract, recapitulation, or compendium of previously stated facts or statements.
capitule ::: n. --> A summary.
catechism ::: n. --> A form of instruction by means of questions and answers.
A book containing a summary of principles, especially of religious doctrine, reduced to the form of questions and answers.
Catuḥsataka. (T. Bzhi brgya pa; C. Guang Bai lun ben; J. Kohyakuronpon; K. Kwang Paengnon pon 廣百論本). In Sanskrit, "Four Hundred [Stanzas]"; the magnum opus of ARYADEVA, a third century CE Indian monk of the MADHYAMAKA school of MAHAYANA philosophy and the chief disciple of NAGARJUNA, the founder of that tradition. The four-hundred verses are divided into sixteen chapters of twenty-five stanzas each, which cover many of the seminal teachings of Madhyamaka philosophy. The first four of the sixteen chapters are dedicated to arguments against erroneous conceptions of permanence, satisfaction, purity, and a substantial self. In chapter 5, Aryadeva discusses the career of a BODHISATTVA, emphasizing the necessity for compassion (KARUnA) in all of the bodhisattva's actions. Chapter 6 is a treatment of the three afflictions (KLEsA) of greed or sensuality (LOBHA or RAGA), hatred or aversion (DVEsA), and delusion (MOHA). Chapter 7 explains the need to reject sensual pleasures. In chapter 8, Aryadeva discusses the proper conduct and attitude of a student of the TATHAGATA's teaching. Chapters 9 through 15 contain a series of arguments refuting the erroneous views of other Buddhist and non-Buddhist schools. These refutations center on Aryadeva's understanding of emptiness (suNYATA) as the fundamental characteristic of reality. For example, in chapter 9, Aryadeva argues against the conception that anything, including liberation, is permanent and independent of causes. In chapter 11, Aryadeva argues against the SARVASTIVADA claim that dharmas exist in reality in the past, present, and future. Chapter 16, the final chapter, is a discussion of emptiness and its centrality to the Madhyamaka school and its doctrine. There is a lengthy and influential commentary on the text by CANDRAKĪRTI, entitled CatuḥsatakatīkA; its full title is BodhisattvayogacaryAcatuḥsatakatīkA. The Catuḥsataka was translated into Chinese by XUANZANG and his translation team at DACI'ENSI, in either 647 or 650-651 CE. The work is counted as one of the "three treatises" of the Chinese SAN LUN ZONG, where it is treated as Aryadeva's own expansion of his *sATAsASTRA (C. BAI LUN; "One Hundred Treatise"); hence, the Chinese instead translates the title as "Expanded Text on the One Hundred [Verse] Treatise." Some have speculated, to the contrary, that the satasAstra is an abbreviated version of the Catuḥsataka. The two works consider many of the same topics, including the nature of NIRVAnA and the meaning of emptiness in a similar fashion and both refute SAMkhya and Vaisesika positions, but the order of their treatment of these topics and their specific contents differ; the satasAstra also contains material not found in the Catuḥsataka. It is, therefore, safer to presume that these are two independent texts, not that one is a summary or expansion of the other. It is possible that the satasAstra represents KumArajīva's interpretation of the Catuḥsataka, but this is difficult to determine without further clarity on the Indian text that KumArajīva translated.
central tendency: A common measure in summary statistics bsed around the loose idea that we can assign one location to represent the locations of a number of objects considered as one. Thus, there is not just one but rather a number of slightly different concepts which fits the description of central tendency. It is what is commonly referred to by the similarly loose idea of an average.
Chanyuan qinggui. (J. Zen'on shingi; K. Sonwon ch'onggyu 禪苑清規). In Chinese, "Pure Rules of the Chan Garden"; compiled by the CHAN master CHANGLU ZONGZE, in ten rolls. According to its preface, which is dated 1103, the Chanyuan qinggui was modeled on BAIZHANG HUAIHAI's legendary "rules of purity" (QINGGUI) and sought to provide a standardized set of monastic rules and an outline of institutional administration that could be used across all Chan monasteries. As the oldest extant example of the qinggui genre, the Chanyuan qinggui is an invaluable source for the study of early Chan monasticism. It was the first truly Chinese set of monastic regulations that came to rival in importance and influence the imported VINAYA materials of Indian Buddhism and it eventually came to be used not only in Chan monasteries but also in "public monasteries" (SHIFANG CHA) across the Chinese mainland. The Chanyuan qinggui provides meticulous descriptions of monastic precepts, life in the SAMGHA hall (SENGTANG), rites and rituals, manners of giving and receiving instruction, and the various institutional offices at a Chan monastery. A great deal of information is also provided on the abbot and his duties, such as the tea ceremony. Semi-independent texts such the ZUOCHAN YI, a primer of meditation, the Guijing wen, a summary of the duties of the monastic elite, and the Baizhang guisheng song, Zongze's commentary on Baizhang's purported monastic code, are also appended at the end of the Chanyuan qinggui. The Japanese pilgrims MYoAN EISAI, DoGEN KIGEN, and ENNI BEN'EN came across the Chanyuan qinggui during their visits to various monastic centers in China and, upon their return to Japan, they used the text as the basis for the establishment of the Zen monastic institution. Copies of a Chinese edition by a certain Yu Xiang, dated 1202, are now housed at the Toyo and Kanazawa Bunko libraries. The Chanyuan qinggui was also imported into Korea, which printed its own edition of the text in 1254; the text was used to reorganize Korean monastic institutions as well.
chapiter ::: n. --> A capital [Obs.] See Chapital.
A summary in writing of such matters as are to be inquired of or presented before justices in eyre, or justices of assize, or of the peace, in their sessions; -- also called articles.
Chengshi lun. (S. *Tattvasiddhi; J. Jojitsuron; K. Songsil non 成實論). In Chinese, "Treatise on Establishing Reality"; a summary written c. 253 CE by the third century CE author HARIVARMAN of the lost ABHIDHARMA of the BAHUsRUTĪYA school, a branch of the MAHASAMGHIKA. (The Sanskrit reconstruction *Tattvasiddhi is now generally preferred over the outmoded *SatyasiddhisAstra). The Tattvasiddhi is extant only in KUMARAJĪVA's Chinese translation, made in 411-412, in sixteen rolls (juan) and 202 chapters (pin). The treatise is especially valuable for its detailed refutations of the positions held by other early MAINSTREAM BUDDHIST SCHOOLS; the introduction, for example, surveys ten different grounds of controversy separating the different early schools. The treatise is structured in the form of an exposition of the traditional theory of the FOUR NOBLE TRUTHS, but does not include listings for different factors (DHARMA) that typify many works in the abhidharma genre. The positions advocated in the text are closest to those of the STHAVIRANIKAYA and SAUTRANTIKA schools, although, unlike the SthaviranikAya, the treatise accepts the reality of "unmanifest materiality" (AVIJNAPTIRuPA) and, unlike SautrAntika, rejects the notion of an "intermediate state" (ANTARABHAVA) between existences. Harivarman opposes the SARVASTIVADA position that dharmas exist in past, present, and future, the MahAsAMghika view that thought is inherently pure, and the VATSĪPUTRĪYA premise that the "person" (PUDGALA) exists. The Chengshi lun thus hones to a "middle way" between the extremes of "everything exists" and "everything does not exist," both of which it views as expediencies that do not represent ultimate reality. The text advocates, instead, the "voidness of everything" (sarvasunya) and is therefore sometimes viewed within the East Asian traditions as representing a transitional stage between the mainstream Buddhist schools and MahAyAna philosophical doctrine. The text was so widely studied in East Asia, especially during the fifth and sixth centuries, that reference is made to a *Tattvasiddhi school of exegesis (C. Chengshi zong; J. Jojitsushu; K. Songsilchong); indeed, the Jojitsu school is considered one of the six major schools of Japanese Buddhist scholasticism during the Nara period.
Chiliocosm (Greek) [from chilioi thousand + kosmos world] In Northern Buddhism, a world made up of a thousand regions; spoken of as equivalent to Sahalo-Kadhatu [Saha-lokadhatu] (ML 199), out of the many regions of which only three are named: kama-loka, rupa-loka, and arupa-loka. It is also stated that kama-loka has many subdivisions or subregions, so that the threefold enumeration is a rough summary of a manifold classification.
Ch'ont'ae sagyo ŭi. (C. Tiantai sijiao yi; J. Tendai shikyogi 天台四教儀). In Korean, the "Principle of the Fourfold Teachings of the Tiantai [School]," composed by the Korean monk Ch'egwan (d. 970); an influential primer of TIANTAI ZONG (K. Chont'ae chong) doctrine. The loss of the texts of the Tiantai tradition in China after the chaos that accompanied the fall of the Tang dynasty prompted the king of the Wuyue kingdom to seek copies of them elsewhere in East Asia. King Kwangjong (r. 950-975) of the Koryo dynasty responded to the Wuyue king's search by sending the monk Ch'egwan to China in 961. In order to summarize the major teachings of the Tiantai school, Ch'egwan wrote this one-roll abstract of TIANTAI ZHIYI's Sijiao yi, which also draws on other of Zhiyi's writings, including his FAHUA XUANYI. Ch'egwan's text is especially known for its summary of Zhiyi's doctrinal classification schema (see JIAOXIANG PANSHI) on the different (chronological) stages of the Buddha's teaching career and the varying methods he used in preaching to his audiences; these are called the "five periods and eight teachings" (WUSHI BAJIAO). The five periods correspond to what the Tiantai school considered to be the five major chronological stages in the Buddha's teaching career, each of which is exemplified by a specific scripture or type of scripture: (1) HUAYAN (AVATAMSAKASuTRA), (2) AGAMA, (3) VAIPULYA, (4) PRAJNAPARAMITA, and (5) SADDHARMAPUndARĪKASuTRA and MAHAPARINIRVAnASuTRA. The different target audiences of the Buddha's message lead to four differing varieties of content in these teachings (huafa): (1) the PItAKA teachings, which were targeted at the two-vehicle adherents (ER SHENG) of disciples (sRAVAKA) and solitary buddhas (PRATYEKABUDDHA); (2) the common teachings, which were intended for both two-vehicle adherents and neophyte bodhisattvas of the MAHAYANA; (3) the distinct teachings, which targeted only bodhisattvas; (4) the perfect or consummate teachings (YUANJIAO), which offered advanced bodhisattvas an unvarnished assessment of Buddhist truths. In speaking to these audiences, which differed dramatically in their capacity to understand his message, the Buddha is said also to have employed four principal techniques of conversion (huayi), or means of conveying his message: sudden, gradual, secret, and indeterminate. Ch'egwan's text played a crucial role in the revitalization of the Tiantai tradition in China and has remained widely studied since. The Ch'ont'ae sagyo ŭi was also influential in Japan, where it was repeatedly republished. Numerous commentaries on this text have also been written in China, Korea, and Japan.
Clearing account - Usually a temporary account containing costs or amounts that are to be transferred to another account. An example is the income summary account containing revenue and expense amounts to be transferred to retained earnings/profit at the close of a fiscal period.
Closing entry - Is a journal entry used at the end of a particular financial period with the intention of transferring the net of revenue minus expense items from the income (profit and loss) statements to the owners equity. Entries are for nominal accounts and not real accounts. At the end of the year, expenses are credited so that zero balances are left in them, and the total is debited to the income summary account revenue accounts are debited to arrive at zero balances, and the total is credited to the income summary account. The net income or loss that now exists in the income summary account is then transferred to retained earnings/profit. After the closing entries, the new year will start fresh in that no income statement account balances will exist.
compendium ::: 1. A brief treatment or account of a subject, esp. an extensive subject; concise treatise. 2. A short, complete summary; an abstract.
compendium ::: n. --> A brief compilation or composition, containing the principal heads, or general principles, of a larger work or system; an abridgment; an epitome; a compend; a condensed summary.
compend ::: n. --> A compendium; an epitome; a summary.
comprehension ::: n. --> The act of comprehending, containing, or comprising; inclusion.
That which is comprehended or inclosed within narrow limits; a summary; an epitome.
The capacity of the mind to perceive and understand; the power, act, or process of grasping with the intellect; perception; understanding; as, a comprehension of abstract principles.
The complement of attributes which make up the
Computer Integrated Manufacturing ::: (application) (CIM) .[Summary?](2003-06-07)
Computer Management Group of Australia ::: (body) (CMGA)[Summary?] .(2003-06-15)
Confucius taught that "it is man that can make truth great, and not truth that can make man great." Consequently he emphasized moral perfection, true manhood (jen), moral order (li) the Golden Mean (Chung Yung) and the superior man (chun tzu). To this end, knowledge must be directed, names must be rectified (cheng ming), and social relationships harmonized (wu lun). The whole program involved the investigation of things, the extension of knowledge, sincerity of the will, rectification of the heart, cultivation of the personal life, regulation of family life, national order, and finally, world peace. Mencius (371-289 B.C.) carried this further, holding that we not only should be good, but must be good, as human nature is originally good. True manhood (jen) and righteousness (i) are considered man's mind and path, respectively. Government must be established on the basis of benevolence (jen cheng) as against profit and force. Hsun Tzu (c 335-c 288 B.C.) believing human nature to be evil, stressed moral accumulation and education, especially through the rectification of names, music, and the rule of propriety (li). In the book of Chung Yung (Central Harmony, the Golden Mean, third or fourth century B.C.), the doctrine of central harmony is set forth. Our central self or moral being is conceived to be the great basis of existence and harmony or moral order is the universal law in the world. From then on, the relationship between man and the universe became one of direct correspondence. The idea of macrocosmos-rnicrocosmos relationship largely characterized the Confucianism of medieval China. The most glorious development of Confucianism is found in Neo-Confucianism, from the eleventh century to this day. For a summary of medieval Confucianism and Neo-Confucianism, see Chinese philosophy. -- W.T.C.
Control Account- Is an account which gives a summary of the balance of all the accounts another ledger. subsidiary ledger will normally have a control account which will be shown in the general ledger.
Conze, Edward. [Eberhard (Edward) Julius Dietrich Conze] (1904-1979). An influential Anglo-German Buddhist scholar and practitioner, Edward Conze was born in London, the son of the then German vice consul, but was raised in Germany. He attended the universities of Cologne, Bonn, and Hamburg, where he studied both Western and Indian philosophy and Buddhist languages, including Sanskrit, PAli, and Tibetan. Conze was raised as a Protestant, but he also explored Communism and had a strong interest in Theosophy. Because of his deep opposition to the Nazi ideology, he became persona non grata in Germany and in 1933 moved to England. Although initially active with English socialists, he eventually became disillusioned with politics and began to study the works of DAISETZ TEITARO SUZUKI, whom he came to consider his informal spiritual mentor. Conze taught at various universities in the UK between 1933 and 1960, expanding the range of his visiting professorships to the USA and Canada in the 1960s. However, the Communist affiliations of his youth and his outspoken condemnation of the Vietnam War put him at odds with American authorities, prompting him to return to England. Conze was especially enamored of the perfection of wisdom (PRAJNAPARAMITA) texts and the related MADHYAMAKA strand of Buddhist philosophy and became one of foremost scholarly exponents of this literature of his day. He saw Buddhism and especially Madhyamaka philosophy as presenting an "intelligible, plausible, and valid system" that rivaled anything produced in the West and was therefore worthy of the close attention of Western philosophers. He translated several of the major texts of the prajNApAramitA, including The Perfection of Wisdom in Eight Thousands Lines and Its Verse Summary (1973), and The Large Sutra on Perfect Wisdom with the Divisions of the AbhisamayAlaMkAra (1975), as well as the VAJRACCHEDIKAPRAJNAPARAMITASuTRA ("Diamond Sutra") and the PRAJNAPARAMITAHṚDAYASuTRA ("Heart Sutra"). His compilation of terminology derived from this translation work, Materials for a Dictionary of the PrajNApAramitA Literature (1967), did much to help establish many of the standard English equivalencies of Sanskrit Buddhist terms. Conze also wrote more general surveys of Buddhist philosophy and history, including Buddhism: Its Essence and Development (1951) and Buddhist Thought in India (1962).
creed ::: v. t. --> A definite summary of what is believed; esp., a summary of the articles of Christian faith; a confession of faith for public use; esp., one which is brief and comprehensive.
Any summary of principles or opinions professed or adhered to.
To believe; to credit.
Dasheng wusheng fangbian men. (J. Daijo musho hobenmon; K. Taesŭng musaeng pangp'yon mun 大乗無生方便門). In Chinese, "Expedient Means of [Attaining] Nonproduction according to the MAHĀYĀNA"; a summary of the teachings of the Northern School (BEI ZONG) of CHAN. Several different recensions of this treatise were discovered at DUNHUANG; the text is also known as the Dasheng wufangbian Beizong ("Five Expedient Means of the Mahāyāna: the Northern School"). These different editions speak of five expedient means (UPĀYA): (1) a comprehensive explanation of the essence of buddhahood (corresponding to the DASHENG QIXIN LUN), (2) opening the gates of wisdom and sagacity (viz., the SADDHARMAPUndARĪKASuTRA), (3) manifesting the inconceivable dharma (the VIMALAKĪRTINIRDEsA), (4) elucidating the true nature of dharmas (Sutra of [the god] Siyi), and (5) the naturally unobstructed path to liberation (the AVATAMSAKASuTRA). Although this arrangement of scriptures bears a superficial resemblance to a taxonomy of texts (see JIAOXIANG PANSHI), a common feature of Chinese Buddhist polemics and exegesis, this listing was not intended to be hierarchical. The explanation of the five expedient means occurs largely in dialogic format. Unlike the Dasheng wufangbian Beizong, the Dasheng wusheng fangbian men also provides a description of the method of conferring the BODHISATTVA precepts (PUSA JIE). In its discussions of both the five expedient means and the bodhisattva precepts, great emphasis is placed on the need for purity of mind.
digital envelope "cryptography" {(http://rsa.com/rsalabs/faq/html/2-2-4.html)}. [Summary?] (1999-03-16)
digital envelope ::: (cryptography) .[Summary?] (1999-03-16)
docket ::: n. --> A small piece of paper or parchment, containing the heads of a writing; a summary or digest.
A bill tied to goods, containing some direction, as the name of the owner, or the place to which they are to be sent; a label.
An abridged entry of a judgment or proceeding in an action, or register or such entries; a book of original, kept by clerks of courts, containing a formal list of the names of parties, and minutes of the proceedings, in each case in court.
drill down "database" (Or "drill-down analysis") To examine data in greater detail, especially, in {reporting}, to interactively select some item from a summary and display the data that contributed to that item, broken down by some extra parameter. For example, when viewing your company's total worldwide sales for each month of this year, you might drill down to see October's sales by country, then again to see October's sales in Afghanistan by product and so on. This kind of analysis is often supported by some kind of {data warehouse}. (2007-06-04)
encyclopaedia ::: n. --> The circle of arts and sciences; a comprehensive summary of knowledge, or of a branch of knowledge; esp., a work in which the various branches of science or art are discussed separately, and usually in alphabetical order; a cyclopedia.
Enhanced Dynamic Random Access Memory (EDRAM) {(http://ruralnet.net/~prairie)}. [Summary?] (1995-11-23)
Enhanced Dynamic Random Access Memory ::: (EDRAM) .[Summary?] (1995-11-23)
epitome ::: n. --> A work in which the contents of a former work are reduced within a smaller space by curtailment and condensation; a brief summary; an abridgement.
A compact or condensed representation of anything.
Evans-Wentz, Walter Y. (1878-1965). American Theosophist, best known as the editor of THE TIBETAN BOOK OF THE DEAD. Walter Wentz was born in Trenton, New Jersey, the son of a German immigrant and an American Quaker. As a boy he took an early interest in books on spiritualism he found in his father's library, reading as a teen both Isis Unveiled and The Secret Doctrine by Madame HELENA PETROVNA BLAVATSKY of the Theosophical Society. He moved to California at the turn of the century, where in 1901, he joined the American section of the Theosophical Society. After graduating from Stanford University, Wentz went to Jesus College at Oxford in 1907 to study Celtic folklore. He later traveled to Sri Lanka (Ceylon) and then on to India. In 1919, he arrived in the British hill station of Darjeeling, where he acquired a Tibetan manuscript. The manuscript was a portion of a cycle of treasure texts (GTER MA) discovered by RATNA GLING PA, entitled "The Profound Doctrine of Self-Liberation of the Mind [through Encountering] the Peaceful and Wrathful Deities" (Zab chos zhi khro dgongs pa rang grol), said to have been discovered in the fourteenth century. Since he could not read Tibetan, Evans-Wentz took the text to KAZI DAWA SAMDUP, the English teacher at a local school. Kazi Dawa Samdup provided Evans-Wentz with a translation of a portion of the text, which Evans-Wentz augmented with his own introduction and notes, publishing it in 1927 as The Tibetan Book of the Dead. Since its publication, various editions of the book have sold over 500,000 copies in English, making it the most famous Tibetan Buddhist text in the world. The text describes the process of death and rebirth, focusing on the intervening transition period called the BAR DO, or "intermediate state" (ANTARĀBHAVA). The text provides instructions on how to recognize reality in the intermediate state and thus gain liberation from rebirth. Through listening to the instructions in the text being read aloud, the departed consciousness is able to gain liberation; the Tibetan title of the text, BAR DO THOS GROL CHEN MO, means "Great Liberation in the Intermediate State through Hearing." Evans-Wentz's approach to the text reflects his lifelong commitment to Theosophy. Other translations that Kazi Dawa Samdup made for Evans-Wentz were included in Tibetan Yoga and Secret Doctrines (1935). In 1924, after Kazi Dawa Samdup's death, Evans-Wentz visited his family in Kalimpong, from whom he received a manuscript translation of the MI LA RAS PA'I RNAM THAR, a biography of MI LA RAS PA, which Evans-Wentz subsequently edited and published as Tibet's Great Yogi Milarepa (1928). He returned to Darjeeling in 1935 and employed two Sikkimese monks to translate another work from the same cycle of texts as the Bar do thos grol, entitled "Self-Liberation through Naked Vision Recognizing Awareness" (Rig pa ngo sprod gcer mthong rang grol). During the same visit, he received a summary of a famous biography of PADMASAMBHAVA. These works formed the last work in his series, The Tibetan Book of the Great Liberation, eventually published in 1954.
expulsion ::: n. --> The act of expelling; a driving or forcing out; summary removal from membership, association, etc.
The state of being expelled or driven out.
Extensible HyperText Markup Language "hypertext, standard, web" (XHTML) A reformulation of {HTML} 4.01 in {XML}. Being XML means that XHTML can be viewed, edited, and validated with standard XML tools. At the same time, it operates as well as or better than HTML 4 in existing HTML 4 conforming user agents. The most important change is that all elements must be terminated, either with a closing tag or using the "tag.../" shorthand. So, instead of "input type=submit" you would write "input type="submit" /" The space before the "/" is required by some older browsers. Other differences are that tag and attribute names should be lower case and all attributes should be quoted. {XHTML Home (http://w3.org/TR/xhtml1/)}. {Quick Summary (http://technorealm.co.uk/design/html-to-xhtml-conversions.html)} (2006-01-19)
Federal Geographic Data Committee (FGDC) {(ftp://fgdc.er.usgs.gov/gdc/html/fgdc.html)}. [Summary?] (1995-03-06)
Federal Geographic Data Committee ::: (FGDC) .[Summary?] (1995-03-06)
feed 1. "data" {data feed}. 2. {Rich Site Summary}.
five-number summary: Also known as a five-point summary. A conventional group of parameters shown in box-and-whisker plots in summary statistics. They can of course be shown in other ways or with additional parameters. The five numbers are: Q_0 the minimum, Q_1 the lower quartile, Q_2 the median, Q_3 the upper quartile and Q_4 the maximum. The provision of these summaries allow for a quick assessment or comparison of average (in this case, median), dispersion as well as skewness of the data.
Footing - Summary of the debits (left side of any account) and credits (right side of any account) to obtain a new balance.
fractal compression ::: (algorithm) A technique for encoding images using fractals. .[Summary?] (1998-03-27)
fractal compression "algorithm" A technique for encoding {images} using {fractals}. {Yuval Fisher's fractal image compression site (http://inls.ucsd.edu/y/Fractals/)}. [Summary?] (1998-03-27)
Free Software Foundation ::: (body) (FSF) An organisation devoted to the creation and dissemination of free software, i.e. software that is free from licensing fees or restrictions on Richard Stallman (RMS), partly to proselytise for his position that information is community property and all software source should be shared.The GNU project has developed the GNU Emacs editor and a C compiler, gcc, replacements for many Unix utilities and many other tools. A complete Unix-like operating system (HURD) is in the works (April 1994).Software is distributed under the terms of the GNU General Public License, which also provides a good summary of the Foundation's goals and principles. The Free available (e.g. by FTP - see below) users are encouraged to support the work of the FSF by paying for their distribution service or by making donations.One of the slogans of the FSF is Help stamp out software hoarding! This remains controversial because authors want to own, assign and sell the results cooperated to produce large amounts of high-quality software for free redistribution under the Free Software Foundation's imprimatur.See copyleft, General Public Virus, GNU archive site. .Unofficial WWW pages: .E-mail: .Address: Free Software Foundation, Inc., 675 Massachusetts Avenue, Cambridge, MA 02139, USA.Telephone: +1 (617) 876 3296. (1995-12-10)
Free Software Foundation "body" (FSF) An organisation devoted to the creation and dissemination of {free software}, i.e. software that is free from licensing fees or restrictions on use. The Foundation's main work is supporting the {GNU} project, started by {Richard Stallman} (RMS), partly to proselytise for his position that information is community property and all software source should be shared. The GNU project has developed the GNU {Emacs} editor and a {C} compiler, {gcc}, replacements for many Unix utilities and many other tools. A complete {Unix}-like operating system ({HURD}) is in the works (April 1994). Software is distributed under the terms of the {GNU General Public License}, which also provides a good summary of the Foundation's goals and principles. The Free Software Foundation raises most of its funds from distributing its software, although it is a charity rather than a company. Although the software is freely available (e.g. by {FTP} - see below) users are encouraged to support the work of the FSF by paying for their distribution service or by making donations. One of the slogans of the FSF is "Help stamp out software hoarding!" This remains controversial because authors want to own, assign and sell the results of their labour. However, many hackers who disagree with RMS have nevertheless cooperated to produce large amounts of high-quality software for free redistribution under the Free Software Foundation's imprimatur. See {copyleft}, {General Public Virus}, {GNU archive site}. {(ftp://ftp.gnu.ai.mit.edu)}. Unofficial WWW pages: {PDX (http://cs.pdx.edu/~trent/gnu/)}, {DeLorie (http://delorie.com/gnu/)}. E-mail: "gnu@gnu.org". Address: Free Software Foundation, Inc., 675 Massachusetts Avenue, Cambridge, MA 02139, USA. Telephone: +1 (617) 876 3296. (1995-12-10)
FutureBasic "language" A {BASIC} compiler for the {Macintosh}. {(http://stazsoftware.com/futurebasic/)}. [Summary? Version?] (2002-08-28)
FutureBasic ::: (language) A BASIC compiler for the Macintosh. .[Summary? Version?](2002-08-28)
General Aerodynamic Simulation Program "simulation" (GASP) {(http://aerosft.com/Gasp/References/main.php3)}. [Summary?] (2003-09-27)
General Aerodynamic Simulation Program ::: (simulation) (GASP) .[Summary?](2003-09-27)
green card ::: [after the IBM System/360 Reference Data card] A summary of an assembly language, even if the colour is not green. Less frequently used now because of can check the addressing mode for that instruction. Some green cards are actually booklets.The original green card became a yellow card when the System/370 was introduced, and later a yellow booklet. An anecdote from IBM refers to a scene that took passed the first a thick yellow booklet. At this point the luser turned a delicate shade of olive and rapidly left the room, never to return.[Jargon File]
green card [after the "IBM System/360 Reference Data" card] A summary of an assembly language, even if the colour is not green. Less frequently used now because of the decrease in the use of assembly language. "I'll go get my green card so I can check the {addressing mode} for that instruction." Some green cards are actually booklets. The original green card became a yellow card when the System/370 was introduced, and later a yellow booklet. An anecdote from IBM refers to a scene that took place in a programmers' terminal room at Yorktown in 1978. A luser overheard one of the programmers ask another "Do you have a green card?" The other grunted and passed the first a thick yellow booklet. At this point the luser turned a delicate shade of olive and rapidly left the room, never to return. [{Jargon File}]
Gsang phu ne'u thog. (Sangphu Ne'utok). A monastery associated with the BKA' GDAMS sect established south of LHA SA in 1073 by RNGOG LEGS PA'I SHES RAB; for many centuries one of the premier institutions of learning in central Tibet. The abbacy passed to the scholar and translator RNGOG BLO LDAN SHES RAB, Legs pa'i shes rab's nephew, on his thirty-fifth birthday. Blo ldan shes rab's translations and summaries (bsdus don) of all the major works of DHARMAKĪRTI, together with the commentaries of DHARMOTTARA, as well as his two major commentaries (rnam bshad) established Gsang phu as the unchallenged center for the study of epistemology (T. tshad ma; S. PRAMĀnA) until SA SKYA PAndITA's masterly presentation of Dharmakīrti's thought in about 1219 in his TSHAD MA RIGS GTER; it criticized some aspects of the Gtsang phu tradition. Most illustrious of the line of pramāna scholars after Rngog at GSANG PHU was PHYWA PA CHOS KYI SENG GE who is credited with originating the distinctively Tibetan BSDUS GRWA genre of textbook (used widely in DGE LUGS monasteries) that introduces beginners to the main topics in ABHIDHARMA in a particular dialectical form that strings together a chain of consequences linked by a chain of reasons. Gtsang phu was also the center of PRAJNĀPĀRAMITĀ studies based on the ABHISAMAYĀLAMKĀRA, originating again with Blo ldan shes rab's translation, summary, and a major commentary. It attracted great masters of various sectarian affiliations including DUS GSUM MKHYEN PA, the first KARMA PA. The monastery divided into two colleges in the twelfth century; Gnyal [alt. Mnyal] zhig 'Jam pa'i rdo rje (fl. c. 1200) was abbot during Sa skya Pandita's early years. Gnyal zhig's students passed on the traditions down to ZHWA LU monastery and to BU STON RIN CHEN GRUB and his followers. Like many former Bka' gdams institutions, it faded into obscurity with the rise of the DGE LUGS sect.
Gunaprabha. (T. Yon tan 'od; C. Deguang/Junabolapo; J. Tokko/Kunaharaba; K. Tokkwang/Kunaballaba 德光/瞿拏鉢剌婆) (d.u.; c. seventh century). Indian YOGĀCĀRA scholar and VINAYA specialist. In the Tibetan tradition, he is considered one of the most important of the Indian scholars because of his exposition of the vinaya. In the list of the "six ornaments and two supreme ones of JAMBUDVĪPA," the six ornaments are NĀGĀRJUNA and ĀRYADEVA, ASAnGA and VASUBANDHU, and DIGNĀGA and DHARMAKĪRTI; the two supreme ones are Gunaprabha and sĀKYAPRABHA. Gunaprabha is said to have been an adviser to King Harsa, who unified most of northern India following the demise of the Gupta empire. Born into a brāhmana family in MATHURĀ during the seventh century, Gunaprabha is said to have first studied the MAHĀYĀNA teachings and wrote several treatises on YOGĀCĀRA. He is known as the author of the Bodhisattvabhumivṛtti, a commentary on the BODHISATTVABHuMI, the Bodhisattvasīlaparivartabhāsya, an expansion of that commentary, and the PaNcaskandhavivarana, an exegesis of VASUBANDHU's work. Subsequently, this same Gunaprabha seems to have abandoned Yogācāra for sRĀVAKAYĀNA teachings and thereafter devoted several of his works to critiquing various aspects of the Mahāyāna. (There is some controversy as to whether Gunaprabha the Yogācāra teacher is the same as Gunaprabha the vinaya specialist, but prevailing scholarly opinion now accepts that they are identical.) Taking up residence at a monastery in Mathurā, he became a master of the vinaya, with a specialty in the monastic code of the MuLASARVĀSTIVĀDA school (see MuLASARVĀSTIVĀDA VINAYA). His most influential work is the VINAYASuTRA. Despite its title, the work is not a sutra (in the sense of a work ascribed to the Buddha) but is instead an authored work composed of individual aphoristic statements (sutra). The text offers a summary or condensation of the massive Mulasarvāstivāda vinaya. At approximately one quarter the length of this larger vinaya, Gunaprabha's abridgment seems to have functioned as a kind of primer on the monastic code, omitting lengthy passages of scripture and providing the code of conduct that monks were expected to follow. In this sense, the text is an important work for determining what lived monastic practice may actually have been like in medieval India. The Vinayasutra became the most important vinaya text for Tibetan Buddhism, being studied in all of the major sects; in the DGE LUGS, it is one of the five books (GZHUNG LNGA) that served as the basis of the monastic curriculum. According to legend, Gunaprabha traveled to the TUŞITA heaven in order to discuss with MAITREYA his remaining doubts regarding ten points of doctrine. The accounts of this trip say that Gunaprabha did not learn anything, either because Maitreya was not an ordained monk and hence was unable to teach him anything or because Maitreya saw that Gunaprabha did not require any additional teaching. XUANZANG writes about Gunaprabha in his DA TANG XIYU JI ("Great Tang Dynasty Record of [Travels to] the Western Regions").
Haribhadra. (T. Seng ge bzang po) (c. 800). Indian Buddhist exegete during the Pāla dynasty, whom later Tibetan doxographers associate with the YOGĀCĀRA-*SVĀTANTRIKA syncretistic strand of Indian philosophy. He may have been a student of sĀNTARAKsITA and was a contemporary of KAMALAsĪLA; he himself lists Vairocanabhadra as his teacher. Haribhadra is known for his two commentaries on the AstASĀHASRIKĀPRAJNĀPĀRAMITĀSuTRA ("PRAJNĀPĀRAMITĀ in Eight Thousand Lines"): the longer ABHISAMAYĀLAMKĀRĀLOKĀ-PrajNāpāramitāvyākhyā, and its summary, the ABHISAMAYĀLAMKĀRAVIVṚTI. He is also known for his recasting of the twenty-five-thousand-line version of the prajNāpāramitā (PANCAVIMsATISĀHASRIKĀPRAJNĀPĀRAMITĀSuTRA) in a work entitled the Le'u brgyad ma in Tibetan. Each of these works is based on the interpretative scheme set forth in the ABHISAMAYĀLAMKĀRA ("Ornament for Clear Realizations"), a guide to the PaNcaviMsati that Haribhadra explicitly attributes to MAITREYA. His AbhisamayālaMkārālokā builds upon PRAMĀnA, MADHYAMAKA, and ABHIDHARMA literature and was extremely influential in Tibet; its summary (known as "'grel pa don gsal" in Tibetan) is the root text (rtsa ba) for commentaries in the GSANG PHU NE'U THOG monastery tradition originating with RNGOG BLO LDAN SHES RAB. It is the most widely studied prajNāpāramitā commentary in Tibetan Buddhism to the present day. Haribhadra is known for his explanation of a JNĀNADHARMAKĀYA (knowledge truth-body) in addition to a SVĀBHĀVAKĀYA, viz., the eternally pure DHARMADHĀTU that is free from duality. He is characterized as an alīkākāravādin ("false-aspectarian") to differentiate him from Kamalasīla, a satyākāravādin ("true-aspectarian") who holds that the objects appearing in the diverse forms of knowledge in a buddha's all-knowing mind are truly what they seem to be. He cites DHARMAKĪRTI frequently but appears to accept that scripture (ĀGAMA) is also a valid authority (PRAMĀnA). There are two principal commentaries on his work, by Dharmamitra and Dharmakīrtisrī. BuddhasrījNāna (or simply BuddhajNāna) was his disciple. The Subodhinī, a commentary on the RATNAGUnASAMCAYAGĀTHĀ, is also attributed to him.
Harivarman. (T. Seng ge go cha; C. Helibamo; J. Karibatsuma; K. Haribalma 訶梨跋摩). Indian Buddhist exegete who probably lived between the third and fourth centuries CE (c. 250-350 CE). Harivarman was a disciple of Kumāralabdha and is the author of the CHENGSHI LUN (*Tattvasiddhi; "Treatise on Establishing Reality"), a summary of the lost ABHIDHARMA of the BAHUsRUTĪYA school, a branch of the MAHĀSĀMGHIKA school of the mainstream Buddhist tradition. The *Tattvasiddhi, extant only in Chinese translation as the Chengshi lun, is especially valuable for its detailed refutations of the positions held by other early sRĀVAKAYĀNA schools; the introduction, e.g., surveys ten different bases of controversy that separate the different early schools. The treatise is structured in the form of an exposition of the traditional theory of the FOUR NOBLE TRUTHS, but does not include the listings for different factors (DHARMA) that typify many works in the abhidharma genre. The positions that Harivarman advocates are closest to those of the STHAVIRANIKĀYA and SAUTRĀNTIKA schools, although, unlike the Pāli texts, he accepts the reality of "unmanifest materiality" (AVIJNAPTIRuPA) and, unlike Sautrāntika, rejects the notion of an "intermediate state" (ANTARĀBHAVA) between existences. Harivarman opposes the SARVĀSTIVĀDA position that dharmas exist in both past and future, the MAHĀSĀMGHIKA view that thought is inherently pure, and the VĀTSĪPUTRĪYA premise that the "person" (PUDGALA) exists in reality. Harivarman seems to hone to a middle way between the extremes of "everything exists" and "everything does not exist," both of which he views as expediencies that do not represent ultimate reality. Harivarman advocates, instead, the "emptiness of everything" (sarva-suNYATĀ) and is therefore sometimes viewed within the East Asian traditions as representing a transitional stage between the mainstream Buddhist schools and MAHĀYĀNA philosophical doctrine.
Hasshu koyo. (八宗綱要). In Japanese, "Essentials of the Eight Traditions"; an influential history of Buddhism in Japan composed by the Japanese KEGONSHu (C. HUAYAN ZONG) monk GYoNEN (1240-1321). Gyonen first divides the teachings of the Buddha into the two vehicles of MAHĀYĀNA and HĪNAYĀNA, the two paths of the sRĀVAKA and BODHISATTVA, and the three baskets (PItAKA) of SuTRA, VINAYA, and ABHIDHARMA. He then proceeds to provide a brief history of the transmission of Buddhism from India to Japan. Gyonen subsequently details the division of the Buddha's teachings into the eight different traditions that dominated Japanese Buddhism during the Nara (710-794) and Heian (794-1185) periods. This outline provides a valuable summary of the teachings of each tradition, each of their histories, and the development of their distinctive doctrines in India, China, and Japan. The first roll describes the Kusha (see ABHIDHARMAKOsABHĀsYA), Jojitsu (*Tattvasiddhi; see CHENGSHI LUN), and RITSU (see VINAYA) traditions. The second roll describes the Hosso (see FAXIANG ZONG; YOGĀCĀRA), Sanron (see SAN LUN), TENDAI (see TIANTAI), Kegon (see HUAYAN), and SHINGON traditions. Brief introductions to the ZENSHu and JoDOSHu, which were more recent additions to Japanese Buddhism, appear at the end of the text. The Hasshu koyo has been widely used in Japan since the thirteenth century as a textbook of Buddhist history and thought. Indeed, Gyonen's portrayal of Japanese Buddhism as a collection of independent schools identified by discrete doctrines and independent lineages of transmission had a profound impact on Japanese Buddhist studies into the modern period.
Hegelianism: As expounded in the writings of Hegel, Hegelianism is both a doctrine and a method. The two are held to be logically inseparable: the method is precisely the formulation of the doctrine, and the doctrine is precisely the detailed expression of the method. This integration of the two aspects of the philosophy presents a formidable obstacle to interpretation and to summary presentation of Hegelianism as conceived by its founder.
Here is a very brief summary of the Mishnah according to its sedarim:
Hevajratantra/HevajradākinījālasaMvaratantra. (T. Kye rdo rje'i rgyud; C. Dabei kongzhi jingang dajiao wang yigui jing; J. Daihi kuchi kongo daikyoo gikikyo; K. Taebi kongji kŭmgang taegyo wang ŭigwe kyong 大悲空智金剛大教王儀軌經). An important Indian Buddhist TANTRA, classified as an ANUTTARAYOGATANTRA, and within that group, a YOGINĪTANTRA and a mother tantra (MĀTṚTANTRA). Likely composed in the eighth century, the work consists of seven hundred fifty stanzas written in a mixture of Sanskrit and APABHRAMsA; it is traditionally said to be a summary of a larger work in five hundred thousand stanzas, now lost. The tantra is presumed to derive from the SIDDHA movement of north India, and the central deity, HEVAJRA, is depicted as a naked siddha. Like most tantras, the text is particularly concerned with ritual, especially those that result in the attainment of worldly (LAUKIKA) powers. It famously recommends the use of "intentional language" or "coded language" (SANDHYĀBHĀsĀ) for tantric practitioners. The widespread ANUTTARAYOGA system of the channels (NĀdĪ), winds (PRĀnA), and drops (BINDU), and the various levels of bliss achieved through the practice of sexual yoga is particularly associated with the Hevajratantra. It sets forth the so-called four joys, the greatest of which is the "innate" or "natural" (SAHAJA) joy. A Chinese translation of the Hevajratantra was made in 1055 by Dharmapāla, but neither the text nor its central deity gained particular popularity in East Asian Buddhism. The text was much more important in Tibet. The tantra was rendered into Tibetan by the Sa skya translator 'BROG MI SHĀKYA YE SHES in the early eleventh century and popularized by MAR PA, whose Indian master NĀROPA wrote a well-known commentary to the text. The scriptures associated with the Hevajratantra were the basis for the Indian adept VIRuPA's LAM 'BRAS ("path and result") systematization of tantric doctrine. This practice is central in the SA SKYA tradition of Tibetan Buddhism. The SaMputatantra is regarded as an explanatory tantra of the Hevajra. There are a number of important commentaries to this tantra written in the Indian tradition and dozens composed in Tibet.
Hizo hoyaku. (秘藏寶鑰). In Japanese, "Jeweled Key to the Secret Treasury," a text composed by the Japanese SHINGONSHu monk KuKAI. The Hizo hoyaku is a summary (one-fifth the length) of Kukai's dense magnum opus HIMITSU MANDARA JuJuSHINRON. The title refers metaphorically to the "jeweled key" of the special teachings that will unlock the "secret treasury" that is the buddha-nature (C. FOXING) of all sentient beings. In contrast to the Himitsu mandara jujushinron, the Hizo hoyaku provides far fewer supporting references and introduces a fictional debate between a Confucian official and a Buddhist priest and a set of questions and answers from the Sok Mahayon non.
Huang T'ien: August Heaven, identical with Shang Ti. Hugo of St. Victor: (1096-1141) He was among the leading mystics and presented his summary of theological arguments in his contribution to the popular summa of the so-called summists in his "Summa sententiarum." -- L.E.D.
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.
ICQ ::: (chat) 1. Abbreviation for I seek you.2. A proprietary chat system created by a couple of israeli guys, who later founded mirabilis. ICQ was sold to America On-Line around 1998.The name ICQ is a play on cq, the radio signal for seeking conversation. .[Confirm derivation? TCP? Summary?](2000-04-03)
ICQ "chat" 1. Abbreviation for "I seek you". 2. A proprietary {chat} system created by a couple of israeli guys, who later founded "mirabilis". ICQ was sold to {America On-Line} around 1998. The name "ICQ" is a play on "cq", the radio signal for seeking conversation. {(http://icq.com/)}. [Confirm derivation? TCP? Summary?] (2000-04-03)
"I find it difficult to take these psycho-analysts at all seriously when they try to scrutinise spiritual experience by the flicker of their torch-lights, — yet perhaps one ought to, for half-knowledge is a powerful thing and can be a great obstacle to the coming in front of the true Truth. This new psychology looks to me very much like children learning some summary and not very adequate alphabet, exulting in putting their a-b-c-d of the subconscient and the mysterious underground super-ego together and imagining that their first book of obscure beginnings (c-a-t cat, t-r-e-e tree) is the very heart of the real knowledge. They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below, upari budhna esam.” Letters on Yoga
“I find it difficult to take these psycho-analysts at all seriously when they try to scrutinise spiritual experience by the flicker of their torch-lights,—yet perhaps one ought to, for half-knowledge is a powerful thing and can be a great obstacle to the coming in front of the true Truth. This new psychology looks to me very much like children learning some summary and not very adequate alphabet, exulting in putting their a-b-c-d of the subconscient and the mysterious underground super-ego together and imagining that their first book of obscure beginnings (c-a-t cat, t-r-e-e tree) is the very heart of the real knowledge. They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below, upari budhna esam.” Letters on Yoga
Income summary account – A temporary account recorded in the general ledger which is used to summarise the revenue & expenses for the financial period.
Interactive System Productivity Facility "operating system" (ISPF) Something to do with {IBM}'s {OS/390}. {(http://s390.ibm.com/bookmgr-cgi/bookmgr.cmd/BOOKS/ISPDGD02/COVER?SHELF=ISP5BK01)}. [Summary?] (1999-07-14)
Interactive System Productivity Facility ::: (operating system) (ISPF) Something to do with IBM's OS/390. .[Summary?] (1999-07-14)
J. Presper Eckert "person" One of the developers of {ENIAC}. {Biography (http://www-groups.dcs.st-and.ac.uk/~history/ShortBiogs/E.html)}. [Summary?] (1995-11-14)
J. Presper Eckert ::: (person) One of the developers of ENIAC. .[Summary?] (1995-11-14)
KIBO /ki:'boh/ 1. [acronym] Knowledge In, Bullshit Out. A summary of what happens whenever valid data is passed through an organisation (or person) that deliberately or accidentally disregards or ignores its significance. Consider, for example, what an advertising campaign can do with a product's actual specifications. Compare {GIGO}; see also {SNAFU principle}. 2. James Parry "kibo@world.std.com", a {Usenet}ter infamous for various surrealist net.pranks and an uncanny, machine-assisted knack for joining any thread in which his nom de guerre is mentioned. {(http://kibo.com/)}. [{Jargon File}] (2003-05-20)
KIBO ::: /ki:'boh/ 1. [acronym] Knowledge In, Bullshit Out. A summary of what happens whenever valid data is passed through an organisation (or person) that for example, what an advertising campaign can do with a product's actual specifications. Compare GIGO; see also SNAFU principle.2. James Parry , a Usenetter infamous for various surrealist net.pranks and an uncanny, machine-assisted knack for joining any thread in which his nom de guerre is mentioned. .[Jargon File](2003-05-20)
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.
ledger ::: n. --> A book in which a summary of accounts is laid up or preserved; the final book of record in business transactions, in which all debits and credits from the journal, etc., are placed under appropriate heads.
A large flat stone, esp. one laid over a tomb.
A horizontal piece of timber secured to the uprights and supporting floor timbers, a staircase, scaffolding, or the like. It differs from an intertie in being intended to carry weight.
Li hsueh: The Rational Philosophy or the Reason School of the Sung dynasty (960-1279) which insisted on Reason or Law (li) as the basis of reality, including such philosophers as Chou Lien-hsi (1017-1073), Shao K'ang-chieh (1011-1077), Chang Heng-ch'u (1020-1077), Ch'eng I-ch'uan (1033-1107), Ch'eng Ming-tao (1032-1086), Chu Hsi (1130-1200), and Lu Hsiang-shan (1139-1193). It is also called Hsing-li Hsueh (Philosophy of the Nature and Reason) and Sung Hsueh (Philosophy of the Sung Dynasty). Often the term includes the idealistic philosophy of the Ming dynasty (1368-1644), including Wang Yang-ming (1473-1529), sometimes called Hsin Hsueh (Philosophy of Mind). Often it also includes the philosophy of the Ch'ing dynasty (1644-1911), called Tao Hsueh, including such philosophers as Yen Hsi-chai (1635-1704) and Tai Tung-yuan (1723-1777). For a summary of the Rational Philosophy, see Chinese philosophy. For its philosophy of Reason (li), vital force (ch'i), the Great Ultimate (T'ai Chi), the passive and active principles (yin yang), the nature of man and things (hsing), the investigation of things to the utmost (ch'iung li), the extension of knowledge (chih chih), and its ethics of true manhood or love (jen), seriousness (ching) and sincerity (ch'eng), see articles on these topics. -- W.T.C.
linear logic "theory" A {logic} invented by Girard in 1987 that can be used in proofs related to resource usage. {(http://brics.dk/LS/96/6/BRICS-LS-96-6/BRICS-LS-96-6.html)}. [Wadler, P., "Is there a use for linear logic", ACM/IFIP PEPM Conference, 1991]. [Summary?] (2003-05-02)
linear logic ::: (theory) A logic invented by Girard in 1987 that can be used in proofs related to resource usage. .[Wadler, P., Is there a use for linear logic, ACM/IFIP PEPM Conference, 1991].[Summary?](2003-05-02)
loop-and-a-half "programming" A {loop} structure with its termination test in the middle. This contrasts with the more common {while loop} which has the test at the beginning or a {repeat loop} which has it at the end. A generic example gets a value, tests it then processes it: while (true) { value = get(); if (isTerminal(value)) break; process(value); } Alternatives require either an extra get() before the loop: value = get(); while (! isTerminal(value)) process(value); value = get(); } or an extra test for termination: do { value = get(); done = isTerminal(value); if (! done) process(value); } while (! done); The structure is discussed, though not named as such, in [Donald Knuth, "Structured programming with goto statements", Computing Surveys, December 1974]. A good summary is presented in [Eric S. Roberts, "Loop Exits and Structured Programming: Reopening the Debate", ACM SIGCSE, March 1995]. (2019-09-03)
MadhyamakārthasaMgraha. (T. Dbu ma'i don bsdus pa). In Sanskrit, "Summary of the Meaning of the Middle Way"; a brief text in verse attributed to BHĀVAVIVEKA. As the title suggests, it provides a brief outline of the basic topics of MADHYAMAKA philosophy, such as the middle way between the extremes of existence and nonexistence, Madhyamaka reasoning, and the two truths.
MahāyānasaMgraha. (T. Theg pa chen po bsdus pa; C. She dasheng lun; J. Shodaijoron; K. Sop taesŭng non 攝大乘 論). In Sanskrit, the "Summary of the Great Vehicle"; an important treatise of the YOGĀCĀRA school, composed by the fourth-century master ASAnGA. The text is lost in the original Sanskrit but is preserved in Tibetan and four Chinese translations, including those by such famous figures as PARAMĀRTHA and XUANZANG. The work is the most complete presentation of Yogācāra theory and practice, setting forth in detail the doctrines of the three natures (TRISVABHĀVA), as well as the foundational consciousness (ĀLAYAVIJNĀNA), and the seeds (BĪJA) that reside there. It also sets forth practices for cultivating the wisdom derived from hearing (sRUTAMAYĪPRAJNĀ), the wisdom derived from reflection (CINTĀMAYĪPRAJNĀ), and the wisdom derived from meditation (BHĀVANĀMAYĪPRAJNĀ), whereby the ālayavijNāna is destroyed and enlightenment attained. The lineage (GOTRA) of enlightenment and the nature of the DHARMAKĀYA are also elucidated. Both VASUBANDHU and ASVABHĀVA composed commentaries on the text, which were also translated into Chinese. The MahāyānasaMgraha served as the basis of the SHE LUN ZONG in China.
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.
MaNjusrīkīrti. (T. 'Jam dpal grags pa). Eighth king of the mythical kingdom of sAMBHALA, and the first of the twenty-five so-called "kulika kings" of sambhala. The first seven kings of sambhala are known as dharmarājas, starting with Sucandra, who received the KĀLACAKRATANTRA from the Buddha and then propagated it in his kingdom. MaNjusrīkīrti is said to have ascended to the throne of the kingdom 674 years after the Buddha entered PARINIRVĀnA. He is credited with first preventing some three hundred thousand brāhmanas from leaving the kingdom and then converting them to Buddhism, turning all the inhabitants of sambhala into a single class, the VAJRAKULA, or "vajra family." This is one of the etymologies of the term "kulika king." His greatest achievement, however, was the composition of a summary of the Kālacakratantra received by Sucandra. This work is known as the Mulakālacakratantra, or root Kālacakratantra, and alt., as the Laghutantra, or "short tantra." It is said that over the course of time, the original tantra was lost, so that the recension of the Kālacakratantra that exists today is the version composed by MaNjusrīkīrti.
META element "web" An {HTML} {element}, with tag name of "META", expressing {metadata} about a given {HTML} document. HTML standards do not require that documents have META elements but if META elements occur, they must be inside the document's HEAD element. The META element can be used to identify properties of a document (e.g., author, expiration date, a list of key words, etc.) and assign values to those properties, typically by specifying a NAME {attribute} (to name the property) and a CONTENT attribute (to assign a value for that property). The HTML 4 specification doesn't standardise particular NAME properties or CONTENT values; but it is conventional to use a "Description" property to convey a short summary of the document, and a "Keywords" property to provide a list of {keywords} relevant to the document, as in: "META NAME="Description" CONTENT="Information from around the world on kumquat farming techniques and current kumquat production and consumption data"" "META NAME="Keywords" CONTENT="kumquat, Fortunella"" META elements with HTTP-EQUIV and CONTENT attributes can simulate the effect of {HTTP} header lines, as in: "META HTTP-EQUIV="Expires" CONTENT="Tue, 22 Mar 2000 16:18:35 GMT"" "META HTTP-EQUIV="Refresh" CONTENT="10; URL=http://foldoc.org/"" Other properties may be application-specific. For example, the {Robots Exclusion (http://info.webcrawler.com/mak/projects/robots/norobots.html)}. standard uses the "robots" property for asserting that the given document should not be indexed by robots, nor should links in it be followed: "META NAME="robots" CONTENT="noindex,follow"" (2001-02-07)
Microsoft Excel ::: (tool) A spreadsheet program from Microsoft, part of their Microsoft Office suite of productivity tools for Microsoft Windows and Macintosh. Excel is probably the most widely used spreadsheet in the world.Current version: Excel 97, as of 1997-01-14. .[Feature summary? History?] (1997-01-14)
Microsoft Excel "tool" A {spreadsheet} program from {Microsoft}, part of their {Microsoft Office} suite of productivity tools for {Microsoft Windows} and {Macintosh}. Excel is probably the most widely used spreadsheet in the world. {(http://microsoft.com/msexcel/)}. [Feature summary? History?] (1997-01-14)
Minesweeper, Chess, Solitaire Expert "humour" (MCSE) A humourous expansion of {MCSE} suggesting a more realistic summary of a person's computer expertise. (2013-03-16)
MIT Research Laboratory for Electronics "body" See also {Jay Forrester}, {core memory}, the {Whirlwind} computer, {MIT Lincoln Laboratory}. [Summary?] (1999-12-16)
MIT Research Laboratory for Electronics ::: (body)See also Jay Forrester, core memory, the Whirlwind computer, MIT Lincoln Laboratory.[Summary?] (1999-12-16)
Mulasarvāstivāda vinaya. (T. Gzhi thams cad yod par smra ba'i 'dul ba; C. Genben Shuoyiqieyou bu pinaiye; J. Konpon Setsuissaiubu binaya; K. Kŭnbon Sorilch'eyubu pinaeya 根本一切有部毘奈耶). In Sanskrit, the "Monastic Code of the MuLASARVĀSTIVĀDA," or "Original Monastic Code of the SARVĀSTIVĀDA School"; one of the six extant recensions of the VINAYA. Divergences between their respective monastic codes were one of the principal differentiating characteristics of the various mainstream schools of Indian Buddhism. The attempt to differentiate the Mulasarvāstivāda vinaya from the Sarvāstivāda vinaya (both of which are extant in Chinese translation) may well derive from a polemical claim by the MATHURĀ branch of the Sarvāstivāda school in north-central India that their tradition comprised the "root" or "foundational" monastic code of the school. Whatever the precise denotation of the term, the Mulasarvāstivāda vinaya, is by far the longest of the extant vinayas-by some calculations some four times longer than any of its counterparts. The Mulasarvāstivāda vinaya contains some material that suggests it may belong to one of the earliest strata of the vinaya literature. The text was composed in Sanskrit in the first or second centuries CE, but only a few Sanskrit fragments have been discovered at GILGIT. The code is preserved in full only in Tibetan translation, although there is also a partial (but still massive) Chinese translation made by YIJING (635-713) in the late seventh and early eighth centuries. The code details 253 rules and regulations for fully ordained monks (BHIKsU) and 364 rules for fully ordained nuns (BHIKsUNĪ) as well as precepts for male and female lay practitioners (UPĀSAKA and UPĀSIKĀ), male and female novices (sRĀMAnERA and sRĀMAnERIKĀ), and female probationers (sIKsAMĀnĀ). Because each rule requires an explanation of how it came to be established, the text is a vast source of stories (many of which do not appear in other codes) that provide essential insights into Buddhist monastic life at the time of its composition. The collection also includes discussions of areas of monastic life that receive short shrift in other recensions, such as how to escort images on procession through town or lend the SAMGHA's money with interest to laypeople. The Mulasarvāstivāda vinaya also includes many narratives (AVADĀNA) and stories, including one of the earliest Sanskrit accounts of the life of the Buddha, as well as SuTRAs that in other mainstream traditions appear in the scripture section of the canon (SuTRAPItAKA). Because of its eclectic content, the Mulasarvāstivāda vinaya functions almost as proto-canon (TRIPItAKA). The Mulasarvāstivāda vinaya is the monastic code still followed today in the Tibetan traditions of Buddhism, where it is studied primarily via the summary composed by GUnAPRABHA, entitled the VINAYASuTRA.
National Center for Supercomputing Applications "body, web" (NCSA) The birthplace of the first version of the {Mosaic} {web browser}. Address: Urbana, IL, USA. {(http://ncsa.uiuc.edu/)}. [Summary?] (1994-10-27)
National Center for Supercomputing Applications ::: (body, World-Wide Web) (NCSA) The birthplace of the first version of the Mosaic World-Wide Web browser.Address: Urbana, IL, USA. .[Summary?] (1994-10-27)
National Spatial Data Infrastructure (NSDI) {(http://fgdc.er.usgs.gov/nsdiover.html)}. [Summary?] (1995-03-06)
National Spatial Data Infrastructure ::: (NSDI) .[Summary?] (1995-03-06)
netiquette ::: (convention, networking) /net'ee-ket/ or /net'i-ket/ Network etiquette.The conventions of politeness recognised on Usenet and in mailing lists, such as not (cross-)posting to inappropriate groups and refraining from commercial advertising outside the biz groups.The most important rule of netiquette is Think before you post. If what you intend to post will not make a positive contribution to the newsgroup and be of interest to several readers, don't post it! Personal messages to one or two individuals should not be posted to newsgroups, use private e-mail instead.When following up an article, quote the minimum necessary to give some context to your reply and be careful to attribute the quote to the right person. If the appropriate to your reply, especially if the original message was posted to one or more inappropriate groups in the first place.Re-read and edit your posting carefully before you post. Check the spelling and grammar. Keep your lines to less than 70 characters. Don't post test messages humorous or sarcastic comments, it is conventional to append a smiley, but don't overuse them.Before asking a question, read the messages already in the group and read the group's FAQ if it has one. When you do post a question, follow it with please summary by mail. This avoids umpteen people posting the same answer to the group and umpteen others posting me toos.If you believe someone has violated netiquette, send them a message by _private e-mail_, DO NOT post a follow-up to the news. And be polite, they may not responsible for the crime - their account may have been used by someone else or their address forged.Be proud of your postings but don't post just to see your name in pixels. Remember: your future employer may be reading. . .[Jargon File] (1999-10-18)
netiquette "convention, networking" /net'ee-ket/ or /net'i-ket/ Network etiquette. The conventions of politeness recognised on {Usenet} and in {mailing lists}, such as not (cross-)posting to inappropriate groups and refraining from commercial advertising outside the biz groups. The most important rule of netiquette is "Think before you post". If what you intend to post will not make a positive contribution to the newsgroup and be of interest to several readers, don't post it! Personal messages to one or two individuals should not be posted to newsgroups, use private e-mail instead. When following up an article, quote the minimum necessary to give some context to your reply and be careful to attribute the quote to the right person. If the article you are responding to was posted to several groups, edit the distribution ("Newsgroups:") header to contain only those groups which are appropriate to your reply, especially if the original message was posted to one or more inappropriate groups in the first place. Re-read and edit your posting carefully before you post. Check the spelling and grammar. Keep your lines to less than 70 characters. Don't post test messages (except to test groups) - wait until you have something to say. When posting humorous or sarcastic comments, it is conventional to append a {smiley}, but don't overuse them. Before asking a question, read the messages already in the group and read the group's {FAQ} if it has one. When you do post a question, follow it with "please reply by mail and I will post a summary if requested" and make sure you DO post a summary if requested, or if only a few people were interested, send them a summary by mail. This avoids umpteen people posting the same answer to the group and umpteen others posting "me too"s. If you believe someone has violated netiquette, send them a message by __private e-mail__, DO NOT post a follow-up to the news. And be polite, they may not realise their mistake, they might be a beginner or may not even have been responsible for the "crime" - their account may have been used by someone else or their address forged. Be proud of your postings but don't post just to see your name in pixels. Remember: your future employer may be reading. {Netiquette for Usenet Site Administrators (http://ancho.ucs.indiana.edu/FAQ/USAGN/index.html)}. {"net.acceptable" (http://marketing.tenagra.com/net-acceptable.html)}. [{Jargon File}] (1999-10-18)
Net:X "company" A Canadian company. Not to be confused with {NetX}. {(http://netx.ca/)}. [Summary?] (1998-06-25)
Net:X ::: (company) A Canadian company. Not to be confused with NetX. .[Summary?] (1998-06-25)
Ngal gso skor gsum. (Ngalso khorsum). In Tibetan, "Trilogy on Rest"; one of the major works by the Tibetan master KLONG CHEN RAB 'BYAMS. It is composed of three cycles of teachings, each of which contains a root text, summary, autocommentary, and essential instruction (don khrid), as well as additional texts, for a total of fifteen works. The three cycles of teachings are (1) Sems nyid ngal gso ("Resting in Mind Itself'); (2) Sgyu ma ngal gso ("Resting in Illusion"); and (3) Bsam gtan ngal so ("Resting in Concentration [DHYĀNA]").
Normal costs - 1. the annual average of product costs, not actual product costs that are affected by month-to-month fluctuations in production volume and by erratic or seasonal behaviour of many overhead costs. Typical examples of erratic behaviour include repairs and maintenance, fuel, air-conditioning costs, vacation and holiday pay, and the employer's share of Social Security taxes. All the costs that distort monthly overhead rates are collected in the annual overhead pool along with the kinds of overhead that do have uniform behaviour patterns. In summary, normal costs are the sum of actual direct materials, actual direct labour, and applied factory overhead. Or 2. the pension plan costs incurred during an accounting period for services performed during the period.
OBVIOUSLY we must leave far behind us the current theory of Karma and its shallow attempt to justify the ways of the Cosmic Spirit by forcing on them a crude identity with the summary notions of law and justice, the crude and often savagely primitive methods of reward and punishment, lure and deterrent dear to the surface human mind. There is here a more authentic and spiritual truth at the base of Nature’s action and a far less mechanically calculable movement. Here is no rigid and narrow ethical law bound down to a petty human significance, no teaching of a child soul by a mixed system of blows and lollipops, no unprofitable wheel of a brutal cosmic justice automatically moved in the traces of man’s ignorant judgments and earthy desires and instincts. Life and rebirth do not follow these artificial constructions, but a movement spiritual and intimate to the deepest intention of Nature. A cosmic Will and Wisdom observant of the ascending march of the soul’s consciousness and experience as it emerges out of subconscient Matter and climbs to its own luminous divinity fixes the norm and constantly enlarges the lines of the law—or, let us say, since law is a too mechanical conception, — the truth of Karma.
Ref: CWSA Vol. 20, 13 Page: 128, 427
One of the most comprehensive, important, and philosophically scientific symbols, it is a symbolic summary of the whole work of evolution in cosmos and man, from Brahman down to the smallest biological unit. “Few world-symbols are more pregnant with real occult meaning than the Svastika. It is symbolized by the figure 6; for, like that figure, it points in its concrete imagery, as the ideograph of the number does, to the Zenith and the Nadir, to North, South, West, and East; . . . It is the emblem of the activity of Fohat, of the continual revolution of the ‘wheels,’ and of the Four Elements, the ‘Sacred Four,’ in their mystical, and not alone in their cosmical meaning; further its four arms, bent at right angles, are intimately related . . . to the Pythagorean and Hermetic scales. One initiated into the mysteries of the meaning of the Svastika, say the Commentaries, ‘can trace on it, with mathematical precision, the evolution of Kosmos and the whole period of Sandhya.’ Also ‘the relation of the Seen to the Unseen,’ and ‘the first procreation of man and species’ ” (SD 2:587). The bent arms also signify the continual revolution of the invisible cosmos of forces, which on our plane becomes the revolution in time of the world’s axes and their equatorial belts. In alchemy its shows that by the unceasing revolution of the four elements, equilibrium about a stable center is attained, the circle is generated out of straight lines, the complex and changeful nature becomes one. The two crossed lines represent spirit and matter, male and female, positive and negative. It shows man to be a link between heaven and earth, for the horizontal arm having one hook pointing up, the other down. In its applicability to all planes it contains the key to the seven great mysteries of kosmos.
Parameter ::: A summary value of a specific population characteristic (e.g., mean age, standard deviation of IQ’s, median income)
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.
Pascal "language" (After the French mathematician {Blaise Pascal} (1623-1662)) A programming language designed by {Niklaus Wirth} around 1970. Pascal was designed for simplicity and for teaching programming, in reaction to the complexity of {ALGOL 68}. It emphasises {structured programming} constructs, data structures and {strong typing}. Innovations included {enumeration types}, {subranges}, sets, {variant records}, and the {case statement}. Pascal has been extremely influential in programming language design and has a great number of variants and descendants. ANSI/IEEE770X3.97-1993 is very similar to {ISO Pascal} but does not include {conformant arrays}. ISO 7185-1983(E). Level 0 and Level 1. Changes from Jensen & Wirth's Pascal include name equivalence; names must be bound before they are used; loop index must be local to the procedure; formal procedure parameters must include their arguments; {conformant array schemas}. An ALGOL-descended language designed by Niklaus Wirth on the CDC 6600 around 1967--68 as an instructional tool for elementary programming. This language, designed primarily to keep students from shooting themselves in the foot and thus extremely restrictive from a general-purpose-programming point of view, was later promoted as a general-purpose tool and, in fact, became the ancestor of a large family of languages including Modula-2 and {Ada} (see also {bondage-and-discipline language}). The hackish point of view on Pascal was probably best summed up by a devastating (and, in its deadpan way, screamingly funny) 1981 paper by Brian Kernighan (of {K&R} fame) entitled "Why Pascal is Not My Favourite Programming Language", which was turned down by the technical journals but circulated widely via photocopies. It was eventually published in "Comparing and Assessing Programming Languages", edited by Alan Feuer and Narain Gehani (Prentice-Hall, 1984). Part of his discussion is worth repeating here, because its criticisms are still apposite to Pascal itself after ten years of improvement and could also stand as an indictment of many other bondage-and-discipline languages. At the end of a summary of the case against Pascal, Kernighan wrote: 9. There is no escape This last point is perhaps the most important. The language is inadequate but circumscribed, because there is no way to escape its limitations. There are no casts to disable the type-checking when necessary. There is no way to replace the defective run-time environment with a sensible one, unless one controls the compiler that defines the "standard procedures". The language is closed. People who use Pascal for serious programming fall into a fatal trap. Because the language is impotent, it must be extended. But each group extends Pascal in its own direction, to make it look like whatever language they really want. Extensions for {separate compilation}, Fortran-like COMMON, string data types, internal static variables, initialisation, {octal} numbers, bit operators, etc., all add to the utility of the language for one group but destroy its portability to others. I feel that it is a mistake to use Pascal for anything much beyond its original target. In its pure form, Pascal is a toy language, suitable for teaching but not for real programming. Pascal has since been almost entirely displaced (by {C}) from the niches it had acquired in serious applications and systems programming, but retains some popularity as a hobbyist language in the {MS-DOS} and {Macintosh} worlds. See also {Kamin's interpreters}, {p2c}. ["The Programming Language Pascal", N. Wirth, Acta Informatica 1:35-63, 1971]. ["PASCAL User Manual and Report", K. Jensen & N. Wirth, Springer 1975] made significant revisions to the language. [BS 6192, "Specification for Computer Programming Language Pascal", {British Standards Institute} 1982]. [{Jargon File}] (1996-06-12)
Pascal ::: (language) (After the French mathematician Blaise Pascal (1623-1662)) A programming language designed by Niklaus Wirth around 1970. Pascal was designed records, and the case statement. Pascal has been extremely influential in programming language design and has a great number of variants and descendants.ANSI/IEEE770X3.97-1993 is very similar to ISO Pascal but does not include conformant arrays.ISO 7185-1983(E). Level 0 and Level 1. Changes from Jensen & Wirth's Pascal include name equivalence; names must be bound before they are used; loop index must be local to the procedure; formal procedure parameters must include their arguments; conformant array schemas.An ALGOL-descended language designed by Niklaus Wirth on the CDC 6600 around 1967--68 as an instructional tool for elementary programming. This language, bondage-and-discipline languages. At the end of a summary of the case against Pascal, Kernighan wrote:9. There is no escapeThis last point is perhaps the most important. The language is inadequate but circumscribed, because there is no way to escape its limitations. There are no the defective run-time environment with a sensible one, unless one controls the compiler that defines the standard procedures. The language is closed.People who use Pascal for serious programming fall into a fatal trap. Because the language is impotent, it must be extended. But each group extends Pascal in all add to the utility of the language for one group but destroy its portability to others.I feel that it is a mistake to use Pascal for anything much beyond its original target. In its pure form, Pascal is a toy language, suitable for teaching but not for real programming.Pascal has since been almost entirely displaced (by C) from the niches it had acquired in serious applications and systems programming, but retains some popularity as a hobbyist language in the MS-DOS and Macintosh worlds.See also Kamin's interpreters, p2c.[The Programming Language Pascal, N. Wirth, Acta Informatica 1:35-63, 1971].[PASCAL User Manual and Report, K. Jensen & N. Wirth, Springer 1975] made significant revisions to the language.[BS 6192, Specification for Computer Programming Language Pascal, British Standards Institute 1982].[Jargon File] (1996-06-12)
Photoshop "graphics, tool" An image manipulation program by {Adobe Systems, Inc.}. {(http://adobe.com/Apps/Photoshop.html)}. [Summary?] (1995-07-05)
Photoshop ::: (graphics, tool) An image manipulation program by Adobe Systems, Inc.. .[Summary?] (1995-07-05)
Pine ::: Program for Internet News & Email. A tool for reading, sending, and managing electronic messages. It was designed specifically with novice computer users in Pine uses Internet message protocols (e.g. RFC 822, SMTP, MIME, IMAP, NNTP) and runs under Unix and MS-DOS.The guiding principles for Pine's user-interface were: careful limitation of features, one-character mnemonic commands, always-present command menus, from the University of Washington community and a growing number of Internet sites has been encouraging.Pine's message composition editor, Pico, is also available as a separate stand-alone program. Pico is a very simple and easy-to-use text editor offering paragraph justification, cut/paste, and a spelling checker.Pine features on-line help; a message index showing a message summary which includes the status, sender, size, date and subject of messages; commands to archives via the Interactive Mail Access Protocol as defined in RFC 1176; access to Usenet news via NNTP or IMAP.Pine, Pico and UW's IMAP server are copyrighted but freely available.Unix Pine runs on Ultrix, AIX, SunOS, SVR4 and PTX. PC-Pine is available for Packet Driver, Novell LWP, FTP PC/TCP and Sun PC/NFS. A Microsoft Windows/WinSock version is planned, as are extensions for off-line use.Pine was originally based on Elm but has evolved much since (Pine Is No-longer Elm). Pine is the work of Mike Seibel, Mark Crispin, Steve Hubert, Sheryl Erez, David Miller and Laurence Lundblade (now at Virginia Tech) at the University of Washington Office of Computing and Communications. . (login as pinedemo).E-mail: , , .(21 Sep 93)
Pine Program for Internet News & Email. A tool for reading, sending, and managing electronic messages. It was designed specifically with novice computer users in mind, but can be tailored to accommodate the needs of "power users" as well. Pine uses {Internet} message {protocols} (e.g. {RFC 822}, {SMTP}, {MIME}, {IMAP}, {NNTP}) and runs under {Unix} and {MS-DOS}. The guiding principles for Pine's user-interface were: careful limitation of features, one-character mnemonic commands, always-present command menus, immediate user feedback, and high tolerance for user mistakes. It is intended that Pine can be learned by exploration rather than reading manuals. Feedback from the {University of Washington} community and a growing number of {Internet} sites has been encouraging. Pine's message composition editor, {Pico}, is also available as a separate stand-alone program. Pico is a very simple and easy-to-use {text editor} offering paragraph justification, cut/paste, and a spelling checker. Pine features on-line help; a message index showing a message summary which includes the status, sender, size, date and subject of messages; commands to view and process messages; a message composer with easy-to-use editor and spelling checker; an address book for saving long complex addresses and personal distribution lists under a nickname; message attachments via {Multipurpose Internet Mail Extensions}; {folder} management commands for creating, deleting, listing, or renaming message folders; access to remote message folders and archives via the {Interactive Mail Access Protocol} as defined in {RFC 1176}; access to {Usenet} news via {NNTP} or {IMAP}. Pine, {Pico} and {UW}'s {IMAP} {server} are copyrighted but freely available. {Unix} Pine runs on {Ultrix}, {AIX}, {SunOS}, {SVR4} and {PTX}. PC-Pine is available for {Packet Driver}, {Novell LWP}, {FTP PC/TCP} and {Sun} {PC/NFS}. A {Microsoft Windows}/{WinSock} version is planned, as are extensions for off-line use. Pine was originally based on {Elm} but has evolved much since ("Pine Is No-longer Elm"). Pine is the work of Mike Seibel, Mark Crispin, Steve Hubert, Sheryl Erez, David Miller and Laurence Lundblade (now at Virginia Tech) at the University of Washington Office of Computing and Communications. {(ftp://ftp.cac.washington.edu/mail/pine.tar.Z)}. {(telnet://demo.cac.washington.edu/)} (login as "pinedemo"). E-mail: "pine@cac.washington.edu", "pine-info-request@cac.washington.edu", "pine-announce-request@cac.washington.edu". (21 Sep 93)
Platform Independent Graphical User Interface ::: (PIGUI) .[Summary?] (1994-11-22)
Platform Independent Graphical User Interface (PIGUI) {The PIGUI FAQ (ftp://rtfm.mit.edu/pub/usenet/news.answers/portable-GUI-software/)}. [Summary?] (1994-11-22)
PrajNākaramati. (T. Shes rab 'byung gnas blo gros) (950-1030). Indian author of an important paNjikā (commentary) on sĀNTIDEVA's BODHICARYĀVATĀRA. He also wrote a short but influential summary of Haribhadra's ABHISAMAYĀLAMKĀRAVIVṚTI. Tibetan sources list him among the so-called six gatekeepers of VIKRAMAsĪLA, a monastery that flourished during the Pāla dynasty in northeast India. According to one account, the six gatekeepers were RATNĀKARAsĀNTI at the eastern gate, Vāgīsvarakīrti at the southern gate, PrajNākaramati at the western gate, NĀROPA at the northern gate, and Ratnavajra and JNānasrī in the center.
PrajNāpāramitāpindārtha. (T. Shes rab kyi pha rol tu phyin pa don bsdus pa). In Sanskrit, "Summary of the Perfection of Wisdom," a commentary on the AstASĀHASRIKĀPRAJNĀPĀRAMITĀ attributed to DIGNĀGA; also known as the PrajNāpāramitāpindārthasaMgraha and the PrajNāpāramitāsaMgrahakārikā. It is a short work in fifty-eight lines, which summarize the perfection of wisdom under thirty-two headings, including the ten misconceptions (VIKALPA) and their antidotes, as well as the sixteen types of emptiness (suNYATĀ). The opening stanza of the text is widely quoted: "The perfection of wisdom is nondual wisdom; it is the TATHĀGATA. That term [is used] for texts and paths because they have that goal." The work provides a YOGĀCĀRA perspective on the PRAJNĀPĀRAMITĀ, presenting a more systematic outline of doctrines than is typically found in the diffuse prajNāpāramitā literature. Doctrinally, the work is closely related to the MADHYĀNTAVIBHĀGA. It appears to have been widely known; HARIBHADRA quotes from it five times in his ABHISAMAYĀLAMKĀRĀLOKĀ. The text was translated into Chinese in 980 and into Tibetan in the eleventh century. There is a commentary on the text, entitled PrajNāpāramitāpindārthasaMgrahavivarana, by Triratnadāsa, a student of VASUBANDHU.
Pramānaviniscaya. (T. Tshad ma rnam par nges pa). In Sanskrit, "Determination of Valid Knowledge," one of the seven treatises of the Indian master DHARMAKĪRTI, perhaps second in fame to his PRAMĀnAVĀRTTIKA, for which it serves as something of a summary. Following its translation into Tibetan by RNGOG BLO LDAN SHES RAB, it was the main text for the study of PRAMĀnA (T. tshad ma) in Tibet, until Sa skya Pandita's TSHAD MA RIGS GTER that explained the Pramānavārttika in detail.
precis ::: n. --> A concise or abridged statement or view; an abstract; a summary.
preterition ::: n. --> The act of passing, or going past; the state of being past.
A figure by which, in pretending to pass over anything, a summary mention of it is made; as, "I will not say, he is valiant, he is learned, he is just." Called also paraleipsis.
The omission by a testator of some one of his heirs who is entitled to a portion.
prospectus ::: n. --> A summary, plan, or scheme of something proposed, affording a prospect of its nature; especially, an exposition of the scheme of an unpublished literary work.
Rdo rje tshig rkang. (Dorje Tsikang). In Tibetan, "VAJRA Verses," a text whose content is said to have originated with the Indian adept VIRuPA. The work forms a scriptural basis for the SA SKYA tradition of tantric theory and practice known as LAM 'BRAS ("path and result"). The work presents a summary of the entire tantric path to enlightment, from the most basic points of doctrine to the consummate tantric meditative practices. The text is said to have been transmitted in purely oral form for at least eight generations. According to traditional accounts, Virupa received the content of these teachings as a direct visionary transmission from the deity NAIRĀTMYĀ, on the basis of which he formulated the condensed instructions known as the Rdo rje tshig khang. Virupa first taught the verses to his disciple Kānha, who taught them to dāmarupa. They were passed to Avadhuti and then to the master Gayadhara (d. 1103), who traveled to Tibet in 1041 and transmitted the teachings to the great Sa skya founder and translator 'BROG MI SHĀKYA YE SHES. The latter taught the work orally in Tibetan (translated from the Indian dialect) and it was memorized and transmitted in this fashion until the prominent Sa skya master SA CHEN KUN DGA' SNYING PO promulgated them in written form.
Really Simple Syndication {Rich Site Summary}
Real-Time Object-Oriented Modeling "programming" (ROOM Methodology) {(http://objectime.on.ca/ROOM.HTML)}. [Summary?] (1997-02-17)
Real-Time Object-Oriented Modeling ::: (programming) (ROOM Methodology) .[Summary?] (1997-02-17)
recapitulate ::: v. t. --> To repeat, as the principal points in a discourse, argument, or essay; to give a summary of the principal facts, points, or arguments of; to relate in brief; to summarize. ::: v. i. --> To sum up, or enumerate by heads or topics, what has been previously said; to repeat briefly the substance.
recapitulation ::: n. --> The act of recapitulating; a summary, or concise statement or enumeration, of the principal points, facts, or statements, in a preceding discourse, argument, or essay.
Rich Site Summary ::: (networking) (RSS) A family of document types (generally based on RDF) for listing updates to a site. RSS documents (generally called RSS feeds) are although, in 2003, it is anticipated that aggregator functions will be incorporated into web browsers and/or NNTP newsreaders. .(2003-09-29)
Rich Site Summary "web, standard" (RSS, blog, feed) A family of {standard} {web} document types containing regularly updated, short articles or news items. RSS documents (generally called "RSS feeds", "news feeds" or just "feeds") can be read with an RSS reader like {BottomFeeder} or {Feedly}. These are sometimes called "{aggregators}" because they combine multiple RSS feeds which the user can browse as a single list. The RSS reader tracks which articles the use has read, and is typically set to show only new articles, hence the idea of a "feed" or flow of new items. Most RSS feeds are based on {RDF}. {RDF} is a structured document format for describing textual resources such as news articles available on the web. RSS originally stood for "RDF Site Summary" as it was designed to provide short descriptions of (changes to) a {website}. Because it provides a standard way to deliver, or "syndicate", news or updates from one site to another, RSS is sometimes expanded as "Really Simple Syndication". It is closely associated with {blogs}, most of which provide an RSS feed of articles. (2013-08-15)
RSS feed {Rich Site Summary}
RSS {Rich Site Summary}
sadda ::: n. --> A work in the Persian tongue, being a summary of the Zend-Avesta, or sacred books.
sāriputra. (P. Sāriputta; T. Shā ri bu; C. Shelifu; J. Sharihotsu; K. Saribul 舍利弗). In Sanskrit, "Son of sārī"; the first of two chief disciples of the Buddha, along with MAHĀMAUDGALYĀYANA. sāriputra's father was a wealthy brāhmana named Tisya (and sāriputra is sometimes called Upatisya, after his father) and his mother was named sārī or sārikā, because she had eyes like a sārika bird. sārī was the most intelligent woman in MAGADHA; she is also known as sāradvatī, so sāriputra is sometimes referred to as sāradvatīputra. sāriputra was born in Nālaka near RĀJAGṚHA. He had three younger brothers and three sisters, all of whom would eventually join the SAMGHA and become ARHATs. sāriputra and Mahāmaudgalyāyana were friends from childhood. Once, while attending a performance, both became overwhelmed with a sense of the vanity of all impermanent things and resolved to renounce the world together. They first became disciples of the agnostic SANJAYA VAIRĀtĪPUTRA, although they later took their leave of him and wandered through India in search of the truth. Finding no solution, they parted company, promising one another that whichever one should succeed in finding the truth would inform the other. It was then that sāriputra met the Buddha's disciple, AsVAJIT, one of the Buddha's first five disciples (PANCAVARGIKA) and already an arhat. sāriputra was impressed with Asvajit's countenance and demeanor and asked whether he was a master or a disciple. When he replied that he was a disciple, sāriputra asked him what his teacher taught. Asvajit said that he was new to the teachings and could only provide a summary, but then uttered one of the most famous statements in the history of Buddhism, "Of those phenomena produced through causes, the TATHĀGATA has proclaimed their causes (HETU) and also their cessation (NIRODHA). Thus has spoken the great renunciant." (See YE DHARMĀ s.v.). Hearing these words, sāriputra immediately became a stream-enterer (SROTAĀPANNA) and asked where he could find this teacher. In keeping with their earlier compact, he repeated the stanza to his friend Mahāmaudgalyāyana, who also immediately became a streamenterer. The two friends resolved to take ordination as disciples of the Buddha and, together with five hundred disciples of their former teacher SaNjaya, proceeded to the VEnUVANAVIHĀRA, where the Buddha was in residence. The Buddha ordained the entire group with the EHIBHIKsUKĀ ("Come, monks") formula, whereupon all except sāriputra and Mahāmaudgalyāyana became arhats. Mahāmaudgalyāyana was to attain arhatship seven days after his ordination, while sāriputra reached the goal after a fortnight upon hearing the Buddha preach the Vedanāpariggahasutta (the Sanskrit recension is entitled the Dīrghanakhaparivrājakaparipṛcchā). The Buddha declared sāriputra and Mahāmaudgalyāyana his chief disciples the day they were ordained, giving as his reason the fact that both had exerted themselves in religious practice for countless previous lives. sāriputra was declared chief among the Buddha's disciples in wisdom, while Mahāmaudgalyāyana was chief in mastery of supranormal powers (ṚDDHI). sāriputra was recognized as second only to the Buddha in his knowledge of the dharma. The Buddha praised sāriputra as an able teacher, calling him his dharmasenāpati, "dharma general" and often assigned topics for him to preach. Two of his most famous discourses were the DASUTTARASUTTA and the SAnGĪTISUTTA, which the Buddha asked him to preach on his behalf. Sāriputra was meticulous in his observance of the VINAYA, and was quick both to admonish monks in need of guidance and to praise them for their accomplishments. He was sought out by others to explicate points of doctrine and it was he who is said to have revealed the ABHIDHARMA to the human world after the Buddha taught it to his mother, who had been reborn in the TRĀYASTRIMsA heaven; when the Buddha returned to earth each day to collect alms, he would repeat to sāriputra what he had taught to the divinities in heaven. sāriputra died several months before the Buddha. Realizing that he had only seven days to live, he resolved to return to his native village and convert his mother; with this accomplished, he passed away. His body was cremated and his relics were eventually enshrined in a STuPA at NĀLANDĀ. sāriputra appears in many JĀTAKA stories as a companion of the Buddha, sometimes in human form, sometimes in animal form, and sometimes with one of them a human and the other an animal. sāriputra also plays a major role in the MAHĀYĀNA sutras, where he is a common interlocutor of the Buddha and of the chief BODHISATTVAs. Sometimes he is portrayed as a dignified arhat, elsewhere he is made the fool, as in the VIMALAKĪRTINIRDEsA when a goddess turns him into a woman, much to his dismay. In either case, the point is that the wisest of the Buddha's arhat disciples, the master of the abhidharma, does not know the sublime teachings of the Mahāyāna and must have them explained to him. The implication is that the teachings of the Mahāyāna sutras are therefore more profound than anything found in the canons of the MAINSTREAM BUDDHIST SCHOOLS. In the PRAJNĀPĀRAMITĀHṚDAYA ("Heart Sutra"), it is sāriputra who asks AVALOKITEsVARA how to practice the perfection of wisdom, and even then he must be empowered to ask the question by the Buddha. In the SADDHARMAPUndARĪKASuTRA, it is sāriputra's question that prompts the Buddha to set forth the parable of the burning house. The Buddha predicts that in the future, sāriputra will become the buddha Padmaprabha.
*satasāstra. (C. Bai lun [alt. Bo lun]; J. Hyakuron; K. Paek non 百論). In Sanskrit, lit., "The Hundred Treatise," a work attributed to the MADHYAMAKA master ĀRYADEVA, and counted as one of the "three treatises" of the SAN LUN ZONG of Chinese Buddhism, together with the Zhong lun ("Middle Treatise") and SHI'ERMEN LUN ("Twelve Gate Treatise"), both attributed to NĀGĀRJUNA. The Zhong lun is ostensibly a translation of Nāgārjuna's MuLAMADHYAMAKAKĀRIKĀ; however, KUMĀRAJĪVA's translation (dated 409) also contains his own annotation and a commentary to Nāgārjuna's text by Pingala (fl. fourth century CE). The Shi'ermen lun (*Dvādasamukhasāstra) is also attributed to Nāgārjuna and is purportedly an introductory manual to the Zhong lun. The satasāstra was translated into Chinese by Kumārajīva in 404. No Sanskrit or Tibetan recensions of the work are known to exist; the Sanskrit title is a reconstruction. Some have speculated that the work is an abbreviated version of Āryadeva's most famous work, the CATUḤsATAKA. The two works consider many of the same topics, including the nature of NIRVĀnA and the meaning of emptiness (suNYATĀ) in a similar fashion and both refute SāMkhya and Vaisesika positions, but the order of their treatment of these topics and their specific content differ; the satakasāstra also contains material not found in the Catuḥsataka. The satasāstra is therefore probably not a mere summary of the Catuḥsataka, but may instead represent Kumārajīva's interpretation of Āryadeva's text.
sentence ::: n. --> Sense; meaning; significance.
An opinion; a decision; a determination; a judgment, especially one of an unfavorable nature.
A philosophical or theological opinion; a dogma; as, Summary of the Sentences; Book of the Sentences.
In civil and admiralty law, the judgment of a court pronounced in a cause; in criminal and ecclesiastical courts, a judgment passed on a criminal by a court or judge; condemnation
Siemens A German semiconductor and electronics manufacturer. {(http://siemens.de/)}. [Summary?] (1995-07-26)
Siemens ::: A German semiconductor and electronics manufacturer. .[Summary?] (1995-07-26)
Simple Authentication and Security Layer "networking" (SASL) {(http://asg2.web.cmu.edu/sasl/)}. [Summary?] (2001-08-24)
Simple Authentication and Security Layer ::: (SASL) .[Summary?](2001-08-24)
Sinclair PC200 "computer" {(http://nonowt.demon.co.uk/magfold/articfol/the_miss.htm)}. [Summary?] 1998-07-28
Sinclair PC200 ::: (computer) .[Summary?]1998-07-28
software reliability See also {formal methods}, {safety-critical system}. {(ftp://ftp.sei.cmu.edu/pub/depend-sw)}. Mailing list: depend-sw@sei.cmu.edu. [Summary?]
software reliability ::: See also formal methods, safety-critical system. . Mailing list: [Summary?]
SOIF {Summary Object Interchange Format}
Statement - 1. the summary statement documenting terms, conditions, or status of an account. An example is a statement of retail credit account status. Or 2. the formal document presenting the financial condition and operating performance of an enterprise. These include the income statement, balance sheet, and statement of changes in financial position. Also included may be documents for internal use such as performance appraisals, budgets, and so on. Or 3. verbal utterance or proposition.
Strand ::: 1. AND-parallel logic programming language. Essentially flat Parlog83 with sequential-and and sequential-or eliminated.[Strand: New Concepts on Parallel Programming, Ian Foster et al, P-H 1990]. Strand88 is a commercial implementation.2. A query language, implemented on top of INGRES (an RDBMS). [Modelling Summary Data, R. Johnson, Proc ACM SIGMOD Conf 1981].
Strand 1. {AND-parallel} {logic programming} language. Essentially flat {Parlog83} with sequential-and and sequential-or eliminated. ["Strand: New Concepts on Parallel Programming", Ian Foster et al, P-H 1990]. {Strand88} is a commercial implementation. 2. A query language, implemented on top of {INGRES} (an {RDBMS}). ["Modelling Summary Data", R. Johnson, Proc ACM SIGMOD Conf 1981].
Summary Object Interchange Format "web, protocol" (SOIF) The attribute-value pair record format which {Harvest Brokers} use to exchange {Harvest} content summaries. SOIF provides a means of bracketing collections of summary objects, allowing {Harvest Brokers} to retrieve SOIF content summaries for many objects in a single, efficient compressed stream. Harvest Brokers provide support for querying SOIF data using structured attribute-value queries and many other types of queries. {(http://ust.hk/Harvest/brokers/soifhelp.html)}. (1996-09-16)
Summary Object Interchange Format ::: (World-Wide Web, protocol) (SOIF) The attribute-value pair record format which Harvest Brokers use to exchange Harvest content summaries.SOIF provides a means of bracketing collections of summary objects, allowing Harvest Brokers to retrieve SOIF content summaries for many objects in a single, efficient compressed stream. Harvest Brokers provide support for querying SOIF data using structured attribute-value queries and many other types of queries. . (1996-09-16)
Swing "programming" {Java}'s {graphical user interface} (GUI) package that provides a large collection of {widgets} (buttons, labels, lists etc.) that behave similarly on different {platforms}. Swing features "pluggable look & feel", allowing the program to look like a {Windows}, {Motif} or {Macintosh) application. It is implemented using the {Model-View-Controller} (MVC) architecture and makes extensive use of nested "containers" to control the handling of {events} such as keystrokes. {(http://java.sun.com/j2se/1.3/docs/api/javax/swing/package-summary.html)}. (2007-05-30)
SYLLABUS—A concise statement of a subject; an epitome, abstract statement or summary.
Symbolic Link "file format" (SYLK) A {Microsoft} file format for {spreadsheets}, (not to be confused with {symbolic link}). SYLK format existed in one form or another in as early as 1987, and was part of {Excel} v1.0. It is is an outgrowth of {VisiCalc} {DIF} file format. SYLK format is ascii text and represents information about both formula, value, and some formatting information, which makes it something like an {RTF} for spreadsheets. It is used as a general tabular data exchange format. {(http://netghost.narod.ru/gff/graphics/summary/micsylk.htm)}. [Reference?] (2004-04-08)
Symbolics, Inc. ::: (company) The company which produced the Lisp Machine. .[Summary?](2003-11-24)
Symbolics, Inc. "company" The company which produced the {Lisp Machine}. {The Symbolics Museum (http://SMBX.org/)}. [Summary?] (2003-11-24)
TenDRA ::: (language) .[Summary?](2003-05-13)
TenDRA "language" {TenDRA home (http://tendra.org/)}. [Summary?] (2003-05-13)
THEOSOPHY Theosophy is a summary of facts that used to be imparted in the esoteric knowledge orders. The term of theosophy came into being when the term of gnostics has changed because the quasi-gnosticians of the third century A.D. had begun falsely putting their quasi forward as being esoteric gnostics.
These are the facts that constitute theosophy. Beyond them, the views of the various theosophical authors are not theosophy.
The best summary of the facts of theosophy was made by A. E. Powell in five volumes.
The original task of the Theosophical Society was to proclaim universal brotherhood.
Mankind, however, in not yet ripe to realize the principles of tolerance, freedom of opinion and expression, The Society has split up into several sects, all disputing about what they believe to be theosophy and which facts are hypotheses or facts from the hierarchy. Their dependence on authority shows that they have not understood, just believed that they understand.
The esoteric facts that have been given out after 1920 have not been communicated through the Theosophical Society. K 6.3.16f,15,18f
Thomism ::: The philosophical school that followed in the legacy of Thomas Aquinas. The word comes from the name of its originator, whose summary work Summa Theologiae has arguably been second to only the Bible in importance to the Catholic Church.
Toxicity Profile ::: An examination, summary, and interpretation of a hazardous substance to determine levels of exposure and associated health effects. See our toxicity profiles.
vairāgya. (P. virāga; T. chags bral; C. liran/liyu/wuyu; J. rizen/riyoku/muyoku; K. iyom/iyok/muyok 離染/離欲/無欲). In Sanskrit, "dispassion [toward the world]"; an important step in the soteriological process leading to NIRVĀnA. In the ABHIDHARMAMAHĀVIBHĀsĀ, vairāgya is said to correspond to "lack of greed" (S. ALOBHA; C. wutan), one of the three wholesome faculties (trīni kusalamulāni, see KUsALAMuLA), along with "lack of anger" (S. apratigha; C. wuchen) and "nondelusion" (S. amoha; C. wuchi). Vairāgya is an essential factor in reaching the state that is uncontaminated (ANĀSRAVA) by the afflictions (KLEsA), a characteristic of the ARHAT path. Vairāgya is the tenth of the twelve links (NIDĀNA) in what is known in Pāli Buddhist literature as "supramundane dependent origination" (P. lokuttara-paticcasamuppāda; S. LOKOTTARA-PRATĪTYASAMUTPĀDA). This supramundane chain leads to liberation (P. vimutti; S. VIMUKTI), rather than continued rebirth in SAMSĀRA, which is the end result of the more common mundane chain. In this "supramundane" chain, the twelve links are (1) suffering (P. dukkha; S. DUḤKHA), (2) faith (P. saddhā; S. sRADDHĀ), (3) delight or satisfaction (P. pāmojja; S. prāmodya), (4) physical rapture or joy (P. pīti; S. PRĪTI), (5) tranquillity or repose (P. passaddhi; S. PRAsRABDHI), (6) mental ease or bliss (SUKHA), (7) concentration (SAMĀDHI), (8) knowledge and vision that accords with reality (P. yathābhutaNānadassana; S. YATHĀBHuTAJNĀNADARsANA), (9) disillusionment (P. nibbidā; S. NIRVEDA), (10) dispassion (P. virāga; S. vairāgya), (11) liberation (P. vimutti; S. VIMUKTI), and (12) knowledge of the destruction of the contaminants (P. āsavakkhāya; S. ĀSRAVAKsAYA). The *Āryasāsanaprakarana (C. Xianyang shengjiao lun), a summary exposition of the YOGĀCĀRABHuMIsĀSTRA, also mentions vairāgya in a similar list of twelve links, the difference being that the first two links are replaced by "observance of precepts" (P. kusalasīla; S. kusalasīla), and "freedom from remorse" (P. avippatisāra; S. avipratisāra).
*Vajrasekharasutra. (T. Rdo rje rtse mo; C. Jingangding jing; J. Kongochokyo; K. Kŭmgangjong kyong 金剛頂經). In Sanskrit, "Sutra on Vajra Peak"; also called the Vajrasekharatantra, the reconstructed Sanskrit title derived from the Chinese translations of the first chapter of the SARVATATHĀGATATATTVASAMGRAHA made by VAJRABODHI and AMOGHAVAJRA during the Tang dynasty. The full text of the SarvatathāgatatattvasaMgraha was not translated into Chinese until Dānapāla completed his version in 1015 CE. In addition to these translations, a number of associated ritual manuals and commentaries containing the title "Vajrasekhara" are included in the Chinese Buddhist canon. The Vajrasekhara refers to a composite text of eighteen individual scriptures in a hundred thousand stanzas said to have been lost before it reached China. Based in part on a summary of the individual sutras and tantras comprising the text that Amoghavajra composed, some scholars have speculated that the complete Vajrasekhara, in whatever form it originally took, represented the first esoteric Buddhist canon, beginning with the SarvatathāgatatattvasaMgraha and including the GUHYASAMĀJATANTRA, among other works. Other scholars have questioned the claim that the text ever existed at all. The Vajrasekhara is one of two (or three) central texts in the esoteric tradition (MIKKYo) of Japan. In Tibet, the title Vajrasekaratantra (Rgyud rdo rje rtse mo) is the name of an explanatory yoga tantra connected to the SarvatathāgatatattvasaMgraha, which is used as a major source in Tibetan delineations of the tantric vows.
vinayapitaka. (T. 'dul ba'i sde snod; C. lüzang; J. ritsuzo; K. yulchang 律藏). In Sanskrit and Pāli, "basket of discipline" or the "collection of discipline"; one of the three "baskets" (TRIPItAKA), or divisions of Buddhist scripture, together with the SuTRAPItAKA and the ABHIDHARMAPItAKA. Although typically presumed to include just the rules and regulations of monastic conduct, the vinayapitaka is actually one of the richest sources for understanding Buddhist practice and institutions in India. It is said that the Buddha instituted a new rule only after the commission of some form of misconduct that he sought to prevent in the future, so the vinayas are careful to recount in great detail the circumstances leading up to the Buddha's promulgation of the rule. The vinayapitaka is therefore composed largely of narratives, some of considerable length; one of the earliest biographies of the Buddha appears in the vinaya of the MuLASARVĀSTIVĀDA school (see MuLASARVĀSTIVĀDA VINAYA). According to tradition, the redaction of the vinayapitaka occurred at the first Buddhist council (SAMGĪTI; see COUNCIL, FIRST), shortly after the Buddha's death, when a group of ARHATs assembled to recite the Buddha's teachings. There, the monk UPĀLI, considered an expert in the monastic code, was called upon to recite the vinaya. However, assuming that such a recitation occurred, disputes soon arose over what was allowable conduct according to the rules and regulations included in the vinayapitaka. At the time of his death, the Buddha told ĀNANDA that, after his death, the minor rules could be disregarded. At the first council, he was asked what those minor rules were, and Ānanda admitted that he had failed to ask. All rules were therefore retained, and his failure to ask was one of his errors requiring a confession of wrongdoing. The eventual division into the traditional eighteen MAINSTREAM BUDDHIST SCHOOLS often centered on questions of vinaya practice and conduct. There is, therefore, no single vinayapitaka, but a number of vinayapitakas, with the precise content determined by the specific Indian school. To give one example, the Pāli vinayapitaka, which was perhaps redacted around the first century CE, is composed of the following three major divisions: (1) SUTTAVIBHAnGA (S. sutravibhanga; cf. VINAYAVIBHAnGA), which includes the pātimokkha (S. PRĀTIMOKsA) code with explanations and commentary, including the mahāvibhanga with the rules for monks and the bhikkhunīvibhanga with the rules for nuns; (2) KHANDHAKA (S. skandhaka; cf. VINAYAVASTU), which is subdivided between the MAHĀVAGGA, which includes chapters on such topics as the procedure for the ordination of monks, the fortnightly observances (P. uposatha; S. UPOsADHA), the rains retreat, the use of clothing, food, medicine, and so forth, and the CulAVAGGA, which includes a variety of judicial rules, procedures for the ordination of nuns, and accounts of the first and second Buddhist councils; and (3) PARIVĀRA, an appendix that provides a summary and classification of the rules of monastic conduct. ¶ Numerous vinaya texts were translated into Chinese, including complete (or near-complete) vinayapitakas associated with five of the mainstream schools of Indian Buddhism. In the order of their translation dates, these five are (1) "Ten-Recitations Vinaya" (C. Shisong lü; C. *Dasabhānavāravinaya; *Dasādhyāyavinaya) of the SARVĀSTIVĀDA school, perhaps composed sometime between the first and third centuries CE and translated into Chinese between 404 and 409 CE; (2) DHARMAGUPTAKA vinaya, the renowned "Four-Part Vinaya" (SIFEN LÜ), translated between 410 and 412 CE, which becomes the definitive recension of the vinaya in the East Asian traditions and the focus of scholarship in the different East Asian vinaya schools (see NANSHAN LÜ ZONG, DONGTA LÜ ZONG, RISSHu); (3) MAHĀSĀMGHIKA vinaya (Mohesengji lü), composed between 100 and 200 CE and translated between 416 and 418; (4) MAHĪMsĀSAKA vinaya, or the "Five-Part Vinaya" (Wufen lü), perhaps composed in the first century BCE and translated between 422 and 423; and (5) the MuLASARVĀSTIVĀDA vinaya, perhaps composed in the fourth or fifth century CE and translated into Chinese between 703 and 713. (The complete Tibetan translation of this vinaya becomes definitive for Tibetan Buddhism). ¶ It is important to note that the texts contained in the vinayapitaka of any school have served as just one source of the monastic code. In China, no complete recension of any Indian vinaya was translated until the beginning of the fifth century. (Indeed, none of the surviving recensions of the vinayas of any Buddhist school can be dated prior to the fifth century CE.) When the Indian vinayas were translated into Chinese, for example, their regulations were viewed as being so closely tied to the customs and climate of India that they were sometimes found either incomprehensible or irrelevant to the Chinese. This led to the composition of indigenous Chinese monastic codes, called guishi ("regulations") or QINGGUI ("rules of purity"), which promulgated rules of conduct for monks and nuns that accorded more closely with the realities of life in East Asian monasteries. In Tibet, the VINAYASuTRA by GUnAPRABHA, a medieval Indian summary of the much larger Mulasarvāstivāda vinaya, was the primary source for the monastic code, but each monastery also had its own regulations (BCA' YIG) that governed life there. See also PRĀTIMOKsASuTRA.
Vinayasutra. (T. 'Dul ba'i mdo). In Sanskrit, "Discourse on Discipline"; a work on the monastic code by the Indian master GUnAPRABHA, who is dated between the fifth and seventh century CE. Despite its title, the work is not a SuTRA (in the sense of a discourse ascribed to the Buddha), but instead is an authored work composed of individual aphoristic statements (sutras). The text offers a summary or condensation of the massive MuLASARVĀSTIVĀDA VINAYA. At approximately one quarter the length of this massive vinaya collection, Gunaprabha's abridgment seems to have functioned as a kind of primer on the monastic code, omitting lengthy passages of scripture and providing the code of conduct to which monks were expected to subscribe. In this sense, the text is an important work for determining what monastic practice may actually have been like in medieval India. The Vinayasutra became the most important vinaya text for Tibetan Buddhism, being studied in all of the major sects. In the DGE LUGS, it is one of the five books (GZHUNG LNGA) that served as the basis of the monastic curriculum. The detailed commentaries on the Vinayasutra by the Pāla dynasty writer Dharmamitra (early ninth century) and the BKA' GDAM PA master Tsho sna ba Shes rab bzang po's (b. thirteenth century) were widely studied.
Watts, Alan. (1915-1973). A widely read British Buddhist writer. Born in Kent, Watts was inspired to study Buddhism after reading such works as W. E. Holmes' The Creed of the Buddha. At the age of fifteen, he declared himself a Buddhist and wrote to the Buddhist Lodge of the Theosophical Society in London, becoming a student and protégé of the head of the Lodge (later the Buddhist Society), CHRISTMAS HUMPHREYS. At the age of nineteen, Watts wrote his first book, The Spirit of Zen, largely a summary of the writings of DAISETZ TEITARO SUZUKI. Shortly thereafter, he assumed the editorship of the journal Buddhism in England (later to become The Middle Way). In 1938, he married the American Eleanor Everett, the daughter of Ruth Fuller Everett (later, RUTH FULLER SASAKI). They immigrated to the United States during World War II (Watts, a pacifist, did not serve) and lived in New York, where Watts studied briefly with Shigetsu Sasaki, a Japanese artist and Zen practitioner known as Sokei-an. Watts gave seminars in New York and published a book entitled The Meaning of Happiness. Shortly after his wife had a vision of Christ, Watts decided to become a priest and entered Seabury-Western Theological Seminary near Chicago. He became an Episcopal priest and served for five years as chaplain at Northwestern University, ultimately resigning from the priesthood shortly after his wife had their marriage annulled. He later worked for six years at the newly founded American Academy of Asian Studies in San Francisco. He published The Way of Zen in 1957, followed by Nature, Man, and Woman in 1958, and Psychotherapy East and West in 1961. He supported himself as a popular author and speaker and played a leading role in popularizing Buddhism and Zen until his death in 1973.
William Hamilton "person" A mathematician who posed {Hamilton's problem}. {Biography (http://gregory.dcs.st-and.ac.uk/~history/ShortBiogs/H.html
William Hamilton ::: (person) A mathematician who posed Hamilton's problem. .[Summary?] (1995-11-02)
Windows XP ::: (operating system) Microsoft's version of the Windows operating system that finally, in 2001[?], merged the Windows 95} - Windows ME strain with the Windows NT - Windows 2000 one. .[Summary?](2002-06-10)
Wireless Application Protocol "protocol, standard" (WAP) An open international {standard} for applications that use {wireless} communication, e.g. {Internet} access from a mobile phone. The official body developing WAP is the {WAP Forum}. {(http://wapforum.org/)}. {Technical data (http://wapforum.org/what/technical.htm)}. [More detailed summary?] (2000-02-10)
Wireless Application Protocol ::: (protocol, standard) (WAP) An open international standard for applications that use wireless communication, e.g. Internet access from a mobile phone.The official body developing WAP is the WAP Forum. . .[More detailed summary?](2000-02-10)
XEROX Corporation ::: (company) .See also XEROX PARC, XEROX Network Services.[Summary?](2001-03-03)
yearbook ::: n. --> A book published yearly; any annual report or summary of the statistics or facts of a year, designed to be used as a reference book; as, the Congregational Yearbook.
A book containing annual reports of cases adjudged in the courts of England.
ye dharmā. In Sanskrit, lit. "those phenomena..."; the opening words of perhaps the most famous synopsis of the teachings of Buddhism; the full declaration in Sanskrit is "ye dharmā hetuprabhavā hetuM tesāM tathāgato hy avadat tesāM ca yo nirodha, evaM vādī mahāsramanaḥ": "Of those phenomena produced through causes, the TATHĀGATA has proclaimed their causes (HETU) and also their cessation (NIRODHA). Thus has spoken the great renunciant (sRAMAnA)." This statement plays a central role in the story of sĀRIPUTRA's conversion. sāriputra, who was a disciple of the agnostic teacher SANJAYA VAIRĀtĪPUTRA, encountered one of the Buddha's five original disciples (PANCAVARGIKA), AsVAJIT. Noticing Asvajit's serene countenance, sāriputra asked him who his teacher might be, to which Asvajit replied that his teacher was the Buddha. When sāriputra asked what it was that the Buddha taught, Asvajit demurred, explaining that he had only recently renounced the life of a householder and was unable to present the teaching in full. sāriputra asked Asvajit to give him the gist of the Buddha's teaching. Asvajit replied with this famous ye dharmā line. Immediately upon hearing these words, sāriputra is said to have gained the rank of stream-enterer (SROTAĀPANNA), the first stage of sanctity (ĀRYAMĀRGA). He then asked the whereabouts of the Buddha and was ordained, going on to become the disciple most renowned for his wisdom. Asvajit's précis points to the central importance of causality in the Buddha's teachings and provides a kind of summary of the FOUR NOBLE TRUTHS. The Buddha has identified the causes (such as KARMAN and KLEsA) of those things that have causes (such as suffering, S. DUḤKHA), and he has also identified their cessation in the experience of NIRVĀnA. What may therefore have begun as a simple statement to mollify an eager questioner eventually became a slogan and ultimately a MANTRA, the very recitation of which was said to produce apotropaic powers. Like a mantra, the words of the ye dharmā slogan were often transcribed phonetically, rather than translated, into various languages across Asia. These words were also often written on strips of paper and enshrined in STuPAs; they thus became a dharmaverse relic (sARĪRA), serving as a substitute for a bodily relic of the Buddha.
KEYS (10k)
15 Sri Aurobindo
1 Ken Wilber
1 Eliphas Levi
1 Jorge Luis Borges
NEW FULL DB (2.4M)
22 Anonymous
16 Sri Aurobindo
16 Douglas Adams
8 Cal Newport
7 Daniel Kahneman
5 Steven Erikson
5 Peter Watts
5 Max Tegmark
4 Herman Melville
4 Chris Voss
3 Steve McConnell
3 Jorge Luis Borges
3 Friedrich Nietzsche
3 Brian Godawa
3 Bob Woodward
3 Alexandre Dumas
2 Will Durant
2 Stephen Kotkin
2 Stephenie Meyer
2 Pope Francis
1:The Mind creates the chain and not the body. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #KEYS
2:All grief is born of the shrinking of the ego from the contacts of existence. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #KEYS
3:Renunciation is to go to the extreme, but also enjoyment is to be equally integral. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #KEYS
4:Mental knowledge is not true knowledge; true knowledge is that which is based on the true sight. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #KEYS
5:In us the secret Spirit can indite
A page and summary of the Infinite, ~ Sri Aurobindo, Collected Poems, The Hill-top Temple,#KEYS
6:Action has to be complete and ungrudging, but also freedom of the soul from its works must be absolute. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #KEYS
7:The manifestation of the Lord in life and works is the law of our being and the object of our world-existence. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #KEYS
8:The bondage does not consist in the physical act of becoming, but in the persistence of the ignorant sense of the separate ego. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #KEYS
9:The enjoyment of the infinite delight of existence free from ego, founded on oneness of all in the Lord, is what is meant by the enjoyment of Immortality ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #KEYS
10:The renunciation intended is an absolute renunciation of the principle of desire founded on the principle of egoism and not a renunciation of world-existence. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #KEYS
11:Unity utter and absolute is the goal, but this absoluteness has to be brought to its highest term by including in it the whole infinite multiplicity of things. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #KEYS
12:Writing long books is a laborious and impoverishing act of foolishness: expanding in five hundred pages an idea that could be perfectly explained in a few minutes. A better procedure is to pretend that those books already exist and to offer a summary, a commentary.
~ Jorge Luis Borges, The Garden Of Forking Paths?,#KEYS
13: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
14:In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,#KEYS
15:Something happened to you before you were born, and this is what it was:
STAGE ONE: THE CHIKHAI
The events of the 49-day Bardo period are divided into three major stages, the Chikhai, the Chonyid, and the Sidpa (in that order). Immediately following physical death, the soul enters the Chikhai, which is simply the state of the immaculate and luminous Dharmakaya, the ultimate Consciousness, the BrahmanAtman. This ultimate state is given, as a gift, to all individuals: they are plunged straight into ultimate reality and exist as the ultimate Dharmakaya. "At this moment," says the Bardo Thotrol, "the first glimpsing of the Bardo of the Clear Light of Reality, which is the Infallible Mind of the Dharmakaya, is experienced by all sentient beings.''110 Or, to put it a different way, the Thotrol tells us that "Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light-Buddha Amitabha. Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood ... is to keep thyself in the Divine Mind."110 In short, immediately following physical death, the soul is absorbed in and as the ultimate-causal body (if we may treat them together).
Interspersed with this brief summary of the Bardo Thotrol, I will add my commentaries on involution and on the nature of the Atman project in involution. And we begin by noting that at the start of the Bardo experience, the soul is elevated to the utter heights of Being, to the ultimate state of Oneness-that is, he starts his Bardo career at the top. But, at the top is usually not where he remains, and the Thotrol tells us why. In Evans-Wentz's words, "In the realm of the Clear Light [the highest Chikhai stage] the mentality of a person . . . momentarily enjoys a condition of balance, of perfect equilibrium, and of [ultimate] oneness. Owing to unfamiliarity with such a state, which is an ecstatic state of non-ego, of [causal] consciousness, the . . . average human being lacks the power to function in it; karmic propensities becloud the consciousness-principle with thoughts of personality, of individualized being, of dualism, and, losing equilibrium, the consciousness-principle falls away from the Clear Light."
The soul falls away from the ultimate Oneness because "karmic propensities cloud consciousness"-"karmic propensities'' means seeking, grasping, desiring; means, in fact, Eros. And as this Erosseeking develops, the state of perfect Oneness starts to "break down" (illusorily). Or, from a different angle, because the individual cannot stand the intensity of pure Oneness ("owing to unfamiliarity with such a state"), he contracts away from it, tries to ''dilute it," tries to extricate himself from Perfect Intensity in Atman. Contracting in the face of infinity, he turns instead to forms of seeking, desire, karma, and grasping, trying to "search out" a state of equilibrium. Contraction and Eros-these karmic propensities couple and conspire to drive the soul away from pure consciousness and downwards into multiplicity, into less intense and less real states of being. ~ Ken Wilber, The Atman Project,#KEYS
16:The principle of Yoga is the turning of one or of all powers of our human existence into a means of reaching the divine Being. In an ordinary Yoga one main power of being or one group of its powers is made the means, vehicle, path. In a synthetic Yoga all powers will be combined and included in the transmuting instrumentation.
In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,-for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,-rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness.
In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a Goddirected seeking its means for the greatest knowledge and the greatest vision of all, God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit.
~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,#KEYS
17:The recurring beat that moments God in Time.
Only was missing the sole timeless Word
That carries eternity in its lonely sound,
The Idea self-luminous key to all ideas,
The integer of the Spirit's perfect sum
That equates the unequal All to the equal One,
The single sign interpreting every sign,
The absolute index to the Absolute.
There walled apart by its own innerness
In a mystical barrage of dynamic light
He saw a lone immense high-curved world-pile
Erect like a mountain-chariot of the Gods
Motionless under an inscrutable sky.
As if from Matter's plinth and viewless base
To a top as viewless, a carved sea of worlds
Climbing with foam-maned waves to the Supreme
Ascended towards breadths immeasurable;
It hoped to soar into the Ineffable's reign:
A hundred levels raised it to the Unknown.
So it towered up to heights intangible
And disappeared in the hushed conscious Vast
As climbs a storeyed temple-tower to heaven
Built by the aspiring soul of man to live
Near to his dream of the Invisible.
Infinity calls to it as it dreams and climbs;
Its spire touches the apex of the world;
Mounting into great voiceless stillnesses
It marries the earth to screened eternities.
Amid the many systems of the One
Made by an interpreting creative joy
Alone it points us to our journey back
Out of our long self-loss in Nature's deeps;
Planted on earth it holds in it all realms:
It is a brief compendium of the Vast.
This was the single stair to being's goal.
A summary of the stages of the spirit,
Its copy of the cosmic hierarchies
Refashioned in our secret air of self
A subtle pattern of the universe.
It is within, below, without, above.
Acting upon this visible Nature's scheme
It wakens our earth-matter's heavy doze
To think and feel and to react to joy;
It models in us our diviner parts,
Lifts mortal mind into a greater air,
Makes yearn this life of flesh to intangible aims,
Links the body's death with immortality's call:
Out of the swoon of the Inconscience
It labours towards a superconscient Light.
If earth were all and this were not in her,
Thought could not be nor life-delight's response:
Only material forms could then be her guests
Driven by an inanimate world-force.
Earth by this golden superfluity
Bore thinking man and more than man shall bear;
This higher scheme of being is our cause
And holds the key to our ascending fate;
It calls out of our dense mortality
The conscious spirit nursed in Matter's house.
The living symbol of these conscious planes,
Its influences and godheads of the unseen,
Its unthought logic of Reality's acts
Arisen from the unspoken truth in things,
Have fixed our inner life's slow-scaled degrees.
Its steps are paces of the soul's return
From the deep adventure of material birth,
A ladder of delivering ascent
And rungs that Nature climbs to deity.
Once in the vigil of a deathless gaze
These grades had marked her giant downward plunge,
The wide and prone leap of a godhead's fall.
Our life is a holocaust of the Supreme.
The great World-Mother by her sacrifice
Has made her soul the body of our state;
Accepting sorrow and unconsciousness
Divinity's lapse from its own splendours wove
The many-patterned ground of all we are.
An idol of self is our mortality.
Our earth is a fragment and a residue;
Her power is packed with the stuff of greater worlds
And steeped in their colour-lustres dimmed by her drowse;
An atavism of higher births is hers,
Her sleep is stirred by their buried memories
Recalling the lost spheres from which they fell.
Unsatisfied forces in her bosom move;
They are partners of her greater growing fate
And her return to immortality;
They consent to share her doom of birth and death;
They kindle partial gleams of the All and drive
Her blind laborious spirit to compose
A meagre image of the mighty Whole.
The calm and luminous Intimacy within
~ Sri Aurobindo, Savitri, The World-Stair,#KEYS
18:summary of the entire process of psychic awakening :::
You have asked what is the discipline to be followed in order to convert the mental seeking into a living spiritual experience. The first necessity is the practice of concentration of your consciousness within yourself. The ordinary human mind has an activity on the surface which veils the real Self. But there is another, a hidden consciousness within behind the surface one in which we can become aware of the real Self and of a larger deeper truth of nature, can realise the Self and liberate and transform the nature. To quiet the surface mind and begin to live within is the object of this concentration. Of this true consciousness other then the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it an d all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other way.
That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward to all that is above mind. After a time one feels the consciousness rising upward and it the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it behind to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head is only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental consciousness is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the more desirable.
The other side of the discipline is with regard to the activities of the nature, of the mind, of the life-self or vital, of the physical being. Here the principle is to accord the nature with the inner realisation so that one may not be divided into two discordant parts. There are here several disciplines or processes possible. One is to offer all the activities to the Divine and call for the inner guidance and the taking up of one's nature by a Higher Power. If there is the inward soul-opening, if the psychic being comes forward, then there is no great difficulty - there comes with it a psychic discrimination, a constant intimation, finally a governance which discloses and quietly and patiently removes all imperfections, bring the right mental and vital movements and reshapes the physical consciousness also. Another method is to stand back detached from the movements of the mind, life, physical being, to regard their activities as only a habitual formation of general Nature in the individual imposed on us by past workings, not as any part of our real being; in proportion as one succeeds in this, becomes detached, sees mind and its activities as not oneself, life and its activities as not oneself, the body and its activities as not oneself, one becomes aware of an inner Being within us - inner mental, inner vital, inner physical - silent, calm, unbound, unattached which reflects the true Self above and can be its direct representative; from this inner silent Being proceeds a rejection of all that is to be rejected, an acceptance only of what can be kept and transformed, an inmost Will to perfection or a call to the Divine Power to do at each step what is necessary for the change of the Nature. It can also open mind, life and body to the inmost psychic entity and its guiding influence or its direct guidance. In most cases these two methods emerge and work together and finally fuse into one. But one can being with either, the one that one feels most natural and easy to follow.
Finally, in all difficulties where personal effort is hampered, the help of the Teacher can intervene and bring above what is needed for the realisation or for the immediate step that is necessary.
~ Sri Aurobindo, Letters On Yoga - II, 6, {871},#KEYS
*** WISDOM TROVE ***
1:Egotism is the source and summary of all faults and miseries. ~ thomas-carlyle, @wisdomtrove 2:To summarize the summary of the summary: people are a problem. ~ douglas-adams, @wisdomtrove 3:Summary riposte To the dreary wail There's no knowing what Love is all about. Poets know a lot. ~ robert-frost, @wisdomtrove 4:Only our concept of time makes it possible for us to speak of the Day of Judgment by that name in reality it is a summary court in perpetual session. ~ franz-kafka, @wisdomtrove 5:Writing long books is a laborious and impoverishing act of foolishness: expanding in five hundred pages an idea that could be perfectly explained in a few minutes. A better procedure is to pretend that those books already exist and to offer a summary, a commentary. ~ jorge-luis-borges, @wisdomtrove 6:I have simplified my politics into an utter detestation of all existing governments; and, as it is the shortest and most agreeable and summary feeling imaginable, the first moment of an universal republic would convert me into an advocate for single and uncontradicted despotism. The fact is, riches are power, and poverty is slavery all over the earth, and one sort of establishment is no better, nor worse, for a people than another. ~ lord-byron, @wisdomtrove 7:In the light of her son's comment she reconsidered the scene at the mosque, to see whose impression was correct. Yes it could be worked into quite an unpleasant scene. The doctor had begun by bullying her, had said Mrs Callendar was nice, and then - finding the ground safe - had changed; he had alternately whined over his grievances and patronized her, had run a dozen ways in a single sentence, had been unreliable, inquisitive, vain. Yes, it was all true, but how false as a summary of the man; the essential life of him had been slain. ~ e-m-forster, @wisdomtrove *** NEWFULLDB 2.4M ***
1:Summary of Rule #2 Rule ~ Cal Newport, #NFDB
2:THE AUTOTELIC SELF: A SUMMARY ~ Mihaly Csikszentmihalyi, #NFDB
3:The small-minded has no time to read summary. ~ Toba Beta, #NFDB
4:Perception and worldview are one's summary of life. ~ Asa Don Brown, #NFDB
5:I think that's a fair and judicious summary of events. ~ Neil Gaiman, #NFDB
6:Summary of Spoils of Olympus I: By the Sword We ~ Christian Kachel, #NFDB
7:Egotism is the source and summary of all faults and miseries. ~ Thomas Carlyle, #NFDB
8:literature is an instrument of a culture, not a summary of it. ~ Cynthia Ozick, #NFDB
9:To summarize the summary of the summary: people are a problem. ~ Douglas Adams, #NFDB
10:A summary of every Jewish holiday: They tried to kill us, we won, let's eat! ~ Alan King, #NFDB
11:A central argument is never a summary. It is more like a generator. ~ Nassim Nicholas Taleb, #NFDB
12:The short summary is, babies and children are basically tripping all the time. ~ Michael Pollan, #NFDB
13:Perhaps the best test of a man's intelligence is his capacity for making a summary. ~ Lytton Strachey, #NFDB
14:The Mind creates the chain and not the body. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #NFDB
15:ANACEPHALÆOSIS (ANACEPHALÆO'SIS) n.s.[ or summary of the principal heads of a discourse.Dict. ~ Samuel Johnson, #NFDB
16:If it has a staple in it it doesn't get read. Never walk into a presentation without a one-page summary. ~ Bill Jensen, #NFDB
17:I'd rather be hated for who I am than loved for who I am not'
Could be a summary of my book, 'Guilt Trip ~ Kurt Cobain,#NFDB
18:In us the secret Spirit can indite
A page and summary of the Infinite, ~ Sri Aurobindo, Collected Poems, The Hill-top Temple,#NFDB
19:The God who gave us life, gave us liberty at the same time. ~ Thomas Jefferson, Summary View of the Rights of British America (1774), #NFDB
20:All grief is born of the shrinking of the ego from the contacts of existence. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #NFDB
21:Man simply invented God in order not to kill himself. That is the summary of universal history down to this moment. ~ Fyodor Dostoyevsky, #NFDB
22:Photographing attractive people who were doing attractive things in attractive places. (Summary of his photographic career) ~ Slim Aarons, #NFDB
23:The Sun Stone, the famous Aztec calendar, is unquestionably a perfect summary of science, philosophy, art and religion. ~ Samael Aun Weor, #NFDB
24:SECTION II: SUMMARY Summarize and write out in just a couple of sentences the known facts that have led up to the negotiation. ~ Chris Voss, #NFDB
25:The IPCC summary for policymakers is used to scare politicians and goad the public into action. The UN is all about politics. ~ Marc Morano, #NFDB
26:Good prose almost always requires both showing and telling, scenes and summary, the two basic components of creative prose. ~ Laurie Alberts, #NFDB
27:Renunciation is to go to the extreme, but also enjoyment is to be equally integral. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #NFDB
28:Once every five hundred years or so, a summary statement about poetry comes along that we can't imagine ourselves living without ~ A R Ammons, #NFDB
29:Fate has to do with events in history that are the summary and unintended results of innumerable decisions of innumerable men. ~ C Wright Mills, #NFDB
30:To summarize the summary: anyone who is capable of getting themselves made President should on no account be allowed to do the job. ~ Douglas Adams, #NFDB
31:I may just release all the interviews as Part Two and then write a larger summary later on. That way we do not suffer further delays. ~ David Wilcock, #NFDB
32:Mental knowledge is not true knowledge; true knowledge is that which is based on the true sight. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #NFDB
33:The South creates the civilizations, the North conquers them, ruins them, borrows from them, spreads them: this is one summary of history. ~ Will Durant, #NFDB
34:It is a fair summary of history to say that the safeguards of liberty have been forged in controversies involving not very nice people. ~ Felix Frankfurter, #NFDB
35:SUMMARY CHART OF THE AMEN CLINICS 6 TYPES OF ADDICTS TYPE 1. Compulsive Addicts SYMPTOMS Overfocused, worrying, trouble letting go of hurts ~ Daniel G Amen, #NFDB
36:The firebird drops a feather, was his summary, and if you're fool enough to pick it up and chase the bird itself, you're in for trouble. ~ Susanna Kearsley, #NFDB
37:The devil could have roared at Sing and got nothing for his trouble but a newspaper in the face and a summary of the morning stock exchange. ~ Natasha Pulley, #NFDB
38:Blood City III: The Massacre. I'd read the summary of it online, and frankly, it sounded like the directors had just decided to film my life. ~ James Patterson, #NFDB
39:Action has to be complete and ungrudging, but also freedom of the soul from its works must be absolute. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #NFDB
40:J4-16891: FB multi factor authentication - Link MYSN Author: faiz Summary: Verify that user is able to connect to FB using multi factor authentication ~ Anonymous, #NFDB
41:Only our concept of time makes it possible for us to speak of the Day of Judgment by that name in reality it is a summary court in perpetual session. ~ Franz Kafka, #NFDB
42:Here's a summary for the time or attention challenged: Never surrender freedom for laws that can't affect criminals; they disobey laws for a living. ~ Wayne LaPierre, #NFDB
43:There can be no summary and dramatic end to a marriage - only a slow and painful unravelling of a tangled skein of threads too stubborn to be broken. ~ Wallis Simpson, #NFDB
44:The manifestation of the Lord in life and works is the law of our being and the object of our world-existence. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #NFDB
45:A novel is not a summary of its plot but a collection of instances, of luminous specific details that take us in the direction of the unsaid and unseen. ~ Charles Baxter, #NFDB
46:We all now tell stories by cutting from one dramatic scene to the next, whereas Victorian novelists felt free to write long passages of undramatic summary. ~ Ken Follett, #NFDB
47:[John] Calvin's Institutes is often called a summary of Christian piety. You can't say that about many modern works of theology. You can say it of Calvin. ~ Oliver D Crisp, #NFDB
48:Author: faiz Summary: Verify that user is able to connect to FB using multi factor authentication from MYSN Steps: Step#1. Go to MYSN > FB login page Step#2. ~ Anonymous, #NFDB
49:You have been the summary of my entire existence; my biggest weakness, my greatest strength. The weathers of my life start and end with you. You complete me. ~ Sapan Saxena, #NFDB
50:A priest's life is spent between question and answer-- or between a question and the attempt to answer it. The question is the summary of the spiritual life. ~ Naguib Mahfouz, #NFDB
51:Men trust rather to their eyes than to their ears; the effect of precepts is therefore slow and tedious, whilst that of examples is summary and effectual. ~ Seneca the Younger, #NFDB
52:Fire is a speed reader, which is why the ignorant burn books: fire races through pages, takes care of all the knowledge, and never bores you with a summary. ~ Elizabeth McCracken, #NFDB
53:In summary, all great work is the fruit of patience and perseverance, combined with tenacious concentration on a subject over a period of months or years. ~ Santiago Ramon y Cajal, #NFDB
54:That’s a succinct summary of humankind, I’d say. Who needs tomes and volumes of history? Children are dying. The injustices of the world hide in those three words. ~ Steven Erikson, #NFDB
55:The bondage does not consist in the physical act of becoming, but in the persistence of the ignorant sense of the separate ego. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #NFDB
56:With a knock, a slim army lieutenant came in, introduced himself as James Benford, and handed Groves a briefing summary folder. “You have to approve these, sir.” Karl ~ Gregory Benford, #NFDB
57:I've read your summary."
"And?"
"It's not incompetent."
Be still, my heart, so I don't faint from such faint phrase. "Did you expect it to be written in crayon? ~ Ilona Andrews,#NFDB
58:We can’t reduce the contents of a novel to a summary of the plot, nor whittle down philosophical insight to a sound bite without something profound being lost along the way. ~ Anonymous, #NFDB
59:Even in 1922, on Everest, the expedition leader, General Charles Bruce, in a confidential summary, described Mallory as ‘a great dear but forgets his boots on all occasions. ~ Conrad Anker, #NFDB
60:I found out that with one hundred and fifty well-chosen books a man possesses, if not a complete summary of all human knowledge, at least all that a man need really know. ~ Alexandre Dumas, #NFDB
61:In summary, never return null in place of an empty array or collection. It makes your API more difficult to use and more prone to error, and it has no performance advantages. ~ Joshua Bloch, #NFDB
62:It is impossible, in my mind, to distinguish between the refusal to receive a petition, or its summary rejection by some general order, and the denial of the right of petition. ~ Caleb Cushing, #NFDB
63:Summary
Every love's the love before
In a duller dress.
That's the measure of my loreHere's my bitterness:
Would I knew a little more,
Or very much less!
~ Dorothy Parker,#NFDB
64:At the end of the day, in brief summary: inerrancy is interested in the truthfulness of Scripture and it is a powerful way forcing people to think about that reliability that is God-given. ~ D A Carson, #NFDB
65:The service is short. Which is both a mercy and a timely reminder of how seventy years on this planet can be condensed into ten minutes of summary and a few unnecessary wafflings about God. ~ C J Tudor, #NFDB
66:Summarize key ideas, insights, and memorable passages in your journal. You can build your own brief summary of your favorite books so you can revisit the key content any time in just minutes. ~ Hal Elrod, #NFDB
67:I wanted to do a summary of my life and career. There’s been so many different looks, and so many types of songs that have become iconic, so it was just kind of fun to look back on everything ~ Shania Twain, #NFDB
68:Normally I work out a general summary of what I mean to do, then start writing, and the details can be different from my anticipation. So there is considerable flow, but always within channels. ~ Piers Anthony, #NFDB
69:That smile, Acharya knew, was the summary of all men who stay out of fierce enchanting battles because they want to build their place in the world through the deceptions of good public relations. ~ Manu Joseph, #NFDB
70:There were at least 6,185 summary executions in the Red Terror of 1918—in two months. There had been 6,321 death sentences by Russian courts between 1825 and 1917, not all of them carried out. ~ Stephen Kotkin, #NFDB
71:In a letter to Francesco Vettori of 18 March 1513, Niccolò gives us a vivid summary of his youth: ‘I was born in poverty, and at an early age learned how to script rather than to thrive.’ 1 ~ Niccol Machiavelli, #NFDB
72:The enjoyment of the infinite delight of existence free from ego, founded on oneness of all in the Lord, is what is meant by the enjoyment of Immortality ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #NFDB
73:I cringed at her entirely accurate summary of the kiss. "Look, it‘s not a big deal. I think it was curiosity more than anything."
"Curiosity? Like you were wondering what his tonsils tasted like? ~ Jaye Wells,#NFDB
74:In summary, when measuring performance, it’s worth using percentiles rather than averages. The main advantage of the mean is that it’s easy to calculate, but percentiles are much more meaningful. ~ Martin Kleppmann, #NFDB
75:Children are dying." Lull nodded. "That's a succinct summary of humankind, I'd say. Who needs tomes and volumes of history? Children are dying. The injustices of the world hide in those three words. ~ Steven Erikson, #NFDB
76:The renunciation intended is an absolute renunciation of the principle of desire founded on the principle of egoism and not a renunciation of world-existence. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #NFDB
77:Unity utter and absolute is the goal, but this absoluteness has to be brought to its highest term by including in it the whole infinite multiplicity of things. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #NFDB
78:want each group to write down every change they’re planning, one change per index card. I want three pieces of information: who is planning the change, the system being changed, and a one-sentence summary. ~ Gene Kim, #NFDB
79:Children are dying."
Lull nodded. "That's a succinct summary of humankind, I'd say. Who needs tomes and volumes of history? Children are dying. The injustices of the world hide in those three words. ~ Steven Erikson,#NFDB
80:That’s a succinct summary of humankind, I’d say. Who needs tomes and volumes of history? Children are dying. The injustices of the world hide in those three words. Quote me, Duiker, and your work’s done. ~ Steven Erikson, #NFDB
81:Were I asked to focus the New Testament message in three words, my proposal would be ADOPTION THROUGH PROPITIATION, and I do not expect ever to meet a richer or more pregnant summary of the gospel than that. ~ J I Packer, #NFDB
82:In summary, I am 110 percent Anomaly, plus maybe 33 percent Independent Spirit, and 7 percent Free-Thinking Genius. My sum total is 150 percent, but as a living, breathing Anomaly, this is to be expected. Boom. ~ Anonymous, #NFDB
83:Any honest metaphorical summary of the current state of explaining the cosmos as a whole is . . . a swamp. And this particular Everglade is one where the alligators of common sense must be evaded at every turn. ~ Robert Lanza, #NFDB
84:informative to investors than GAAP earnings, even in settings that previously generated inconclusive results. Although investors exhibit a preference for non-GAAP earnings as a summary measure of firm performance, ~ Anonymous, #NFDB
85:I also need an updated summary paper on Venus. The latest. And I don’t have time to get another PhD to read it, so if it’s not in clear, concise language, fire the sonofabitch and get someone who knows how to write. ~ Anonymous, #NFDB
86:SUBJECT: FALSE PREDICTIONS RE: STUMBLER Classified by DCM Frank Ingersoll for reasons 1.4 (c) and (d). ¶1. (C) Summary and Key points: This is an analysis of the May 2009 draft proposal, AE/STUMBLER. Based on present ~ Anonymous, #NFDB
87:That the Soviet regime was almost as unforgiving towards its own soldiers as towards the enemy is demonstrated by the total figure of 13,500 executions, both summary and judicial, during the battle of Stalingrad. ~ Antony Beevor, #NFDB
88:But consider whether you may not get more help from the customary method[1] than from that which is now commonly called a "breviary," though in the good old days, when real Latin was spoken, it was called a "summary."[2] ~ Seneca, #NFDB
89:summarize the SSTA evolution in the absence of equatorial WWEs, followed by a summary of the local and remote SSTA evolution following different types of WWEs, and conclude by connecting these results to the dynamical ~ Anonymous, #NFDB
90:Bolshevism’s core convictions about capitalism and class warfare were held to be so incontrovertible that any and all means up to lying and summary executions were seen as not just expedient but morally necessary. ~ Stephen Kotkin, #NFDB
91:I was using Twitter a lot on my phone, and was realising there was a massive gap between the link on the tweet and the full story. If you could come up with a summary layer to show in Twitter, that would be awesome. ~ Nick D Aloisio, #NFDB
92:Good stories develop their meaning across many levels. To summarize them into statements is to void them of their images, metaphors, allegories. The meanings and knowledge are not in the summary, but in the art itself. ~ Simon Sarris, #NFDB
93:Such is the summary style in which the Typees convert perverse-minded and rebellious hogs into the most docile and amiable pork; a morsel of which placed on the tongue melts like a soft smile from the lips of Beauty. ~ Herman Melville, #NFDB
94:And after a slight resistance on the part of Job Trotter, Sam led his newly-found friend to the apartment of Mr. Pickwick, to whom he presented him, together with a brief summary of the dialogue we have just repeated. ~ Charles Dickens, #NFDB
95:In the years since then, those four freedoms - freedom of speech, freedom of worship, freedom from want, and freedom from fear - have stood as a summary of our aspirations for the American Republic and for the world. ~ Lyndon B Johnson, #NFDB
96:It's become something of a ritual - every year, Google publishes its year-end summary of what the world wants, and every year I complain about how shallow it is, given what Google really knows about what the world is up to. ~ John Battelle, #NFDB
97:Product of a myriad various minds and contending tongues, compact of obscure and minute association, a language has its own abundant and often recondite laws, in the habitual and summary recognition of which scholarship consists. ~ Walter Pater, #NFDB
98:The Golden Trifecta is my personal three-word summary of How to Win Friends and Influence People. If you want to make others feel Important and safe around you, always remember to treat people with appreciation, courtesy, and respect. ~ Josh Kaufman, #NFDB
99:At dawn, after a summary court martial, Arcadio was shot against the wall of the cemetery. In the last two hours of his life he did not manage to understand why the fear that had tormented him since childhood had disappeared. ~ Gabriel Garc a M rquez, #NFDB
100:Memoir isn't the summary of a life; it's a window into a life, very much like a photograph in its selective composition. It may look like a casual and even random calling up of bygone events. It's not; it's a deliberate construction. ~ William Zinsser, #NFDB
101:Memoirs of An Unfortunate Young Nobleman, Returned from a Thirteen Years' Slavery in America, Where He was Sent by the Wicked Contrivances of His Cruel Uncle, etc. Part II Concludes with a Summary View of the Trial. 2 volumes. London: 1743. ~ Anonymous, #NFDB
102:All this happiness on display is suspect... If they think - and they could be right - that continued torture and summary executions, ethnic cleansing and occasional genocide are preferable to an invasion, they should be sombre in their view. ~ Ian Mcewan, #NFDB
103:For I fear not to declare, that what I have here given may be regarded as a summary of the very doctrine which, they vociferate, ought to be punished with confiscation, exile, imprisonment, and flames, as well as exterminated by land and sea. ~ John Calvin, #NFDB
104:In summary, therefore, the structural effect of the asana is the first factor. The way we energize the asana through Prana is the second. This includes how we move through the asana and breathe within it. Our state of mind is a third factor. ~ David Frawley, #NFDB
105:Intuition is not clairvoyance. It’s not guesswork either. Intuition is executive summary, that 90 percent of the higher brain that functions subconsciously—but no less rigorously—than the self-aware subroutine that thinks of itself as the person. ~ Peter Watts, #NFDB
106:Proverbs 11:27 has a great summary of both sides: 'If you search for good, you will find favor; but if you search for evil, it will find you!' Ultimately, for better or for worse, it is often our *actions* that end up determining how we feel. ~ Shaunti Feldhahn, #NFDB
107:Every week, I expose myself to something new about my field. I can read a paper, attend a talk, or schedule a meeting. To ensure that I really understand the new idea, I require myself to add a summary, in my own words, to my growing “research bible ~ Cal Newport, #NFDB
108:A simple rule can help: before an issue is discussed, all members of the committee should be asked to write a very brief summary of their position. This procedure makes good use of the value of the diversity of knowledge and opinion in the group. ~ Daniel Kahneman, #NFDB
109:Hitler had a police state of the first order. And those who showed any sign of being weak-kneed faced prison or often summary execution. That prevented a lot of people who knew that the war was not going to turn out well for Germany from giving up. ~ Rick Atkinson, #NFDB
110:it is a well-known fact that those people who must want to rule people are, ipso facto, those least suited to do it. To summarize the summary: anyone who is capable of getting themselves made President should on no account be allowed to do the job. ~ Douglas Adams, #NFDB
111:Temptations and occasions put nothing into a man, but only draw out what was in him before. Hence is that summary description of the whole work and effect of this law of sin, Gen. 6:5, “Every imagination of the thoughts of man’s heart is only evil continually; ~ John Owen, #NFDB
112:States kill when they apply the death penalty, when they send their people to war, or when they carry out extra-judicial or summary executions. They can also kill by omission, when they fail to guarantee to their people access to the bare essentials for life. ~ Pope Francis, #NFDB
113:I can still remember the miraculous feeling of writing a sentence, then more sentences, telling a story. The first thing I wrote was a one-page summary of Robinson Crusoe and I am so sorry I do not have it any more; it was at that moment I became an author. ~ Henning Mankell, #NFDB
114:Perhaps I can say that I am a bit astute, that I can adapt to circumstances, but it is also true that I am a bit naive. Yes, but the best summary, the one that comes more from the inside and I feel most true is this: I am a sinner whom the Lord has looked upon. ~ Pope Francis, #NFDB
115:I was getting money for showing one man killing another. Two lives were destroyed and I was getting paid for it. (On his 1968 photograph of the summary street corner execution of prisoner Nguyen Van Lem by South Vietnam's police chief, Lt. Col. Nguyen Ngoc Loan.) ~ Eddie Adams, #NFDB
116:To summarize: it is a well-known fact that those people who must want to rule people are, ipso facto, those least suited to do it. To summarize the summary: anyone who is capable of getting themselves made President should on no account be allowed to do the job. ~ Douglas Adams, #NFDB
117:...something ELSE set your body in motion, sent an executive summary - almost an afterthought - to the homunculus behind your eyes ...that arrogant subroutine that thinks of itself as The person, mistakes correlation for causality," ...and thinks He moved the finger ~ Peter Watts, #NFDB
118:Sorry, I just want a quick little summary of what you do.”
Wick chuckled. “He already knows you’re long-winded, mate.”
Dov glared at him. “I’m sorry?”
Wick’s smile split his face as he bumped his colleague with his shoulder and then turned to me. ~ Mary Calmes,#NFDB
119:To summarize: it is a well-known fact that those people who must want to rule people are, ipso facto, those least suited to do it. To summarize the summary: anyone who is capable of getting themselves made President should on no account be allowed to do the job. To ~ Douglas Adams, #NFDB
120:Writing long books is a laborious and impoverishing act of foolishness: expanding in five hundred pages an idea that could be perfectly explained in a few minutes. A better procedure is to pretend that those books already exist and to offer a summary, a commentary. ~ Jorge Luis Borges, #NFDB
121:I had nearly five thousand volumes in my library at Rome; but after reading them over many times, I found out that with one hundred and fifty well-chosen books a man possesses, if not a complete summary of all human knowledge, at least all that a man need really know. ~ Alexandre Dumas, #NFDB
122:Summary for the 21-Day Brain Detox Plan You do the 5 steps of the Switch On Your Brain technique daily for 21 days on one specific toxic thought. It takes you seven to ten minutes to work through the 5 steps, and then you do your selected active reach at least seven times ~ Caroline Leaf, #NFDB
123:It was our goal to dig into the characters and really try to find out why they think the things they think and why they do the things they do - and we got some amazingly candid and revealing interviews - but it's not my job to offer summary judgment on those interpretations. ~ Marshall Curry, #NFDB
124:an easy chair for Lucas. Lucas took it, gave them a quick summary of the Jones case, including the recovery of the girls’ bodies, and recited the details, as he remembered them, of the descriptions he’d accumulated on the man who’d called himself John Fell. “Fairly big guy, but ~ John Sandford, #NFDB
125:It’s JOMO that lets you turn off the firehose of information and chatter and interruptions to actually get the right shit done. It’s JOMO that lets you catch up on what happened today as a single summary email tomorrow morning rather than with a drip-drip-drip feed throughout the day. ~ Jason Fried, #NFDB
126:The Intergovernmental Panel on Climate Change's (IPCC) new Summary for Policymakers is a political document that downplays assessments of uncertainty from the scientific reports. It omits much contrary evidence. In several cases, it even disagrees with the reports on which it is based. ~ Steven F Hayward, #NFDB
127:Which is why every Bridgewater employee, including Dalio, has a digital "baseball card"--a summary that lists key personality stats the same way a bubblegum card shows a player's batting average and RBI totals. Each employee's baseball card is visible to every other employee--a way for people ~ Anonymous, #NFDB
128:When I'm talking to somebody, I'll put a piece of paper on the table and I'll write what I call a conversation summary - notes about the conversation on the piece of paper. At the end of the conversation, I'll take a picture on my phone and give the other person the original piece of paper. ~ Edward Boyden, #NFDB
129:Perhaps the most concise summary of enlightenment would be: transcending dualism . ... Dualism is the conceptual division of the world into categories ... human perception is by nature a dualistic phenomenon - which makes the quest for enlightenment an uphill struggle, to say the least. ~ Douglas Hofstadter, #NFDB
130:Until you learn how to confidently say NO to so many things, you shall always say YES to so many things. The real summary of a regretful life is a life that failed to balance YES and NO. Yes! A life that failed to recognize when to courageously say NO and when to confidently say YES! ~ Ernest Agyemang Yeboah, #NFDB
131:Perhaps the summary of good-breeding may be reduced to this rule. "Behave unto all men as you would they should behave unto you." This will most certainly oblige us to treat all mankind with the utmost civility and respect, there being nothing that we desire more than to be treated so by them. ~ Henry Fielding, #NFDB
132:Summary If a boy treats you like you’re special, it’s probably because he wants to come and not because you are a treasure he discovered. You are not a treasure. You are a thing a boy can use to make him ejaculate. This makes sense because you already believe this at your core. You have been taught. ~ Roxane Gay, #NFDB
133:In summary, Intelligence Intensification is desirable, because there is not a single problem confronting humanity that is not either caused or considerably worsened by the prevailing stupidity (insensitivity) of the species: badly wired robots bumping into and maiming and killing each other. ~ Robert Anton Wilson, #NFDB
134:It is a laborious madness and an impoverishing one, the madness of composing vast books—setting out in five hundred pages an idea that can be perfectly related orally in five minutes. The better way to go about it is to pretend that those books already exist, and offer a summary, a commentary on them. ~ Anonymous, #NFDB
135:any beginning student of Śaiva Tantra must become acquainted with Sanderson’s work, beginning with the easier introductory pieces: “Shaivism and the Tantric Traditions,” “Power and Purity among the Brahmins of Kashmir,” and “EPHE Lectures: Long Summary,” all available on alexissanderson.com. ~ Christopher D Wallis, #NFDB
136:Paraphrase, in the sense of summary, is as indispensable to the novel-critic as close analysis is to the critic of lyric poetry. The natural deduction is that novels are paraphrasable whereas poems are not. But this is a false deduction because close analysis is itself a disguised form of paraphrase. ~ David Lodge, #NFDB
137:What helps most is remembering that such a cry or attack or sly blow is a reflection of that other person’s inner state; it is not an omniscient summary of you. Your reaction reflects your own inner state, and that can tell you which aspects of your own inner world are needy of attention. p.291 ~ Stephanie Dowrick, #NFDB
138:Inexperienced fiction and creative nonfiction writers are often told to show, not tell - to write scenes, dramatize, cut exposition, cut summary - but it can be misguided advice. Good prose almost always requires both showing and telling, scenes and summary, the two basic components of creative prose ~ Laurie Alberts, #NFDB
139:Writing long books is a laborious and impoverishing act of foolishness: expanding in five hundred pages an idea that could be perfectly explained in a few minutes. A better procedure is to pretend that those books already exist and to offer a summary, a commentary.
~ Jorge Luis Borges, The Garden Of Forking Paths?,#NFDB
140:One good way to understand what conservatism is really about is to use the acronym FLINT to remember five core concepts: Free enterprise, Limited government, Individual liberty, National defense, and Traditional values. These five principles are a good summary of conservative thought in America today. ~ William J Bennett, #NFDB
141:In summary, then, the myriad ways in which people have used this book and its ideas fall within five broad areas of application: (1) applicant screening and hiring, (2) leadership and team building, (3) conflict resolution, (4) accountability transformation, and (5) personal growth and development. ~ The Arbinger Institute, #NFDB
142:In summary, Isaiah had an immediate word of warning to both Israel and Judah that Assyria was on the march and would be used by God to punish them for their sins. Occasionally, Isaiah used this invasion to picture “the day of the Lord,” that future time when the whole world will taste of the wrath of God. ~ Warren W Wiersbe, #NFDB
143:Ancient India was a knowledge society and a leader in many intellectual pursuits, particularly in the fields of mathematics, medicine and astronomy. A renaissance is imperative for us to once again become a knowledge superpower rather than simply providing cheap labour in areas of high technology. Summary ~ A P J Abdul Kalam, #NFDB
144:it is a well-known fact that those people who most want to rule people are, ipso facto, those least suited to do it. To summarize the summary: anyone who is capable of getting themselves made President should on no account be allowed to do the job. To summarize the summary of the summary: people are a problem. ~ Douglas Adams, #NFDB
145:it is a well-known fact that those people who must want to rule people are, ipso facto, those least suited to do it. To summarize the summary: anyone who is capable of getting themselves made President should on no account be allowed to do the job. To summarize the summary of the summary: people are a problem. ~ Douglas Adams, #NFDB
146:For my first year, I combed the shelves of libraries with the most recently expanded edition of Summary List of Books Excluded from Libraries and the Book Trade Network, searching for images of newly disgraced officials. This should be a librarian's job, of course, but you can't trust people who read that much. ~ Anthony Marra, #NFDB
147:Robert Macfarlane, a masterful writer-walker of the countryside, offers this summary of the practice: ‘Unfold a street map of London, place a glass, rim down, anywhere on the map, and draw round its edge. Pick up the map, go out into the city, and walk the circle, keeping as close as you can to the curve. Record ~ Lauren Elkin, #NFDB
148:Within weeks of Trajan’s death the senate was coerced into agreeing to the summary execution of four alleged plotters against Hadrian’s life. Neither he nor the senate ever forgot it, and the senate never forgave him. The deaths also appeared to contradict the new emperor’s own stated intentions for his reign. ~ Elizabeth Speller, #NFDB
149:THE evidence for evolution grows by the day, and has never been stronger. At the same time, paradoxically, ill-informed opposition is also stronger than I can remember. This book is my personal summary of the evidence that the ‘theory’ of evolution is actually a fact – as incontrovertible a fact as any in science. ~ Richard Dawkins, #NFDB
150:One person who met him during these dark days was Bram Stoker, the author of Dracula. After watching Roosevelt in action at a literary dinner table, and afterward dispensing summary justice in the police courts, Stoker wrote in his diary: “Must be President some day. A man you can’t cajole, can’t frighten, can’t buy. ~ Edmund Morris, #NFDB
151:I was shocked to find that there were actually climate scientists who wouldn't share the raw data, but would only share their conclusions in summary graphs that were used to prove their various theories about planet warming. In fact I began to smell something really bad, and the worse that smell got, the deeper I looked. ~ Burt Rutan, #NFDB
152:There is always a good choice and there is always a better choice. There is always the best choice and there is always a choice to choose. If only you would think of the summary of your life tomorrow today, you would yearn to live and leave a distinctive footprint and you would never stand for anything at all ~ Ernest Agyemang Yeboah, #NFDB
153:To summarize: it is a well-known fact that those people who most want to rule people are, ipso facto, those least suited to do it. To summarize the summary: anyone who is capable of getting themselves made President should on no account be allowed to do the job. To summarize the summary of the summary: people are a problem. ~ Douglas Adams, #NFDB
154:To summarize: it is a well-known fact that those people who must want to rule people are, ipso facto, those least suited to do it. To summarize the summary: anyone who is capable of getting themselves made President should on no account be allowed to do the job. To summarize the summary of the summary: people are a problem. ~ Douglas Adams, #NFDB
155:To summarize: it is a well known fact, that those people who most want to rule people are, ipso facto, those least suited to do it. To summarize the summary: anyone who is capable of getting themselves made President should on no account be allowed to do the job. To summarize the summary of the summary: people are a problem. ~ Douglas Adams, #NFDB
156:The good news is that these descriptive statistics give us a manageable and meaningful summary of the underlying phenomenon. That’s what this chapter is about. The bad news is that any simplification invites abuse. Descriptive statistics can be like online dating profiles: technically accurate and yet pretty darn misleading. ~ Charles Wheelan, #NFDB
157:To summarize: it is a well-known fact that those people who most want to rule people are, ipso facto, those least suited to do it. To summarize the summary: anyone who is capable of getting themselves made President should on no account be allowed to do the job. To summarize the summary of the summary: people are a problem. And ~ Douglas Adams, #NFDB
158:The religion I am putting forward is not the domesticated, tame, rehearsed, and constantly repeated variety. It is ever revealing and renewing itself. When I say that it is your own, that's what I mean. It is not someone else's summary of what you should do and be. It is the constant new revelation of the deep truths that can shape your life. ~ Thomas Moore, #NFDB
159:Visitors to Lyme in the nineteenth century, if they did not quite have to undergo the ordeal facing travellers to the ancient Greek colonies -Charles did not actually have to deliver a Periclean oration plus comprehensive world news summary from the steps of the Town Hall- were certainly expected to allow themselves to be examined and spoken to. ~ John Fowles, #NFDB
160:The Lord's Prayer "is truly the summary of the whole gospel." "Since the Lord...after handling over the practice of prayer, said elsewhere, 'Ask and you will receive,' and since everyone has petitions which are peculiar to his circumstances, the regular and appropriate prayer (the Lord's Prayer) is said first, as the foundation of further desires. ~ Tertullian, #NFDB
161:Where's my tax form? Where's the file that's supposed to hold my W-2 form and interest statement? Where's the mileage log I specifically asked be kept last year?? Where's the monthly check summary? And who's been stuffing Visa receipts in the aluminum foil drawer??!! How embarrassing. I'm surrounded by idiots and I'm the only one in the office. ~ Cathy Guisewite, #NFDB
162:…I came to understand that while many of us might default to measuring our lives by summary statistics, such as number of people presided over, number of awards, or dollars accumulated in a bank, and so on, the only metrics that will truly matter to my life are the individuals whom I have been able to help, one by one, to become better people. ~ Clayton M Christensen, #NFDB
163:I have always wanted to publish a novel with the last thirty pages simply left out. The reader would be mailed these final pages by the publisher upon receipt of a satisfactory summary of everything that had happened in the story up to that point. That would certainly put a spoke in the wheels of those people who TURN TO THE END TO SEE HOW IT CAME OUT. ~ Stephen King, #NFDB
164:The pack includes analysis and summary forms as well as very explicit links between assessment and individualised intervention...these materials are often lacking in published therapy programmes and are especially helpful...the pack provides very clear guidelines...overall it will be a very significant addition to speech and language therapy practice. ~ Linda Armstrong, #NFDB
165:Disney and Apple/Microsoft are in the same business: short-circuiting laborious, explicit verbal communication with expensively designed interfaces....
We have no choice but to trust some nameless artist at Disney or programmer at Apple or Microsoft to make a few choices for us, close off some options, and give us a conveniently packaged executive summary. ~ Neal Stephenson,#NFDB
166:Here is a summary of the twenty-one great ways to stop procrastinating and get more things done faster. Review these rules and principles regularly until they become firmly ingrained in your thinking and actions, and your future will be guaranteed. 1. Set the table: Decide exactly what you want. Clarity is essential. Write out your goals and objectives before you begin. ~ Brian Tracy, #NFDB
167:The majority of the world is collectivist, but the majority of business and leadership literature is written by and for individualists. So it's easy to presume that individualist perspectives are more normative. But the reverse is true. Understanding the implications of this cultural value is essential for growing our CQ knowledge. Note the summary in Table 5-4. Low ~ David Livermore, #NFDB
168:It is a laborious madness and an impoverishing one, the madness of composing vast books - setting out in five hundred pages an idea that can be perfectly related orally in five minutes. The better way to go about it is to pretend that those books already exist, and offer a summary, a commentary on them." (From the Introduction of 1941's The Garden of Forking Paths) ~ Jorge Luis Borges, #NFDB
169:Start with a two-line summary of your background, and then say what you’re looking for, being as specific as possible. It could go something like this: “I just graduated with a degree in economics, and I worked at a hospital for my past two summers. I’d love a job at a health-related website. I know you once worked for WebMD, and I’d really welcome a personal introduction. ~ Kate White, #NFDB
170:The great summary statement of all religions, philosophies, metaphysics, psychology, and success is this: You become what you think about most of the time. Your outer world ultimately becomes a reflection of your inner world. Your outer world of experience mirrors back to you what you think about most of the time. Whatever you think about continuously emerges in your reality. ~ Brian Tracy, #NFDB
171:The Lord Jesus Christ Himself is our perfect example, and He knew no divided life. In the Presence of His Father He lived on earth without strain from babyhood to His death on the cross. God accepted the offering of His total life, and made no distinction between act and act. "I do always the things that please him," was His brief summary of His own life as it related to the Father. ~ A W Tozer, #NFDB
172:before an issue is discussed, all members of the committee should be asked to write a very brief summary of their position. This procedure makes good use of the value of the diversity of knowledge and opinion in the group. The standard practice of open discussion gives too much weight to the opinions of those who speak early and assertively, causing others to line up behind them. ~ Daniel Kahneman, #NFDB
173:it was not a good idea for the human race as a whole to make contact with extraterrestrials. The impact of such contact on human society would be divisive rather than uniting, and would exacerbate rather than mitigate the conflicts between different cultures. In summary, if contact were to occur, the internal divisions within Earth civilization would be magnified and likely lead to disaster. ~ Liu Cixin, #NFDB
174:The Cabal is of two kinds, theoretical and practical, with the practical Cabala, which is engaged in the construction of talismans and amulets, we have nothing to do. The theoretical is divided into the lineal and dogmatic. The dogmatic is nothing more than the summary of the metaphysical doctrine taught by the Cabalist doctors. It is, in other words, the system of the Jewish philosophy. ~ Albert Mackey, #NFDB
175:good summary: to hire people who are a good fit for your vision, your organization, and the job itself; to listen to them, challenge your limiting assumptions about them, and deal with them as individuals; to create clear agreements with them, provide balanced behavioral feedback, and delegate appropriately and well; to coach them to develop in areas where they have potential and interest. ~ Erika Andersen, #NFDB
176:Here's a summary list of the valid reasons to create a class: Model real-world objects Model abstract objects Reduce complexity Isolate complexity Hide implementation details Limit effects of changes Hide global data Streamline parameter passing Make central points of control Facilitate reusable code Plan for a family of programs Package related operations Accomplish a specific refactoring ~ Steve McConnell, #NFDB
177:In summary, people who believe in fixed traits feel an urgency to succeed, and when they do, they may feel more than pride. They may feel a sense of superiority, since success means that their fixed traits are better than other people’s. However, lurking behind that self-esteem of the fixed mindset is a simple question: If you’re somebody when you’re successful, what are you when you’re unsuccessful? ~ Carol S Dweck, #NFDB
178:Children are dying.'
Lull nodded. 'That's a succinct summary of humankind, I'd say. Who needs tomes and volumes of history? Children are dying. The injustices of the world hide in those three words. Quote me, Duiker, and your work's done.'
The bastard's right. Economics, ethics, the games of the gods - all within that single, tragic statement. I'll quote you, soldier. Be assured of that. ~ Steven Erikson,#NFDB
179:[Madness] happened so frequently. I think what I was most maddest about - and it's in the book [Speaking Freely: A Memoir] - when the House and the Senate, back in 1984, were debating a bill that would - at least delay and maybe stop some of the ex - summary execution of disabled children - infants. And the Down syndrome kids and other kids had been, in some cases, routinely let die, to use the euphemism. ~ Nat Hentoff, #NFDB
180:Psychology: The Pursuit of and Rebellion Against Goals In summary, a living organism is an agent of bounded rationality that doesn’t pursue a single goal, but instead follows rules of thumb for what to pursue and avoid. Our human minds perceive these evolved rules of thumb as feelings, which usually (and often without us being aware of it) guide our decision making toward the ultimate goal of replication. ~ Max Tegmark, #NFDB
181:A simple rule can help: before an issue is discussed, all members of the committee should be asked to write a very brief summary of their position. This procedure makes good use of the value of the diversity of knowledge and opinion in the group. The standard practice of open discussion gives too much weight to the opinions of those who speak early and assertively, causing others to line up behind them. ~ Daniel Kahneman, #NFDB
182:My favorite summary of the concept of defining your own responsibility for the problems of others was given in a joke, current several years ago. After being surrounded by 10,000 hostile Indians, the Lone Ranger turned to Tonto and remarked, “I guess this is it, Kimo Sabe. It looks like we have had it,” whereupon Tonto, surveying the impending disaster, turned and replied, “What do you mean we, white man? ~ Manuel J Smith, #NFDB
183:In my lifelong study of the Bible I have looked for an overarching theme, a summary statement of what the whole sprawling book is about. I have settled on this: “God gets his family back.” From the first book to the last the Bible tells of wayward children and the tortuous lengths to which God will go to bring them home. Indeed, the entire biblical drama ends with a huge family reunion in the book of Revelation. ~ Philip Yancey, #NFDB
184:In summary, she did jump off a cliff, but she wasn't trying to kill herself. Bella's all about the extreme sports these days." I flushed and turned my eyes straight ahead, looking after the dark shadow that I could no longer see. I could imagine what he was hearing in Alice's thoughts now. Near-drowings, stalking vampires, werewolf friends . . . "Hm," Edward said curtly, and the casual tone of his voice was gone. ~ Stephenie Meyer, #NFDB
185:There are only a few key things most VCs look at to understand and get excited about a deal: the problem you are solving, the size of the opportunity, the strength of the team, the level of competition or competitive advantage that you have, your plan of attack, and current status. Summary financials, use of proceeds, and milestones are also important. Most good investor presentations can be done in 10 slides or fewer. ~ Brad Feld, #NFDB
186:Observed plate, per procedure. Plate appeared empty. Clever choice - minimalist. Upon closer inspection, noted area of gaseous mixture immediately above plate: roughly 78% N / 21% O. Inspired - if must imitate, imitate one of the greats. Inhaled mixture; amazing effects: transmission of oxygen across the membranes of lungs and into bloodstream. Extended my lifespan (anomalous effect?). Summary: would def. breathe again. ~ Anonymous, #NFDB
187:the scholarly writings of Bart D. Ehrman, particularly his book Lost Christianities, published in 2003 by the Oxford University Press. For anyone wanting a good summary of scholarship on the Secret Gospel, it would be hard to go past “The Strange Case of the Secret Gospel According to Mark,” an article by Shawn Eyer originally published in 1995 in Alexandria: The Journal for the Western Cosmological Traditions, volume 3. ~ Dan Eaton, #NFDB
188:In summary, most scientists and sci-fi authors considering cosmic settlement have in my opinion been overly pessimistic in ignoring the possibility of superintelligence: by limiting attention to human travelers, they’ve overestimated the difficulty of intergalactic travel, and by limiting attention to technology invented by humans, they’ve overestimated the time needed to approach the physical limits of what’s possible. ~ Max Tegmark, #NFDB
189:In summary, serialization is dangerous and should be avoided. If you are designing a system from scratch, use a cross-platform structured-data representation such as JSON or protobuf instead. Do not deserialize untrusted data. If you must do so, use object deserialization filtering, but be aware that it is not guaranteed to thwart all attacks. Avoid writing serializable classes. If you must do so, exercise great caution. ~ Joshua Bloch, #NFDB
190:In summary, she did jump off a cliff, but she wasn't trying to kill herself. Bella's all about the extreme sports these days."
I flushed and turned my eyes straight ahead, looking after the dark shadow that I could no longer see. I could imagine what he was hearing in Alice's thoughts now. Near-drowings, stalking vampires, werewolf friends . . .
"Hm," Edward said curtly, and the casual tone of his voice was gone. ~ Stephenie Meyer,#NFDB
191:My reply to Paul Graham’s comment on Hacker News seems like a summary worth repeating: There’s a difference between: Passing neutral judgment; Declining to invest marginal resources; Pretending that either of the above is a mark of deep wisdom, maturity, and a superior vantage point; with the corresponding implication that the original sides occupy lower vantage points that are not importantly different from up there. ~ Eliezer Yudkowsky, #NFDB
192:I have simplified my politics into an utter detestation of all existing governments; and, as it is the shortest and most agreeable and summary feeling imaginable, the first moment of an universal republic would convert me into an advocate for single and uncontradicted despotism. The fact is, riches are power, and poverty is slavery all over the earth, and one sort of establishment is no better, nor worse, for a people than another. ~ Lord Byron, #NFDB
193:Injection of environmental and political perspectives in midstream of the science discussion cannot help the process of inquiry. I believe that persons with relevant scientific expertise should concentrate, with pride, on cool objective analysis, providing information to the public and decision-makers when it is found, but leaving the moral implications for later common consideration, or at most for summary inferential discussion. ~ James Hansen, #NFDB
194:Actually, the decision was not only expedient but necessary. The severity of this summary justice showed the world that we would continue to fight mercilessly, stopping at nothing. The execution of the Tsar's family was needed not only in order to frighten, horrify, and dishearten the enemy but also in order to shake up our own ranks, to show them that there was no turning back, that ahead lay either complete victory or complete ruin. ~ Leon Trotsky, #NFDB
195:A writer is dreamed and transfigured into being by spells, wishes, goldfish, silhouettes of trees, boxes of fairy tales dropped in the mud, uncles' and cousins' books, tablets and capsules and powders...and then one day you find yourself leaning here, writing on that round glass table salvaged from the Park View Pharmacy--writing this, an impossibility, a summary of who you came to be where you are now, and where, God knows, is that? ~ Cynthia Ozick, #NFDB
196:I have always directed my attempts at the figurative representation of objects by way of summary and not very descriptive brushstrokes, diverging greatly from the real objective measurements of things, and this has led many people to talk about childish drawing.. ..this position of seeing them (the objects) without looking at them too much, without focussing more attention on them than any ordinary man would in normal everyday life.. ~ Jean Dubuffet, #NFDB
197:Summary of Scrum vs Kanban
Similarities:
- Both are Lean and Agile
- Both use pull scheduling
- Both limit WIP
- Both use transperency to drive process improvement
- Both focus on delivering releasable software and often
- Both are based on self-organizing teams
- Both require breaking the work into pieces.
- In both, the release plan is continuously optimized based on empirical data (velocity/lead time) ~ Henrik Kniberg,#NFDB
198:All pictorial form begins with the point that sets itself in motion… The point moves … and the line comes into being—the first dimension. If the line shifts to form a plane, we obtain a two-dimensional element. In the movement from plane to spaces, the clash of planes gives rise to body (three-dimensional) … A summary of the kinetic energies which move the point into a line, the line into a plane, and the plane into a spatial dimension. ~ Francis D K Ching, #NFDB
199:Maintaining connections with family and community across class boundaries demands more than just summary recall of where one’s roots are, where one comes from. It requires knowing, naming, and being ever-mindful of those aspects of one’s past that have enabled and do enable one’s self-development in the present, that sustain and support, that enrich. One must also honestly confront barriers that do exist, aspects of that past that do diminish. ~ bell hooks, #NFDB
200:submit reports written in invisible ink, which now fell almost exclusively on Tallmadge to reveal and decipher. The job had previously belonged to Washington’s aide-de-camp Alexander Hamilton, while Tallmadge was in charge of making sense of the general intelligence and summary reports Woodhull, Roe, and Brewster compiled. But recently Tallmadge had been tasked with the white-ink letters—perhaps after Washington recognized the urgency of the ~ Brian Kilmeade, #NFDB
201:It wasn’t the Sierra Club that tried to pressure the National Academy of Sciences over the 1983 Carbon Dioxide Assessment; it was officials from the Department of Energy under Ronald Reagan. It wasn’t Environmental Defense that worked with Bill Nierenberg to alter the Executive Summary of the 1983 Acid Rain Peer Review Panel; it was the White House Office of Science and Technology Policy. And it was the Wall Street Journal spreading the attack ~ Naomi Oreskes, #NFDB
202:1. Exercise is relatively useless for fat loss, at least that's what the science and my years of anecdotal evidence has taught me. In research for a current project, I looked at dozens of studies and the summary is this: A) Diet accounts for the majority of people's fat loss. B) Exercise is ineffective for fat loss alone, without dietary change. C) Exercise added to a targeted diet plan is not that much more effective for fat loss than diet alone! ~ Anonymous, #NFDB
203:In an instant's compass, great hearts sometimes condense to one deep pang, the sum total of those shallow pains kindly diffused through feebler men's whole lives. And so, such hearts, though summary in each one suffering; still, if the gods decree it, in their lifetime aggregate a whole age of woe, wholly made up of instantaneous intensities; for even in their pointless centres, those noble natures contain the entire circumferences of inferior souls. ~ Herman Melville, #NFDB
204:Scholars found that, contrary to the happy wishes of most people, it was not a good idea for the human race as a whole to make contact with extraterrestrials. The impact of such contact on human society would be divisive rather than uniting, and would exacerbate rather than mitigate the conflicts between different cultures. In summary, if contact were to occur, the internal divisions within Earth civilization would be magnified and likely lead to disaster. ~ Liu Cixin, #NFDB
205:anyone who is capable of getting themselves made President should on no account be allowed to do the job. To summarize the summary of the summary: people are a problem. And so this is the situation we find: a succession of Galactic Presidents who so much enjoy the fun and palaver of being in power that they very rarely notice that they're not. And somewhere in the shadows behind them-who? Who can possibly rule if no one who wants to do it can be allowed to? ~ Anonymous, #NFDB
206:In an instant's compass, great hearts sometimes condense to one deep pang, the sum total of those shallow pains kindly diffused through feebler men's whole lives. And so, such hearts, though summary in each one suffering; still, if the gods decree it, in their life-time aggregate a whole age of woe, wholly made up of instantaneous intensities; for even in their pointless centers, those noble natures contain the entire circumferences of inferior souls. ~ Herman Melville, #NFDB
207:As may be seen, there is only one sensible piece of advice to give to those who find themselves having to talk to an author about one of his books without having read it: praise it without going into detail. An author does not expect a summary or a rational analysis of his book and would even prefer you not to attempt such a thing. He expects only that, while maintaining the greatest possible degree of ambiguity, you will tell him you like what he wrote. ~ Pierre Bayard, #NFDB
208:In concluding this discussion of the basic fallacies in Communism we should perhaps make a summary comment on the most significant fallacy of them all. This is the Communist doctrine that problems can be solved by eliminating the institution from which the problems emanate. Even Marx and Engels may have been unaware that this was what they were doing, but the student will note how completely this approach dominates every problem they undertook to solve. ~ W Cleon Skousen, #NFDB
209:I can still remember the miraculous feeling of writing a sentence, then more sentences, telling a story. The first thing I wrote was a one-page summary of Robinson Crusoe and I am so sorry I do not have it any more; it was at that moment I became an author."
[As quoted in the author biography on Mankell's official website.] ~ Henning Mankell,#NFDB
210:After the first wave of American bombers struck at the end of February 1944, Saur and Milch toured all the aircraft factories in a special train, code-named Hubertus, from which they dispensed summary justice to plant managers they considered to have failed in their duties.16 At Regensburg they court-martialled two German contractors for allegedly holding up the reconstruction of the Messerschmitt plant by demanding reasonable accommodation for their German workers. ~ Anonymous, #NFDB
211:our Unarians reviewed summaries of the Sæcular news of the year just ended. Then, once every ten years, just before Decennial Apert, they reviewed the previous ten annual summaries and compiled a decennial summary, which became part of our library delivery. The only criterion for a news item to make it into a summary was that it still had to seem interesting. This filtered out essentially all of the news that made up the Sæcular world’s daily papers and casts. ~ Neal Stephenson, #NFDB
212:There is no trickier subject for a writer from the South than that of affection between a black person and a white one in the unequal world of segregation. For the dishonesty upon which a society is founded makes every emotion suspect, makes it impossible to know whether what flowed between two people was honest feeling or pity or pragmatism.(Howell Raines's Pulitzer Prize winning article "Grady's Gift")-Sockett admired this quote and used it in her summary... ~ Kathryn Stockett, #NFDB
213:Although random mutations influenced the course of evolution, their influence was mainly by loss, alteration, and refinement... Never, however, did that one mutation make a wing, a fruit, a woody stem, or a claw appear. Mutations, in summary, tend to induce sickness, death, or deficiencies. No evidence in the vast literature of heredity changes shows unambiguous evidence that random mutation itself, even with geographical isolation of populations, leads to speciation. ~ Lynn Margulis, #NFDB
214:Nobel Prize–winning psychologist Daniel Kahneman and his colleagues have shown that what we remember about the pleasurable quality of our past experiences is almost entirely determined by two things: how the experiences felt when they were at their peak (best or worst), and how they felt when they ended. This “peak-end” rule of Kahneman’s is what we use to summarize the experience, and then we rely on that summary later to remind ourselves of how the experience felt. ~ Barry Schwartz, #NFDB
215:Here’s the routine: Once a week I require myself to summarize in my “bible” a paper I think might be relevant to my research. This summary must include a description of the result, how it compares to previous work, and the main strategies used to obtain it. These summaries are less involved than the step-by-step deconstruction I did on my original test-case paper—which is what allows me to do them on a weekly basis—but they still induce the strain of deliberate practice. ~ Cal Newport, #NFDB
216:Unfortunately, the coughing drew her attention. "Are you dying or something?" she asked, affecting a perfect sneer as I shook my head. "Well, hacking up a lung out in public isn't all that attractive--just sayin'."
My face flamed, but then Benji leaned up and spoke around me. "Um, giving half the class an exhaustive summary every Monday morning--in lurid detail--of how much of an alcoholic skank you are? Isn't all that attractive either. Just sayin'. ~ Tammara Webber,#NFDB
217:Boris has just given me a summary of his views. He is a weather prophet. The weather will continue bad, he says. There will be more calamities, more death, more despair. Not the slightest indication of a change anywhere. The cancer of time is eating us away. Our heroes have killed themselves, or are killing themselves. The hero, then, is not Time, but Timelessness. We must get in step, a lock step, toward the prison of death. There is no escape. The weather will not change. ~ Henry Miller, #NFDB
218:Perhaps the most telling report on the low-carb diet and health is the recent summary of 17 studies published in January 2013 involving 272,216 subjects,59 in which a low-carb diet showed a statistically significant 31 percent increase in total deaths. This finding is even more telling than the statistics suggest because this 31 percent increase is in comparison to the already high mortality typically observed for the SAD, when compared to a whole food, plant-based diet. ~ T Colin Campbell, #NFDB
219:Plantinga has written a short, 5 page summary of his views on evolution and naturalism, and it’s lucid (for Plantinga) and goes straight to his main points. The workings of the man's mind sit there naked and exposed, and all the stripped gears and misaligned cogs and broken engines of his misperception are there for easy examination. Read it, and you'll wonder how a man so confused could have acquired such a high reputation; you might even think that philosophy has been Sokaled. ~ PZ Myers, #NFDB
220:What an artist does, is fail. Any reading of the literature, (I mean the literature of artistic creation), however summary, will persuade you instantly that the paradigmatic artistic experience is that of failure. The actualization fails to meet, equal, the intuition. There is something "out there" which cannot be brought "here". This is standard. I don't mean bad artists, I mean good artists. There is no such thing as a "successful artist" (except, of course, in worldly terms). ~ Donald Barthelme, #NFDB
221:said, “We don’t have an armored vehicle. Therefore we’re pretty much limited to the doors and the windows.” “Which will be wired for alarms.” “Which will be redundant. They won’t need a bell on the roof to tell them we’re there.” “Which is where, exactly? In a house with four remaining guards and two world-class killers? Who collectively outnumber us three to one? In a structure much easier to defend than attack?” “Assuming those questions were rhetorical, I think that’s a fair summary. ~ Lee Child, #NFDB
222:It wasn’t the Sierra Club that tried to pressure the National Academy of Sciences over the 1983 Carbon Dioxide Assessment; it was officials from the Department of Energy under Ronald Reagan. It wasn’t Environmental Defense that worked with Bill Nierenberg to alter the Executive Summary of the 1983 Acid Rain Peer Review Panel; it was the White House Office of Science and Technology Policy. And it was the Wall Street Journal spreading the attack on Santer and the IPCC, not Mother Jones. ~ Naomi Oreskes, #NFDB
223:summary of price and wage levels prepared for Hitler on 4 September 1935 showed almost half of the German work-force earning gross wages of 18 Reich Marks or less per week. This was substantially below the poverty line. The statistics went on to illustrate that a family of five – including three children of school age – existing on the low wage of even 25 Reich Marks a week earned by a typical urban worker and living on an exceedingly frugal diet could scarcely be expected to make ends meet. ~ Anonymous, #NFDB
224:Mr. Trump wants to turn the U.S. economy into the kind of real estate development that has made him so rich in New York. It will make his fellow developers rich, and it will make the banks that finance this infrastructure rich, but the people are going to have to pay for it in a much higher cost for transportation, much higher cost for all the infrastructure that he’s proposing. You could call Trump's plan "public investment to create private profit". That's really his plan in a summary. ~ Michael Hudson, #NFDB
225:family. The doctors at Bethesda were aware, from radio and television reports, that the dying President had been taken to a place called Parkland Memorial Hospital in Dallas. No Navy doctor thought of phoning Parkland to ask what procedures had been tried, what wounds had been treated, to ask to what surgical abuses the body had been submitted. Nor did it occur to Parkland, when the news was broadcast that the remains were headed for Bethesda, to phone with a summary report of Texas procedures. ~ Jim Bishop, #NFDB
226:Dukkha means suffering at all levels. Of course everyday suffering is present—pain, difficulties, illness, and discomfort—but dukkha has more to do with psychological suffering, the sense of dissatisfaction that is very deeply rooted in our psyche. The Buddha’s summary—that the five aggregates subject to clinging are suffering—really takes it to the deepest level. He means that everything about us, all of our mental and physical constituents, are suffering because we cling to them in some form. ~ Tashi Tsering, #NFDB
227:The major problem—one of the major problems, for there are several—one of the many major problems with governing people is that of whom you get to do it; or rather of who manages to get people to let them do it to them.
To summarize: it is a well-known fact that those people who must want to rule people are, ipso facto, those least suited to do it.
To summarize the summary: anyone who is capable of getting themselves made President should on no account be allowed to do the job. ~ Douglas Adams,#NFDB
228:The rebel Watchers stood before the council, still naked and awash in human blood and their own excrement, their shame dripping from their members. The satan took his position as their defense attorney, across from the enigmatic Son of Man. Normally, Mastema in his role as the satan, was a prosecuting attorney. But in this case, he had become the collective bargainer for this despicable union of corrupt hoodlums. There would be no testimony or cross-examination. Today was a summary judgment from on high. ~ Brian Godawa, #NFDB
229:A senior White House official who spoke contemporaneously with participants in the meeting recorded this summary: “The president proceeded to lecture and insult the entire group about how they didn’t know anything when it came to defense or national security. It seems clear that many of the president’s senior advisers, especially those in the national security realm, are extremely concerned with his erratic nature, his relative ignorance, his inability to learn, as well as what they consider his dangerous ~ Bob Woodward, #NFDB
230:Some people demand a five-line capsule summary. Something you'd read in a magazine. They want you to say, 'This is the story of the duality of man and the duplicity of governments.' I hear people try to do it -- give the five-line summary -- but if a film has any substance or subtlety, whatever you say is never complete, it's usually wrong, and it's necessarily simplistic: truth is too multifaceted to be contained in a five-line summary. If the work is good, what you say about it is usually irrelevant. ~ Stanley Kubrick, #NFDB
231:senior White House official who spoke contemporaneously with participants in the meeting recorded this summary: “The president proceeded to lecture and insult the entire group about how they didn’t know anything when it came to defense or national security. It seems clear that many of the president’s senior advisers, especially those in the national security realm, are extremely concerned with his erratic nature, his relative ignorance, his inability to learn, as well as what they consider his dangerous views. ~ Bob Woodward, #NFDB
232:A senior White House official who spoke contemporaneously with participants in the meeting recorded this summary: “The president proceeded to lecture and insult the entire group about how they didn’t know anything when it came to defense or national security. It seems clear that many of the president’s senior advisers, especially those in the national security realm, are extremely concerned with his erratic nature, his relative ignorance, his inability to learn, as well as what they consider his dangerous views. ~ Bob Woodward, #NFDB
233:Master,” Malowebi once asked, “what is the path to truth?” “Ah, little Malo,” old Zabwiri had replied, “the answer is not so difficult as you think. The trick is to learn how to pick out fools. Look for those who think things simple, who abhor uncertainty, and who are incapable of setting aside their summary judgment. And above all, look for those who believe flattering things. They are the true path to wisdom. For the claims they find the most absurd or offensive will be the ones most worthy of your attention. ~ R Scott Bakker, #NFDB
234:The 1948 war’s diplomatic maneuvers and military campaigns are well engraved in Israeli Jewish historiography. What is missing is the chapter on the ethnic cleansing carried out by the Jews in 1948. As a result of that campaign, five hundred Palestinian villages and eleven urban neighborhoods were destroyed, seven hundred thousand Palestinians were expelled, and several thousand were massacred.2 Even today, it is hard to find a succinct summary of the planning, execution, and repercussions of these tragic results. ~ Noam Chomsky, #NFDB
235:I'd finished the first two [books] and they were going to to be published, and [editor] said, "We need you to write a summary that will drive people to these books." And it took forever. I couldn't think of a thing to say. I looked at the back of other children's books that were full of giddy praise and corny rhetorical questions, you know, "Will she have a better time at summer camp than she thinks?" "How will she escape from the troll's dungeon?" All these terrible, terrible summaries of books, and I just couldn't. ~ Daniel Handler, #NFDB
236:We should have a handout at the door to speed things along, a brief summary of Dad’s illness and all that transpired in the final days, maybe even a photocopy of his charts and a four-color printout of his last CAT scan, because that seems to be what all of his and Mom’s peers want to talk about. And at the bottom of the handout a simple asterisked declaration would state that it’s of absolutely no interest to us where you were when you found out our father/husband had died, like he was John F. Kennedy or Kurt Cobain. ~ Jonathan Tropper, #NFDB
237:{hell} Gr. hades, "the unseen world," is revealed as the place of departed human spirits between death and resurrection. The word occurs, # Mt 11:23 16:18 Lu 10:15 Ac 2:27,31 Re 1:18 6:8 20:13,14 and is the equivalent of the o.T. sheol ¯ See Note "Hab 2:5" The Septuagint invariably renders sheol by hades. Summary: (1) Hades before the ascension of Christ. The passages in which the word occurs make it clear that hades was formerly in two divisions, the abodes respectively of the saved and of the lost. The former was called "paradise ~ Anonymous, #NFDB
238:In summary, successful businesses operate with a crystal clear vision that is shared by everyone. They have the right people in the right seats. They have a pulse on their operations by watching and managing a handful of numbers on a weekly basis. They identify and solve issues promptly in an open and honest environment. They document their processes and ensure that they are followed by everyone. They establish priorities for each employee and ensure that a high level of trust, communication, and accountability exists on each team. ~ Gino Wickman, #NFDB
239:In the light of her son's comment she reconsidered the scene at the mosque, to see whose impression was correct. Yes it could be worked into quite an unpleasant scene. The doctor had begun by bullying her, had said Mrs Callendar was nice, and then - finding the ground safe - had changed; he had alternately whined over his grievances and patronized her, had run a dozen ways in a single sentence, had been unreliable, inquisitive, vain. Yes, it was all true, but how false as a summary of the man; the essential life of him had been slain. ~ E M Forster, #NFDB
240:Mothers and fathers act in mostly similar ways toward their young children. Psychologists are still highlighting small differencesrather than the overwhelming similarities in parents' behaviors. I think this is a hangover from the 1950s re-emergence of father as a parent. He has to be special. The best summary of the evidence on mothers and fathers with their babies is that young children of both sexes, in most circumstances, like both parents equally well. Fathers, like mothers, are good parents first and gender representatives second. ~ Sandra Scarr, #NFDB
241:But this intensity of his physical prostration did but so much the more abbreviate it. In an instant's compass, great hearts sometimes condense to one deep pang, the sum total of those shallow pains kindly diffused through feebler men's whole lives. And so, such hearts, though summary in each one suffering; still, if the gods decree it, in their life-time aggregate a whole age of woe, wholly made up of instantaneous intensities; for even in their pointless centres, those noble natures contain the entire circumferences of inferior souls. ~ Herman Melville, #NFDB
242:The major problem—one of the major problems, for there are several—one of the many major problems with governing people is that of whom you get to do it; or rather of who manages to get people to let them do it to them. To summarize: it is a well-known fact that those people who must want to rule people are, ipso facto, those least suited to do it. To summarize the summary: anyone who is capable of getting themselves made President should on no account be allowed to do the job. To summarize the summary of the summary: people are a problem. ~ Douglas Adams, #NFDB
243:The major problem—one of the major problems, for there are several—one of the many major problems with governing people is that of whom you get to do it; or rather of who manages to get people to let them do it to them. To summarize: it is a well-known fact that those people who must want to rule people are, ipso facto, those least suited to do it. To summarize the summary: anyone who is capable of getting themselves made President should on no account be allowed to do the job. To summarize the summary of the summary: people are a problem. And ~ Douglas Adams, #NFDB
244:The problem with love, as I see it, is this: in order to be happy you need to have security, whereas to be in love you need insecurity. Happiness requires confidence whereas love requires doubt and anxiety. Thus, in summary: marriage was conceived to ensure mutual happiness but not enduring love. And to fall in love is not the best way to find happiness; if it were, we’d all know by now, wouldn’t we. I’m not sure if I’m making myself clear, but it makes perfect sense to me: marriage mixes together things that weren’t meant to go together. ~ Fr d ric Beigbeder, #NFDB
245:This car was speically ordered for you, Mr. Flamel." There was a pause and the voice added, "The author of one of the most boring books I have ever read, The Philosophic Summary."
Boring?" Nicholas yanked the door open and pushed the twins into the gloom. "It's been acknowledged for centuires as a work of a genius!" Climbing in, he slammed the door.
Franis probably told you to say that."
You'd better buckel up," the driver commanded. "We've got all sorts of company heading this way, none of it friendly and all of it unpleasant. ~ Michael Scott,#NFDB
246:The major problem – one of the major problems, for there are several – one of the many major problems with governing people is that of who you get to do it; or rather of who manages to get people to let them do it to them. To summarize: it is a well-known fact that those people who most want to rule people are, ipso facto, those least suited to do it. To summarize the summary: anyone who is capable of getting themselves made President should on no account be allowed to do the job. To summarize the summary of the summary: people are a problem. And ~ Douglas Adams, #NFDB
247:Here's a summary of when to use inheritance and when to use containment: If multiple classes share common data but not behavior, create a common object that those classes can contain. If multiple classes share common behavior but not data, derive them from a common base class that defines the common routines. If multiple classes share common data and behavior, inherit from a common base class that defines the common data and routines. Inherit when you want the base class to control your interface; contain when you want to control your interface. ~ Steve McConnell, #NFDB
248:Make a conscious choice. Decide to move your index finger. Too late! The electricity's already halfway down your arm. Your body began to act a full half-second before your conscious self 'chose' to, for the self chose nothing; something else set your body in motion, sent an executive summary—almost an afterthought— to the homunculus behind your eyes. That little man, that arrogant subroutine that thinks of itself as the person, mistakes correlation for causality: it reads the summary and it sees the hand move, and it thinks that one drove the other. ~ Peter Watts, #NFDB
249:In summary, the traditional “breaking in” approach to getting consumers to pay attention to marketing messages is getting harder and harder to execute successfully. That’s why we think the “drawing out” approach will be very important to marketing strategies going forward. It is a way to provide added value and create engagement with consumers. See Figure 3.3. That’s a big part of where Cross Communication fits into today’s and tomorrow’s environment: Cross Communication gives marketers powerful new ways to draw consumers out and to get them more involved ~ Anonymous, #NFDB
250:The young man being embraced by the Father is no longer just one repentant sinner, but the whole of humanity returning to God. The broken body of the prodigal becomes the broken body of humanity, and the baby-like face of the returning child becomes the face of all suffering people longing to reenter the lost paradise. Thus Rembrandt’s painting becomes more than the mere portrayal of a moving parable. It becomes the summary of the history of our salvation. The light surrounding both Father and Son now speaks of the glory that awaits the children of God. ~ Henri J M Nouwen, #NFDB
251:In summary, let me quote Professor McGee once again: Judging from the Record, Standard Oil did not use predatory price discrimination to drive out competing refiners, nor did its pricing practice have that effect . . . I am convinced that Standard did not systematically, if ever, use local price cutting in retailing, or anywhere else, to reduce competition. To do so would have been foolish; and, whatever else has been said about them, the old Standard organization was seldom criticized for making less money when it could readily have made more. A ~ Lawrence W Reed, #NFDB
252:Master Kell,” said Alucard, cheerfully. “What an unexpected pleasure, running into you here.” His voice had a natural undercurrent of laughter in it, and Kell could never tell if he was being mocked.
“I don’t see how it’s unexpected,” said Kell, “as I live here. What is unexpected is running into you, since I thought I made myself quite clear the last time we met.”
“Quite,” echoed Alucard.
“Then what were you doing in my brother ’s chambers?”
Alucard raised a single studded brow. “Do you want a detailed account? Or will a summary suffice? ~ V E Schwab,#NFDB
253:Shortly after Scotty’s decision in favor of Steve, Raskin quit in a huff. But before he left he fired off a memo to his bosses that still stands as an angry summary of Steve’s weaknesses. “While Mr. Jobs’s stated positions on management techniques are all quite noble and worthy, in practice he is a dreadful manager.… He is a prime example of a manager who takes the credit for his optimistic schedules and then blames the workers when deadlines are not met,” he wrote, adding that Steve “misses appointments … does not give credit … has favorites … and doesn’t keep promises. ~ Brent Schlender, #NFDB
254:Yes," I told her. "I'm angry, so what?"
..... I went on, giving her an executive summary of my crappy life.
....
"So of course I feel angry," I said angrily. "What do you expect? It was a stupid thing to ask."
"Yes," she agreed. "It was a stupid thing to ask. I see that you're angry. I don't need to ask such a stupid thing to understand that."
"So why did you ask?"
Slowly she turned herself around, pivoting on her knees, until finally she was facing me, "I asked for you," she said.
"For me?"
So you could hear the answer. ~ Ruth Ozeki,#NFDB
255:Because God is not only infinitely greater and more excellent than all other being, but he is the head of the universal system of existence; the foundation and fountain of all being and all beauty; from whom all is perfectly derived, and on whom all is most absolutely and perfectly dependent; of whom, and through whom, and to whom is all being and all perfection; and whose being and beauty are, as it were, the sum and comprehension of all existence and excellence: much more than the sun is the fountain and summary comprehension of all the light and brightness of the day. ~ Jonathan Edwards, #NFDB
256:Cocktail Party Summary: When it comes to motivation, there's a gap between what science knows and what business does. Our current business operating system- which is built around external, carrot-and-stick motivators-- doesn't work and often does harm. We need an upgrade. And the science shows the way. This new approach has three essential elements: 1) autonomy-- the desire to direct our own lives, 2) mastery-- the urge to make progress and get better at something that matters, and 3) purpose-- the yearning to do what we do in the service of something larger than ourselves. ~ Daniel H Pink, #NFDB
257:If I were to give a summary of the tendency of our times, I would say, Quantity. The multitude, the mass spirit, dominates everywhere, destroying quality. Our entire life--production, politics, and education--rests on quantity, on numbers. The worker who once took pride in the thoroughness and quality of his work, has been replaced by brainless, incompetent automatons, who turn out enormous quantities of things, valueless to themselves, and generally injurious to the rest of mankind. Thus quantity, instead of adding to life's comforts and peace, has merely increased man's burden. ~ Emma Goldman, #NFDB
258:I saw a man walk into my camera viewfinder from the left. He took a pistol out of his holster and raised it. I had no idea he would shoot. It was common to hold a pistol to the head of prisoners during questioning. So I prepared to make that picture - the threat, the interrogation. But it didn't happen. The man just pulled a pistol out of his holster, raised it to the VC's head and shot him in the temple. I made a picture at the same time. (On his 1968 photograph of the summary street corner execution of prisoner Nguyen Van Lem by South Vietnam's police chief, Lt. Col. Nguyen Ngoc Loan.) ~ Eddie Adams, #NFDB
259:Most national cultures across Europe and North America are categorized as low-context cultures. Many of our connections with particular people and places are of a shorter duration; therefore less is assumed. Instructions about where to park, how to flush the toilet, and where to order your food are often displayed. Low-context cultures can be easier to enter than high-context cultures, because even if you're an outsider, much of the information needed to participate is explicit. Extra attention is given to providing information about how to act. Note the summary in Table 5-3. Individualism ~ David Livermore, #NFDB
260:Today, many whites oppose all social reform as "welfare programs for blacks." They ignore the fact that poor whites have employment, education, and social service needs that differ from the condition of poor blacks by a margin that, without a racial scorecard, becomes difficult to measure. In summary, the blatant involuntary sacrifice of black rights to further white interests, so obvious in early American history, remains viable and, while somewhat more subtle in its contemporary
forms, is as potentially damaging as it ever was to black rights and the interests of all but wealthy whites. ~ Derrick A Bell,#NFDB
261:When, thirty-five years ago, I tried to give a summary of the ideas and principles of that social philosophy that was once known under the name of liberalism, I did not indulge in the vain hope that my account would prevent the impending catastrophes to which the policies adopted by the European nations were manifestly leading. All I wanted to achieve was to offer to the small minority of thoughtful people an opportunity to learn something about the aims of classical liberalism and its achievements and thus to pave the way for a resurrection of the spirit of freedom after the coming debacle. ~ Ludwig von Mises, #NFDB
262:Psychologist Arthur S. Reber offers the following summary of the psychological research on decision making: “During the 1970s . . . it became increasingly apparent that people do not typically solve problems, make decisions, or reach conclusions using the kinds of standard, conscious, and rational processes that they were more-or-less assumed to be using.” To the contrary, people could best be described, in much of their decision making, as being “arational”: “When people were observed making choices and solving problems of interesting complexity, the rational and logical elements were often missing. ~ William B Irvine, #NFDB
263:In summary, listen to your “gut feeling,” especially in potentially dangerous situations. If you are a woman and have been asked out on a date or approached by a man who causes a sense something is wrong -don’t do it! If you are with your family and are driving or walking through a neighborhood and you sense something is wrong, don’t go there. If you are in a business deal and you sense your contact is deceiving you, listen to your intuition. Practice listening to this lightning fast retrieval of data, learn how to analyze it for accuracy and how to appropriately act on it. It could save your life. ~ Kevin Michael Shipp, #NFDB
264:In summary, there’s absolutely no guarantee that we’ll manage to build human-level AGI in our lifetime—or ever. But there’s also no watertight argument that we won’t. There’s no longer a strong argument that we lack enough hardware firepower or that it will be too expensive. We don’t know how far we are from the finish line in terms of architectures, algorithms and software, but current progress is swift and the challenges are being tackled by a rapidly growing global community of talented AI researchers. In other words, we can’t dismiss the possibility that AGI will eventually reach human levels and beyond. ~ Max Tegmark, #NFDB
265:The Internet has created the most precise mirror of people as a whole that we've yet had. It is not a summary prepared by a social scientist or an elite think tank. It is not the hagiography of an era, condensed by a romantic idealist or a sneering cynic. It is the real us, available for direct inspection for the first time. Our collective window shades are now open. We see the mundanity, the avarice, the ugliness, the perversity, the loneliness, the love, the inspiration, the serendipity, and the tenderness that manifest in humanity. Seen in proportion, we can breathe a sigh of relief. We are basically OK. ~ Jaron Lanier, #NFDB
266:In summary, both Ford and Ohno followed four concepts (from now on we’ll refer to them as the concepts of flow): Improving flow (or equivalently lead time) is a primary objective of operations. This primary objective should be translated into a practical mechanism that guides the operation when not to produce (preventsoverproduction). Ford used space; Ohno used inventory. Local efficiencies must be abolished. A focusing process to balance flow must be in place. Ford used direct observation. Ohno used the gradual reduction of the number of containers and then gradual reduction of parts per container. The ~ Eliyahu M Goldratt, #NFDB
267:Mikhail Bulgakov’s The Master and Margarita, a bitter satire of Soviet life at the height of Stalin’s purges, captured the surreal experience of living in the embrace of totalitarianism. Lies are considered true. Truth is considered seditious. Existence is a dark carnival of opportunism, unchecked state power, hedonism, and terror. Omnipotent secret police, wholesale spying and surveillance, show trials, censorship, mass arrests, summary executions, and disappearances, along with famines, gulags, and a state system of propaganda unplugged from daily reality, give to all totalitarian systems a dreamlike quality. ~ Chris Hedges, #NFDB
268:Felder’s words were slow, as if he were weighing each one separately with a hand scale. “You are still new in this business, Myron. With that comes a certain enthusiasm that is not always well placed. I am Greg Downing’s sports representative. That gives me certain responsibilities. It is not a carte blanche to run his life. What he or any other client does on his own time is not, should not, and cannot be my concern. For all our sakes. We care about every client, but we are not parental substitutes or life managers. It’s important to learn this early on.” The Cliff Notes summary: he knew about the gambling. Myron ~ Harlan Coben, #NFDB
269:The principle of independent judgments (and decorrelated errors) has immediate applications for the conduct of meetings, an activity in which executives in organizations spend a great deal of their working days. A simple rule can help: before an issue is discussed, all members of the committee should be asked to write a very brief summary of their position. This procedure makes good use of the value of the diversity of knowledge and opinion in the group. The standard practice of open discussion gives too much weight to the opinions of those who speak early and assertively, causing others to line up behind them. ~ Daniel Kahneman, #NFDB
270:Creating unconditional positive regard opens the door to changing thoughts and behaviors. Humans have an innate urge toward socially constructive behavior. The more a person feels understood, and positively affirmed in that understanding, the more likely that urge for constructive behavior will take hold. ■“That’s right” is better than “yes.” Strive for it. Reaching “that’s right” in a negotiation creates breakthroughs. ■Use a summary to trigger a “that’s right.” The building blocks of a good summary are a label combined with paraphrasing. Identify, rearticulate, and emotionally affirm “the world according to . . . ~ Chris Voss, #NFDB
271:The principle of independent judgments (and decorrelated errors) has immediate applications for the conduct of meetings, an activity in which executives in organizations spend a great deal of their working days. A simple rule can help: before an issue is discussed, all members of the committee should be asked to write a very brief summary of their position. This procedure makes good use of the value of the diversity of knowledge and opinion in the group. The standard practice of open discussion gives too much weight to the opinions of those who speak early and assertively, causing others to line up behind them. What ~ Daniel Kahneman, #NFDB
272:something differently, I wouldn’t be in the predicament I’m in. It’s your fault, and I’m not responsible.” Whenever you blame someone else for the problems in your life, you become powerless to change anything. The “blame game” hurts your personal sense of power. Stay away from blaming thoughts. You have to take personal responsibility for your problems before you can hope to change them. Summary of ANT Species 1. “Always/never” thinking: thinking in words like always, never, no one, everyone, every time, everything 2. Focusing on the negative: seeing only the bad in a situation 3. Fortune-telling: predicting the worst ~ Daniel G Amen, #NFDB
273:I see all this and I feel no amazement because making the shell implied also making the honey in the wax comb and the coal and the telescopes and the reign of Cleopatra and the films about Cleopatra and the Pyramids and the design of the zodiac of the Chaldean astrologers and the wars and empires Herodotus speaks of and the words written by Herodotus and the works written in all languages, including those of Spinoza in Dutch, and the fourteen-line summary of Spinoza’s life and works in the instalment of the encyclopedia in the truck passed by the ice-cream van, and so I feel as if, in making the shell, I had also made the rest. ~ Anonymous, #NFDB
274:The Internet has created the most precise mirror of people as a whole that we've yet had. It is not a summary prepared by a social scientist or an elite think tank. It is not the hagiography of an era, condensed by a romantic idealist or a sneering cynic. It is the real us, available for direct inspection for the first time. Our collective window shades are now open. We see the mundanity, the avarice, the ugliness, the perversity, the loneliness, the love, the inspiration, the serendipity, and the tenderness that manifest in humanity. Seen in proportion, we can breathe a sigh of relief. We are basically OK.
- Jaron Lanier ~ Jaron Lanier,#NFDB
275:THE FORT DE ROMAINVILLE glowers over the eastern suburbs of Paris. A brutal stone giant, by 1941 it had been made into another Nazi vision of hell. Built in the 1830s on a low hill, the hulking bastion was part of the defensive ring constructed around Paris to protect the city from foreign attack, but it also held troops who could be deployed in the event of popular insurrection—a bloated, moated, impregnable monstrosity. For the Nazis, the ancient fort served a similar psychological purpose—as a hostage camp, a place of interrogation, torture, and summary execution, and a visible symbol of intimidation, inescapable in every way. ~ Ben Macintyre, #NFDB
276:My Research Bible Routine At some point during my quest, I started what I came to call my research bible, which is, in reality, a document I keep on my computer. Here’s the routine: Once a week I require myself to summarize in my “bible” a paper I think might be relevant to my research. This summary must include a description of the result, how it compares to previous work, and the main strategies used to obtain it. These summaries are less involved than the step-by-step deconstruction I did on my original test-case paper—which is what allows me to do them on a weekly basis—but they still induce the strain of deliberate practice. My ~ Cal Newport, #NFDB
277:Floating in the tank after a busy day’s work brings a great relief. Suddenly all of the stimulation of holding one upright against gravity disappears. One realizes that a good deal of the fatigue accumulated during the day is caused by keeping one’s body upright in a gravitational field. From a neurophysiological standpoint, one has immediately freed up very large masses of neurons from the necessity of constant computations (as to the direction of gravity, the programming by visual and acoustic inputs, by temperature changes, etcetera). For example, one’s cerebellum is now freed for uses other than balancing the body. In summary, then, ~ John C Lilly, #NFDB
278:Kyiv is a bilingual capital, something unusual in Europe and unthinkable in Russia and the United States. Europeans, Russians, and Americans rarely considered that everyday bilingualism might bespeak political maturity, and imagined instead that a Ukraine that spoke two languages must be divided into two groups and two halves. "Ethnic Ukrainians" must be a group that acts in one way, and "ethnic Russians" in another. This is about as true as to say that "ethnic Americans" vote Republican. It is more a summary of a politics that defines people by ethnicity, proposing to them an eternity of grievance rather than a politics of the future. ~ Timothy Snyder, #NFDB
279:A quick summary of Sāṁkhya might go like this: the mysterious pure consciousness, puruṣa, somehow interfaces with the buddhi, which generates an ego-making function. This manifests the dividing-constructing and symbol-making mind, which takes in and organizes data from the senses and sends actions and reactions back out into the world through organs of action like the hands. The world is composed of the five gross elements and other puruṣa-prakṛti cognitive systems called other sentient beings. All of this is an interweaving of the energetic strands of the three guṇas, strands that stretch as a unified whole, a tapestry or network of time itself. ~ Richard Freeman, #NFDB
280: The Hill-top Temple
After unnumbered steps of a hill-stair
I saw upon earth's head brilliant with sun
The immobile Goddess in her house of stone
In a loneliness of meditating air.
Wise were the human hands that set her there
Above the world and Time's dominion;
The Soul of all that lives, calm, pure, alone,
Revealed its boundless self mystic and bare.
Our body is an epitome of some Vast
That masks its presence by our humanness.
In us the secret Spirit can indite
A page and summary of the Infinite,
A nodus of Eternity expressed
Live in an image and a sculptured face.
~ Sri Aurobindo, - The Hill-top Temple
,#NFDB
281:Make a conscious choice. Decide to move your index finger. Too late! The electricity's already halfway down your arm. Your body began to act a full half-second before your conscious self 'chose' to, for the self chose nothing; something else set your body in motion, sent an executive summary—almost an afterthought— to the homunculus behind your eyes. That little man, that arrogant subroutine that thinks of itself as the person, mistakes correlation for causality: it reads the summary and it sees the hand move, and it thinks that one drove the other. But it's not in charge. You're not in charge. If free will even exists, it doesn't share living space with the likes of you. ~ Peter Watts, #NFDB
282:36. In Summary: thoughts of the brain are experienced by us as arrangements and rearrangements – change – in a physical universe; but in fact it is really information and information-processing which we substantialize. We do not merely see its thoughts as objects, but rather as the movement, or, more precisely, the placement of objects: how they become linked to one another. But we cannot read the patterns of arrangement; we cannot extract the information in it – i.e. it as information, which is what it is. The linking and relinking of objects by the Brain is actually a language, but not a language like ours (since it is addressing itself and not someone or something outside itself). 37. ~ Philip K Dick, #NFDB
283:May Christ, indeed, be the theme of your song. CONCLUSION If you are like me, this may be the first thing in the book you are reading. We expect a conclusion to tell us something about the premise, scope, and plan of the book. Recognizing this tendency, I will, therefore, offer a brief synopsis of what I have done. After that I will make some concluding remarks that are corollary to this study. Summary The theme of this book is simply finding Christ in the Old Testament, and the purpose is to establish and illustrate the necessary principles of interpretation for discovering what the Old Testament reveals about Christ. Recognizing that not every student of the Bible has the same level ~ Michael P V Barrett, #NFDB
284:[We never realized] that what we could bring to the group and what we brought to the communal life was really the summary of our own self-development, our own growth […] If we brought something besides our problems or our difficulties or the unsolved parts of our lives, then these tremendously large movements would have another character. They would not serve for war and they wouldn’t serve for separation between races and they wouldn’t divide us. We wouldn’t have so much hostility as we have in our society, a frightening amount of hostility. It’s almost a blind hostility that doesn’t even know where it comes from, blind anger which strikes out at others and blames others always for whatever trouble we find ourselves in. ~ Ana s Nin, #NFDB
285:Dixon was alive again. Consciousness was upon him before he could get out of the way; not for him the slow, gracious wandering from the halls of sleep, but a summary, forcible ejection. He lay sprawled, too wicked to move, spewed up like a broken spider-crab on the tarry shingle of morning. The light did him harm, but not as much as looking at things did; he resolved, having done it once, never to move his eyeballs again. A dusty thudding in his head made the scene before him beat like a pulse. His mouth had been used as a latrine by some small creature of the night, and then as its mausoleum. During the night, too, he'd somehow been on a cross-country run and then been expertly beaten up by secret police. He felt bad. ~ Kingsley Amis, #NFDB
286:… I do not feel that life is a downhill run. Nor do I think of it as an arc that rises steadily until it reaches its apogee, tapers, and arches back to earth. The fate we choose is inscribed in multiple flights. Some follow the gravity of rise and fall, while others - those of the spirit for example - may never head downward, but climb steadily to the end, where they just drop cliff-like into the dark.
Consequently, there is no right time for last words, no point of demarcation for our adieux. There is no designated moment to set down the summary thoughts of a mind still counting. Whether you begin to die at the beginning … or whether you burn brightly to the end, you can’t wait forever to pass to others what you have learned… ~ David Horowitz,#NFDB
287:A second problem is called “anchoring”. In a classic study Amos Tversky and Daniel Kahneman secretly fixed a roulette wheel to land on either 10 or 65. The researchers span the wheel before their subjects, who were then asked to guess the percentage of members of the United Nations that were in Africa. Participants were influenced by irrelevant information: the average guess after a spin of 10 was 25%; for a spin of 65, it was 45%. In meetings, anchoring leads to a first-mover advantage. Discussions will focus on the first suggestions (especially if early speakers benefit from a halo effect, too). Mr Kahneman recommends that to overcome this, every participant should write a brief summary of their position and circulate it prior to the discussion. ~ Anonymous, #NFDB
288:time. The trial balance is typically prepared at the end of a period, prior to preparing the primary financial statements. The purpose of the trial balance is to check that debits—in total—are equal to the total amount of credits. If debits do not equal credits, you know that an erroneous journal entry must have been posted. While a trial balance is a helpful check, it’s far from perfect, as there are numerous types of errors that a trial balance doesn’t catch. (For example, a trial balance wouldn’t alert you if the wrong asset account had been debited for a given transaction, as the error wouldn’t throw off the total amount of debits.) Chapter 8 Simple Summary For every transaction, a journal entry must be recorded that includes both a debit and a credit. Debits ~ Mike Piper, #NFDB
289:The Old English poetry that has survived, most of it in four great manuscripts, is almost all a blend of the old Germanic poetic form with the new Christian teaching that was first composed, according to Bede, by Caedmon in the third quarter of the seventh century. It is much earlier than any other vernacular poetry in medieval Europe and in many ways distinct from the later recorded Icelandic poetry, the only other sizable body of early Germanic poetry that has survived in manuscript. The great variety of length and subject matter of Old English poetry, the more than 30,000 lines that have come down to us, precludes any kind of summary here. It is a noble body of verse, including many poems of great beauty and strength that fully reward the effort required to learn how to read them. ~ Unknown, #NFDB
290:Later we will look in more detail at how the Long Telegram and NSC-68 should shape the plan to destroy our jihadist enemies today, but for now consider this passage from Kennan’s original secret cable: In summary, we have here a political force committed fanatically to the belief that with [the] U.S. there can be no permanent modus vivendi[,] that it is desirable and necessary that the internal harmony of our society be disrupted, our traditional way of life be destroyed, the international authority of our state be broken. . . . Kennan was writing about the USSR, but this description of a fanatical enemy incapable of living in peace with America applies word for word to the jihadist organizations behind all the major terrorist atrocities from 9/11 to the San Bernardino massacre. ~ Sebastian Gorka, #NFDB
291:In summary, we each spend our adult lives running on a unique operating system that took some eighteen years to program and is full of distinct bugs and viruses. And when we put together all these different theories of attachment, developmental immaturity, post-traumatic stress, and internal family systems, they make up a body of knowledge that allows us to run a virus scan on ourselves and, at any point, to look at our behaviors, our thoughts, and our feelings, and figure out where they come from. That’s the easy part. The tough part is to quarantine the virus, and to recognize the false self and restore the true self. Because it isn’t until we start developing an honest, compassionate, and functional relationship with ourselves that we can begin to experience a healthy, loving relationship with others. ~ Neil Strauss, #NFDB
292:Summary of Design Heuristics Here's a summary of major design heuristics: More alarming, the same programmer is quite capable of doing the same task himself in two or three ways, sometimes unconsciously, but quite often simply for a change, or to provide elegant variation. — A. R. Brown W. A. Sampson Find Real-World Objects Form Consistent Abstractions Encapsulate Implementation Details Inherit When Possible Hide Secrets (Information Hiding) Identify Areas Likely to Change Keep Coupling Loose Look for Common Design Patterns The following heuristics are sometimes useful too: Aim for Strong Cohesion Build Hierarchies Formalize Class Contracts Assign Responsibilities Design for Test Avoid Failure Choose Binding Time Consciously Make Central Points of Control Consider Using Brute Force Draw a Diagram Keep Your Design Modular ~ Steve McConnell, #NFDB
293:The aphorism "less is more" takes many forms. "Let's have the executive summary." "Just the facts." "TMI." "You had me at hello." These idioms are so common because every moment of every day we're bombarded with information. Thankfully, in most cases our senses pare down the details to those that really matter. If I'm out on the savanna and encounter a lion, I don't care about the motion of every photon reflecting off his body. Way TMI. I just want particular overall features of those photons, the very ones our eyes have evolved to sense and our brains to rapidly decode. Is the lion coming toward me? Is he crouched and stalking? Provide me with a moment-to-moment catalog of every reflected photon and, sure, I'll be in possession of all the details. What I won't have is any understanding. Less would indeed be very much more. ~ Brian Greene, #NFDB
294:The Seraphim spoke as one. Their voice thundered like the sound of many waters. “Elohim has taken his place in the divine council. In the midst of the gods, he holds judgment.” Everyone fell silent. This lawsuit would be different from all others because of the legal procedure to be employed. Normally, plaintiff and defendant would stand in the bar before the Judge and make their arguments, calling forth testimony and producing evidence upon which the Judge would rule. But since the Judge himself was being charged by the Accuser, there would be no need of additional testimony or cross examination. The Accuser would make the complaint, and Enoch would speak in defense of Yahweh Elohim. After presentation of all oral arguments, the Judge would make a righteous summary judgment. Special circumstances dictated special procedures. ~ Brian Godawa, #NFDB
295:The way—the only way—to “find” your story is to tell it. Nobody in the whole world has ever before told the story you are about to tell. You yourself have never told it to anyone, not even to yourself. You may have lots of intuitions about what the story is going to be, and you may even have a sort of summary overview of it. These are good and useful things to have; they are fine places to start. They are not enough. Until you actually tell the story, the whole story, it will be nothing but smoke. Moreover, you probably will not tell the story exactly right the first time you try. You'll make wrong turns, use the wrong key, or use the right key in the wrong door. After all, you have nobody to guide you. If you are like most people, you will have to tell this story more than once—maybe even several times—before you really get it down. ~ Stephen Koch, #NFDB
296:The major problem—one of the major problems, for there are several—one of the many major problems with governing people is that of whom you get to do it; or rather of who manages to get people to let them do it to them.
To summarize: it is a well-known fact that those people who must want to rule people are, ipso facto, those least suited to do it.
To summarize the summary: anyone who is capable of getting themselves made President should on no account be allowed to do the job.
To summarize the summary of the summary: people are a problem.
And so this is the situation we find: a succession of Galactic Presidents who so much enjoy the fun and palaver of being in power that they very rarely notice that they’re not. And somewhere in the shadows behind them—who? Who can possibly rule if no one who wants to do it can be allowed to? ~ Douglas Adams,#NFDB
297:the districts were emptied out, the enclaves were broken, in this way effectively separating the “professional” revolutionaries from the riotous populations that risen up in 1969, tearing them away from the thousand complicities that had been woven. Through this maneuver, the Provisional IRA was constrained to being nothing more than an armed faction, a paramilitary group, impressive and determined to be sure, but headed toward exhaustion, internment without trial, and summary executions. The tactic of repression seems to have consisted in bringing a radical revolutionary subject into existence, and separating it from everything that made it a vital force of the Catholic community: a territorial anchorage, an everyday life, a youthfulness. And as if that wasn’t enough, false IRA attacks were organized to finish turning a paralyzed population against it ~ Anonymous, #NFDB
298:Here is an all-too-brief summary of Buffett’s approach: He looks for what he calls “franchise” companies with strong consumer brands, easily understandable businesses, robust financial health, and near-monopolies in their markets, like H & R Block, Gillette, and the Washington Post Co. Buffett likes to snap up a stock when a scandal, big loss, or other bad news passes over it like a storm cloud—as when he bought Coca-Cola soon after its disastrous rollout of “New Coke” and the market crash of 1987. He also wants to see managers who set and meet realistic goals; build their businesses from within rather than through acquisition; allocate capital wisely; and do not pay themselves hundred-million-dollar jackpots of stock options. Buffett insists on steady and sustainable growth in earnings, so the company will be worth more in the future than it is today. ~ Benjamin Graham, #NFDB
299:the suspicion of science is not based in actual Christian belief. My congregation full of educators and scientists disproves that. But the bumper sticker is an accurate summary of what too many people think Christians actually believe. It gets worse. During the months I wrote this book Kim Davis, the Kentucky county clerk who refused to issue same-sex marriage licenses, sat in jail for contempt of court. On social media, television, and in the newspaper, outraged Christian leaders proclaimed that she was a victim of religious persecution and that Christians in this country are under attack. At the same time conservative Christians ranted that Starbucks had declared a war on Christmas by not writing “Merry Christmas” on their plain red coffee cups. And all the while, Christian governors across the country attempted to close their states’ borders to Syrian refugees. ~ Emily C Heath, #NFDB
300:In summary, the rather obscure laws of the weather are easy to understand once we view the earth from space. Thus the solution to the problem is to go up into space, into the third dimension. Facts that were impossible to understand in a flat world suddenly become obvious when viewing a three-dimensional earth.
Similarly, the laws of gravity and light seem totally dissimilar. They obey different physical assumptions and different mathematics. Attempts to splice these two forces have always failed. However, if we add one more dimension, a fifth dimension, to the previous four dimensions of space and time, then the equations governing light and gravity appear to merge together like two pieces of a jigsaw puzzle. Light, in fact, can be explained as vibrations in the fifth dimension. In this way, we see that the laws of light and gravity become simpler in five dimensions. ~ Michio Kaku,#NFDB
301:In Rome, I had nearly five thousand volumes in my library. By reading and re-reading them, I discovered that one hundred and fifty books, carefully chosen, give you, if not a complete summary of human knowledge, at least everything that it is useful for a man to know. I devoted three years of my life to reading and re-reading these hundred and fifty volumes, so that when I was arrested I knew them more or less by heart. In prison, with a slight effort of memory, I recalled them entirely. So I can recite to you Thucydides, Xenophon, Plutarch, Livy, Tacitus, Strada, Jornadès, Dante, Montaigne, Shakespeare,
Spinoza, Machiavelli and Bossuet; I mention only the most important …’
I have to admit that my historical work is my favourite occupation. When I go back to the past, I forget the present. I walk free and independently through history, and forget that I am a prisoner. ~ Alexandre Dumas,#NFDB
302:What can we conclude from all of these insights in terms of the role of symmetry in the cosmic tapestry? My humble personal summary is that we don't know yet whether symmetry will turn out to be the most fundamental concept in the workings of the universe. Some of the symmetries physicists have discovered or discussed over the years have later been recognized as being accidental or only approximate. Other symmetries, such as general covariance in general relativity and the gauge symmetries of the standard model, became the buds from which forces and new particles bloomed. All in all, there is absolutely no doubt in my mind that symmetry principles almost always tells us something important, and they may provide the most valuable clues and insights toward unveiling and deciphering the underlying principles of the universe, whatever those may be. Symmetry, in this sense, is indeed fruitful. ~ Mario Livio, #NFDB
303:Conflating prosperity with providence and opting for acquisitiveness as the lesser of two evils until greed was rechristened as benign self-interest, modern Christians have in effect been engaged in a centuries-long attempt to prove Jesus wrong. “You cannot serve both God and Mammon.” Yes we can. Or so most participants in world history’s most insatiably consumerist society, the United States, continue implicitly to claim through their actions, considering the number of self-identified American Christians in the early twenty-first century who seem bent on acquiring ever more and better stuff, including those who espouse the “prosperity Gospel” within American religious hyperpluralism.190 Tocqueville’s summary description of Americans in the early 1830s has proven a prophetic understatement: “people want to do as well as possible in this world without giving up their chances in the next. ~ Brad S Gregory, #NFDB
304:A boy is in the parlour what the pit is in the playhouse; independent, irresponsible, looking out from his corner on such people and facts as pass by, he tries and sentences them on their merits, in the swift, summary way of boys, as good, bad, interesting, silly, eloquent, troublesome. He cumbers himself never about consequences, about interests: he gives an independent, genuine verdict. You must court him: he does not court you. But the man is, as it were, clapped into jail by his consciousness. As soon as he has once acted or spoken with eclat, he is a committed person, watched by the sympathy or the hatred of hundreds, whose affections must now enter into his account. There is no Lethe for this. Ah, that he could pass again into his neutrality! Who can thus avoid all pledges, and having observed, observe again from the same unaffected, unbiased, unbribable, unaffrighted innocence, must always be formidable. ~ Ralph Waldo Emerson, #NFDB
305:Chapter 1 Summary The debate in science is between the mind being what the brain does versus the brain doing the bidding of the mind. The correct view is that the mind is designed to control the body, of which the brain is a part, not the other way around. Our brain does not control us; we control our brain through our thinking and choosing. We can control our reactions to anything. Choices are real. You are free to make choices about how you focus your attention, and this affects how the chemicals, proteins, and wiring of your brain change and function. Research shows that DNA actually changes shape in response to our thoughts. Stress stage one is normal. Stress stage two and stage three, on the other hand, are our mind and body’s response to toxic thinking—basically normal stress gone wrong. Reaction is the key word here. You cannot control the events or circumstances of your life, but you can control your reactions. ~ Caroline Leaf, #NFDB
306:I have a colleague who often tells people, “Look, allowing yourself to be dependent on another person is the worst possible thing you can do to yourself. You would be better off being dependent on heroin. As long as you have a supply of it, heroin will never let you down; if it’s there, it will always make you happy. But if you expect another person to make you happy, you’ll be endlessly disappointed.” As a matter of fact, it is no accident that the most common disturbance that passive dependent people manifest beyond their relationships to others is dependency on drugs and alcohol. Theirs is the “addictive personality.” They are addicted to people, sucking on them and gobbling them up, and when people are not available to be sucked and gobbled, they often turn to the bottle or the needle or the pill as a people-substitute. In summary, dependency may appear to be love because it is a force that causes people to fiercely attach themselves to one another. ~ M Scott Peck, #NFDB
307:Dr. Watson's summary list of Sherlock Holmes's strengths and weaknesses:
"1. Knowledge of Literature: Nil.
2. Knowledge of Philosophy: Nil.
3. Knowledge of Astronomy: Nil.
4. Knowledge of Politics: Feeble.
5. Knowledge of Botany: Variable. Well up in belladonna, opium, and poisons generally. Knows nothing of practical gardening.
6. Knowledge of Geology: Practical but limited. Tells at a glance different soils from each other. After walks has shown me splashes upon his trousers, and told me by their colour and consistence in what part of London he had received them.
7. Knowledge of Chemistry: Profound.
8. Knowledge of Anatomy: Accurate but unsystematic.
9. Knowledge of Sensational Literature: Immense. He appears to know every detail of every horror perpetrated in the century.
10. Plays the violin well.
11. Is an expert singlestick player, boxer, and swordsman.
12. Has a good practical knowledge of British law. ~ Arthur Conan Doyle,#NFDB
308:In summary, the typical educated Roman of this age was orderly, conservative, loyal, sober, reverent, tenacious, severe, practical. He enjoyed discipline, and would have no nonsense about liberty. He obeyed as a training for command. He took it for granted that the government had a right to inquire into his morals as well as his income, and to value him purely according to his services to the state. He distrusted individuality and genius. He had none of the charm, vivacity, and unstable fluency of the Attic Greek. He admired character and will as the Greek admired freedom and intellect; and organization was his forte. He lacked imagination, even to make a mythology of his own. He could with some effort love beauty, but he could seldom create it. He had no use for pure science, and was suspicious of philosophy as a devilish dissolvent of ancient beliefs and ways. He could not, for the life of him, understand Plato, or Archimedes, or Christ. He could only rule the world. ~ Will Durant, #NFDB
309:Who is the greatest saint in the world? It is not he who prays most or fasts most; it is not he who gives most alms, or is most eminent for temperance, chastity, or justice; but it is he who is always thankful to God, who wills everything that God wills, who receives everything as an instance of God’s goodness, and has a heart always ready to praise God for it.—William Law The Lord Jesus Christ Himself is our perfect example, and He knew no divided life. In the presence of His Father He lived on earth without strain from babyhood to His death on the cross. God accepted the offering of His total life and made no distinction between act and act. “I do always those things that please him,” was His brief summary of His own life as it related to the Father (John 8: 29). As He moved among men He was poised and restful. What pressure and suffering He endured grew out of His position as the world’s sin bearer; they were never the result of moral uncertainty or spiritual maladjustment. ~ A W Tozer, #NFDB
310:Set an optimistic but reasonable goal and define it clearly. ■Write it down. ■Discuss your goal with a colleague (this makes it harder to wimp out). ■Carry the written goal into the negotiation. SECTION II: SUMMARY Summarize and write out in just a couple of sentences the known facts that have led up to the negotiation. You’re going to have to have something to talk about beyond a self-serving assessment of what you want. And you had better be ready to respond with tactical empathy to your counterpart’s arguments; unless they’re incompetent, the other party will come prepared to argue an interpretation of the facts that favors them. Get on the same page at the outset. You have to clearly describe the lay of the land before you can think about acting in its confines. Why are you there? What do you want? What do they want? Why? You must be able to summarize a situation in a way that your counterpart will respond with a “That’s right.” If they don’t, you haven’t done it right. ~ Chris Voss, #NFDB
311:Philosophy, which once seemed outmoded, remains alive because the moment of its realization was missed. The summary judgement that it had merely interpreted the world is itself crippled by resignation before reality, and becomes a defeatism of reason after the transformation of the world failed. It guarantees no place from which theory as such could be concretely convicted of the anachronism, which then as now it is suspected of. Perhaps the interpretation which promised the transition did not suffice. The moment on which the critique of theory depended is not to be prolonged theoretically. Praxis, delayed for the foreseeable future, is no longer the court of appeals against self-satisfied speculation, but for the most part the pretext under which executives strangulate that critical thought as idle which a transforming praxis most needs. After philosophy broke with the promise that it would be one with reality or at least struck just before the hour of its production, it has been compelled to ruthlessly criticize itself. ~ Theodor W Adorno, #NFDB
312:games. A summary: Exposing children to a violent TV or film clip increases their odds of aggression soon after.41 Interestingly, the effect is stronger in girls (amid their having lower overall levels of aggression). Effects are stronger when kids are younger or when the violence is more realistic and/or is presented as heroic. Such exposure can make kids more accepting of aggression—in one study, watching violent music videos increased adolescent girls’ acceptance of dating violence. The violence is key—aggression isn’t boosted by material that’s merely exciting, arousing, or frustrating. Heavy childhood exposure to media violence predicts higher levels of aggression in young adults of both sexes (“aggression” ranging from behavior in an experimental setting to violent criminality). The effect typically remains after controlling for total media-watching time, maltreatment or neglect, socioeconomic status, levels of neighborhood violence, parental education, psychiatric illness, and IQ. This is a reliable finding of large magnitude. The ~ Robert M Sapolsky, #NFDB
313:THE IMPACT OF DOING TOO MUCH A study done at the University of London found that constant emailing and text-messaging reduces mental capability by an average of ten points on an IQ test. It was five points for women, and fifteen points for men. This effect is similar to missing a night’s sleep. For men, it’s around three times more than the effect of smoking cannabis. While this fact might make an interesting dinner party topic, it’s really not that amusing that one of the most common “productivity tools” can make one as dumb as a stoner. (Apologies to technology manufacturers: there are good ways to use this technology, specifically being able to “switch off” for hours at a time.) “Always on” may not be the most productive way to work. One of the reasons for this will become clearer in the chapter on staying cool under pressure; however, in summary, the brain is being forced to be on “alert” far too much. This increases what is known as your allostatic load, which is a reading of stress hormones and other factors relating to a sense of threat. ~ David Rock, #NFDB
314:The ADA takes a conservative stand, leaving out many well-documented health benefits attributable to reducing the consumption of animal products. Here are the three key sentences from the summary of their summary of the relevant scientific literature. One: Well-planned vegetarian diets are appropriate for all individuals during all stages of the life cycle, including pregnancy, lactation, infancy, childhood, and adolescence, and for athletes. TWO: Vegetarian diets tend to be lower in saturated fat and cholesterol, and have higher levels of dietary fiber, magnesium and potassium, vitamins C and E, folate, carotenoids, flavonoids, and other phytochemicals. Elsewhere the paper notes that vegetarians and vegans (including athletes) “meet and exceed requirements” for protein. And, to render the whole we-should-worry-about-getting-enough-protein-and-therefore-eat-meat idea even more useless, other data suggests that excess animal protein intake is linked with osteoporosis, kidney disease, calcium stones in the urinary tract, and some cancers. ~ Jonathan Safran Foer, #NFDB
315:— The opening argument was one of Devlin-Brown’s favorite parts of a trial. In a case like this, it was sometimes all that mattered. The U.S. Attorney’s Office had a formula for it, a system that was passed down through generations of prosecutors. It started with what they called “the grab”—a quick, two-minute summary of the case, meant to capture the jury’s attention. The grab could begin in one of two ways. The first was with a big thematic idea, as in, “This is a case about greed.” Devlin-Brown preferred what he called the “It was a dark and stormy night” beginning, which dropped the jurors right into a dramatic scene. Just like in a movie. On this day, his version began with, “It was July of 2008.” He spoke in a gentle, even voice. “Mathew Martoma, the defendant, was one of about a thousand people packed into a crowded Chicago convention hall waiting for an expert on Alzheimer’s disease to take the stage.” Sidney Gilman, he explained, was at an international Alzheimer’s conference to unveil the results of a hotly anticipated drug trial. The results of ~ Sheelah Kolhatkar, #NFDB
316:had named her children April, March, and August—was in the living room on a sofa talking to a uniformed officer when the Boones entered, rather awkwardly. Quick introductions were made; Mr. Boone had never met her. “Theo!” Mrs. Finnemore said, very dramatically. “Someone has taken our April!” Then she burst into tears and reached to hug Theo. He wanted no part of being hugged but went along with the ritual out of respect. As always, she wore a large flowing garment that was more of a tent than a dress, light brown in color and made from what appeared to be burlap. Her long graying hair was pulled into a tight ponytail. Crazy as she was, Theo had always been struck by her beauty. She made no effort at being attractive—quite unlike his mother—but some things you can’t hide. She was also very creative, liked to paint and do pottery, in addition to making goat cheese. April had inherited the good genes—the pretty eyes, the artistic flair. When Mrs. Finnemore settled down, Mrs. Boone asked the officer, “What happened?” He responded with a quick summary of what little ~ John Grisham, #NFDB
317:Consider how textbooks treat Native religions as a unitary whole. ... "These Native Americans ... believed that nature was filled with spirits. Each form of life, such as plants and animals, had a spirit. Earth and air held spirits too. People were never alone. They shared their lives with the spirits of nature." ... Stated flatly like this, the beliefs seem like make-believe, not the sophisticated theology of a higher civilization. Let us try a similarly succinct summary of the beliefs of many Christians today: "These Americans believed that one great male god ruled the world. Sometimes they divided him into three parts, which they called father, son, and holy ghost. They ate crackers and wine or grape juice, believing that they were eating the son's body and drinking his blood. If they believed strongly enough, they would live on forever after they died."
Textbooks never describe Christianity this way. It's offensive. Believers would immediately argue that such a depiction fails to convey the symbolic meaning or the spiritual satisfaction of communion. ~ James W Loewen,#NFDB
318:So, I feel like these are the sorts of game-theoretic forces that Dawkins and Hitchens and the other antireligion crusaders are up against, and that they maybe don't sufficiently acknowledge in their writing. What makes it easier for them, of course, is that their opponents can't just come out and say, “yes, of course it's all a load of hooey, but here are the important social functions it serves!” Instead, religious apologists often resort to arguments that are easily demolished (at least since the days of Hume and Darwin) – since their real case, though considerably stronger, is one that's hard for them to make openly!
In summary, maybe it's true that humans (if we survive long enough) will eventually outgrow religion, now that we have something better to fill religion's explanatory role. But before that will happen, I think that at the least we'll need to better understand the social functions that religion played for most of history and still plays in most of the world, and maybe come up with alternative social mechanisms to solve the same sorts of problem. ~ Scott Aaronson,#NFDB
319:If the British navy acted in response to every foretold movement of the German fleet, it risked revealing to Germany that its codes had been broken. In a secret internal memorandum, Admiral Oliver wrote that “the risk of compromising the codes ought only to be taken when the result would be worth it.” But what did “worth it” mean? Some of the men within Room 40 contended that much useful information was stockpiled and never used because the Admiralty staff—meaning Dummy Oliver—had an obsessive fear of revealing the Mystery. For the first two years of the war, even the commander in chief of the British fleet, Sir John Jellicoe, was denied direct access to Room 40’s decrypted intercepts, although he would seem to have been the one officer in the fleet most likely to benefit from the intelligence they conveyed. In fact, Jellicoe would not be formally introduced to the secret of Room 40, let alone given regular access to its intelligence, until November 1916, when the Admiralty, sensing bruised feelings, agreed to let him see a daily summary, which he was to burn after reading. ~ Erik Larson, #NFDB
320:Since it might appear unusual that a bio-psychiatrist should work as an expert in the realm of non-living nature, I believe it will be helpful to give the following summary:
My present work began in the realm of psychiatry and psychoanalysis, with natural scientific investigations of the energy at work in human emotions.
This led to the discovery of the bio-energy in the living organism, termed organismic orgone energy; and further to the discovery of the same type of a basically physical orgone energy in the atmosphere.
Orgonomy is not psychiatry, but the science of biophysics of the emotions, thus also including psychiatry, and physics in the realm of basic cosmic orgone energy.
It is not mysticism, but natural scientific, experimental investigation, also of mystical emotions and experiences.
Orgone energy is energy before matter (not after matter, as is atomic energy). It is studied by means of Geiger-Müller Counters and other physical instruments.
It follows entirely new, hitherto unknown functional laws of nature, and not the well known mechanical laws of electricity, heat, or mechanics. ~ Wilhelm Reich,#NFDB
321:There were minutes of silence then and in them I thought about the only truth that mattered, the only morality that mattered, the only sin, the only crime. When Lily de Seitas had told me her version of it at the end of our meeting at the museum I had taken it as a retrospective thing, a comment on my past and on my anecdote about the butcher. But I saw now it had been about my future.
History has superseded the ten commandments of the Bible; for me they had never had any real meaning, that is, any other than a conformitant influence. But sitting in that bedroom, staring at the glow of the fire on the jamb of the door through to the sitting room, I knew that at last I began to feel the force of this super-commandment, summary of them all; somewhere I knew I had to choose it, and every day afresh, even though I went on failing to keep it. Conchis had talked of points of fulcrum, moments when one met one's future. I also knew it was all bound up with Alison, with choosing Alison, and having to go on choosing her every day. Adulthood was like a mountain, and I stood at the foot of this cliff of ice, this impossible and unclimbable: Thou shalt not inflict unnecessary pain. ~ John Fowles,#NFDB
322: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
323:This was when my head really started to spin, because the Quantum Cards experiment is just one particular example of how microscopic quantum weirdness gets amplified into macroscopic quantum weirdness. As we discussed in the last chapter, such amplification of small differences into big differences happens virtually all the time, like when a cosmic ray-particle hit does/doesn't give someone a cancerous mutation, when today's atmospheric conditions do/don't evolve into a Category 4 hurricane next year, or when you use your neurons to make decisions. In other words, parallel-universe splitting is happening constantly, making the number of quantum parallel universes truly dizzying. Since such splitting has been going on ever since our Big Bang, pretty much any version of history that you can imagine has actually played out in a quantum parallel universe, as long as it doesn't violate any physical laws. This makes vastly more parallel universes than there are grains of sand in our Universe. In summary, Everett showed that if the wavefunction never collapses, then the familiar reality that we perceive is merely the tip of an ontological iceberg, constituting a minuscule part of the true quantum reality. ~ Max Tegmark, #NFDB
324:To derive the most useful information from multiple sources of evidence, you should always try to make these sources independent of each other. This rule is part of good police procedure. When there are multiple witnesses to an event, they are not allowed to discuss it before giving their testimony. The goal is not only to prevent collusion by hostile witnesses, it is also to prevent unbiased witnesses from influencing each other. Witnesses who exchange their experiences will tend to make similar errors in their testimony, reducing the total value of the information they provide. Eliminating redundancy from your sources of information is always a good idea. The principle of independent judgments (and decorrelated errors) has immediate applications for the conduct of meetings, an activity in which executives in organizations spend a great deal of their working days. A simple rule can help: before an issue is discussed, all members of the committee should be asked to write a very brief summary of their position. This procedure makes good use of the value of the diversity of knowledge and opinion in the group. The standard practice of open discussion gives too much weight to the opinions of those who speak early and assertively, causing others to line up behind them. ~ Daniel Kahneman, #NFDB
325:In summary, time is not an illusion, but the flow of time is. So is change. In spacetime, the future exists and the past doesn't disappear. When we combine Einstein's classical spacetime with quantum mechanics, we get quantum parallel universes as we saw in Chapter 8. This means that there are many pasts and futures that are all real-but this in no way diminishes the unchanging mathematical nature of the full physical reality.
This is how I see it. However, although this idea of an unchanging reality is venerable and dates back to Einstein, it remains controversial and subject to vibrant scientific debate, with scientists I greatly respect expressing a spectrum of views. For example, in his book The Hidden Reality, Brian Greene expresses unease toward letting go of the notions that change and creation are fundamental, writing, "I'm partial to there being a process, however tentative...that we can imagine generating the multiverse." Lee Smolin goes further in his book Time Reborn, arguing that not only is change real, but that indeed time may be the only thing that's real. At the other end of the spectrum, Julian Barbour argues in his book The End of Time not only that change is illusory, but that one can even describe physical reality without introducing the time concept at all. ~ Max Tegmark,#NFDB
326:Fake seafood is not a Florida problem or a Massachusetts problem or a New York City problem - it is an everywhere problem. Oceana took its study national in 2013 and found that mislabeling in violation of FDA regulations was often much worse in the biggest cities. A summary released with the report noted that "Oceana found seafood fraud everywhere it tested, including mislabeling rates of 52 percent in Southern California, 49 percent in Austin and Houston, 48 percent in Boston, 39 percent in New York City, 38 percent in Northern California and South Florida, 32 percent in Chicago, 26 percent in Washington, DC, and 18 percent in Seattle."...
Dr. Warner's most recent project for Oceana was a global "study of studies," in which she and her colleagues did a comprehensive analysis of fake fish studies conducted by many different entities in different countries, including sixty-seven peer-reviewed studies, seven government reports, and twenty-three news articles. The results are pages and pages of more disturbing fraud information, but she was able to sum up the results for me in two sentences: "All studies that have investigated seafood fraud have found it. The take-home message is that anytime someone looks for mislabeling and species substitution in the marketplace, anywhere, they find it. ~ Larry Olmsted,#NFDB
327:But trivial as are the topics they are not utterly without a connecting thread of motive. As the reader's eye strays, with hearty relief, from these pages, it probably alights on something, a bed-post or a lamp-post, a window blind or a wall. It is a thousand to one that the reader is looking at something that he has never seen: that is, never realised. He could not write an essay on such a post or wall: he does not know what the post or wall mean. He could not even write the synopsis of an essay; as "The Bed-Post; Its Significance—Security Essential to Idea of Sleep—Night Felt as Infinite—Need of Monumental Architecture," and so on. He could not sketch in outline his theoretic attitude towards window-blinds, even in the form of a summary. "The Window-Blind—Its Analogy to the Curtain and Veil—Is Modesty Natural?—Worship of and Avoidance of the Sun, etc., etc." None of us think enough of these things on which the eye rests. But don't let us let the eye rest. Why should the eye be so lazy? Let us exercise the eye until it learns to see startling facts that run across the landscape as plain as a painted fence. Let us be ocular athletes. Let us learn to write essays on a stray cat or a coloured cloud. I have attempted some such thing in what follows; but anyone else may do it better, if anyone else will only try. ~ G K Chesterton, #NFDB
328:Connective talents are useless, of course, if people can’t perform the work. And the most talented people in every occupation have huge advantages over their ordinary peers. Dean Keith Simonton, who studies greatness and genius, finds that whether it comes to songwriters, composers, scientists, programmers, or filmmakers, the top 10 percent generate as much or more output than the other 90 percent. The superiority of great bosses is seen in a summary of eighty-five years of research on employee selection methods. Frank Schmidt and John Hunter found that the top 15 percent of professionals and managers produced nearly 50 percent more output than their average peers. The strongest predictors of performance included general mental ability (IQ and similar measures), job sample tests (having people prove they can do the work), and evaluations by peers; other useful predictors included structured employment interviews (where each candidate is asked the same questions in the same order) and conscientiousness (self-discipline and follow-through, similar to grit). These findings provide ammunition for bosses who stock up on the best talent and believe that little else is required. Yet without constructive connections among people, collective performance and humanity is tough to achieve – no matter how many superstars are in the fold. ~ Robert I Sutton, #NFDB
329:Anything perceived as a threat trips the amygdala—the brain’s hand-wringing sentry—to set in motion the biochemical cascade known as the fight-or-flight response. Bruce Siddle, who consults in this area and sits on the board of Strategic Operations, prefers the term “survival stress response.” Whatever you wish to call it, here is a nice, concise summary, courtesy of Siddle: “You become fast, strong, and dumb.” Our hardwired survival strategy evolved back when threats took the form of man-eating mammals, when hurling a rock superhumanly hard or climbing a tree superhumanly fast gave you the edge that might keep you alive. A burst of adrenaline prompts a cortisol dump to the bloodstream. The cortisol sends the lungs into overdrive to bring in more oxygen, and the heart rate doubles or triples to deliver it more swiftly. Meanwhile the liver spews glucose, more fuel for the feats at hand. To get the goods where the body assumes they’re needed, blood vessels in the large muscles of the arms and legs dilate, while vessels serving lower-priority organs (the gut, for example, and the skin) constrict. The prefrontal cortex, a major blood guzzler, also gets rationed. Good-bye, reasoning and analysis. See you later, fine motor skills. None of that mattered much to early man. You don’t need to weigh your options in the face of a snarling predator, and you don’t have time. ~ Mary Roach, #NFDB
330:SUMMARY OF THE BUDDHIST DEFINITION OF MIND In summary, mind in Buddhism refers to experience, namely the mere arising and cognitive engaging with the contents of experience. The continuity of experience is known as the mind-stream, or “mental continuum.” It is always individual, with each moment of experience following from previous moments of experience according to the karmic laws of behavioral cause and effect. There is order in the universe, and “my” experience is never “your” experience. If I experience eating a meal, I and not you will next experience the physical sensation of being full. Buddhism does not posit a universal or collective mind. The never-ceasing, moment-to-moment event of arising and engaging that constitutes experience, then, refers to the arising of a sight and merely seeing it, the arising of a sound and merely hearing it, the arising of a thought and merely thinking it, the arising of an emotion and merely feeling it, and so on. This is the conventional nature of mind — it gives rise to things and apprehends them. Its deepest nature is its voidness, namely that it is devoid of existing in any impossible manner, from being a physical entity itself up to involving a solid, concrete subject, content or experience. Such a mind, then, with these two levels of true nature — or “two levels of truth” — is the topic of mahamudra meditation. ~ Dalai Lama XIV, #NFDB
331:SECTION SUMMARY TO BE AN EFFECTIVE LEADER … Recognize that you have limited strengths. Do whatever it takes to discover what they are. Once you know, find a work environment that allows you to focus your energies on the few things you were created to do well. Don’t allow your time to get eaten up with responsibilities and projects that call for skills that fall outside your core competencies. That is a recipe for mediocrity. Embrace this truth: The less you do, the more you will accomplish. Narrow your focus to increase your productivity and expand your influence within your organization. Empower the leaders around you by delegating those responsibilities that fall outside your zone. Somebody is dying to pick up the ball you drop. Your weakness is his opportunity. Remember: Great leaders know when to follow. THE NEXT GENERATION CHALLENGE What defines success for you in your current employment situation? Is there alignment between your core competencies and those competencies necessary to succeed in your job? What would change about your current job description if you were given the freedom to focus on the two or three things you do best? What would need to change in your current employment situation in order for you to focus on the things that add the most value to your organization? Take some time to complete the exercises described on this page through this page. ~ Andy Stanley, #NFDB
332:Of Franklin’s thirteen subjects, I chose six, then substituted seven others which I thought would be more helpful to me in my business, subjects in which I was especially weak. Here is my list, and the order in which I used them: Enthusiasm. Order: self-organization. Think in terms of others’ interests. Questions. Key issue. Silence: listen. Sincerity: deserve confidence. Knowledge of my business. Appreciation and praise. Smile: happiness. Remember names and faces. Service and prospecting. Closing the sale: action. I made up a 3″ x 5″ card, a “pocket reminder,” for each one of my subjects, with a brief summary of the principles, similar to the “pocket reminders” you have found throughout this book. The first week, I carried the card on Enthusiasm in my pocket. At odd moments during the day, I read these principles. Just for that one week, I determined to double the amount of enthusiasm that I had been putting into my selling, and into my life. The second week, I carried my card on Order: self-organization. And so on each week. After I completed the first thirteen weeks, and started all over again with my first subject—Enthusiasm— I knew I was getting a better hold on myself. I began to feel an inward power that I had never known before. Each week, I gained a clearer understanding of my subject. It got down deeper inside of me. My business became more interesting. It became exciting! ~ Frank Bettger, #NFDB
333:It is remarkable, however, that at the very lowest point of Kant's depression, when he became perfectly incapable of conversing with any rational meaning on the ordinary affairs of life, he was still able to answer correctly and distinctly, in a degree that was perfectly astonishing, upon any question of philosophy or of science, especially of physical geography, [Footnote: Physical Geography, in opposition to Political.] chemistry, or natural history. He talked satisfactorily, in his very worst state, of the gases, and stated very accurately different propositions of Kepler’s, especially the law of the planetary motions. And I remember in particular, that upon the very last Monday of his life, when the extremity of his weakness moved a circle of his friends to tears, and he sat amongst us insensible to all we could say to him, cowering down, or rather I might say collapsing into a shapeless heap upon his chair, deaf, blind, torpid, motionless,—even then I whispered to the others that I would engage that Kant should take his part in conversation with propriety and animation. This they found it difficult to believe. Upon which I drew close to his ear, and put a question to him about the Moors of Barbary. To the surprise of everybody but myself, he immediately gave us a summary account of their habits and customs; and told us by the way, that in the word Algiers, the g ought to be pronounced hard (as in the English word gear). ~ Thomas de Quincey, #NFDB
334:In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,#NFDB
335:INTENSITY A Summary Intensity is the driving force behind the strong reactions of the spirited child. It is the invisible punch that makes every response of the spirited child immediate and strong. Managed well, intensity allows spirited children a depth and delight of emotion rarely experienced by others. Its potential to create as well as wreak havoc, however, makes it one of the most challenging temperamental traits to learn to manage. Intense spirited kids need to hear: You do everything with zest, vim, vigor, and gusto. You are enthusiastic, expressive, and full of energy. Your intensity can make you a great athlete, leader, performer, etc. Things can frustrate you easily. Being intense does not mean being aggressive. Teaching tips: Help your child learn to notice her growing intensity before it overwhelms her. Provide activities that soothe and calm, such as warm baths, stories, and quiet imaginative play. Use humor to diffuse intense reactions. Protect her sleep. Make time for exercise. Teach your child that time-out is a way to calm herself. If you are intense too: Do not fear your child’s intensity. Diffuse your own intensity before you step in to help your child. Take deep breaths, step away from the situation, get the sleep you need, or ask for help to cope with your own intensity. Review in your own mind the messages you were given about intensity. Dump those that negate the value of intensity or leave you feeling powerless. ~ Mary Sheedy Kurcinka, #NFDB
336:SUMMARY OF YOUR AIDS TO HEALTH • Find out what it is that heals you. Realize that correct directions given to your subconscious mind will heal your mind and body. • Develop a definite plan for turning over your requests or desires to your subconscious mind. • Imagine the end desired and feel its reality. Follow it through, and you will get definite results. • Decide what belief is. Know that belief is a thought in your mind and that what you think you create. • It is foolish to believe in sickness or in anything that will hurt or harm you. Believe in perfect health, prosperity, peace, wealth, and divine guidance. • Great and noble thoughts upon which you habitually dwell become great acts. • Apply the power of prayer therapy in your life. Choose a certain plan, idea, or mental picture. Unite mentally and emotionally with that idea. As you remain faithful to your mental attitude, your prayer will be answered. • Always remember, if you really want the power to heal, you can have it through faith, which means a knowledge of the working of your conscious and subconscious mind. Faith comes with understanding. • Blind faith means that a person may get results in healing without any scientific understanding of the powers and forces involved. • Learn to pray for your loved ones who may be ill. Quiet your mind. Your thoughts of health, vitality, and perfection operating through the one universal subjective mind will be felt and made manifest in the mind of your loved ~ Joseph Murphy, #NFDB
337:Effective Pauses: Silence is powerful. We told Benjie to use it for emphasis, to encourage Sabaya to keep talking until eventually, like clearing out a swamp, the emotions were drained from the dialogue. 2.Minimal Encouragers: Besides silence, we instructed using simple phrases, such as “Yes,” “OK,” “Uh-huh,” or “I see,” to effectively convey that Benjie was now paying full attention to Sabaya and all he had to say. 3.Mirroring: Rather than argue with Sabaya and try to separate Schilling from the “war damages,” Benjie would listen and repeat back what Sabaya said. 4.Labeling: Benjie should give Sabaya’s feelings a name and identify with how he felt. “It all seems so tragically unfair, I can now see why you sound so angry.” 5.Paraphrase: Benjie should repeat what Sabaya is saying back to him in Benjie’s own words. This, we told him, would powerfully show him you really do understand and aren’t merely parroting his concerns. 6.Summarize: A good summary is the combination of rearticulating the meaning of what is said plus the acknowledgment of the emotions underlying that meaning (paraphrasing + labeling = summary). We told Benjie he needed to listen and repeat the “world according to Abu Sabaya.” He needed to fully and completely summarize all the nonsense that Sabaya had come up with about war damages and fishing rights and five hundred years of oppression. And once he did that fully and completely, the only possible response for Sabaya, and anyone faced with a good summary, would be “that’s right. ~ Chris Voss, #NFDB
338:Only men of the utmost simplicity can believe that the nature man knows can be changed into a purely logical nature. Yet were there steps affording approach to this goal, how utterly everything would be lost on the way! Even the most rational man needs nature again, from time to time, that is, his illogical fundamental relation (Grundstellung) to all things.
No practical knowledge of a man, for example, stood he never so near to us, can be complete—so that we could have a logical right to form a total estimate of him; all estimates are summary and must be so. Then the standard by which we measure, (our being) is not an immutable quantity; we have moods and variations, and yet we should know ourselves as an invariable standard before we undertake to establish the nature of the relation of any thing (Sache) to ourselves. Perhaps it will follow from all this that one should form no judgments whatever; if one could but merely live without having to form estimates, without aversion and without partiality!—for everything most abhorred is closely connected with an estimate, as well as every strongest partiality. An inclination towards a thing, or from a thing, without an accompanying feeling that the beneficial is desired and the pernicious contemned, an inclination without a sort of experiential estimation of the desirability of an end, does not exist in man. We are primordially illogical and hence unjust beings and can recognise this fact: this is one of the greatest and most baffling discords of existence. ~ Friedrich Nietzsche,#NFDB
339:Berossos compiled his History from the temple archives of Babylon (reputed to have contained "public records" that had been preserved for "over 150,000 years"). He has passed on to us a description of Oannes as a "monster," or a "creature." However, what Berossos has to say is surely more suggestive of a man wearing some sort of fish-costume--in short, some sort of disguise. The monster, Berossos tells us: "had the whole body of a fish, but underneath and attached to the head of the fish there was another head, human, and joined to the tail of the fish, feet like those of a man, and it had a human voice ... At the end of the day, this monster, Oannes, went back to the sea and spent the night. It was amphibious, able to live both on land and in the sea ... Later, other monsters similar to Oannes appeared."
Bearing in mind that the curious containers carried by Oannes and the Apkallu sages are also depicted on one of the megalithic pillars at Göbekli Tepe (and [...] as far afield as ancient Mexico as well), what are we to make of all this? The mystery deepends when we follow the Mesopotamian traditions further. In summary, Oannes and the brotherhood of Apkallu sages are depicted as tutoring mankind for many thousands of years. It is during this long passage of time that the five antediluvian cities arise, the centers of a great civilization, and that kingship is "lowered from heaven." Prior to the first appearance of Oannes, Berossos says, the people of Mesopotamia 'lived in a lawless manner, like the beasts of a field. ~ Graham Hancock,#NFDB
340:Why are there no queens in the deck?” I asked rather suddenly. “It seems odd.” Suzanne Brantôme, on my left, and Mimi La Salle, on my right, smiled knowingly, and I felt foolish. But Marguerite did not smile. “You have by now read The Book of the City of Ladies, have you not, Anna?” “I have.” “Then you should tell us why the deck has no queens.” “Because…,” I began, but I hesitated, for my mind was racing far ahead of my voice. I wished so very much to please the duchess with my answer. “There has been so little recognition of the contributions of women in every walk of life?” I finally offered, with a woeful lack of confidence in my answer. But Marguerite bade me go on with a subtle nod. “Men have looked down upon our sex,” I said. “They have withheld education and caused us great suffering. They do not see women as fit rulers and…” I stopped and thought about my summary of Christine de Pizan’s work. When I began again, it was slowly, as if the words were falling together into an idea as they were spoken. “So why would men place queens in a deck of cards? It might signify their importance in the world.” Marguerite looked at me with affection and approval. “I have thought the same thoughts many times, as have my ladies at these tables. We all know very well there are no kingdoms without queens.” We sat silent for a moment as we pondered the wisdom of that idea. “Mayhap someday soon there will be queens in the playing cards,” I said hopefully. “If it is left to the men to decide, we shall first see the Second Coming of Christ!” Lady Brantôme declared. Everyone laughed at that. Mimi, ~ Robin Maxwell, #NFDB
341:Another simile is that of the man who was born and raised in a prison and who has never set foot outside. All he knows is prison life. He would have no conception of the freedom that is beyond his world. And he would not understand that prison is suffering. If anybody suggested that his world was dukkha, he would disagree, for prison is the limit of his experience. But one day he might find the escape tunnel dug long ago that leads beyond the prison walls to the unimaginable and expansive world of real freedom. Only when he has entered that tunnel and escaped from his prison does he realize how much suffering prison actually was, and the end of that suffering, escaping from jail is happiness.
In this simile the prison is the body, the high prison walls are the five senses, and the relentless demanding prison guard is one's own will, the doer. The tunnel dug long ago, through which one escapes, is called jhana [meditation] (as at AN IX, 42). Only when one has experienced jhana does one realize that the five-sense world, even at its best, is really a five-walled prison, some parts of it is a little more comfortable but still a jail with everyone on death row! Only after deep jhana does one realize that "will" was the torturer, masquerading as freedom, but preventing one ever resting happily at peace. Only outside of prison can one gain the data that produces the deep insight that discovers the truth about dukkha.
In summary, without experience of jhana, one's knowledge of the world is too limited to fully understand dukkha, as required by the first noble truth, and proceed to enlightenmen. ~ Ajahn Brahm,#NFDB
342:One can do only so much to control one's life,' Ernestine said, and with that, a summary statement as philosophically potent as any she cared to make, she returned the wallet to her handbag, thanked me for lunch, and, gathering herself almost visibly back into that orderly, ordinary existence that rigorously distanced itself from delusionary thinking, whether white or black or in between, she left the car. Instead of my then heading home, I drove crosstown to the cemetery and, after parking on the street, walked in through the gate, and not quite knowing what was happening, standing in the falling darkness beside the uneven earth mound roughly heaped over Coleman's coffin, I was completely seized by his story, by its end and by its beginning, and, then and there, I began this book.
I began by wondering what it had been like when Coleman had told Faunia the truth about that beginning--assuming that he ever had; assuming, that is, that he had to have. Assuming that what he could not outright say to me on the day he burst in all but shouting, "Write my story, damn you!" and what he could not say to me when he had to abandon (because of the secret, I now realized) writing the story himself, he could not in the end resist confessing to her, to the college cleaning woman who'd become his comrade-in-arms, the first and last person since Ellie Magee for whom he could strip down and turn around so as to expose, protruding from his naked back, the mechanical key by which he had wound himself up to set off on his great escapade. Ellie, before her Steena, and finally Faunia. The only woman never to know his secret is the woman he spent his life with, his wife. Why Faunia? ~ Philip Roth,#NFDB
343:The Son of Man leaned close, giving more counsel to Enoch It amounted to revealing the mystery of good news that would be hidden for ages until the end of days. This secret held the answer to the Accuser’s charge. Enoch then realized that the Accuser’s final trick was more than rhetoric, he was trying to force Yahweh Elohim’s hand to reveal the mystery. So that is what this was all about, he thought. The Watchers and all their principalities and powers in the heavenly places were trying to use a legal maneuver to draw out Yahweh Elohim’s secret in order to defend himself. If this secret were unveiled, they hoped to have the means by which they could defeat the Seed of Eve. This Accuser is cunning indeed. Enoch stood at the bar. He knew this would require the utmost of his highest apkallu skills. How to answer the Accuser’s charge without revealing the mystery of ages before its time. He spoke with a measured tempo, “Sin came into the world through one man. Death came through sin. So death spread to all men because all sinned. Death reigns from Adam unto this very day, even over those whose sinning was not like the transgression of Adam, because Adam is the federal representative head of the human race. Just as all the inhabitants of the city of Erech would suffer for the illegal actions of its representative head of state,” Enoch stared accusingly at Semjaza, “or benefit from the righteousness of that federal head. So the blessings and curses of the progenitor of the human race would be attributed to those whom he represents. It is the nature of authority and representation used even by those who seek to discredit it in this courtroom. If the Accuser does not like that, then he will have to file another injunction against all the blessings received by the human race as well. The defense rests its case.” Enoch sat back down to await the summary judgment before the throne of the Almighty Judge of the universe. ~ Brian Godawa, #NFDB
344:And in 1513, the Spanish government created a kind of Miranda rights–style document that was to be read (in Spanish—incomprehensible to the indigenous peoples!) to those about to be conquered. It was the summary of the Gospel as they understood it; it was their core message, their “good news,” the metanarrative that legitimized their white Christian supremacy: On the part of the King, Don Fernando, and of Doña Juana I, his daughter, Queen of Castille and Léon, subduers of the barbarous nations, we their servants notify and make known to you, as best we can, that the Lord our God, Living and Eternal, created the Heaven and the Earth, and one man and one woman, of whom you and we, all the men of the world at the time, were and are descendants, and all those who came after and before us…. Of all these nations God our Lord gave charge to one man, called St. Peter, that he should be Lord and Superior of all the men in the world, that all should obey him, and that he should be the head of the whole Human Race…. One of these Pontiffs, who succeeded that St. Peter as Lord of the world, in the dignity and seat which I have before mentioned, made donation of these isles and Tierra-firme to the aforesaid King and Queen and to their successors, our lords…. Wherefore, as best we can, we ask and require you that you consider what we have said to you, and that you take the time that shall be necessary to understand and deliberate upon it, and that you acknowledge the Church as the Ruler and Superior of the whole world…. But, if you do not do this, and maliciously make delay in it, I certify to you that, with the help of God, we shall powerfully enter into your country, and shall make war against you in all ways and manners that we can, and shall subject you to the yoke and obedience of the Church and of their Highnesses; we shall take you and your wives and your children, and shall make slaves of them, and as such shall sell and dispose of them as their Highnesses may command. ~ Brian D McLaren, #NFDB
345:To finally surrender ourselves to healing, we have to have three spaces opened up within us - and all at the same time: our opinionated head, our closed-down heart, and our defensive and defended body. That is the summary work of spirituality - and it is indeed work. Yes, it is also the work of “a Power greater than ourselves,” and it will lead to a great luminosity and depth of seeing. That is why true faith is one of the most holistic and free actions a human can perform. It leads to such broad and deep perception that most traditions would just call it “light.”
Remember, Jesus said that we also are the light of the world (Matthew 5:14), as well as saying it about himself (John 8:12). Strange that we see light in him but do not imitate him in seeing the same light in ourselves. Such luminous seeing is quite the opposite of the closed-minded, dead-hearted, body-denying thing that much religion has been allowed to become. As you surely have heard before, “Religion is lived by people who are afraid of hell. Spirituality is lived by people who have been through hell and come out enlightened.”
The innocuous mental belief systems of much religion are probably the major cause of atheism in the world today, because people see that religion has not generally created people who are that different, more caring, or less prejudiced than other people. In fact, they are often worse because they think they have God on their small side. I wish I did not have to say this, but religion either produces the very best people or the very worst. Jesus makes this point in many settings and stories. Mere mental belief systems split people apart, whereas actual faith puts all our parts (body, heart, and head) on notice and on call. Honestly, it takes major surgery and much of one’s life to get head, heart, and body to put down their defenses, their false programs for happiness, and their many forms of resistance to what is right in front of them. This is the meat and muscle of the whole conversion process. ~ Richard Rohr,#NFDB
346:Systems 1 and 2 are both active whenever we are awake. System 1 runs automatically and System 2 is normally in a comfortable low-effort mode, in which only a fraction of its capacity is engaged. System 1 continuously generates suggestions for System 2: impressions, intuitions, intentions, and feelings. If endorsed by System 2, impressions and intuitions turn into beliefs, and impulses turn into voluntary actions. When all goes smoothly, which is most of the time, System 2 adopts the suggestions of System 1 with little or no modification. You generally believe your impressions and act on your desires, and that is fine—usually. When System 1 runs into difficulty, it calls on System 2 to support more detailed and specific processing that may solve the problem of the moment. System 2 is mobilized when a question arises for which System 1 does not offer an answer, as probably happened to you when you encountered the multiplication problem 17 × 24. You can also feel a surge of conscious attention whenever you are surprised. System 2 is activated when an event is detected that violates the model of the world that System 1 maintains. In that world, lamps do not jump, cats do not bark, and gorillas do not cross basketball courts. The gorilla experiment demonstrates that some attention is needed for the surprising stimulus to be detected. Surprise then activates and orients your attention: you will stare, and you will search your memory for a story that makes sense of the surprising event. System 2 is also credited with the continuous monitoring of your own behavior—the control that keeps you polite when you are angry, and alert when you are driving at night. System 2 is mobilized to increased effort when it detects an error about to be made. Remember a time when you almost blurted out an offensive remark and note how hard you worked to restore control. In summary, most of what you (your System 2) think and do originates in your System 1, but System 2 takes over when things get difficult, and it normally has the last word. ~ Daniel Kahneman, #NFDB
347:Centuries of navel-gazing. Millennia of masturbation. Plato to Descartes to Dawkins to Rhanda. Souls and zombie agents and qualia. Kolmogorov complexity. Consciousness as Divine Spark. Consciousness as electromagnetic field. Consciousness as functional cluster.
I explored it all.
Wegner thought it was an executive summary. Penrose heard it in the singing of caged electrons. Nirretranders said it was a fraud; Kazim called it leakage from a parallel universe. Metzinger wouldn't even admit it existed. The AIs claimed to have worked it out, then announced they couldn't explain it to us. Gödel was right after all: no system can fully understand itself.
Not even the synthesists had been able to rotate it down. The load-bearing beams just couldn't take the strain.
All of them, I began to realize, had missed the point. All those theories, all those drugdreams and experiments and models trying to prove what consciousness was: none to explain what it was good for. None needed: obviously, consciousness makes us what we are. It lets us see the beauty and the ugliness. It elevates us into the exalted realm of the spiritual. Oh, a few outsiders—Dawkins, Keogh, the occasional writer of hackwork fiction who barely achieved obscurity—wondered briefly at the why of it: why not soft computers, and no more? Why should nonsentient systems be inherently inferior? But they never really raised their voices above the crowd. The value of what we are was too trivially self-evident to ever call into serious question.
Yet the questions persisted, in the minds of the laureates, in the angst of every horny fifteen-year-old on the planet. Am I nothing but sparking chemistry? Am I a magnet in the ether? I am more than my eyes, my ears, my tongue; I am the little thing behind those things, the thing looking out from inside. But who looks out from its eyes? What does it reduce to? Who am I? Who am I? Who am I?
What a stupid fucking question. I could have answered it in a second, if Sarasti hadn't forced me to understand it first. ~ Peter Watts,#NFDB
348:What is the book (or books) you’ve given most as a gift, and why? Or what are one to three books that have greatly influenced your life? Mastery by George Leonard. I first read this book 20 years ago, after reading Leonard’s Esquire article, the seed from which the book grew. Leonard wrote the book to share lessons from becoming an Aikido master teacher, despite starting practice at the advanced age of 47. I raced through its 170-plus pages in a state of almost feverish excitement, so strongly did it affirm our swimming method. The book helped me see swimming as an ideal vehicle for teaching the mastery habits and behaviors closely interwoven with our instruction in the physical techniques of swimming. I love this book because it is as good a guide as I’ve ever seen to a life well lived. A brief summary: Life is not designed to hand us success or satisfaction, but rather to present us with challenges that make us grow. Mastery is the mysterious process by which those challenges become progressively easier and more satisfying through practice. The key to that satisfaction is to reach the nirvana in which love of practice for its own sake (intrinsic) replaces the original goal (extrinsic) as our grail. The antithesis of mastery is the pursuit of quick fixes. My five steps to mastery: Choose a worthy and meaningful challenge. Seek a sensei or master teacher (like George Leonard) to help you establish the right path and priorities. Practice diligently, always striving to hone key skills and to progress incrementally toward new levels of competence. Love the plateau. All worthwhile progress occurs through brief, thrilling leaps forward followed by long stretches during which you feel you’re going nowhere. Though it seems as if we’re making no progress, we are turning new behaviors into habits. Learning continues at the cellular level . . . if you follow good practice principles. Mastery is a journey, not a destination. True masters never believe they have attained mastery. There is always more to be learned and greater skill to be developed. ~ Timothy Ferriss, #NFDB
349:Here was my first lesson: This type of skill development is hard. When I got to the first tricky gap in the paper’s main proof argument, I faced immediate internal resistance. It was as if my mind realized the effort I was about to ask it to expend, and in response it unleashed a wave of neuronal protest, distant at first, but then as I persisted increasingly tremendous, crashing over my concentration with mounting intensity. To combat this resistance, I deployed two types of structure. The first type was time structure: “I am going to work on this for one hour,” I would tell myself. “I don’t care if I faint from the effort, or make no progress, for the next hour this is my whole world.” But of course I wouldn’t faint and eventually I would make progress. It took, on average, ten minutes for the waves of resistance to die down. Those ten minutes were always difficult, but knowing that my efforts had a time limit helped ensure that the difficulty was manageable. The second type of structure I deployed was information structure—a way of capturing the results of my hard focus in a useful form. I started by building a proof map that captured the dependencies between the different pieces of the proof. This was hard, but not too hard, and it got me warmed up in my efforts to understand the result. I then advanced from the maps to short self-administered quizzes that forced me to memorize the key definitions the proof used. Again, this was a relatively easy task, but it still took concentration, and the result was an understanding that was crucial for parsing the detailed math that came next. After these first two steps, emboldened by my initial successes in deploying hard focus, I moved on to the big guns: proof summaries. This is where I forced myself to take each lemma and walk through each step of its proofs—filling in missing steps. I would conclude by writing a detailed summary in my own words. This was staggeringly demanding, but the fact that I had already spent time on easier tasks in the paper built up enough momentum to help push me forward. ~ Cal Newport, #NFDB
350:I lived inscrutable hours, a succession of disconnected moments, in my night-time walk to the lonely shore of the sea. All the thoughts that have made men live and all their emotions that have died passed through my mind, like a dark summary of history, in my meditation that went to the seashore. I suffered in me, with me, the aspirations of all eras, and every disquietude of every age walked with me to the murmuring shore of the sea. What men wanted and didn’t achieve, what they killed in order to achieve, and all that souls have secretly been – all of this filled the feeling soul with which I walked to the seashore. What lovers found strange in those they love, what the wife never revealed to her husband, what the mother imagines about the son she didn’t have, what only had form in a smile or opportunity, in a time that wasn’t the right time or in an emotion that was missing – all of this went to the seashore with me and with me returned, and the waves grandly churned their music that made me live it all in a sleep. We are who we’re not, and life is quick and sad. The sound of the waves at night is a sound of the night, and how many have heard it in their own soul, like the perpetual hope that dissolves in the darkness with a faint plash of distant foam! What tears were shed by those who achieved, what tears lost by those who succeeded! And all of this, in my walk to the seashore, was a secret told me by the night and the abyss. How many we are! How many of us fool ourselves! What seas crash in us, in the night when we exist, along the beaches that we feel ourselves to be, inundated by emotion! All that was lost, all that should have been sought, all that was obtained and fulfilled by mistake, all that we loved and lost and then, after losing it and loving it for having lost it, realized we never loved; all that we believed we were thinking when we were feeling; all the memories we took for emotions; and the entire ocean, noisy and cool, rolling in from the depths of the vast night to ripple over the beach, during my nocturnal walk to the seashore … ~ Fernando Pessoa, #NFDB
351:Tell her what you want to tell her then, Cass.”
Cass gave Siena a quick summary of what she and Falco had discovered at the graveyard. The maid’s eyes got bigger and bigger as Cass relayed finding the open crypt door and the body, and then receiving the note. “But Signorina Cass, you might be in danger!”
“That’s why we’re going to figure out who’s responsible,” Cass said, with more confidence than she felt.
“Speaking of which…” Falco nodded at the costume bag, which Cass had completely forgotten. A silky garment, trimmed with lace and beaded elaborately, had fallen out during the scuffle.
Siena looked down, and even in the flickering light, Cass could see that her pale skin went bright pink. The lady’s maid knelt to retrieve the outfit, a low-cut satin chemise. She pressed the clothing into Cass’s hands without meeting her eyes.
Cass felt her own face get red. “It’s--it’s just a costume. We’re going to try to locate some of the dead girl’s patrons.”
“You mean you’re going to masquerade as a…” The shy maid couldn’t choke out the rest.
“Hired woman,” Cass confirmed, wondering if it would have been easier just to let Siena believe that she and Falco had met up for a tryst. She wasn’t sure which would have been more scandalizing. “I know it’s dangerous, but it’s more dangerous to do nothing while a madman plots against me. And Falco will be by my side the whole time. Please don’t tell my aunt.”
Siena didn’t say anything for a minute. She looked back and forth from Cass to Falco. Finally, she nodded. And then, to Cass’s amazement, her red face lit up with a huge smile. “You’ll need me to do your hair, Signorina.”
“Hair?” Cass wasn’t sure she had heard correctly. “What are you talking about?”
“Your hair and your makeup.” Siena reached out to stroke Cass’s thick hair. “Otherwise, no one will believe you are anything other than a noblewoman. I’ll put the sides in braids, and twist the back into a knot.”
Falco nodded approvingly at Siena. “Excellent idea. We want to make sure everyone can see that beautiful face tonight.”
Cass thought her skin might turn permanently red if she continued blushing. ~ Fiona Paul,#NFDB
352:[1] The first premise is that you should know that in the world as a whole and in its parts, both upper and earthly, there is nothing which forms an exception to the facts that God is the cause of its being and origination and that God has knowledge of it, controls it, and wills its existence; it is all subject to His control, determination, knowledge, and will. This is a general and superficial account, although in these assertions we intend to describe it truly, not as the theologians understand it; and it is possible to produce proofs and demonstrations of that. Thus, if it were not that this world is composed of elements which give rise to good and evil things in it and produce both righteousness and wickedness in its inhabitants , there would have been no completion of an order for the world. For if the world had contained nothing but pure righteousness, it would not have been this world, but another one, and it would necessarily have had a composition different from the present composition; and likewise if it had contained nothing but sheer wickedness, it would not have been this world but another one. But whatever is composed in the present fashion and order contains both righteousness and wickedness.
[2] The second premise is that according to the ancients Rewards is the occurrence of pleasure in the soul corresponding to the extent of its perfection, while Punishment is the occurrence of pain in the soul corresponding to the extent of its deficiency. So the soul's abiding in deficiency is it's 'alienation from God the exalted', and this is the 'curse' 'the penalty', [God's] 'wrath' and 'anger', and pain comes to it from that deficiency; while its perfection is what is meant by [God's] 'satisfaction', with it, its 'closeness' and 'nearness' and 'attachment'. This, then, and nothing else is the meaning of 'Reward' and 'Punishment' according to them.
[3] The third premise is that the resurrection is just the return of human souls to their own world: this is why God the Exalted has said, 'O tranquil soul, return to your Lord, satisfied and satisfactory.'
These are summary statements that need to be supported by their proper demonstrations. ~ Avicenna,#NFDB
353:Maybe it was because of his ignorance of music that he had been capable of receiving so confused an impression, the kind of impression that is, however, perhaps the only one which is purely musical, immaterial, entirely original, irreducible to any other order of impression. An impression of this kind is, for an instant, so to speak, sine materia. No doubt the notes we hear then tend already, depending on their loudness and their quantity, to spread out before our eyes over surfaces of varying dimensions, to trace arabesques, to give us sensations of breadth, tenuousness, stability, whimsy. But the notes vanish before these sensations are sufficiently formed in us not to be submerged by those already excited by the succeeding or even simultaneous notes. And this impression would continue to envelop with its liquidity and its “mellowness” the motifs that at times emerge from it, barely discernible, immediately to dive under and disappear, known only by the particular pleasure they give, impossible to describe, to recall, to name, ineffable—if memory, like a laborer working to put down lasting foundations in the midst of the waves, by fabricating for us facsimiles of these fleeting phrases, did not allow us to compare them to those that follow them and to differentiate them. And so, scarcely had the delicious sensation which Swann had felt died away than his memory at once furnished him with a transcription that was summary and temporary but at which he could glance while the piece continued, so that already, when the same impression suddenly returned, it was no longer impossible to grasp. He could picture to himself its extent, its symmetrical groupings, its notation, its expressive value; he had before him this thing which is no longer pure music, which is drawing, architecture, thought, and which allows us to recall the music. This time he had clearly distinguished one phrase rising for a few moments above the waves of sound. It had immediately proposed to him particular sensual pleasures which he had never imagined before hearing it, which he felt could be introduced to him by nothing else, and he had experienced for it something like an unfamiliar love. ~ Marcel Proust, #NFDB
354:Summary of Rule #4 The core idea of this book is simple: To construct work you love, you must first build career capital by mastering rare and valuable skills, and then cash in this capital for the type of traits that define compelling careers. Mission is one of those traits. In the first chapter of this rule, I reinforced the idea that this trait, like all desirable career traits, really does require career capital—you can’t skip straight into a great mission without first building mastery in your field. Drawing from the terminology of Steven Johnson, I argued that the best ideas for missions are found in the adjacent possible—the region just beyond the current cutting edge. To encounter these ideas, therefore, you must first get to that cutting edge, which in turn requires expertise. To try to devise a mission when you’re new to a field and lacking any career capital is a venture bound for failure. Once you identify a general mission, however, you’re still left with the task of launching specific projects that make it succeed. An effective strategy for accomplishing this task is to try small steps that generate concrete feedback—little bets—and then use this feedback, be it good or bad, to help figure out what to try next. This systematic exploration can help you uncover an exceptional way forward that you might have never otherwise noticed. The little-bets strategy, I discovered as my research into mission continued, is not the only way to make a mission a success. It also helps to adopt the mindset of a marketer. This led to the strategy that I dubbed the law of remarkability. This law says that for a project to transform a mission into a success, it should be remarkable in two ways. First, it must literally compel people to remark about it. Second, it must be launched in a venue conducive to such remarking. In sum, mission is one of the most important traits you can acquire with your career capital. But adding this trait to your working life is not simple. Once you have the capital to identify a good mission, you must still work to make it succeed. By using little bets and the law of remarkability, you greatly increase your chances of finding ways to transform your mission from a compelling idea into a compelling career. ~ Cal Newport, #NFDB
355:Option 3: Confirming signs related to the promise of what will be done to the nations. In incantations seeking to rid a person of the consequences of offense, the torch and oven are two in a series of objects that can serve as confirmatory signs. This same incantation series also occasionally speaks of the person who is swearing an oath in connection with their participation in the incantation as holding an implement of light and/or heat. The strength of this option is that it fits best the context of land promise. The problem is that it offers little connection to the cutting up of the animals. The parts of the animals would refer to the nations to be dispossessed. The only example of ritual participants passing between the pieces of several cut-up animals occurs in a Hittite military ritual. In response to their army’s defeat, several animals are cut in half (goat, puppy, piglet—as well as a human), and the army passes through the parts on their way to sprinkling themselves with water from the river to purify themselves; the idea is that this will ensure a better outcome next time. As with Achan’s story in Jos 7, they fear that some offense of the soldiers has caused them to be defeated. The obvious problem is that the context of the Hittite ritual has no similarity to the context in Ge 15. In summary, the torch and censer figure frequently in a variety of Mesopotamian ritual contexts, and multiple examples can be found of rituals that involve passing through the pieces of a single animal—but these two elements never occur together. There are plenty of examples of oaths with division of animals, but never passing through the pieces. There are plenty of examples with self-curse, but never by a deity. It is therefore difficult to combine all of the elements from the context of Ge 15 into a bona fide ritual assemblage. The context refers to a “covenant” (15:18), and therefore an oath (by Yahweh) could easily be involved. If there is purification, it would have to be purification of the ritual or its setting, for neither Abram nor Yahweh require purification. Since the pieces cannot represent self-curse, the only other ready option is that they represent the nations, but it is hard to imagine in that case what the force of the ritual is. ◆ ~ Anonymous, #NFDB
356:Homage to the state of great bliss!
Concerning what is called Mahamudra
All things are your own mind.
Seeing objects as external is a mistaken concept;
Like a dream, they are empty of concreteness.
This mind, as well, is a mere movement of attention
That has no self-nature, being merely a gust of wind.
Empty of identity, like space.
All things, like space, are equal.
When speaking of 'Mahamudra'
It is not an entity that can be shown.
There the mind's suchness
Is itself the state of Mahamudra.
It is neither something to be corrected nor transformed,
But when anyone sees and realizes its nature
All that appears and exists is Mahamudra,
The great all-encompassing Dharmakaya.
Naturally and without contriving, allowed simply to be,
This unimagined Dharmakaya,
Letting it be without seeking is the meditation training.
But to meditate while seeking is deluded mind.
Just as with space and a magical display,
While neither cultivating nor not cultivating
How can you be separate and not separate!
This is a yogi's understanding.
All good deeds and harmful actions
Dissolve by simply knowing this nature.
The emotions are the great wisdom.
Like a jungle fire, they are the yogi's helpers.
How can there be staying or going?
What meditation is there by fleeing to a hermitage?
Without understanding this, all possible means
Never bring more than temporary liberation.
When understanding this nature, what is there to bind you?
While being undistracted from its continuity,
There is neither a composed nor an uncomposed state
To be cultivated or corrected with a remedy.
It is not made out of anything
Experience self-liberated is dharmadhatu.
Thinking self-liberated is great wisdom,
Non-dual equality is dharmakaya.
Like the continuous flow of a great river,
Whatever you do is meaningful,
This is the eternal awakened state,
The great bliss, leaving no place for samasara.
All things are empty of their own identities.
This concept fixed on emptiness has dissolved in itself.
Free of concept, holding nothing in mind,
Is in itself the path of the Buddhas.
For the most fortunate ones,
I have made these concise words of heartfelt advice.
Through this, may every single sentient being
Be established in Mahamudra.
~ Naropa, The Summary of Mahamudra
,#NFDB
357:You’re afraid you have no talent. You’re afraid you’ll be rejected or criticized or ridiculed or misunderstood or—worst of all—ignored. You’re afraid there’s no market for your creativity, and therefore no point in pursuing it. You’re afraid somebody else already did it better. You’re afraid everybody else already did it better. You’re afraid somebody will steal your ideas, so it’s safer to keep them hidden forever in the dark. You’re afraid you won’t be taken seriously. You’re afraid your work isn’t politically, emotionally, or artistically important enough to change anyone’s life. You’re afraid your dreams are embarrassing. You’re afraid that someday you’ll look back on your creative endeavors as having been a giant waste of time, effort, and money. You’re afraid you don’t have the right kind of discipline. You’re afraid you don’t have the right kind of work space, or financial freedom, or empty hours in which to focus on invention or exploration. You’re afraid you don’t have the right kind of training or degree. You’re afraid you’re too fat. (I don’t know what this has to do with creativity, exactly, but experience has taught me that most of us are afraid we’re too fat, so let’s just put that on the anxiety list, for good measure.) You’re afraid of being exposed as a hack, or a fool, or a dilettante, or a narcissist. You’re afraid of upsetting your family with what you may reveal. You’re afraid of what your peers and coworkers will say if you express your personal truth aloud. You’re afraid of unleashing your innermost demons, and you really don’t want to encounter your innermost demons. You’re afraid your best work is behind you. You’re afraid you never had any best work to begin with. You’re afraid you neglected your creativity for so long that now you can never get it back. You’re afraid you’re too old to start. You’re afraid you’re too young to start. You’re afraid because something went well in your life once, so obviously nothing can ever go well again. You’re afraid because nothing has ever gone well in your life, so why bother trying? You’re afraid of being a one-hit wonder. You’re afraid of being a no-hit wonder . . . Listen, I don’t have all day here, so I’m not going to keep listing fears. It’s a bottomless list, anyhow, and a depressing one. I’ll just wrap up my summary this way: SCARY, SCARY, SCARY. Everything is so goddamn scary. Defending Your Weakness Please understand that the only reason I can speak so authoritatively about fear is that I know it so intimately. ~ Elizabeth Gilbert, #NFDB
358:Here was my first lesson: This type of skill development is hard. When I got to the first tricky gap in the paper’s main proof argument, I faced immediate internal resistance. It was as if my mind realized the effort I was about to ask it to expend, and in response it unleashed a wave of neuronal protest, distant at first, but then as I persisted increasingly tremendous, crashing over my concentration with mounting intensity. To combat this resistance, I deployed two types of structure. The first type was time structure: “I am going to work on this for one hour,” I would tell myself. “I don’t care if I faint from the effort, or make no progress, for the next hour this is my whole world.” But of course I wouldn’t faint and eventually I would make progress. It took, on average, ten minutes for the waves of resistance to die down. Those ten minutes were always difficult, but knowing that my efforts had a time limit helped ensure that the difficulty was manageable. The second type of structure I deployed was information structure—a way of capturing the results of my hard focus in a useful form. I started by building a proof map that captured the dependencies between the different pieces of the proof. This was hard, but not too hard, and it got me warmed up in my efforts to understand the result. I then advanced from the maps to short self-administered quizzes that forced me to memorize the key definitions the proof used. Again, this was a relatively easy task, but it still took concentration, and the result was an understanding that was crucial for parsing the detailed math that came next. After these first two steps, emboldened by my initial successes in deploying hard focus, I moved on to the big guns: proof summaries. This is where I forced myself to take each lemma and walk through each step of its proofs—filling in missing steps. I would conclude by writing a detailed summary in my own words. This was staggeringly demanding, but the fact that I had already spent time on easier tasks in the paper built up enough momentum to help push me forward. I returned to this paper regularly over a period of two weeks. When I was done, I had probably experienced fifteen hours total of deliberate practice–style strain, but due to its intensity it felt like much more. Fortunately, this effort led to immediate benefits. Among other things, it allowed me to understand whole swaths of related work that had previously been mysterious. The researchers who wrote this paper had enjoyed a near monopoly on solving this style of problem—now I could join them. ~ Cal Newport, #NFDB
359:Gary Taubes, Why We Get Fat: And What to Do About It (New York: Anchor Books, 2010). For an expanded discussion of Taubes’s arguments, see Good Calories, Bad Calories: Fats, Carbs, and the Controversial Science of Diet and Health (New York: Anchor Books, 2008). It includes a helpful summary of Taubes’s conclusions (p. 454): 1. Dietary fat, whether saturated or not, is not a cause of obesity, heart disease, or any other chronic disease of civilization. 2. The problem is the carbohydrates in the diet, their effect on insulin secretion, and thus the hormonal regulation of homeostasis—the entire harmonic ensemble of the human body. The more easily digestible and refined the carbohydrates, the greater the effect on our health, weight, and well-being. 3. Sugars—sucrose and high-fructose corn syrup, specifically—are particularly harmful, probably because the combination of fructose and glucose simultaneously elevates insulin levels while overloading the liver with carbohydrates. 4. Through their direct effect on insulin and blood sugar, refined carbohydrates, starches, and sugars are the dietary cause of coronary heart disease and diabetes. They are the most likely dietary causes of cancer, Alzheimer’s disease, and the other chronic diseases of civilization. 5. Obesity is a disorder of excess fat accumulation, not overeating, and not sedentary behavior. 6. Consuming excess calories does not cause us to grow fatter, any more than it causes a child to grow taller. Expending more energy than we consume does not lead to long-term weight loss; it leads to hunger. 7. Fattening and obesity are caused by an imbalance—a disequilibrium—in the hormonal regulation of adipose tissue and fat metabolism. Fat synthesis and storage exceed the mobilization of fat from the adipose tissue and its subsequent oxidation. We become leaner when the hormonal regulation of the fat tissue reverses this balance. 8. Insulin is the primary regulator of fat storage. When insulin levels are elevated—either chronically or after a meal—we accumulate fat in our fat tissue. When insulin levels fall, we release fat from our fat tissue and use it for fuel. 9. By stimulating insulin secretion, carbohydrates make us fat and ultimately cause obesity. The fewer carbohydrates we consume, the leaner we will be. 10. By driving fat accumulation, carbohydrates also increase hunger and decrease the amount of energy we expend in metabolism and physical activity. For a fascinating discussion of the role of fat in a healthy diet, see also Nina Teicholz, The Big Fat Surprise: Why Butter, Meat and Cheese Belong in a Healthy Diet (New York: Simon & Schuster, 2014). ~ Gretchen Rubin, #NFDB
360:In 1950, a thirty-year-old scientist named Rosalind Franklin arrived at King’s College London to study the shape of DNA. She and a graduate student named Raymond Gosling created crystals of DNA, which they bombarded with X-rays. The beams bounced off the crystals and struck photographic film, creating telltale lines, spots, and curves. Other scientists had tried to take pictures of DNA, but no one had created pictures as good as Franklin had. Looking at the pictures, she suspected that DNA was a spiral-shaped molecule—a helix. But Franklin was relentlessly methodical, refusing to indulge in flights of fancy before the hard work of collecting data was done. She kept taking pictures. Two other scientists, Francis Crick and James Watson, did not want to wait. Up in Cambridge, they were toying with metal rods and clamps, searching for plausible arrangements of DNA. Based on hasty notes Watson had written during a talk by Franklin, he and Crick put together a new model. Franklin and her colleagues from King’s paid a visit to Cambridge to inspect it, and she bluntly told Crick and Watson they had gotten the chemistry all wrong. Franklin went on working on her X-ray photographs and growing increasingly unhappy with King’s. The assistant lab chief, Maurice Wilkins, was under the impression that Franklin was hired to work directly for him. She would have none of it, bruising Wilkins’s ego and leaving him to grumble to Crick about “our dark lady.” Eventually a truce was struck, with Wilkins and Franklin working separately on DNA. But Wilkins was still Franklin’s boss, which meant that he got copies of her photographs. In January 1953, he showed one particularly telling image to Watson. Now Watson could immediately see in those images how DNA was shaped. He and Crick also got hold of a summary of Franklin’s unpublished research she wrote up for the Medical Research Council, which guided them further to their solution. Neither bothered to consult Franklin about using her hard-earned pictures. The Cambridge and King’s teams then negotiated a plan to publish a set of papers in Nature on April 25, 1953. Crick and Watson unveiled their model in a paper that grabbed most of the attention. Franklin and Gosling published their X-ray data in another paper, which seemed to readers to be a “me-too” effort. Franklin died of cancer five years later, while Crick, Watson, and Wilkins went on to share the Nobel prize in 1962. In his 1968 book, The Double Helix, Watson would cruelly caricature Franklin as a belligerent, badly dressed woman who couldn’t appreciate what was in her pictures. That bitter fallout is a shame, because these scientists had together discovered something of exceptional beauty. They had found a molecular structure that could make heredity possible. ~ Carl Zimmer, #NFDB
361:Summary of Rule #3 Rules #1 and #2 laid the foundation for my new thinking on how people end up loving what they do. Rule #1 dismissed the passion hypothesis, which says that you have to first figure out your true calling and then find a job to match. Rule #2 replaced this idea with career capital theory, which argues that the traits that define great work are rare and valuable, and if you want these in your working life, you must first build up rare and valuable skills to offer in return. I call these skills “career capital,” and in Rule #2 I dived into the details of how to acquire it. The obvious next question is how to invest this capital once you have it. Rule #3 explored one answer to this question by arguing that gaining control over what you do and how you do it is incredibly important. This trait shows up so often in the lives of people who love what they do that I’ve taken to calling it the dream-job elixir. Investing your capital in control, however, turns out to be tricky. There are two traps that commonly snare people in their pursuit of this trait. The first control trap notes that it’s dangerous to try to gain more control without enough capital to back it up. The second control trap notes that once you have the capital to back up a bid for more control, you’re still not out of the woods. This capital makes you valuable enough to your employer that they will likely now fight to keep you on a more traditional path. They realize that gaining more control is good for you but not for their bottom line. The control traps put you in a difficult situation. Let’s say you have an idea for pursuing more control in your career and you’re encountering resistance. How can you tell if this resistance is useful (for example, it’s helping you avoid the first control trap) or something to ignore (for example, it’s the result of the second control trap)? To help navigate this control conundrum, I turned to Derek Sivers. Derek is a successful entrepreneur who has lived a life dedicated to control. I asked him his advice for sifting through potential control-boosting pursuits and he responded with a simple rule: “Do what people are willing to pay for.” This isn’t about making money (Derek, for example, is more or less indifferent to money, having given away to charity the millions he made from selling his first company). Instead, it’s about using money as a “neutral indicator of value”—a way of determining whether or not you have enough career capital to succeed with a pursuit. I called this the law of financial viability, and concluded that it’s a critical tool for navigating your own acquisition of control. This holds whether you are pondering an entrepreneurial venture or a new role within an established company. Unless people are willing to pay you, it’s not an idea you’re ready to go after. ~ Cal Newport, #NFDB
362:Wall Street: I’d start carrying guns if I were you. Your annual reports are worse fiction than the screenplay for Dude, Where’s My Car?, which you further inflate by downsizing and laying off the very people whose life savings you’re pillaging. How long do you think you can do that to people? There are consequences. Maybe not today. Or tomorrow. But inevitably. Just ask the Romanovs. They had a nice little setup, too, until that knock at the door. Second, Congress: We’re on to your act. In the middle of the meltdown, CSPAN showed you pacing the Capitol floor yapping about “under God” staying in the Pledge of Allegiance and attacking the producers of Sesame Street for introducing an HIV-positive Muppet. Then you passed some mealy-mouthed reforms and crowded to get inside the crop marks at the photo op like a frat-house phone-booth stunt. News flash: We out here in the Heartland care infinitely more about God-and-Country issues because we have internal moral-guidance systems that make you guys look like a squadron of gooney birds landing facedown on an icecap and tumbling ass over kettle. But unlike you, we have to earn a living and can’t just chuck our job responsibilities to march around the office ranting all day that the less-righteous offend us. Jeez, you’re like autistic schoolchildren who keep getting up from your desks and wandering to the window to see if there’s a new demagoguery jungle gym out on the playground. So sit back down, face forward and pay attention! In summary, what’s the answer? The reforms laws were so toothless they were like me saying that I passed some laws, and the president and vice president have forgotten more about insider trading than Martha Stewart will ever know. Yet the powers that be say they’re doing everything they can. But they’re conveniently forgetting a little constitutional sitcom from the nineties that showed us what the government can really do when it wants to go Starr Chamber. That’s with two rs. Does it make any sense to pursue Wall Street miscreants any less vigorously than Ken Starr sniffed down Clinton’s sex life? And remember, a sitting president actually got impeached over that—something incredibly icky but in the end free of charge to taxpayers, except for the $40 million the independent posse spent dragging citizens into motel rooms and staring at jism through magnifying glasses. But where’s that kind of government excess now? Where’s a coffee-cranked little prosecutor when you really need him? I say, bring back the independent counsel. And when we finally nail you stock-market cheats, it’s off to a real prison, not the rich guys’ jail. Then, in a few years, when the first of you start walking back out the gates with that new look in your eyes, the rest of the herd will get the message pretty fast. ~ Tim Dorsey, #NFDB
363:Summary of the Science of Getting Rich There is a thinking stuff from which all things are made, and which, in its original state, permeates, penetrates, and fills the interspaces of the universe. A thought in this substance produces the thing that is imaged by the thought. Man can form things in his thought, and by impressing his thought upon formless substance can cause the thing he thinks about to be created. In order to do this, man must pass from the competitive to the creative mind; otherwise he cannot be in harmony with the Formless Intelligence, which is always creative and never competitive in spirit. Man may come into full harmony with the Formless Substance by entertaining a lively and sincere gratitude for the blessings it bestows upon him. Gratitude unifies the mind of man with the intelligence of Substance, so that man’s thoughts are received by the Formless. Man can remain upon the creative plane only by uniting himself with the Formless Intelligence through a deep and continuous feeling of gratitude. Man must form a clear and definite mental image of the things he wishes to have, to do, or to become; and he must hold this mental image in his thoughts, while being deeply grateful to the Supreme that all his desires are granted to him. The man who wishes to get rich must spend his leisure hours in contemplating his Vision, and in earnest thanksgiving that the reality is being given to him. Too much stress cannot be laid on the importance of frequent contemplation of the mental image, coupled with unwavering faith and devout gratitude. This is the process by which the impression is given to the Formless, and the creative forces set in motion. The creative energy works through the established channels of natural growth, and of the industrial and social order. All that is included in his mental image will surely be brought to the man who follows the instructions given above, and whose faith does not waver. What he wants will come to him through the ways of established trade and commerce. In order to receive his own when it shall come to him, man must be active; and this activity can only consist in more than filling his present place. He must keep in mind the Purpose to get rich through the realization of his mental image. And he must do, every day, all that can be done that day, taking care to do each act in a successful manner. He must give to every man a use value in excess of the cash value he receives, so that each transaction makes for more life; and he must so hold the Advancing Thought that the impression of increase will be communicated to all with whom he comes in contact. The men and women who practice the foregoing instructions will certainly get rich; and the riches they receive will be in exact proportion to the definiteness of their vision, the fixity of their purpose, the steadiness of their faith, and the depth of their gratitude. ~ Wallace D Wattles, #NFDB
364:Something happened to you before you were born, and this is what it was:
STAGE ONE: THE CHIKHAI
The events of the 49-day Bardo period are divided into three major stages, the Chikhai, the Chonyid, and the Sidpa (in that order). Immediately following physical death, the soul enters the Chikhai, which is simply the state of the immaculate and luminous Dharmakaya, the ultimate Consciousness, the BrahmanAtman. This ultimate state is given, as a gift, to all individuals: they are plunged straight into ultimate reality and exist as the ultimate Dharmakaya. "At this moment," says the Bardo Thotrol, "the first glimpsing of the Bardo of the Clear Light of Reality, which is the Infallible Mind of the Dharmakaya, is experienced by all sentient beings.''110 Or, to put it a different way, the Thotrol tells us that "Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light-Buddha Amitabha. Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood ... is to keep thyself in the Divine Mind."110 In short, immediately following physical death, the soul is absorbed in and as the ultimate-causal body (if we may treat them together).
Interspersed with this brief summary of the Bardo Thotrol, I will add my commentaries on involution and on the nature of the Atman project in involution. And we begin by noting that at the start of the Bardo experience, the soul is elevated to the utter heights of Being, to the ultimate state of Oneness-that is, he starts his Bardo career at the top. But, at the top is usually not where he remains, and the Thotrol tells us why. In Evans-Wentz's words, "In the realm of the Clear Light [the highest Chikhai stage] the mentality of a person . . . momentarily enjoys a condition of balance, of perfect equilibrium, and of [ultimate] oneness. Owing to unfamiliarity with such a state, which is an ecstatic state of non-ego, of [causal] consciousness, the . . . average human being lacks the power to function in it; karmic propensities becloud the consciousness-principle with thoughts of personality, of individualized being, of dualism, and, losing equilibrium, the consciousness-principle falls away from the Clear Light."
The soul falls away from the ultimate Oneness because "karmic propensities cloud consciousness"-"karmic propensities'' means seeking, grasping, desiring; means, in fact, Eros. And as this Erosseeking develops, the state of perfect Oneness starts to "break down" (illusorily). Or, from a different angle, because the individual cannot stand the intensity of pure Oneness ("owing to unfamiliarity with such a state"), he contracts away from it, tries to ''dilute it," tries to extricate himself from Perfect Intensity in Atman. Contracting in the face of infinity, he turns instead to forms of seeking, desire, karma, and grasping, trying to "search out" a state of equilibrium. Contraction and Eros-these karmic propensities couple and conspire to drive the soul away from pure consciousness and downwards into multiplicity, into less intense and less real states of being. ~ Ken Wilber, The Atman Project,#NFDB
365:The fact is that the estimate of fatalities, in terms of what was calculable at that time—even before the discovery of nuclear winter—was a fantastic underestimate. More than forty years later, Dr. Lynn Eden, a scholar at Stanford’s Center for International Security and Cooperation, revealed in Whole World on Fire71 the bizarre fact that the war planners of SAC and the Joint Chiefs—throughout the nuclear era to the present day—have deliberately omitted entirely from their estimates of the destructive effects of U.S. or Russian nuclear attacks the effects of fire. They have done so on the questionable grounds that these effects are harder to predict than the effects of blast or fallout, on which their estimates of fatalities are exclusively based, even though, as Eden found, experts including Hal Brode have disputed such conclusions for decades. (A better hypothesis for the tenacious lack of interest is that accounting for fire would reduce the number of USAF warheads and vehicles required to achieve the designated damage levels: which were themselves set high enough to preclude coverage by available Navy submarine-launched missiles.) Yet even in the sixties the firestorms caused by thermonuclear weapons were known to be predictably the largest producers of fatalities in a nuclear war. Given that for almost all strategic nuclear weapons, the damage radius of firestorms would be two to five times the radius destroyed by the blast, a more realistic estimate of the fatalities caused directly by the planned U.S. attacks on the Sino-Soviet bloc, even in 1961, would surely have been double the summary in the graph I held in my hand, for a total death toll of a billion or more: a third of the earth’s population, then three billion. Moreover, what no one would recognize for another twenty-two years were the indirect effects of our planned first strike that gravely threatened the other two thirds of humanity. These effects arose from another neglected consequence of our attacks on cities: smoke. In effect, in ignoring fire the Chiefs and their planners ignored that where there’s fire there’s smoke. But what is dangerous to our survival is not the smoke from ordinary fires, even very large ones—smoke that remained in the lower atmosphere and would soon be rained out—but smoke propelled into the upper atmosphere from the firestorms that our nuclear weapons were sure to create in the cities we targeted. (See chapter 16.) Ferocious updrafts from these multiple firestorms would loft millions of tons of smoke and soot into the stratosphere, where it would not be rained out and would quickly encircle the globe, forming a blanket blocking most sunlight around the earth for a decade or more. This would reduce sunlight and lower temperatures72 worldwide to a point that would eliminate all harvests and starve to death—not all but nearly all—humans (and other animals that depend on vegetation for food). The population of the southern hemisphere—spared nearly all direct effects from nuclear explosions, even from fallout—would be nearly annihilated, as would that of Eurasia (which the Joint Chiefs already foresaw, from direct effects), Africa, and North America. In a sense the Chiefs ~ Daniel Ellsberg, #NFDB
366:My bout with the Marquis was much like the others. Even more than usual I was hopelessly outclassed, but I stuck grimly to my place, refusing to back up, and took hit after hit, though my parrying was steadily improving. Of course I lost, but at least it wasn’t so easy a loss as I’d had when I first began to attend practice--and he didn’t insult me with obvious handicaps, such as never allowing his point to hit me.
Bran and Savona finished a moment later, and Bran was just suggesting we exchange partners when the bells for third-gold rang, causing a general outcry. Some would stay, but most, I realized, were retreating to their various domiciles to bathe and dress for open Court.
I turned away--and found Shevraeth beside me. “You’ve never sampled the delights of Petitioners’ Court,” he said.
I thought of the Throne Room again, this time with Galdran there on the goldenwood throne, and the long lines of witnesses. I repressed a shiver.
Some of my sudden tension must have exhibited itself in my countenance because he said, “It is no longer an opportunity for a single individual to practice summary justice such as you experienced on your single visit.”
“I’m certain you don’t just sit around happily and play cards,” I muttered, looking down at the toes of my boots as we walked.
“Sometimes we do, when there are no petitioners. Or we listen to music. But when there is business, we listen to the petitioners, accept whatever they offer in the way of proof, and promise a decision at a later date. That’s for the first two greens. The last is spent in discussing impressions of the evidence at hand; sometimes agreement is reached, and sometimes we decide that further investigation is required before a decision can be made.”
This surprised me so much I looked up at him. There was no amusement, no mockery, no threat in the gray eyes. Just a slight question.
I said, “You listen to the opinions of whoever comes to Court?”
“Of course,” he said. “It means they want to be a part of government, even if their part is to be merely ornamental.”
I remembered that dinner when Nee first brought up Elenet’s name, and how Shevraeth had lamented how most of those who wished to give him advice had the least amount worth hearing.
“Why should I be there?” I asked. “I remember what you said about worthless advisers.”
“Do you think any opinion you would have to offer would be worthless?” he countered.
“It doesn’t matter what I think of my opinion,” I retorted, and then caught myself. “I mean to say, it is not me making the decisions.”
“So what you seem to be implying is that I think your opinion worthless.”
“Well, don’t you?”
He sighed. “When have I said so?”
“At the inn in Lumm, last year. And before that. About our letter to Galdran, and my opinion of courtiers.”
“It wasn’t your opinion I pointed up, it was your ignorance,” he said. “You seem to have made truly admirable efforts to overcome that handicap. Why not share what you’ve learned?”
I shrugged, then said, “Why don’t you have Elenet there?”--and hated myself for about as stupid a bit of pettiness as I’d ever uttered.
But he took the words at face value. “An excellent suggestion, and one I acted on immediately after she arrived at Athanarel. She’s contributed some very fine insights. She’s another, by the way, who took her own education in hand. Three years ago about all she knew was how to paint fans.”
I had talked myself into a corner, I realized--all through my own efforts. So I said, “All right, then. I’ll go get Mora to dig out that Court dress I ordered and be there to blister you all with my brilliance.”
He bowed, lifted his gray-gloved hand in a casual salute, and walked off toward the Royal Wing.
I retreated in quick order to get ready for the ordeal ahead. ~ Sherwood Smith,#NFDB
367:What you describe is parasitism, not love. When you require another individual for your survival, you are a parasite on that individual. There is no choice, no freedom involved in your relationship. It is a matter of necessity rather than love. Love is the free exercise of choice. Two people love each other only when they are quite capable of living without each other but choose to live with each other. We all-each and every one of us-even if we try to pretend to others and to ourselves that we don't have dependency needs and feelings, all of us have desires to be babied, to be nurtured without effort on our parts, to be cared for by persons stronger than us who have our interests truly at heart. No matter how strong we are, no matter how caring and responsible and adult, if we look clearly into ourselves we will find the wish to be taken care of for a change. Each one of us, no matter how old and mature, looks for and would like to have in his or her life a satisfying mother figure and father figure. But for most of us these desires or feelings do not rule our lives; they are not the predominant theme of our existence. When they do rule our lives and dictate the quality of our existence, then we have something more than just dependency needs or feelings; we are dependent. Specifically, one whose life is ruled and dictated by dependency needs suffers from a psychiatric disorder to which we ascribe the diagnostic name "passive dependent personality disorder." It is perhaps the most common of all psychiatric disorders.
People with this disorder, passive dependent people, are so busy seeking to be loved that they have no energy left to love…..This rapid changeability is characteristic of passive dependent individuals. It is as if it does not matter whom they are dependent upon as long as there is just someone. It does not matter what their identity is as long as there is someone to give it to them. Consequently their relationships, although seemingly dramatic in their intensity, are actually extremely shallow. Because of the strength of their sense of inner emptiness and the hunger to fill it, passive dependent people will brook no delay in gratifying their need for others.
If being loved is your goal, you will fail to achieve it. The only way to be assured of being loved is to be a person worthy of love, and you cannot be a person worthy of love when your primary goal in life is to passively be loved.
Passive dependency has its genesis in lack of love. The inner feeling of emptiness from which passive dependent people suffer is the direct result of their parents' failure to fulfill their needs for affection, attention and care during their childhood. It was mentioned in the first section that children who are loved and cared for with relative consistency throughout childhood enter adulthood with a deep seated feeling that they are lovable and valuable and therefore will be loved and cared for as long as they remain true to themselves. Children growing up in an atmosphere in which love and care are lacking or given with gross inconsistency enter adulthood with no such sense of inner security. Rather, they have an inner sense of insecurity, a feeling of "I don't have enough" and a sense that the world is unpredictable and ungiving, as well as a sense of themselves as being questionably lovable and valuable. It is no wonder, then, that they feel the need to scramble for love, care and attention wherever they can find it, and once having found it, cling to it with a desperation that leads them to unloving, manipulative, Machiavellian behavior that destroys the very relationships they seek to preserve.
In summary, dependency may appear to be love because it is a force that causes people to fiercely attach themselves to one another. But in actuality it is not love; it is a form of antilove. Ultimately it destroys rather than builds relationships, and it destroys rather than builds people. ~ M Scott Peck,#NFDB
368:The principle of Yoga is the turning of one or of all powers of our human existence into a means of reaching the divine Being. In an ordinary Yoga one main power of being or one group of its powers is made the means, vehicle, path. In a synthetic Yoga all powers will be combined and included in the transmuting instrumentation.
In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,-for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,-rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness.
In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a Goddirected seeking its means for the greatest knowledge and the greatest vision of all, God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit.
~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,#NFDB
369:The recurring beat that moments God in Time.
Only was missing the sole timeless Word
That carries eternity in its lonely sound,
The Idea self-luminous key to all ideas,
The integer of the Spirit's perfect sum
That equates the unequal All to the equal One,
The single sign interpreting every sign,
The absolute index to the Absolute.
There walled apart by its own innerness
In a mystical barrage of dynamic light
He saw a lone immense high-curved world-pile
Erect like a mountain-chariot of the Gods
Motionless under an inscrutable sky.
As if from Matter's plinth and viewless base
To a top as viewless, a carved sea of worlds
Climbing with foam-maned waves to the Supreme
Ascended towards breadths immeasurable;
It hoped to soar into the Ineffable's reign:
A hundred levels raised it to the Unknown.
So it towered up to heights intangible
And disappeared in the hushed conscious Vast
As climbs a storeyed temple-tower to heaven
Built by the aspiring soul of man to live
Near to his dream of the Invisible.
Infinity calls to it as it dreams and climbs;
Its spire touches the apex of the world;
Mounting into great voiceless stillnesses
It marries the earth to screened eternities.
Amid the many systems of the One
Made by an interpreting creative joy
Alone it points us to our journey back
Out of our long self-loss in Nature's deeps;
Planted on earth it holds in it all realms:
It is a brief compendium of the Vast.
This was the single stair to being's goal.
A summary of the stages of the spirit,
Its copy of the cosmic hierarchies
Refashioned in our secret air of self
A subtle pattern of the universe.
It is within, below, without, above.
Acting upon this visible Nature's scheme
It wakens our earth-matter's heavy doze
To think and feel and to react to joy;
It models in us our diviner parts,
Lifts mortal mind into a greater air,
Makes yearn this life of flesh to intangible aims,
Links the body's death with immortality's call:
Out of the swoon of the Inconscience
It labours towards a superconscient Light.
If earth were all and this were not in her,
Thought could not be nor life-delight's response:
Only material forms could then be her guests
Driven by an inanimate world-force.
Earth by this golden superfluity
Bore thinking man and more than man shall bear;
This higher scheme of being is our cause
And holds the key to our ascending fate;
It calls out of our dense mortality
The conscious spirit nursed in Matter's house.
The living symbol of these conscious planes,
Its influences and godheads of the unseen,
Its unthought logic of Reality's acts
Arisen from the unspoken truth in things,
Have fixed our inner life's slow-scaled degrees.
Its steps are paces of the soul's return
From the deep adventure of material birth,
A ladder of delivering ascent
And rungs that Nature climbs to deity.
Once in the vigil of a deathless gaze
These grades had marked her giant downward plunge,
The wide and prone leap of a godhead's fall.
Our life is a holocaust of the Supreme.
The great World-Mother by her sacrifice
Has made her soul the body of our state;
Accepting sorrow and unconsciousness
Divinity's lapse from its own splendours wove
The many-patterned ground of all we are.
An idol of self is our mortality.
Our earth is a fragment and a residue;
Her power is packed with the stuff of greater worlds
And steeped in their colour-lustres dimmed by her drowse;
An atavism of higher births is hers,
Her sleep is stirred by their buried memories
Recalling the lost spheres from which they fell.
Unsatisfied forces in her bosom move;
They are partners of her greater growing fate
And her return to immortality;
They consent to share her doom of birth and death;
They kindle partial gleams of the All and drive
Her blind laborious spirit to compose
A meagre image of the mighty Whole.
The calm and luminous Intimacy within
~ Sri Aurobindo, Savitri, The World-Stair,#NFDB
370:summary of the entire process of psychic awakening :::
You have asked what is the discipline to be followed in order to convert the mental seeking into a living spiritual experience. The first necessity is the practice of concentration of your consciousness within yourself. The ordinary human mind has an activity on the surface which veils the real Self. But there is another, a hidden consciousness within behind the surface one in which we can become aware of the real Self and of a larger deeper truth of nature, can realise the Self and liberate and transform the nature. To quiet the surface mind and begin to live within is the object of this concentration. Of this true consciousness other then the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it an d all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other way.
That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward to all that is above mind. After a time one feels the consciousness rising upward and it the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it behind to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head is only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental consciousness is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the more desirable.
The other side of the discipline is with regard to the activities of the nature, of the mind, of the life-self or vital, of the physical being. Here the principle is to accord the nature with the inner realisation so that one may not be divided into two discordant parts. There are here several disciplines or processes possible. One is to offer all the activities to the Divine and call for the inner guidance and the taking up of one's nature by a Higher Power. If there is the inward soul-opening, if the psychic being comes forward, then there is no great difficulty - there comes with it a psychic discrimination, a constant intimation, finally a governance which discloses and quietly and patiently removes all imperfections, bring the right mental and vital movements and reshapes the physical consciousness also. Another method is to stand back detached from the movements of the mind, life, physical being, to regard their activities as only a habitual formation of general Nature in the individual imposed on us by past workings, not as any part of our real being; in proportion as one succeeds in this, becomes detached, sees mind and its activities as not oneself, life and its activities as not oneself, the body and its activities as not oneself, one becomes aware of an inner Being within us - inner mental, inner vital, inner physical - silent, calm, unbound, unattached which reflects the true Self above and can be its direct representative; from this inner silent Being proceeds a rejection of all that is to be rejected, an acceptance only of what can be kept and transformed, an inmost Will to perfection or a call to the Divine Power to do at each step what is necessary for the change of the Nature. It can also open mind, life and body to the inmost psychic entity and its guiding influence or its direct guidance. In most cases these two methods emerge and work together and finally fuse into one. But one can being with either, the one that one feels most natural and easy to follow.
Finally, in all difficulties where personal effort is hampered, the help of the Teacher can intervene and bring above what is needed for the realisation or for the immediate step that is necessary.
~ Sri Aurobindo, Letters On Yoga - II, 6, {871},#NFDB
371: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
372: 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
20 Integral Yoga
12 Philosophy
11 Christianity
9 Occultism
6 Psychology
5 Science
5 Poetry
3 Fiction
2 Yoga
2 Hinduism
2 Education
1 Integral Theory
1 Buddhism
1 Alchemy
42 Sri Aurobindo
9 The Mother
6 Pierre Teilhard de Chardin
4 Aleister Crowley
3 Satprem
3 Plotinus
3 Jordan Peterson
3 H P Lovecraft
3 Carl Jung
2 Swami Vivekananda
2 Saint Augustine of Hippo
2 Plato
2 Ken Wilber
2 Jean Gebser
2 Friedrich Nietzsche
2 Franz Bardon
2 Aldous Huxley
2 A B Purani
11 The Synthesis Of Yoga
6 Essays In Philosophy And Yoga
5 The Life Divine
5 Let Me Explain
4 The Secret Doctrine
4 Savitri
3 The Archetypes and the Collective Unconscious
3 Maps of Meaning
3 Lovecraft - Poems
3 Liber ABA
3 Letters On Yoga II
2 Thus Spoke Zarathustra
2 The Perennial Philosophy
2 The Ever-Present Origin
2 Sex Ecology Spirituality
2 Plotinus - Complete Works Vol 03
2 On Education
2 Letters On Yoga IV
2 Evening Talks With Sri Aurobindo
2 City of God
0 1962-01-21, #Agenda Vol 03, #The Mother, #Integral Yoga
I find it difficult to take these psycho-analysts at all seriously when they try to scrutinise spiritual experience by the flicker of their torch-lights,yet perhaps one ought to, for half-knowledge is a powerful thing and can be a great obstacle to the coming in front of the true Truth. This new psychology looks to me very much like children learning some summary and not very adequate alphabet, exulting in putting their a-b-c-d of the subconscient and the mysterious underground super-ego together and imagining that their first book of obscure beginnings (c-a-t cat, t-r-e-e tree) is the very heart of the real knowledge. They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below, upari budhna esam. The superconscient, not the subconscient, is the true foundation of things. The significance of the lotus is not to be found by analysing the secrets of the mud from which it grows here; its secret is to be found in the heavenly archetype of the lotus that blooms for ever in the Light above. The self-chosen field of these psychologists is besides poor, dark and limited; you must know the whole before you can know the part and the highest before you can truly understand the lowest. That is the promise of the greater psychology awaiting its hour before which these poor gropings will disappear and come to nothing.4
Questioned about the meaning of these words, Mother said, "The state I was in was like a memory."
0 1966-10-08, #Agenda Vol 07, #The Mother, #Integral Yoga
Its a chapter entitled The End of the Intellect, in which I wrote that in the beginning Sri Aurobindo was an agnostic and had mainly cultivated the intellect. So V. has made a summary of this chapter, and in the end he asks: How can one practice yogic disciplines without believing in God or in the Divine?
How?Very simple. Because these are mere words. When you practice without believing in God or in the Divine, you practice to reach a perfection, to make progress, for all sorts of reasons.
0 1967-02-15, #Agenda Vol 08, #The Mother, #Integral Yoga
I do not know what Pavitra told you or asked you for, but here is a summary of what I said to him. For a long time I have been thinking of explaining to the students young and old alike, the particular truths that are found at the root of all human religions, each of them representing one aspect of the total Truth which exceeds them all. This has been perfectly explained in Sri Aurobindos writings, which one MUST have read and studied before one can even conceive of the way in which the subject must be treated. At any rate, there was no question of asking anyone to do it, since I had reserved the subject for myself, considering that it can be usefully treated only if one has oneself had the experience, that is to say, that one has lived the truth behind all the religions.
What I asked for was to give the students, as a preparation, a class on the history of religions, from the purely historical, external and intellectual standpoint. There is no question of dealing with the subject from the spiritual angle.
02.01 - The World-Stair, #Savitri, #Sri Aurobindo, #Integral Yoga
A summary of the stages of the spirit,
Its copy of the cosmic hierarchies
02.10 - The Kingdoms and Godheads of the Little Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
She builds to clinch her summary of things.
68.49
03.02 - The Adoration of the Divine Mother, #Savitri, #Sri Aurobindo, #Integral Yoga
As if a sweet mystic summary of her self
Escaping into the original Bliss
05.03 - Satyavan and Savitri, #Savitri, #Sri Aurobindo, #Integral Yoga
And this celestial summary of delight,
Thy golden body, dally with fatigue
--
A first sweet summary of delight to come,
One brevity intense of all long life.
1.00 - Preliminary Remarks, #Liber ABA, #Aleister Crowley, #Philosophy
Our best document will therefore be the system of Buddha;1 but it is so complex that no immediate summary will serve; and in the case of the others, if we have not the account of the Masters, we have those of their immediate followers.
The methods advised by all these people have a startling resemblance to one another. They recommend virtue (of various kinds), solitude, absence of excitement, moderation it diet, and finally a practice which some call prayer and some call meditation.
1.01 - Fundamental Considerations, #The Ever-Present Origin, #Jean Gebser, #Integral
In summary, it should be said that our description does not deal with a new image of the world, nor with a new Weltanschauung, nor with a new conception of the world. A new Image would be no more than the creation of a myth, since all imagery has a predominantly mythical nature. A new Weltanschauung wouldbe nothing else than a new mysticism and irrationality, as mythical characteristics are inherent in all contemplation to the extent that it is merely visionary; and a new conception of the world would be nothing else than yet another standard rationalistic construction of the present, for conceptualization has an essentially rational and abstract nature.
Our concern is with a new reality - a reality functioning and effectual integrally, in which intensity and action, the effective and the effect co-exist; one where origin, by virtue of presentiation, blossoms forth anew; and one in which the present is all-encompassing and entire. Integral reality is the worlds transparency, a perceiving of the world as truth: a mutual perceiving and imparting of truth of the world and of man and of all that transluces both.
1.01 - Maitreya inquires of his teacher (Parashara), #Vishnu Purana, #Vyasa, #Hinduism
Being thus admonished by my venerable grandsire, I immediately desisted from the rite, in obedience to his injunctions, and Vaśiṣṭha, the most excellent of sages, was content with me. Then arrived Pulastya, the son of Brahmā[13], who was received by my grandfather with the customary marks of respect. The illustrious brother of Pulaha said to me; Since, in the violence of animosity, you have listened to the words of your progenitor, and have exercised clemency, therefore you shall become learned in every science: since you have forborne, even though incensed, to destroy my posterity, I will bestow upon you another boon, and, you shall become the author of a summary of the Purāṇas[14]; you shall know the true nature of the deities, as it really is; and, whether engaged in religious rites, or abstaining from their performance[15], your understanding, through my favour, shall be perfect, and exempt from). doubts. Then my grandsire Vaśiṣṭha added; Whatever has been said to thee by Pulastya, shall assuredly come to pass.
Now truly all that was told me formerly by Vaśiṣṭha, and by the wise Palastya, has been brought to my recollection by your questions, and I will relate to you the whole, even all you have asked. Listen to the complete compendium of the Pur pas, according to its tenour. The world was produced from Viṣṇu: it exists in him: he is the cause of its continuance and cessation: he is the world[16].
--
[14]: Purāṇa sanhitā kerttā Bhavān bha p. 6 viṣyati. You shall be a maker of the Sanhitā, or compendium of the Purāṇas, or of the Viṣṇu Purāṇa, considered as a summary or compendium of Pauranic traditions. In either sense it is incompatible with the general attribution of all the Purāṇas to Vyāsa.
[15]: Whether performing the usual ceremonies of the Brahmans, or leading a life of devotion and penance, which supersedes the necessity of rites and sacrifices.
1.01 - MAPS OF EXPERIENCE - OBJECT AND MEANING, #Maps of Meaning, #Jordan Peterson, #Psychology
of reality (to which we attri bute the qualities of proto-science) in fact comprised their summary of the
world as phenomena with meaning as place to act. They did not know this not explicitly any more
1.01 - Seeing, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
Pkre Teilhard begins the summary of his thought (1948) as follows:
'In its essence, the thought of Per e Teilhard de Chardin
1.02.9 - Conclusion and Summary, #Isha Upanishad, #unset, #Zen
object:1.02.9 - Conclusion and summary
author class:Sri Aurobindo
--
Conclusion and summary
THE ISHA Upanishad is one of the more ancient of the
1.02 - Meditating on Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
Here is a summary of some of the points to think about:
1. Think about the way in which our self-centeredness steps in and discriminates who is nice and who is mean, who is our friend and who is our
1.02 - Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
17:The higher mind in man is something other, loftier, purer, vaster, more powerful than the reason or logical intelligence. The animal is a vital and sensational being; man, it is said, is distinguished from the animal by the possession of reason. But that is a very summary, a very imperfect and misleading account of the matter. For reason is only a particular and limited utilitarian and instrumental activity that proceeds from something much greater than itself, from a power that dwells in an ether more luminous, wider, illimitable. The true and ultimate, as distinguished from the immediate or intermediate, importance of our observing, reasoning, inquiring, judging intelligence is that it prepares the human being for the right reception and right action of a Light from above which must progressively replace in him the obscure light from below that guides the animal. The latter also has a rudimentary reason, a kind of thought, a soul, a will and keen emotions; even though less developed, its psychology is yet the same in kind as man's. But all these capacities in the animal are automatically moved and strictly limited, almost even constituted by the lower nervous being. All animal perceptions, sensibilities, activities are ruled by nervous and vital instincts, cravings, needs, satisfactions, of which the nexus is the life-impulse and vital desire. Man too is bound, but less bound, to this automatism of the vital nature. Man can bring an enlightened will, an enlightened thought and enlightened emotions to the difficult work of his self-development; he can more and more subject to these more conscious and reflecting guides the inferior function of desire. In proportion as he can thus master and enlighten his lower self, he is mall and no longer an animal. When he can begin to replace desire altogether by a still greater enlightened thought and sight and will in touch with the Infinite, consciously subject to a diviner will than his own, linked to a more universal and transcendent knowledge, he has commenced the ascent towards tile superman; he is on his upward march towards the Divine.
18:It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -- in either of them or, if we are capable, in both together, -- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. Our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the soul's realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga.
1.02 - The Philosophy of Ishvara, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
In the fourth Pda of the fourth chapter of his Sutras, after stating the almost infinite power and knowledge which will come to the liberated soul after the attainment of Moksha, Vysa makes the remark, in an aphorism, that none, however, will get the power of creating, ruling, and dissolving the universe, because that belongs to God alone. In explaining the Sutra it is easy for the dualistic commentators to show how it is ever impossible for a subordinate soul, Jiva, to have the infinite power and total independence of God. The thorough dualistic commentator Madhvchrya deals with this passage in his usual summary method by quoting a verse from the Varha Purna.
In explaining this aphorism the commentator Rmnuja says, "This doubt being raised, whether among the powers of the liberated souls is included that unique power of the Supreme One, that is, of creation etc. of the universe and even the Lordship of all, or whether, without that, the glory of the liberated consists only in the direct perception of the Supreme One, we get as an argument the following: It is reasonable that the liberated get the Lordship of the universe, because the scriptures say,
1.02 - The Three European Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
In summary, then, the following picture emerges: there is on the one hand anxiety about time and one's powerlessness against it, and on the other, a "delight" resulting from the conquest of space and the attendant expansion of power; there is also the isolation of the individual or group or cultural sphere as well as the collectivization of the same individuals in interest groups. This tension between anxiety and delight, isolation and collectivization is the ultimate result of an epoch which has outlived itself. Nevertheless, this epoch could serve as a guarantee that we reach a new "target," if we could utilize it much as the arrow uses an overtaut bow string. Yet like the arrow, our epoch must detach itself from the extremes that make possible the tension behind its flight toward the target. Like the arrow on the string, our epoch must find the point where the target is already latently present: the equilibrium between anxiety and delight, isolation and collectivization. Only then can it liberate itself from deficient unperspectivity and perspectivity, and achieve what we shall call, also because of its liberating character, theaperspectival world.
3. The Aperspectival World
1.03 - The Phenomenon of Man, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
VI. summary
A certain law of recurrence, underlying and dominating
1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
that sense, that fact in itself is a summary of an infinite number of facts. You cant get away from the
fact, Achilles, that when you say 29 is prime, you are actually stating an infinite number of things.
1.05 - The Activation of Human Energy, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
V. summary
At the same time this convergent phenomenon is also in
1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
Franz who provided a cogent summary of Jungs complex alchemical ideas states:
If you read the history of the development of chemistry and particularly of physics, you will see that
--
accepted as valid? and then answered it (my summary): What happens has a pattern; the pattern has a
biological, even genetic, basis, which finds its expression in fantasy; such fantasy provides subject material
--
This brief description is a summary of (isomorphic) information contained in the writings of Carl Jung (particularly
in Jung, C.G. (1967a); Joseph Campbell (particularly in Campbell, J. (1987); and Campbell, J. (1968); Northrop Frye
1.06 - A Summary of my Phenomenological View of the World, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
object:1.06 - A summary of my Phenomenological View of the World
author class:Pierre Teilhard de Chardin
--
A summary of my Phenomenological
View of the World
--
Note: this fifth section is more properly a summary of the apologetical
dialectic presented in Part 2, where it will accordingly reappear (see p.
1.07 - Raja-Yoga in Brief, #Raja-Yoga, #Swami Vivkenanda, #unset
The following is a summary of Rja-Yoga freely translated from the Kurma-Purna.
The fire of Yoga burns the cage of sin that is around a man. Knowledge becomes purified and Nirvna is directly obtained. From Yoga comes knowledge; knowledge again helps the Yogi. He who combines in himself both Yoga and knowledge, with him the Lord is pleased. Those that practice Mahyoga, either once a day, or twice a day, or thrice, or always, know them to be gods. Yoga is divided into two parts. One is called Abhva, and the other, Mahayoga. Where one's self is meditated upon as zero, and bereft of quality, that is called Abhava. That in which one sees the self as full of bliss and bereft of all impurities, and one with God, is called Mahayoga. The Yogi, by each one, realises his Self. The other Yogas that we read and hear of, do not deserve to be ranked with the excellent Mahayoga in which the Yogi finds himself and the whole universe as God. This is the highest of all Yogas.
1.07 - TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
What follows is a summary by an eminent scholar of the Indian doctrines concerning jnana, the liberating knowledge of Brahman or the divine Ground.
Jnana is eternal, is general, is necessary and is not a personal knowledge of this man or that man. It is there, as knowledge in the Atman itself, and lies there hidden under all avidya (ignorance)irremovable, though it may be obscured, unprovable, because self-evident, needing no proof, because itself giving to all proof the ground of possibility. These sentences come near to Eckharts knowledge and to the teaching of Augustine on the Eternal Truth in the soul which, itself immediately certain, is the ground of all certainty and is a possession, not of A or B, but of the soul.
1.08 - Summary, #Liber ABA, #Aleister Crowley, #Philosophy
object:1.08 - summary
class:chapter
1.08 - The Depths of the Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
Here, then, is a summary of the widely accepted interpretation of Emerson's view: (1) nature is not Spirit but a symbol of Spirit (or a manifestation of Spirit); (2) sensory awareness in itself does not reveal Spirit but obscures it; (3) an ascending or transcendental current is required to disclose Spirit; (4) Spirit is understood only as nature is transcended (i.e., Spirit is immanent in nature, but fully discloses itself only in a transcendence of nature-in short,
Spirit transcends but includes nature). Those points are largely uncontested by Emerson scholars [see the Eye of Spirit, chapter 11, note 2].
1.08 - The Four Austerities and the Four Liberations, #On Education, #The Mother, #Integral Yoga
In summary, austerity in feelings consists then of giving up all emotional attachment, of whatever nature, whether for a person, for the family, for the country or anything else, in order to concentrate on an exclusive attachment for the Divine Reality. This concentration will culminate in an integral identification and will be instrumental to the supramental realisation upon earth.
This leads us quite naturally to the four liberations which will be the concrete forms of this achievement. The liberation of the feelings will be at the same time the liberation from suffering, in a total realisation of the supramental oneness.
1.1.02 - Sachchidananda, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
I had intended to give only a concise answer to your question about consciousness but it began to develop itself at great length and I could not as yet finish it. I send you for the moment a more summary reply.1
Consciousness is not, to my experience, a phenomenon dependent on the reactions of personality to the forces of Nature and amounting to no more than a seeing or interpretation of these reactions. If that were so, then when the personality becomes silent and immobile and gives no reactions, as there would be no seeing or interpretative action, there would therefore be no consciousness. That contradicts some of the fundamental experiences of Yoga, e.g., a silent and immobile consciousness infinitely spread out, not dependent on the personality but impersonal and universal, not seeing and interpreting contacts but motionlessly self-aware, not dependent on the reactions, but persistent in itself even when no reactions take place. The subjective personality itself is only a formation of consciousness which is a power inherent, not in the activity of the temporary manifested personality, but in the being, the Self or Purusha.
1.11 - The Master of the Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
There must, therefore, be stages and gradations in our approach to this perfection, as there are ill the progress towards all other perfection on any plane of Nature. The vision of the full glory may come to us before, suddenly or slowly, once or often, but until the foundation is complete, it is a summary and concentrated, not a durable and all-enveloping experience, not a lasting presence. The amplitudes, the infinite contents of the Divine Revelation come afterwards and unroll gradually their power and their significance. Or, even, the steady vision can be there on the summits of our nature, but the perfect response of the lower members comes only by degrees. In all Yogas the first requisites are faith and patience. The ardours of the heart and the violences of the eager will that seek to take the kingdom of heaven by storm can have miserable reactions if they disdain to support their vehemence on these humbler and quieter auxiliaries. And in the long and difficult integral Yoga there must be an integral faith and an unshakable patience.
It is difficult to acquire or to practise this faith and steadfastness on the rough and narrow path of Yoga because of the impatience of both heart and mind and the eager but faltering will of our rajasic nature. The vital nature of man hungers always for the fruit of its labour and, if the fruit appears to be denied or long delayed, he loses faith in the ideal and in the guidance. For his mind judges always by the appearance of things, since that is the first ingrained habit of the intellectual reason in which he so inordinately trusts. Nothing is easier for us than to accuse God in our hearts when we suffer long or stumble in the darkness or to abjure the ideal that we have set before us. For we say, "I have trusted to the Highest and I am betrayed into suffering and sin and error." Or else, "I have staked my whole life on an idea which the stern facts of experience contradict and discourage. It would have been better to be as other men are who accept their limitations and walk on the firm ground of normal experience." In such moments -- and they are sometimes frequent and long -- all the higher experience is forgotten and the heart concentrates itself in its own bitterness. It is in these dark passages that it is possible to fall for good or to turn back from the divine hour.
1.14 - IMMORTALITY AND SURVIVAL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
Preoccupation with posthumous deliverance is not one of the means to such deliverance, and may easily, indeed, become an obstacle in the way of advance towards it. There is not the slightest reason to suppose that ardent spiritualists are more likely to be saved than those who have never attended a sance or familiarized themselves with the literature, speculative or evidential. My intention here is not to add to that literature, but rather to give the baldest summary of what has been written about the subject of survival within the various religious traditions.
In oriental discussions of the subject, that which survives death is not the personality. Buddhism accepts the doctrine of reincarnation; but it is not a soul that passes on (Buddhism denies the existence of a soul); it is the character. What we choose to make of our mental and physical constitution in the course of our life on earth affects the psychic medium within which individual minds lead a part at least of their amphibious existence, and this modification of the medium results, after the bodys death, in the initiation of a new existence either in a heaven, or a purgatory, or another body.
1.15 - In the Domain of the Spirit Beings, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
The following discussions are therefore a short summary of the magician's experiences on his visits to the said spheres.
Only the confirmed materialist, who, with his physical senses, does not perceive anything else but the material world and who only believes in what he sees, hears and feels, will doubt that there are other spheres beside this material world. The genuine magician will not give any judgement upon a materialist and will not try to dissuade him from his views. The materialist is in the state of maturity, in this physical world, which corresponds to his personal development. The magician will therefore make no effort to teach a materialist better, for the latter will always end by saying that he has never seen a spirit and therefore only believes in the things he has been able to perceive with his physical faculties, that is to see, hear or feel. The materialist does not deny the matter, he agrees that the material and power in which he lives must exist, but to believe that there exist other, more subtle spheres of material or power goes beyond his horizon. Therefore the magician never tries to influence the belief of another human being, for the non-initiate will always have his individual opinion of higher facts, and will always judge from his own point of view.
1.15 - The Suprarational Good, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
It has been felt and said from of old that the laws of right, the laws of perfect conduct are the laws of the gods, eternal beyond, laws that man is conscious of and summoned to obey. The age of reason has scouted this summary account of the matter as a superstition or a poetical imagination which the nature and history of the world contradict. But still there is a truth in this ancient superstition or imagination which the rational denial of it misses and the rational confirmations of it, whether Kants categorical imperative or another, do not altogether restore. If mans conscience is a creation of his evolving nature, if his conceptions of ethical law are mutable and depend on his stage of evolution, yet at the root of them there is something constant in all their mutations which lies at the very roots of his own nature and of world-nature. And if Nature in man and the world is in its beginnings infra-ethical as well as infrarational, as it is at its summit supra-ethical as well as suprarational, yet in that infraethical there is something which becomes in the human plane of being the ethical, and that supra-ethical is itself a consummation of the ethical and cannot be reached by any who have not trod the long ethical road. Below hides that secret of good in all things which the human being approaches and tries to deliver partially through ethical instinct and ethical idea; above is hidden the eternal Good which exceeds our partial and fragmentary ethical conceptions.
Our ethical impulses and activities begin like all the rest in the infrarational and take their rise from the subconscient. They arise as an instinct of right, an instinct of obedience to an ununderstood law, an instinct of self-giving in labour, an instinct of sacrifice and self-sacrifice, an instinct of love, of self-subordination and of solidarity with others. Man obeys the law at first without any inquiry into the why and the wherefore; he does not seek for it a sanction in the reason. His first thought is that it is a law created by higher powers than himself and his race and he says with the ancient poet that he knows not whence these laws sprang, but only that they are and endure and cannot with impunity be violated. What the instincts and impulses seek after, the reason labours to make us understand, so that the will may come to use the ethical impulses intelligently and turn the instincts into ethical ideas. It corrects mans crude and often erring misprisions of the ethical instinct, separates and purifies his confused associations, shows as best it can the relations of his often clashing moral ideals, tries to arbitrate and compromise between their conflicting claims, arranges a system and many-sided rule of ethical action. And all this is well, a necessary stage of our advance; but in the end these ethical ideas and this intelligent ethical will which it has tried to train to its control, escape from its hold and soar up beyond its province. Always, even when enduring its rein and curb, they have that inborn tendency.
1.15 - Truth, #Initiation Into Hermetics, #Franz Bardon, #Occultism
This brief summary will suffice for the adept to instruct him how to deal with the problem of truth.
1.18 - The Human Fathers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
Thought and the Word and travelled to the secret worlds of the luminous Bliss. In the light of the conclusions at which we have arrived, we can now study the more important passages, profound, beautiful and luminous, in which this great discovery of the human forefa thers is hymned. We shall find there the summary of that great hope which the Vedic mystics held ever before their eyes; that journey, that victory is the ancient, primal achievement set as a type by the luminous Ancestors for the mortality that was to come after them. It was the conquest of the powers of the circumscribing Night (ratr paritakmya), Vritras,
Sambaras and Valas, the Titans, Giants, Pythons, subconscient
1.24 - Necromancy and Spiritism, #Magick Without Tears, #Aleister Crowley, #Philosophy
To this summary the Laws of Probability insist that there shall be occasional exceptions.
Love is the law, love under will.
1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
a summary of your teachings?
M.: They are found in small booklets, particularly Who am l?
1955-06-01 - The aesthetic conscience - Beauty and form - The roots of our life - The sense of beauty - Educating the aesthetic sense, taste - Mental constructions based on a revelation - Changing the world and humanity, #Questions And Answers 1955, #The Mother, #Integral Yoga
In fact, beauty is something very elusive. It is a kind of harmony which you experience much more than think, and the true suprarational relation with beauty is not at all a reasonable relation (Sri Aurobindo will tell you this at the end), it completely overpasses reason, it is a contact in a higher realm. But what precisely he tells us in this paragraph is that when it is an instinct it is found mixed with movements of ignorance and a lack of culture and refinement. So this instinct is sometimes very gross and very imperfect in its expression. One can experience an aesthetic pleasure (let us call it that) in seeing something which is truly beautiful and at the same time something else which is not beautiful, but which gives one some sort of pleasure, because it is mixed, because ones aesthetic instinct is not pure, it is mixed with all kinds of sensations which are very crude and untrained. So it is here, as he says, that reason has its role, that it comes in to explain why a thing is beautiful, to educate the taste; but it is not final, and reason is not the final judge; it can very well make mistakes, only it is a little higher, as judgment, than that of a completely infrarational being who has no reason and no understanding of things. It is a stage. It is a stage, thats what he says, it is a stage. But if you want to realise true beauty, you must go beyond that, very far beyond this stage. In what follows in our reading he will explain it. But this is the summary of what he has said in this paragraph. At first your sense of beauty is instinctive, impulsive, infrarational, lacking light, wanting reason, simply without any true understanding, and so, because the origin of the aesthetic sense is infrarational, it is understood, one always says this: Theres no disputing tastes and colours. You know, there are all kinds of popular proverbs which say that the appreciation of the beautiful is not a matter of reasoning, everyone likes a particular thing he doesnt know why, he takes pleasure in looking at a thing, and this pleasure cannot be discussed. Well, this is the infrarational stage of the aesthetic sense.
Sweet Mother, last time, at the end of the class you were going to tell us something, but you stopped because we had no time.
1956-02-15 - Nature and the Master of Nature - Conscious intelligence - Theory of the Gita, not the whole truth - Surrender to the Lord - Change of nature, #Questions And Answers 1956, #The Mother, #Integral Yoga
But, as Sri Aurobindo says, this is not all the true truth. He has simply given a summary of what is explained in the Gita. That is what the Gita says; it is not exactly like that.
Only, as he says, this may be useful, that is, instead of causing a confusion between the different parts of the being, this helps you to distinguish between what is higher and what is lower, what is turned towards the Divine and what is turned towards matter. It is a psychologically useful conception, but, in fact, thats all there is to it. Things are not like that.
1957-12-04 - The method of The Life Divine - Problem of emergence of a new species, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
That is the summary of the paragraph.
But when one is used to such expositions, if one has a speculative mind, and one reads this, something in the being is not satisfied. That is to say, this concerns only the most external form, that kind of crust of the being, but within oneself one feels something which has, on the contrary, a sort of imperative tendency to go beyond that form. And this is what Sri Aurobindo wants to bring home to us.
1961 03 11 - 58, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
It is only with the progress of evolution, the march of evolution, when the mind began to develop in itself, for itself, that all the complications and distortions began. So that the story of Genesis which seems so childish contains some truth. In the old traditions like that of Genesis, each letter2 stood for a specific knowledge, it was a graphic summary of the traditional knowledge of that time. But apart from that, even the symbolic story had a reality in the sense that there truly was a period of life on earth the first manifestation of mentalised matter in human formswhich was still in complete harmony with all that preceded it. It was only later
And the symbol of the tree of knowledge represents the kind of knowledge which is no longer divine, the material knowledge that comes from the sense of division and which started spoiling everything. How long did this period last? Because in my memory too it was like an almost immortal life, and it seems that it was an accident of evolution that made it necessary for forms to disintegrate for progress. So I cannot say how long it lasted. And where? According to certain impressions but they are only impressionsit would seem that it was in the vicinity of I do not know exactly whether it was on this side of Ceylon and India or on the other (Mother points to the Indian Ocean, first to the west of Ceylon and India and then to the east, between Ceylon and Java), but it was certainly a place which no longer exists, which has probably been swallowed up by the sea. I have a very clear vision of this place and a very clear awareness of this life and its forms, but I cannot give any material details. To tell the truth, when I relived these moments I was not curious about details. One is in a different state of mind and one has no curiosity about these material details; everything changes into psychological factors. And it was it was something so simple, so luminous, so harmonious, beyond all our preoccupationsprecisely beyond all these preoccupations with time and place. It was a spontaneous, extremely beautiful life, and so close to Nature, like a natural flowering of the animal life. And there were no oppositions, no contradictions, or anything like thateverything happened in the best way possible.
1.A - ANTHROPOLOGY, THE SOUL, #Philosophy of Mind, #unset, #Zen
In this summary encyclopaedic account it is impossible to supply a demonstration of what the paragraph states as the nature of the remarkable condition produced chiefly by animal magnetism - to show, in other words, that it is in harmony with the facts. To that end the phenomena, so complex in their nature and so very different one from another, would have first of all to be brought under their general points of view. The facts, it might seem, first of all call for verification. But such a verification would, it must be added, be superfluous for those on whose account it was called for: for they facilitate the inquiry for themselves by declaring the narratives - infinitely numerous though they be and accredited by the education and character of the witnesses - to be mere deception and imposture. The a priori conceptions of these inquirers are so rooted that no testimony can avail against them, and they have even denied what they have seen with their own eyes. In order to believe in this department even what one's own eyes have seen and still more to understand it, the first requisite is not to be in bondage to the hard and fast categories of the practical intellect. The chief points on which the discussion turns may here be given:
(a) To the concrete existence of the individual belongs the aggregate of.his fundamental interests, both the essential and the particular empirical ties which connect him with other men and the world at large.
1f.lovecraft - The Last Test, #Lovecraft - Poems, #unset, #Zen
express sympathy after the doctors summary ousting from office. He had
fought hard to frustrate the politicians and keep the appointive power,
1f.lovecraft - The Mound, #Lovecraft - Poems, #unset, #Zen
summary of Coronados northward march, differing in no essential way
from the account known to history.
1f.lovecraft - The Shadow out of Time, #Lovecraft - Poems, #unset, #Zen
prefacing the revelation itself with a fairly ample summary of its
background.
--
have prepared this summary of my backgroundas already known in a
scattered way to othersand will now tell as briefly as possible what
1.nrpa - The Summary of Mahamudra, #Naropa - Poems, #unset, #Zen
object:1.nrpa - The summary of Mahamudra
author class:Naropa
1.poe - Eureka - A Prose Poem, #Poe - Poems, #unset, #Zen
The numbers hurriedly mentioned in this summary of distance, it is folly to attempt comprehending, unless in the light of abstract arithmetical facts. They are not practically tangible ones. They convey no precise ideas. I have stated that Neptune, the planet farthest from the Sun, revolves about him at a distance of 28 hundred millions of miles. So far good: -I have stated a mathematical fact; and, without comprehending it in the least, we may put it to use -mathematically. But in mentioning, even, that the Moon revolves about the Earth at the comparatively trifling distance of 237,000 miles, I entertained no expectation of giving any one to understand -to know -to feel -how far from the Earth the Moon actually is. 237,000 miles! There are, perhaps, few of my readers who have not crossed the Atlantic ocean; yet how many of them have a distinct idea of even the 3,000 miles intervening between shore and shore? I doubt, indeed, whether the man lives who can force into his brain the most remote conception of the interval between one milestone and its next neighbor upon the turnpike. We are in some measure aided, however, in our consideration of distance, by combining this consideration with the kindred one of velocity. Sound passes through 1100 feet of space in a second of time. Now were it possible for an inhabitant of the Earth to see the flash of a cannon discharged in the Moon, and to hear the report, he would have to wait, after perceiving the former, more than 13 entire days and nights before getting any intimation of the latter.
However feeble be the impression, even thus conveyed, of the Moon's real distance from the Earth, it will, nevertheless, effect a good object in enabling us more clearly to see the futility of attempting to grasp such intervals as that of the 28 hundred millions of miles between our Sun and Neptune; or even that of the 95 millions between the Sun and the Earth we inhabit. A cannon-ball, flying at the greatest velocity with which a ball has ever been known to fly, could not traverse the latter interval in less than 20 years; while for the former it would require 590.
2.01 - THE ADVENT OF LIFE, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
a summary glance in their extreme forms and on the intermediary
scale of our human organisms ; but to a deeper study, when we
2.01 - The Attributes of Omega Point - a Transcendent God, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
Such is the definition he gives in the summary of his thought (p. 145):
It is upon this 'Physics' that, in a 'second phase', Pere
2.08 - God in Power of Becoming, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
Yes, he says, I will tell thee of my divine Vibhutis, but only in some of my principal pre-eminences and as an indication and by the example of things in which thou canst most readily see the power of the Godhead, pradhanyatah., uddesatah.. For there is no end to the innumerable detail of the Godhead's self-extension in the universe, nasti anto vistarasya me. This reminder begins the passage and is repeated at the end in order to give it a greater and unmistakable emphasis. And then throughout the rest of the chapter3 we get a summary description of these principal indications, these pre-eminent signs of the divine force present in the things and persons of the universe. It seems at first as
X. 16-18.
--
This summary enumeration begins with a statement of the primal principle that underlies all the power of this manifestation in the universe. It is this that in every being and object God dwells concealed and discoverable; he is housed as in a crypt in the mind and heart of every thing and creature, an inner self in the core of its subjective and its objective becoming, one who is the beginning and middle and end of all that is, has been or will be. For it is this inner divine Self hidden from the mind and heart which he inhabits, this luminous Inhabitant concealed from the view of the soul in Nature which he has put forth into Nature as his representative, who is all the time evolving the mutations of our personality in Time and our sensational existence in Space, - Time and Space that are the conceptual movement and extension of the Godhead in us. All is this selfseeing Soul, this self-representing Spirit. For ever from within all beings, from within all conscient and inconscient existences, this All-conscient develops his manifested self in quality and power, develops it in the forms of objects, in the instruments of our subjectivity, in knowledge and word and thinking, in the creations of the mind and in the passion and actions of the doer, in the measures of Time, in cosmic powers and godheads and in the forces of Nature, in plant life, in animal life, in human and superhuman beings.
If we look at things with this eye of vision unblinded by
--
Nature. There is no numbering or limit to my divine Vibhutis; what I have spoken is nothing more than a summary development and I have given only the light of a few leading indications and a strong opening to endless verities. Whatever beautiful and glorious creature thou seest in the world, whatever being is mighty and forceful among men and above man and below him, know to be a very splendour, light and energy of Me and born of a potent portion and intense power of my existence. But what need is there of a multitude of details for this knowledge? Take it thus, that I am here in this world and everywhere, I am in all and I constitute all: there is nothing else than I, nothing without
Me. I support this entire universe with a single degree of my illimitable power and an infinitesimal portion of my fathomless spirit; all these worlds are only sparks, hints, glintings of the I
2.1.02 - Combining Work, Meditation and Bhakti, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
I may point out that Karmayoga is not a new but a very old Yoga: the Gita was not written yesterday and Karmayoga existed before the Gita. Your idea that the only justification in the Gita for works is that it is an unavoidable nuisance, so better make the best of it, is rather summary and crude. If that were all, the Gita would be the production of an imbecile and I would hardly have been justified in writing two volumes on it or the world in admiring it as one of the greatest scriptures, especially for its treatment of the problem of the place of works in spiritual endeavour. There is surely more in it than that. Anyhow your doubt whether works can lead to realisation or rather your flat and sweeping denial of the possibility contradicts the experience of those who have achieved this supposed impossibility. You say that work lowers the consciousness, brings you out of the inner into the outeryes, if you consent to externalise yourself in it instead of doing works from within; but that is just what one has to learn not to do. Thought and feeling can also externalise one in the same way; but it is a question of linking thought, feeling and act firmly to the inner consciousness by living there and making the rest an instrument. Difficult? Even bhakti is not easy and Nirvana is for most men more difficult than all.
You again try to floor me with Ramakrishna. But one thing puzzles me, as Shankaras stupendous activity of karma puzzles me in the apostle of inactionyou see you are not the only puzzled person in the world. Ramakrishna also gave the image of the jar which ceased gurgling when it was full. Well, but Ramakrishna spent the last years of his life in talking about the Divine and receiving disciples that was not action, not work? Did Ramakrishna become a half-full jar after being a full one or was he never full? Did he get far away from God and so begin a work? Or had he reached a condition in which he was bound neither to rajasic work and mental prattling nor to inactivity and silence, but could do from the divine realisation the divine work and speak from the inner consciousness the divine word? If the last, perhaps in spite of his dictum, his example at least is rather in my favour.
2.10 - Knowledge by Identity and Separative Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
idea of the object from all this evidence. Whatever is deficient in the interpretation of the image thus constructed is filled up by the intervention of the reason or the total understanding intelligence. If the first composite intuition were the result of a direct contact or if it summarised the action of a total intuitive mentality master of its perceptions, there would be no need for the intervention of the reason except as a discoverer or organiser of knowledge not conveyed by the sense and its suggestions: it is, on the contrary, an intuition working on an image, a sense document, an indirect evidence, not working upon a direct contact of consciousness with the object. But since the image or vibration is a defective and summary documentation and the intuition itself limited and communicated through an obscure medium, acting in a blind light, the accuracy of our intuitional interpretative construction of the object is open to question or at least likely to be incomplete. Man has had perforce to develop his reason in order to make up for the deficiencies of his sense instrumentation, the fallibility of his physical mind's perceptions and the paucity of its interpretation of its data.
Our world-knowledge is therefore a difficult structure made up of the imperfect documentation of the sense image, an intuitional interpretation of it by perceptive mind, life-mind and sense-mind, and a supplementary filling up, correction, addition of supplementary knowledge, co-ordination, by the reason. Even so our knowledge of the world we live in is narrow and imperfect, our interpretations of its significances doubtful: imagination, speculation, reflection, impartial weighing and reasoning, inference, measurement, testing, a further correction and amplification of sense evidence by Science, - all this apparatus had to be called in to complete the incompleteness. After all that the result still remains a half-certain, half-dubious accumulation of acquired indirect knowledge, a mass of significant images and ideative representations, abstract thought counters, hypotheses, theories, generalisations, but also with all that a mass of doubts and a never-ending debate and inquiry. Power has come with knowledge, but our imperfection of knowledge leaves us without any idea of the true use of the power, even of the aim towards
--
We can acquire a general knowledge of the human mind and the human body and apply it to them with the aid of the many constant and habitual outer signs of the human inner movements with which we are familiar; these summary judgments can be farther eked out by our experience of personal character and habits, by instinctive application of what self-knowledge we have to our understanding and judgment of others, by inference from speech and conduct, by insight of observation and insight of sympathy. But the results are always incomplete and very frequently deceptive: our inferences are as often as not erroneous constructions, our interpretation of the outward signs a mistaken guess-work, our application of general knowledge or our self-knowledge baffled by elusive factors of personal difference, our very insight uncertain and unreliable. Human beings therefore live as strangers to each other, at best tied by a very partial sympathy and mutual experience; we do not know enough, do not know as well as we know ourselves - and that itself is little - even those nearest to us. But in the subliminal inner consciousness it is possible to become directly aware of the thoughts and feelings around us, to feel their impact, to
558
2.13 - Exclusive Concentration of Consciousness-Force and the Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
To find and embody the All-Delight in an intense summary of its manifoldness, to achieve a possibility of the infinite Existence which could not be achieved in other conditions, to create out of Matter a temple of the Divinity would seem to be the task imposed on the spirit born into the material universe.
The ignorance, we see, is not in the secret soul, but in the apparent Prakriti; nor does it belong to the whole of that Prakriti,
2.1.4.2 - Teaching, #On Education, #The Mother, #Integral Yoga
(Below is a summary of questions concerning two groups of classes for children of fourteen to eighteen. Though both groups were based on the Free Progress System, the programme of En Avant was more structured than that of Vers la Perfection.)
1) There are some differences of opinion among the teachers about the direction that should be taken by our school. How to do away with these differences?
2.14 - The Unpacking of God, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
I would like to spend the rest of this chapter exploring this idea, and end with a brief review and summary of the difficulties in both the Ego and the Eco views. And we will finish our account of the Idealists and their enduring legacy. But I would like to start with one last reason that an approach to Spirit based on monological exteriors is a losing proposition.
INCOMPLETE OR UNCERTAIN
2.15 - On the Gods and Asuras, #Evening Talks With Sri Aurobindo, #unset, #Zen
summary based on some talks before 24th November about the descent of the Gods.
Sri Aurobindo: There is the Supreme beyond description, who manifests himself as Sat, Chit, Ananda; in this Sat is the universal individuality of beings. Then comes the Supermind with its four Maha Shaktis, great powers. In the Supermind unity is the governing principle.
2.18 - The Evolutionary Process - Ascent and Integration, #The Life Divine, #Sri Aurobindo, #Integral Yoga
Above this level of vital mentality and yet more inly extended, is a mind-plane of pure thought and intelligence to which the things of the mental world are the most important realities; those who are under its influence, the philosopher, thinker, scientist, intellectual creator, the man of the idea, the man of the written or spoken word, the idealist and dreamer are the present mental being at his highest attained summit. This mental man has his life-part, his life of passions and desires and ambitions and life-hopes of all kinds and his lower sensational and physical existence, and this lower part can often equibalance or weigh down his nobler mental element so that, although it is the highest portion of him, it does not become dominant and formative in his whole nature: but this is not typical of him in his greatest development, for there the vital and physical are controlled and subjected by the thinking will and intelligence. The mental man cannot transform his nature, but he can control and harmonise it and lay on it the law of a mental ideal, impose a balance or a sublimating and refining influence, and give a high consistency to the multipersonal confusion and conflict or the summary patchwork of our divided and half-constructed being. He can be the observer and governor of his own mind and life, can consciously develop them and become to that extent a self-creator.
This mind of pure intelligence has behind it our inner or subliminal mind which senses directly all the things of the mindplane, is open to the action of a world of mental forces, and can feel the ideative and other imponderable influences which act upon the material world and the life-plane but which at present we can only infer and cannot directly experience: these intangibles and imponderables are to the mental man real and patent and he regards them as truths demanding to be realised in our or the earth's nature. On the inner plane mind and mindsoul independent of the body can become to us an entire reality, and we can consciously live in them as much as in the body. Thus to live in mind and the things of the mind, to be an intelligence rather than a life and a body, is our highest position, short of spirituality, in the degrees of Nature. The mental man, the man of a self-dominating and self-formative mind and will conscious of an ideal and turned towards its realisation, the high intellect, the thinker, the sage, less kinetic and immediately effective than the vital man, who is the man of action and outer swift lifefulfilment, but as powerful and eventually even more powerful to open new vistas to the race, is the normal summit of Nature's evolutionary formation on the human plane. These three degrees of mentality, clear in themselves, but most often mixed in our composition, are to our ordinary intelligence only psychological types that happen to have developed, and we do not discover any other significance in them; but in fact they are full of significance, for they are the steps of Nature's evolution of mental being towards its self-exceeding, and, as thinking mind is the highest step she can now attain, the perfected mental man is the rarest and highest of her normal human creatures. To go farther she has to bring into the mind and make active in mind, life and body the spiritual principle.
2.2.03 - The Divine Force in Work, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
When you have opened yourself to a higher Force, when you have made yourself a channel for the energy of its work, it is quite natural that the Force should flow and act in the way that is wanted or the way that is needed and for the effect that is needed. Once the channel is made, the Force that acts is not necessarily bound by the personal limitations or disabilities of the instrument; it can disregard them and act in its own power. In doing so it may use the instrument simply as a medium and, as soon as the work is finished, leave him just what he was before, incapable in his ordinary moments of doing such good work, capable only when he is seized and used and illumined. But also it may by its power of transforming action set the instrument right, accustom it to the necessary intuitive knowledge and movement so that this living perfected instrument can at will call for and receive the action of the Force. In technique, there are two different things,there is the intellectual knowledge which one has acquired and applies or thinks one is applying there is the intuitive cognition which acts in its own right, even if it is not actually possessed by the worker so that he cannot give an adequate account of the modes of working or elements of what he has done. Many poets have a very summary theoretic knowledge of metrical or linguistic technique; they have its use but they would not be able to explain how they write or what are the qualities and constituent methods of their successful art, but they achieve all the same things that are perfect in the weaving of sounds and the skill of words, consummate in rhythm and language. Intellectual knowledge of technique is a help but a minor help; it can become a mere device or a rigid fetter. It is an intuitive divination of the right process that is more frequent and a more powerful actionor even it is an inspiration that puts the right sounds or right words without need of even any intuitive choice. This is especially true of poetry, for there are artsthose that work in a more material substancewhere perfect work cannot be done without full technical knowledge,painting, sculpture, architecture.
What the higher Force writes through you is your own in the sense that you have been an instrument of manifestationas is indeed every artist or worker. When you put your name to it, it is the name of the instrumental creator; but for sadhana it is necessary to recognise that the real Power, the true Creator was not your surface self, you were simply the living harp on which the Musician played his tune.
2.22 - Rebirth and Other Worlds; Karma, the Soul and Immortality, #The Life Divine, #Sri Aurobindo, #Integral Yoga
These are very summary popular notions and offer no foothold to the philosophic reason and no answer to a search for the true significance of life. A vast world-system which exists only as a convenience for turning endlessly on a wheel of Ignorance with no issue except a final chance of stepping out of it, is not a world with any real reason for existence.
A world which serves only as a school of sin and virtue and consists of a system of rewards and whippings, does not make any better appeal to our intelligence. The soul or spirit within us, if it is divine, immortal or celestial, cannot be sent here solely to be put to school for this kind of crude and primitive moral education; if it enters into the Ignorance, it must be because there is some larger principle or possibility of its being that has to be worked out through the Ignorance. If, on the other hand, it is a being from the Infinite plunged for some cosmic purpose into the obscurity of Matter and growing to self-knowledge within it, its life here and the significance of that life must be something more than that of an infant coddled and whipped into virtuous ways; it must be a growth out of an assumed ignorance towards its own full spiritual stature with a final passage into an immortal consciousness, knowledge, strength, beauty, divine purity and power, and for such a spiritual growth this law of Karma is all too puerile. Even if the soul is something created, an infant being that has to learn from Nature and grow into immortality, it must be by a larger law of growth and not by some divine code of primitive and barbaric justice. This idea of Karma is a construction of the smaller part of the human vital mind concerned with its petty rules of life and its desires and joys and sorrows and erecting their puny standards into the law and aim of the cosmos. These notions cannot be acceptable to the thinking mind; they have too evidently the stamp of a construction fashioned by our human ignorance.
2.22 - THE STILLEST HOUR, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
12. On Old and New Tablets: Attempt at a grand summary,
full of allusions to, and quotations from, previous chapters
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.
2.25 - List of Topics in Each Talk, #Evening Talks With Sri Aurobindo, #unset, #Zen
| Nov 1926 | summary of talks about the descent of Gods |
| Chapter 16 | The 15th of August 1923 - 1926 |
2.25 - The Triple Transformation, #The Life Divine, #Sri Aurobindo, #Integral Yoga
If the spirit could from the first dwell securely on the superior heights and deal with a blank and virgin stuff of mind and matter, a complete spiritual transformation might be rapid, even facile: but the actual process of Nature is more difficult, the logic of her movement more manifold, contorted, winding, comprehensive; she recognises all the data of the task she has set to herself and is not satisfied with a summary triumph over her own complexities. Every part of our being has to be taken in its own nature and character, with all the moulds and writings of the past still there in it: each minutest portion and movement must either be destroyed and replaced if it is unfit, or, if it is capable, transmuted into the truth of the higher being. If the psychic change is complete, this can be done by a painless process, though still the programme must be long and scrupulous and the progress deliberate; but otherwise one has to be satisfied with a partial result or, if one's own scrupulousness of perfection or hunger of the spirit is insatiable, consent to a difficult, often painful and seemingly interminable action. For ordinarily the consciousness does not rise to the summits except in the highest moments; it remains on the mental level and receives descents from above, sometimes a single descent of some spiritual power that stays and moulds the being into something predominatingly spiritual, or a succession of descents bringing into it more and more of the spiritual status and dynamis: but unless one can live on the highest height reached, there cannot be the complete or more integral change. If the psychic mutation has not taken place, if there has been a premature pulling down of the higher Forces, their contact may be too strong for the flawed and impure material of Nature and its immediate fate may be that of the unbaked jar of the Veda which could not hold the divine Soma Wine; or the descending influence may withdraw or be spilt because the nature cannot contain or keep it. Again, if it is Power that descends, the egoistic mind or vital may try to seize on it for its own use and a magnified ego or a hunting after powers and self-aggrandising masteries may be the untoward result. The Ananda descending cannot be held if there is too much sexual impurity creating an intoxicant or degrading mixture; the Power recedes, if there is ambition, vanity or other aggressive form of lower self, the Light if there is an attachment to obscurity or to any form of the Ignorance, the Presence if the chamber of the heart has not been made pure. Or some undivine Force may try to seize hold, not of the Power itself, for that withdraws, but of the result of force it leaves behind in the instrument and use it for the purposes of the Adversary. Even if none of these more disastrous faults or errors should take place, still the numerous mistakes of reception or the imperfections of the vessel may impede the transformation. The Power has to come at intervals and work meanwhile behind the veil or hold itself back through long periods of obscure assimilation or preparation of the recalcitrant parts of Nature; the Light has to work in darkness or semi-darkness on the regions in us that are still in the Night. At any moment the work may be stayed, personally for this life, because the nature is able to receive or assimilate no more, - for it has reached the present limits of its capacity, - or because the mind may be ready but the vital, when faced with a choice between the old life and the new, refuses, or if the vital accepts, the body may prove too weak, unfit or flawed for the necessary change of its consciousness and its dynamic transformation.
Moreover, the necessity of working out the change separately in each part of the being in its own nature and character compels the consciousness to descend into each in turn and act there according to its state and its possibility. If the work were done from above, from some spiritual height, there might be a sublimation or uplifting or the creation of a new structure compelled by the sheer force of the influence from above: but this change might not be accepted as native to itself by the lower being; it would not be a total growth, an integral evolution, but a partial and imposed formation, affecting or liberating some parts of the being, suppressing others or leaving them as they were; a creation from outside the normal nature, by imposition upon it, it could be durable in its entirety only as long as there was a maintenance of the creating influence. A descent of consciousness into the lower levels is therefore necessary, but in this way also it is difficult to work out the full power of the higher principle; there is a modification, dilution, diminution which keeps up an imperfection and limitation in the results: the light of a greater knowledge comes down but gets blurred and modified, its significance misinterpreted or its truth mixed with mental and vital error, or the force, the power to fulfil itself is not commensurate with its light. A light and power of the overmind working in its own full right and in its own sphere is one thing, the same light working in the obscurity of the physical consciousness and under its conditions is something quite different and, owing to dilution and mixture, far inferior in its knowledge and force and results. A mutilated power, a partial effect or hampered movement is the consequence.
2.3.02 - Mantra and Japa, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
Verses of the Gita can be used as japa, if the object is to realise the Truth that the verses contain in them. If Xs father has taken the salient verses containing the heart of the teaching for that purpose, then it is all right. Everything depends on the selection of the verses. A coherent summary of the Gitas teaching cannot easily be put together by putting together some verses, but that is not necessary for a purpose of this kind which could only be to put the key truths togethernot for intellectual exposition but for grasping in realisation which is the object of japa.
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3.01 - Forms of Rebirth, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
material, which the reader may welcome. My summary does not pur-
port to be more than a survey of a field of knowledge which can only
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position, I give a brief summary of the different forms of re-
birth, while the second part presents its various psychological
3.16 - THE SEVEN SEALS OR THE YES AND AMEN SONG, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
13. On the Higher Man: A summary comparable to "On
Old and New Tablets" in Part Three. Section 5 epitomizes
3.4.1 - The Subconscient and the Integral Yoga, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
I find it difficult to take these psycho-analysts at all seriously when they try to scrutinise spiritual experience by the flicker of their torch-lights,yet perhaps one ought to, for half-knowledge is a very powerful thing and can be a great obstacle to the coming in front of the true Truth. This new psychology looks to me very much like children learning some summary and not very adequate alphabet, exulting in putting their a-b-c-d of the subconscient and the mysterious underground super-ego together and imagining that their first book of obscure beginnings (c-a-t=cat, t-r-e-e=tree) is the very heart of the real knowledge. They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below, upari budhna em. The superconscient, not the subconscient, is the true fountain of things. The significance of the lotus is not to be found by analysing the secrets of the mud from which it grows here; its secret is to be found in the heavenly archetype of the lotus that blooms for ever in the Light above. The self-chosen field of these psychologists is besides poor and dark and limited; you must know the whole before you can know the part and the highest before you can truly understand the lowest. That is the province of a greater psychology awaiting its hour before which these poor gropings will disappear and come to nothing.
***
3-5 Full Circle, #unset, #Arthur C Clarke, #Fiction
(Theoretical summary.)
A graphic representation of Unified Science results from the execution of Bertalanffy's and Boulding's above proposals, Figures 2-1a and 2-1b. Figures representing six major concepts are listed there sequentially. The main components of each one are then defined verbally as follows:
3.7.1.06 - The Ascending Unity, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
Our reason acts by divisions, even our ordinary illogical thought is a stumbling and bungling summary analysis and arrangement of the experience that offers itself to us with such unending complexity. But the cleanest and clearest division is that which sets us most at ease, because it impresses on our still childlike intelligence a sense of conclusive and luminous simplicity.
But the average mind enamoured of a straight and plain thinking, for which, for a famous instance, that great doctor
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But the repeated birth of the same individual does not at first sight seem to be indispensable in this overpowering universal unity. To the logical intellect it might appear to be a contradiction, since all here is the one self, spirit, existence born into nature, assuming a multitude of forms, ascending many gradations of its stages of self-revelation. That summary cutting of existence into the I and the not-I which was the convenience of our egoistic notion of things, a turn of mind so powerful for action, would seem to be only a practical or a mechanical device of the one Spirit to support its separative phenomenon of birth and conscious variation of combined proceeding, a sorcerer's trick of the universal intelligence; it is only apparent fact of being, not its truth, - there is no separation, only a universal unity, one spirit. But may not this again be a swinging away to the opposite extreme? As the ego was an excessive scission in the unity of being, so this idea of an ocean of unity in which our life would be only an inconstant momentary wave, may be a violent excision of something indispensable to the universal order. Individuality is as important a thing to the ways of the
Spirit of existence as universality. The individual is that potent secret of its being upon which the universal stresses and leans and makes the knot of power of all its workings: as the individual grows in consciousness and sight and knowledge and all divine power and quality, increasingly he becomes aware of the universal in himself, but aware of himself too in the universality, of his own past not begun and ended in the single transient body, but opening to future consummations. If the aim of the universal in our birth is to become self-conscient and possess and enjoy its being, still it is done through the individual's flowering and perfection; if to escape from its own workings be the last end, still it is the individual that escapes while the universal seems content to continue its multitudinous births to all eternity. Therefore the individual would appear to be a real power of the Spirit and not a simple illusion or device, except in so far as the universal too may be, as some would have it, an immense illusion or
3.7.1.07 - Involution and Evolution, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
Limited to the physical and biological data of Nature, it does not attempt except in a summary or a superficial fashion to discover its own meaning, but is content to announce itself as the general law of a quite mysterious and inexplicable energy.
Evolution becomes a problem in motion which is satisfied to work up with an automatic regularity its own puzzle, but not to work it out, because, since it is only a process, it has no understanding of itself, and, since it is a blind perpetual automatism of mechanical energy, it has neither an origin nor an issue. It began perhaps or is always beginning; it will stop perhaps in time or is always somewhere stopping and going back to its beginnings, but there is no why, only a great turmoil and fuss of a how to its beginning and its cessation; for there is in its acts no fountain of spiritual intention, but only the force of an unresting material necessity. The ancient idea of evolution was the fruit of a philosophical intuition, the modern is an effort of scientific observation. Each as enounced misses something, but the ancient got at the spirit of the movement where the modern is content with a form and the most external machinery. The
3.7.1.11 - Rebirth and Karma, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
The old idea of rebirth errs on the contrary by an excessive individualism. Too self-concentrated, it treated ones rebirth and karma as too much ones own single affair, a sharply separate movement in the whole, leaned too much on ones own concern with ones self and even while it admitted universal relations and a unity with the whole, yet taught the human being to see in life principally a condition and means of his own spiritual benefit and separate salvation. That came from the view of the universe as a movement which proceeds out of something beyond, something from which each being enters into life and returns out of it to its source, and the absorbing idea of that return as the one thing that at all matters. Our being in the world, so treated, came in the end to be regarded as an episode and in sum and essence an unhappy and discreditable episode in the changeless eternity of the Spirit. But this was too summary a view of the will and the ways of the Spirit in existence. Certain it is that while we are here, our rebirth or karma, even while it runs on its own lines, is intimately one with the same lines in the universal existence. But my self-knowledge and self-finding too do not abolish my oneness with other life and other beings. An intimate universality is part of the glory of spiritual perfection. This idea of universality, of oneness not only with God or the eternal Self in me, but with all humanity and other beings, is growing to be the most prominent strain in our minds and it has to be taken more largely into account in any future idea or computation of the significance of rebirth and karma. It was admitted in old times; the Buddhist law of compassion was a recognition of its importance; but it has to be given a still more pervading power in the general significance.
The self-effectuation of the Spirit in the world is the truth on which we take our foundation, a great, a long self-weaving in time. Rebirth is the continuity of that self-effectuation in the individual, the persistence of the thread; Karma is the process, a force, a work of energy and consequence in the material world, an inner and an outer will, an action and mental, moral, dynamic consequence in the soul evolution of which the material world is a constant scene. That is the conception; the rest is a question of the general and particular laws, the way in which karma works out and helps the purpose of the spirit in birth and life. And whatever those laws and ways may be, they must be subservient to this spiritual self-effectuation and take from it all their meaning and value. The law is a means, a line of working for the spirit, and does not exist for its own sake or for the service of any abstract idea. Idea and law of working are only direction and road for the souls progress in the steps of its existence.
3.7.1.12 - Karma and Justice, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
This will be evident if we consider our own greater motives of action. The pursuit of Truth may entail on me penalties and sufferings; the service of my country or the world may demand from me loss of my outward happiness and good fortune or the destruction of my body; the increase of my strength of will and greatness of spirit may be only possible by the ardours of suffering and the firm renunciation of joys and pleasures. I must still follow after Truth, I must do the service to my race my soul demands from me; I must increase my strength and inner greatness and must not ask for a quite irrelevant reward, shun penalty or make a bargain for the exact fruits of my labour. And that which is true of my action in the present life, must be equally true of my connected action and self-development through many births. Happiness and sorrow, good fortune and ill-fortune are not my main concern whether in this birth or in future lives, but my perfection and the higher good of mankind purchased by whatever suffering and tribulation. Spinozas dictum that joy is a passage to a greater perfection and sorrow a passage to a lesser perfection is a much too summary epigram. Delight will be indeed the atmosphere of perfection and attends too even the anguish of our labour towards it, but first a higher delight which has often much trouble for its price, and afterwards a highest spiritual Ananda which has no dependence on outward circumstances, but rather is powerful to new-shape their meanings and transform their reactions. These things may be above the first formulation of the world energy here, may be influences from superior planes of the universal existence, but they are still a part of the economy of Karma here, a process of the spiritual evolution in the body. And they bring in a higher soul nature and will and action and consequence, a higher rule of Karma.
The law of Karma is therefore not simply an extension of the human idea of practical justice into future births and a rectification there of the apparent injustice of life. A justice or rather a justness there must be in all the workings of the world-energy; Nature certainly seems to be scrupulous in her measures. But in the life of man there are many factors to be taken into the reckoning; there are too stages, grades, degrees. And on a higher step of our being things do not look the same nor are quite the same as on a lower grade. And even in the first normal scale there are many factors and not only the ethical-hedonistic standard. If it is just that the virtuous man should be rewarded with success and happiness and the wicked man punished with downfall and pain at some time, in some life, on earth or in heaven or in hell, it is also just that the strong man should have the reward of his cultivated strength, the intellectual man the prize of his cultivated skill, the will that labours in whatever field the fruit of its effort and its works. But it does not work rightly, you say, not morally, not according to the ethical law? But what is right working in this connection of will and action and consequence? I may be religious and honest, but if I am dull, weak and incompetent? And I may be selfish and impious, but if I have the swift flame of intellect, the understanding brain, the skill to adapt means to ends, the firm courageous will fixed on its end? I have then an imperfection which must impose its consequences, but also I have powers which must make their way. The truth is that there are several orders of energy and their separate characteristic working must be seen, before their relations can be rightly discovered in the harmonies of Nature. A complex web is what we have to unravel. When we have seen the parts in the whole, the elements and their affinities in the mass, then only can we know the lines of Karma.
3.7.2.03 - Mind Nature and Law of Karma, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
The mathematical precision of physical Natures action and reaction cannot indeed be expected from mental and vital Nature. For not only does everything become infinitely more subtle, complex and variable as we rise in the scale so that in our life action there is an extraordinary intertwining of forces and mixture of many values, but, even, the psychological and moral value of the same action differs in different cases, according to the circumstance, the conditions, the motive and mind of the doer. The law of the talion is no just or ethical rule when applied by man to men and, applied by superhuman dispenser of justice or impersonal law with a rude rule of thumb to the delicate and intricate tangle of mans life action and life motives, it would be no better. And it is evident too that the slow, long and subtle purposes of the universal Power working in the human race would be defeated rather than served by any universality of this too precise and summary procedure. Accordingly we find that its working is occasional and intermittent rather than regular, variable and to our minds capricious rather than automatic and plainly intelligible.
At times in the individuals life the rebound of this kind of Karma is decisively, often terribly clear and penal justice is done, although it may come to him in an unexpected fashion, long delayed and from strange quarters; but however satisfactory to our dramatic sense, this is not the common method of retri butive Nature. Her ways are more tortuous, subtle, unobtrusive and indecipherable. Often it is a nation that pays in this way for past crimes and mistakes and the sign manual of the law of the talion is there to point the lesson, but individually it is the innocent who suffer. A commercially minded king of Belgium is moved to make a good thing of the nations rubber estate and human cattle farm in Africa and his agents murder and mutilate and immolate thousands of cheap negro lives to hasten the yield and swell his coffers. This able monarch dies in the splendour of riches and the sacred odour of good fortune, his agents in no way suffer: but here of a sudden comes Germany trampling her armed way towards a dream of military and commercial empire through prosperous Belgium and massacred men and women and mutilated children startlingly remind us of Karma and illustrate some obscure and capricious law of the talion. Here at least the nation in its corporate being was guilty of complicity, but at other times neither guilty individual nor nation is the payer, but perhaps some well-meaning virtuous blunderer gets the account of evil recompense that should have been paid in of rights by the strong despots before him who went on their way to the end rejoicing in power and splendour and pleasure.
3.7.2.05 - Appendix I - The Tangle of Karma, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
Obviously we must leave far behind us the current theory of Karma and its shallow attempt to justify the ways of the Cosmic Spirit by forcing on them a crude identity with the summary notions of law and justice, the crude and often savagely primitive methods of reward and punishment, lure and deterrent dear to the surface human mind. There is here a more au thentic and spiritual truth at the base of Natures action and a far less mechanically calculable movement. Here is no rigid and narrow ethical law bound down to a petty human significance, no teaching of a child soul by a mixed system of blows and lollipops, no unprofitable wheel of a brutal cosmic justice automatically moved in the traces of mans ignorant judgments and earthy desires and instincts. Life and rebirth do not follow these artificial constructions, but a movement spiritual and intimate to the deepest intention of Nature. A cosmic Will and Wisdom observant of the ascending march of the souls consciousness and experience as it emerges out of subconscient Matter and climbs to its own luminous divinity fixes the norm and constantly enlarges the lines of the lawor, let us say, since law is a too mechanical conception,the truth of Karma.
For what we understand by law is a single immutably habitual movement or recurrence in Nature fruitful of a determined sequence of things and that sequence must be clear, precise, limited to its formula, invariable. If it is not that, if there is too much flexibility of movement, if there intervenes too embarrassing a variety or criss-cross of action and reaction, a too rich complex of forces, the narrow uncompromising incompetence of our logical intelligence finds there not law but an incertitude and a chaos. Our reason must be allowed to cut and hew and arbitrarily select its suitable circumstances, isolate its immutable data, skeletonise or mechanise life; otherwise it stands open-mouthed at a loss unable to think with precision or act with effect in a field of subtle and indefinite measures. It must be allowed to deal with mighty Nature as it deals with human society, politics, ethics, conduct; for it can understand and do good work only where it is licensed to build and map out its own artificial laws, erect a clear, precise, rigid, infallible system and leave as little room as possible for the endless flexibility and variety and complexity that presses from the Infinite upon our mind and life. Moved by this need we endeavour to forge for our own souls and for the cosmic Spirit even such a single and inflexible law of Karma as we would ourselves have made, had the rule of the world been left to us.Not this mysterious universe would we have made, but the pattern of a rational cosmos fitted to our call for a simple definite guidance in action and for a well-marked thumb rule facile and clear to our limited intelligence. But this force we call Karma turns out to be no such precise and invariable mechanism as we hoped; it is rather a thing of many planes that changes its face and walk and very substance as it mounts from level to higher level, and on each plane even it is not one movement but an indefinite complex of many spiral movements hard enough for us to harmonise together or to find out whatever secret harmony unknown to us and incalculable these complexities are weaving out in this mighty field of the dealings of the soul with Nature.
4.01 - The Principle of the Integral Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
In Rajayoga the chosen instrument is the mind. Our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and streng thened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal, are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of though-tradiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a God-directed seeking its means for the greatest knowledge and the greatest vision of all. God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit.
4.19 - The Nature of the supermind, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
The supermind in the lower nature is present most strongly as intuition and it is therefore by a development of an intuitive mind that we can make the first step towards the self-existent spontaneous and direct supramental knowledge. All the physical, vital, emotional, psychic, dynamic nature of man is a surface seizing of suggestions which rise out of a subliminal intuitive self-being of these parts, and an attempt usually groping and often circuitous to work them out in the action of a superficial embodiment and power of the nature which is not overtly enlightened by the inner power and knowledge. An increasingly intuitive mind has the best chance of discovering what they are seeking for and leading them to the desired perfection of their self-expression. The reason itself is only a special kind of application, made by a surface regulating intelligence, of suggestions which actually come from a concealed, but sometimes partially overt and active power of the intuitive spirit. In all its action there is at the covered or half-covered point of origination something which is not the creation of the reason, but given to it either directly by the intuition or indirectly through some other part of the mind for it to shape into intellectual form and process. The rational judgment in its decisions and the mechanical process of the logical intelligence, whether in its more summary or in its more developed operations, conceals while it develops the true origin and native substance of our will and thinking. The greatest minds are those in which this veil wears thin and there is the largest part of intuitive thinking, which often no doubt but not always brings with it a great accompanying display of intellectual action. The intuitive intelligence is however never quite pure and complete in the present mind of man, because it works in the medium of mind and is at once seized on and coated over with a mixed stuff of mentality. It is as yet not brought out, not developed and perfected so as to be sufficient for all the operations now performed by the other mental instruments, not trained to take them up and change them into or replace them by its own fullest, most direct, assured and sufficient workings. This can indeed only be done if we make the intuitive mind a transitional means for bringing out the secret supermind itself of which it is a mental figure and forming in our frontal consciousness a body and instrument of supermind which will make it possible for the self and spirit to display itself in its own largeness and splendour.
It must be remembered that there is always a difference between the supreme supermind of the omniscient and omnipotent Ishwara and that which can be attained by the Jiva. The human being is climbing out of the ignorance and when he ascends into the supramental nature, he will find in it grades of its ascension, and he must first form the lower grades and limited steps before he rises to higher summits. He will enjoy there the full essential light, power, Ananda of the infinite self by oneness with the Spirit, but in the dynamical expression it must determine and individualise itself according to the nature of the self-expression which the transcendent and universal Spirit seeks in tile Jiva. It is God-realisation and God-expression which is the object of our Yoga and more especially of its dynamic side; it is a divine self-expression in us of the Ishwara, but under the conditions of humanity and through the divinised human nature.
4.23 - The supramental Instruments -- Thought-process, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
Memory is the indispensable aid of the mind to preserve its past observations, the memory of the individual but also of the race, whether in the artificial form of accumulated records or the general race memory preserving its gains with a sort of constant repetition and renewal and, an element not sufficiently appreciated, a latent memory that can under the pressure of various kinds of stimulation repeat under new conditions past movements of knowledge for judgment by the increased information and intelligence. The developed logical mind puts into order the action and resources of the human memory and trains it to make the utmost use of its materials. The human judgment naturally works on these materials in two ways, by a more or less rapid and summary combination of observation, inference, creative or critical conclusion, insight, immediate idea, -- this is largely an attempt of the mind to work in a spontaneous manner with the directness that can only be securely achieved by the higher faculty of the intuition, for in the mind it produces much false confidence and unreliable certitude, --and a slower but in the end intellectually surer seeking, considering and testing judgment that develops into the careful logical action.
The memory and judgment are both aided by the imagination which, as a function of knowledge, suggests possibilities not actually presented or justified by the other powers and opens the doors to fresh vistas. The developed logical intelligence uses the imagination for suggesting new discovery and hypothesis, but is careful to test its suggestions fully by observation and a sceptical or scrupulous judgment. It insists too on testing, as far as may be, all the action of the judgment itself, rejects hasty inference in favour of an ordered system of deduction and induction and makes sure of all its steps and of the justice, continuity, compatibility, cohesion of its conclusions. A too formalised logical mind discourages, but a free use of the whole action of the logical intelligence may rather heighten a certain action of immediate insight, the mind's nearest approach to the higher intuition, but it does not place on it an unqualified reliance. The endeavour of the logical reason is always by a detached, disinterested and carefully founded method to get rid of error, of prejudgment, of the mind's false confidence and arrive at reliable certitudes.
4.2.3 - Vigilance, Resolution, Will and the Divine Help, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
These things [the removal of vital demand and ego] cannot be done in that way [by a direct higher action]. For transformation to be genuine, the difficulty has to be rejected by all the parts of the being. The Force can only help or enable them to do that, but it cannot replace this necessary action by a summary process. Your mind and inner being must impart their will to the whole.
***
5 - The Phenomenology of the Spirit in Fairytales, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
make this clear I shall give a summary of the story:
422 While the young man is watching his pigs in the wood, he
6.0 - Conscious, Unconscious, and Individuation, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
139 A summary Appendix of the Soul, p. 117.
336
--
36,4 summary Appendix of the Soul, p. 117.
37 ibid., p. 118.
--
Die Umgewandte Auge. [A summary Appendix of the Soul:
Vol. II.]
--
cases in summary (in order of
presentation, numbered for ref-
7.5.59 - The Hill-top Temple, #Collected Poems, #Sri Aurobindo, #Integral Yoga
A page and summary of the Infinite,
A nodus of Eternity expressed
Apology, #unset, #Arthur C Clarke, #Fiction
The first part commences with an apology for his colloquial style; he is, as he has always been, the enemy of rhetoric, and knows of no rhetoric but truth; he will not falsify his character by making a speech. Then he proceeds to divide his accusers into two classes; first, there is the nameless accuserpublic opinion. All the world from their earliest years had heard that he was a corrupter of youth, and had seen him caricatured in the Clouds of Aristophanes. Secondly, there are the professed accusers, who are but the mouth-piece of the others. The accusations of both might be summed up in a formula. The first say, Socrates is an evil-doer and a curious person, searching into things under the earth and above the heaven; and making the worse appear the better cause, and teaching all this to others. The second, Socrates is an evil-doer and corrupter of the youth, who does not receive the gods whom the state receives, but introduces other new divinities. These last words appear to have been the actual indictment (compare Xen. Mem.); and the previous formula, which is a summary of public opinion, assumes the same legal style.
The answer begins by clearing up a confusion. In the representations of the Comic poets, and in the opinion of the multitude, he had been identified with the teachers of physical science and with the Sophists. But this was an error. For both of them he professes a respect in the open court, which contrasts with his manner of speaking about them in other places. (Compare for Anaxagoras, Phdo, Laws; for the Sophists, Meno, Republic, Tim., Theaet., Soph., etc.) But at the same time he shows that he is not one of them. Of natural philosophy he knows nothing; not that he despises such pursuits, but the fact is that he is ignorant of them, and never says a word about them. Nor is he paid for giving instructionthat is another mistaken notion:he has nothing to teach. But he commends Evenus for teaching virtue at such a moderate rate as five min. Something of the accustomed irony, which may perhaps be expected to sleep in the ear of the multitude, is lurking here.
Appendix 4 - Priest Spells, #Advanced Dungeons and Dragons 2E, #unset, #Zen
summary of Dispel Effects
Source of Effect
APPENDIX I - Curriculum of A. A., #Liber ABA, #Aleister Crowley, #Philosophy
The Kasidah, by Sir Richard Burton. ::: Valuable as a summary of philosophy.
The Song Celestial, by Sir Edwin Arnold. ::: "The Bhagavad-Gita" in verse.
Blazing P1 - Preconventional consciousness, #unset, #Arthur C Clarke, #Fiction
For a snapshot summary of these fields (except for cognitive science but including autopoiesis), as held within
Wilbers larger framework of Integral Methodological Pluralism, see Brown, Integrating the major research
Blazing P2 - Map the Stages of Conventional Consciousness, #unset, #Arthur C Clarke, #Fiction
By way of summary of the implications for emotional life in this psychologic, one might
consider stage 4 a kind of second latency. Its orientation toward a psychological
Blazing P3 - Explore the Stages of Postconventional Consciousness, #unset, #Arthur C Clarke, #Fiction
In summary, although the Transcendent stage is, in many ways characterized by altered
states, they are not in themselves indicative of any particular developmental level, certainly
BOOK III. - The external calamities of Rome, #City of God, #Saint Augustine of Hippo, #Christianity
After this, when their fears were gradually diminished,not because the wars ceased, but because they were not so furious,that period in which things were "ordered with justice and moderation" drew to an end, and there followed that state of matters which Sallust thus briefly sketches: "Then began the patricians to oppress the people as slaves, to condemn them to death or scourging, as the kings had done, to drive them from their holdings, and to tyrannize over those who had no property to lose. The people, overwhelmed by these oppressive measures, and most of all by usury, and obliged to contri bute both money and personal service to the constant wars, at length took arms and seceded to Mount Aventine and Mount Sacer, and thus secured for themselves tribunes and protective laws. But it was only the second Punic war that put an end on both sides to discord and strife."[146] But why should I spend time in writing such things, or make others spend it in reading them? Let the terse summary of Sallust suffice to intimate the misery of the republic through all that long period till the second Punic war,how it was distracted from without by unceasing wars, and torn with civil broils and dissensions. So that those victories they boast were not the substantial joys of the happy, but the empty comforts of wretched men, and seductive incitements to turbulent men to concoct disasters upon disasters. And let not the good and prudent Romans be angry at our saying this; and indeed we need neither deprecate nor denounce their anger, for we know they will harbour none. For we speak no more severely than their own authors, and much less elaborately and strikingly; yet they diligently[Pg 114] read these authors, and compel their children to learn them. But they who are angry, what would they do to me were I to say what Sallust says? "Frequent mobs, seditions, and at last civil wars, became common, while a few leading men on whom the masses were dependent, affected supreme power under the seemly pretence of seeking the good of senate and people; citizens were judged good or bad, without reference to their loyalty to the republic (for all were equally corrupt); but the wealthy and dangerously powerful were esteemed good citizens, because they maintained the existing state of things." Now, if those historians judged that an honourable freedom of speech required that they should not be silent regarding the blemishes of their own state, which they have in many places loudly applauded in their ignorance of that other and true city in which citizenship is an everlasting dignity; what does it become us to do, whose liberty ought to be so much greater, as our hope in God is better and more assured, when they impute to our Christ the calamities of this age, in order that men of the less instructed and weaker sort may be alienated from that city in which alone eternal and blessed life can be enjoyed? Nor do we utter against their gods anything more horrible than their own authors do, whom they read and circulate. For, indeed, all that we have said we have derived from them, and there is much more to say of a worse kind which we are unable to say.
Where, then, were those gods who are supposed to be justly worshipped for the slender and delusive prosperity of this world, when the Romans, who were seduced to their service by lying wiles, were harassed by such calamities? Where were they when Valerius the consul was killed while defending the Capitol, that had been fired by exiles and slaves? He was himself better able to defend the temple of Jupiter, than that crowd of divinities with their most high and mighty king, whose temple he came to the rescue of, were able to defend him. Where were they when the city, worn out with unceasing seditions, was waiting in some kind of calm for the return of the ambassadors who had been sent to Athens to borrow laws, and was desolated by dreadful famine and pestilence? Where were they when the people, again distressed with[Pg 115] famine, created for the first time a prefect of the market; and when Spurius Melius, who, as the famine increased, distributed corn to the famishing masses, was accused of aspiring to royalty, and at the instance of this same prefect, and on the authority of the superannuated dictator L. Quintius, was put to death by Quintus Servilius, master of the horse,an event which occasioned a serious and dangerous riot? Where were they when that very severe pestilence visited Rome, on account of which the people, after long and wearisome and useless supplications of the helpless gods, conceived the idea of celebrating Lectisternia, which had never been done before; that is to say, they set couches in honour of the gods, which accounts for the name of this sacred rite, or rather sacrilege?[147] Where were they when, during ten successive years of reverses, the Roman army suffered frequent and great losses among the Veians, and would have been destroyed but for the succour of Furius Camillus, who was afterwards banished by an ungrateful country? Where were they when the Gauls took, sacked, burned, and desolated Rome? Where were they when that memorable pestilence wrought such destruction, in which Furius Camillus too perished, who first defended the ungrateful republic from the Veians, and afterwards saved it from the Gauls? Nay, during this plague they introduced a new pestilence of scenic entertainments, which spread its more fatal contagion, not to the bodies, but the morals of the Romans? Where were they when another frightful pestilence visited the city I mean the poisonings imputed to an incredible number of noble Roman matrons, whose characters were infected with a disease more fatal than any plague? Or when both consuls at the head of the army were beset by the Samnites in the Caudine Forks, and forced to strike a shameful treaty, 600 Roman knights being kept as hostages; while the troops, having laid down their arms, and being stripped of everything, were made to pass under the yoke with one garment each? Or when, in the midst of a serious pestilence, lightning struck the Roman camp and killed many? Or when Rome was driven, by the violence of another intolerable plague, to send to Epidaurus for sculapius as a god of medicine; since the[Pg 116] frequent adulteries of Jupiter in his youth had not perhaps left this king of all who so long reigned in the Capitol, any leisure for the study of medicine? Or when, at one time, the Lucanians, Brutians, Samnites, Tuscans, and Senonian Gauls conspired against Rome, and first slew her ambassadors, then overthrew an army under the prtor, putting to the sword 13,000 men, besides the commander and seven tribunes? Or when the people, after the serious and long-continued disturbances at Rome, at last plundered the city and withdrew to Janiculus; a danger so grave, that Hortensius was created dictator,an office which they had recourse to only in extreme emergencies; and he, having brought back the people, died while yet he retained his office,an event without precedent in the case of any dictator, and which was a shame to those gods who had now sculapius among them?
BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
introspective and prophetic summary of universal and quite historical events -- geological,
ethnological, astronomical, and psychic -- with a touch of theogony out of the antediluvian records.
BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
------XVIII. summary OF THE MUTUAL POSITION ... 668
Science Confesses her Ignorance ... 669
--
The following summary will afford a clearer idea to the reader.
(1.) The ABSOLUTE; the Parabrahm of the Vedantins or the one Reality, SAT, which is, as Hegel
--
* See the note which follows the Commentary on the preceding page, and also the summary of the
Stanzas in the Proem, page 22.
BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
XVIII. summary OF THE MUTUAL POSITION ... 668
[[Vol. 1, Page]] 477 MUTUAL POSITION DEFINED.
--
decide whether its summary stands in our favour or not. If there were such a thing as void, a vacuum
in Nature, one would find it produced, according to a physical law, in the minds of helpless admirers
BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy
literally translated, is the summary of what is sung in the Church on the day of the
immaculate conception." (ARCHAEOLOGY OF THE VIRGIN MOTHER," p. 117.)
Book of Imaginary Beings (text), #unset, #Arthur C Clarke, #Fiction
and dates from ; for this summary we have made use of
the second volume of Brhiers Histoire de la philosophie.
BOOK XXII. - Of the eternal happiness of the saints, the resurrection of the body, and the miracles of the early Church, #City of God, #Saint Augustine of Hippo, #Christianity
Why, they say, are those miracles, which you affirm were wrought formerly, wrought no longer? I might, indeed, reply that miracles were necessary before the world believed, in order that it might believe. And whoever now-a-days demands to see prodigies that he may believe, is himself a great prodigy, because he does not believe, though the whole world does. But they make these objections for the sole purpose of insinuating that even those former miracles were never wrought. How, then, is it that everywhere Christ is celebrated with such firm belief in His resurrection and ascension? How is it that in enlightened times, in which every impossibility is rejected, the world has, without any miracles, believed things marvellously incredible? Or will they say that these things were credible, and therefore were credited? Why then do they themselves not believe? Our argument, therefore, is a summary oneeither incredible things which were not witnessed have caused the world to believe other incredible things which both occurred and were witnessed, or this matter was so credible that it needed no miracles in proof of it, and therefore convicts these unbelievers of unpardonable scepticism. This I might say for the sake of refuting these most frivolous objectors. But we cannot deny that many miracles were wrought to confirm that one grand and health-giving miracle of Christ's ascension to heaven with the flesh in which He rose. For these most trustworthy books of ours contain in one narrative both the miracles that were wrought and the creed which they were wrought to confirm. The miracles were published that they might produce faith, and the faith which they produced brought them into greater prominence. For they are read in congregations that they may be believed, and yet they would not be so read unless they were believed. For even now miracles are wrought in the name of Christ, whether by His sacraments or by the prayers or relics of His saints; but they are not so brilliant and conspicuous as to cause them to be published with such glory as accompanied the former miracles. For the canon of the sacred writings,[Pg 485] which behoved to be closed,[972] causes those to be everywhere recited, and to sink into the memory of all the congregations; but these modern miracles are scarcely known even to the whole population in the midst of which they are wrought, and at the best are confined to one spot. For frequently they are known only to a very few persons, while all the rest are ignorant of them, especially if the state is a large one; and when they are reported to other persons in other localities, there is no sufficient authority to give them prompt and unwavering credence, although they are reported to the faithful by the faithful.
The miracle which was wrought at Milan when I was there, and by which a blind man was restored to sight, could come to the knowledge of many; for not only is the city a large one, but also the emperor was there at the time, and the occurrence was witnessed by an immense concourse of people that had gathered to the bodies of the martyrs Protasius and Gervasius, which had long lain concealed and unknown, but were now made known to the bishop Ambrose in a dream, and discovered by him. By virtue of these remains the darkness of that blind man was scattered, and he saw the light of day.[973]
Diamond Sutra 1, #unset, #Arthur C Clarke, #Fiction
Nearly thirty years later, as the Buddha approached the time of his Nirvana, Ananda asked what words to place at the beginning of each sutra. The Buddha answered, Evan maya shrutan (Thus have I heard). Later, Ananda used this phrase to preface the hundreds of discourses he repeated from memory at Buddhisms First Council, held shortly after the Buddhas Nirvana in 383 B.C. However, what immediately follows is not a verbatim account but a summary of events, while the portion that Ananda quotes from memory does not begin until the second chapter. Despite this traditional attri bution, it is also possible that this sutra was recalled from memory by Vashpa or some other disciple at the meeting held immediately after the First Council. Vashpa was the First Patriarch of the Mahasanghikas, and it was the Mahasanghikas that gave rise to the Mahayana sects that taught and revered this and other scriptures on the perfection of wisdom. Thus, at the end of the Perfection of Wisdom in Eight Thousand Lines, when Ananda is enjoined not to forget this teaching, this could be interpreted as evidence that he didnt forget or evidence that he did.
Commentators have written volumes on the profundity of evan (thus). Does it mean like so, or does it mean just so? And what is the difference? Is this sutra the finger that points to the moon, or is it the moon itself?
ENNEAD 03.07 - Of Time and Eternity., #Plotinus - Complete Works Vol 03, #Plotinus, #Christianity
65 Bouillet explains that in this book Plotinos summated all that Plato had to say of the Ideas and of their dependence on the Good, in the Timaeus, Philebus, Phaedrus, the Republic, the Banquet, and the Alcibiades; correcting this summary by the reflections of Aristotle, in Met. xii. But Plotinos advances beyond both Plato and Aristotle in going beyond Intelligence to the supreme Good. (See Sec. 37.) This treatise might well have been written at the instigation of Porphyry, who desired to understand Plotinos's views on this great subject.
66 The famous Philonic distinction between "ho theos," and "theos."
ENNEAD 06.03 - Plotinos Own Sense-Categories., #Plotinus - Complete Works Vol 03, #Plotinus, #Christianity
This is by what we must begin. Having to speak of sense-objects, and knowing that all of them are contained in this world here below, we must first scrutinize this world, establish within it divisions according to the nature of the (beings) which compose it, and then distribute them into genera, just as we would do if we had to analyze the voice whose nature is infinite (by the diversity of sounds it produces),934 reducing it to a definite number of kinds.344 Observing the elements common to many sounds, we would reduce them to one unity, then, to a superior unity, further to a supreme unity, in which these sounds appear as a small number of classes. Then, the elements common to these individuals would be called "species," and that common to various species would be called a genus. As to the voice, it is easy enough to discover each species, to reduce all the species to unity, and to predicate of all of them (as highest genus or category) the general element, the voice. But an analysis as summary as this is impossible with the (more complicated universe). In the sense-world we will have to recognize several genera, which will differ from those of the intelligible world, since the sense-world itself differs from the intelligible world so much that it is not its counterpart, but only its image, whose only element common (to its model) is the name.
WE MUST FIRST DISSECT AWAY THE SOUL FROM THE BODY, TO EXAMINE IT.
ENNEAD 06.05 - The One and Identical Being is Everywhere Present In Its Entirety.345, #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
Chaignet's summary of this is503 that504 Plotinos holds that every force in the intelligible is both Being and Substance simultaneously; and reciprocally that no Being, could be conceived without hypostasis, or directed force. Again,505 the world, the universe of things, contains three natures or divine hypostases, soul, mind and unity; which indeed are found in our own nature, and of which the divinest is unity or divinity.
Let us now try to understand the matter. Why should the word hypostasis, which unquestionably in earlier times meant "substance," have later come to mean "distinctions" within the divinity? For "substance," on the contrary, represents to our mind an unity, the underlying unity, and not individual forms of existence. How did the change occur?
--
156 See books ii. 3; ii. 9; iii. 1, 2, 3, 4, for the foundations on which this summary of Plotinos's doctrine of evil is contained. To do this, he was compelled to return to Plato, whose Theaetetus, Statesman, Timaeus and Laws he consulted. Aristotle seems to have been more interested in natural phenomena and human virtue than in the root-questions of the destiny of the universe, and the nature of the divinity; so Plotinos studies him little here. But it will be seen that here Plotinos entirely returns to the later Plato, through Numenius.
157 As thought Empedocles, 318320.
--
It may be stated, on the basis of a fairly wide knowledge of the subject, that the summary of our anonymous author is the CLEAREST and MOST INTELLIGENT which has as yet appeared. The writer bases himself upon the original text, and his happy phrasing of Platonic terms and his deep sympathy with Platonic thought proclaim the presence of a capable translator of Plotinos amongst us....
To make so lucid and capable a compendium of the works of so great a giant of philosophy as Plotinos, the author must have spent much time in analysing the text and satisfying himself as to the meaning of many obscure passages; to test his absolute accuracy would require the verification of every reference among the hundreds given in the tables at the end of the pamphlet, and we have only had time to verify one or two of the more striking. These are as accurate as anything in a digest can rightly be expected to be. In addition to the detailed chapters on the seven realms of the Plotinic philosophy, on reincarnation, ethics, and sthetics, we have introductory chapters on Platonism, Aristotelianism, Stoicism, and Emanationism, and on the relationship of Plotinos to Christianity and Paganism.
Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
give below a summary of the fundamental principles embodied in them. The following brief summary
should not, however, be taken as the statement of a creed for the Master taught no special creed or
Talks 600-652, #unset, #Arthur C Clarke, #Fiction
College, Shembaganur, Kodaikanal, asked: "Can you kindly give me a summary of your teachings?"
M.: They are found in small booklets, particularly Who am l?
Talks With Sri Aurobindo 2, #Talks With Sri Aurobindo, #unset, #Zen
SRI AUROBINDO: Charu Dutt's summary of The Life Divine is not bad.
But there are one or two mistakes. He says that I have derived my technique
--
SRI AUROBINDO: No, I have just made a summary from which the synopsis will be made. After it is done, we can try it on Manilal and see if he understands it.
DR. MANILAL: If you make me understand, I will, Sir.
--
SRI AUROBINDO: I have sent both the synopsis and the summary down to
Nolini. I don't know how many pages they will be in type. I think there will
The Act of Creation text, #The Act of Creation, #Arthur Koestler, #Psychology
contains the detailed evidence for the rather summary remarks which
follow*
--
indirect refutation of the reflex summation view. For a summary of this con-
troversy see Thorpe (1956) pp. 20 IE and p. 45; also Barron (1950) and Hooker
--
larly, the future adult is 'roughed in' in a summary way in the morpho-
genetic gradients of the zygote, then 'sketched in' in the organ-
--
become summary or subliminal; but when scanning is artificially
eliminated by a mechanical device, the image disintegrates into frag-
--
done by some summary drapings, patched out with surviving frag-
ments of picture-strip, plus some fitting garments borrowed from
--
taken from his summary of Bryan and Harter 's Studies on the Tele-
graphic Language, The Acquisition of a Hierarchy of Habits?
--
To p. 637. A summary of earlier work on controlled association tests, and
the controversies around it (e.g. complex theory versus constellation theory) can
--
To p. 644. For a summary see Woodworth (1939) pp. 3<5o seq., Osgood
(i960) pp. 722 et seq. Osgood (p. 722), discussing the relative frequencies and
--
conclusions when we examine a much-corrected draft summary of
what were to be the findings of the committee. The draft is written
--
Hovland (1937); Hilgard and Marquis (1940); and for a concise summary Hebb
(i949) pp. 174-6. 6\ For a review of the literature, cf. e.g. Pribram (1960)-
The Anapanasati Sutta A Practical Guide to Mindfullness of Breathing and Tranquil Wisdom Meditation, #unset, #Arthur C Clarke, #Fiction
In summary, Mindfulness is very relevant to Buddhist
meditation and daily life. The process of recollection keeps
The Dwellings of the Philosophers, #unset, #Arthur C Clarke, #Fiction
alchemy. Pierre-Jean Fabre in his summary of Chemical Secrets claims it recalls the name of
Cham, son of Noah, supposed to have been the first alchemical artisan, and he writes it
--
In summary, alchemical science, of an extreme simplicity in its materials and its formula,
nevertheless remains the most unrewarding, the most obscure of all, by reason of the exact
--
(3) At the end of his Abrege de Tlieorique (Theoretical summary), Nicolas de Grosparmy gives the exact date at
which he completed this work: "which", he wrote, "I have compiled and caused to be written and was perfected
--
In summary, the great classical authors who taught the precepts of our philosophy and the
arcane of the art in their literary or artistic works, those also who left irrefutable proofs of
--
these two dragons or metallic principles", writes Flamel (11) , "I have said in my summary
mentioned above that the enemy would enflame by his ardor the fire of his enemy and then if
--
destined, like the preceding one, to instruct the disciples of Hermes. It is a summary of the
characteristics which distinguish the primal matter of the Work, as well as the properties it
--
As a summary, for the text as well as for the pictures, one must simply be content to respect,
in these attempts at reconstitution, the little information given by Flamel; everything else is
--
which apparently can serve as a conclusion to, and summary of, our collection. This sculpted
panel forms the tympanum of a door opening on the main courtyard, and represents three
--
As a summary, whoever possesses an extended knowledge of the practice will notice that the
main secret of the Work resides in the artifice of the dissolution. And as it is necessary to
the Eternal Wisdom, #unset, #Arthur C Clarke, #Fiction
The Twenty-Eighth Hymn to Agni View Similar summary of Conclusions
Arya : A Philosophical ReviewVol. 02 - 15th July 1916The Eternal Wisdom The Religion of Love
--
The Twenty-Eighth Hymn to Agni View Similar summary of Conclusions
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The Shadow Out Of Time, #unset, #Arthur C Clarke, #Fiction
revelation itself with a fairly ample summary of its background.
My name is Nathaniel Wingate Peaslee, and those who recall the newspaper tales of a
--
In order to meet any eventuality I have prepared this summary of my background - as
already known in a scattered way to others - and will now tell as briefly as possible what
Timaeus, #unset, #Arthur C Clarke, #Fiction
Socrates begins the Timaeus with a summary of the Republic. He lightly touches upon a few points,the division of labour and distribution of the citizens into classes, the double nature and training of the guardians, the community of property and of women and children. But he makes no mention of the second education, or of the government of philosophers.
And now he desires to see the ideal State set in motion; he would like to know how she behaved in some great struggle. But he is unable to invent such a narrative himself; and he is afraid that the poets are equally incapable; for, although he pretends to have nothing to say against them, he remarks that they are a tribe of imitators, who can only describe what they have seen. And he fears that the Sophists, who are plentifully supplied with graces of speech, in their erratic way of life having never had a city or house of their own, may through want of experience err in their conception of philosophers and statesmen. 'And therefore to you I turn, Timaeus, citizen of Locris, who are at once a philosopher and a statesman, and to you, Critias, whom all Athenians know to be similarly accomplished, and to Hermocrates, who is also fitted by nature and education to share in our discourse.'
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The creation of the world is the impression of order on a previously existing chaos. The formula of Anaxagoras'all things were in chaos or confusion, and then mind came and disposed them'is a summary of the first part of the Timaeus. It is true that of a chaos without differences no idea could be formed. All was not mixed but one; and therefore it was not difficult for the later Platonists to draw inferences by which they were enabled to reconcile the narrative of the Timaeus with the Mosaic account of the creation. Neither when we speak of mind or intelligence, do we seem to get much further in our conception than circular motion, which was deemed to be the most perfect. Plato, like Anaxagoras, while commencing his theory of the universe with ideas of mind and of the best, is compelled in the execution of his design to condescend to the crudest physics.
(c) The morality of the Timaeus is singular, and it is difficult to adjust the balance between the two elements of it. The difficulty which Plato feels, is that which all of us feel, and which is increased in our own day by the progress of physical science, how the responsibility of man is to be reconciled with his dependence on natural causes. And sometimes, like other men, he is more impressed by one aspect of human life, sometimes by the other. In the Republic he represents man as freely choosing his own lot in a state prior to birtha conception which, if taken literally, would still leave him subject to the dominion of necessity in his after life; in the Statesman he supposes the human race to be preserved in the world only by a divine interposition; while in the Timaeus the supreme God commissions the inferior deities to avert from him all but self-inflicted evilswords which imply that all the evils of men are really self-inflicted. And here, like Plato (the insertion of a note in the text of an ancient writer is a literary curiosity worthy of remark), we may take occasion to correct an error. For we too hastily said that Plato in the Timaeus regarded all 'vices and crimes as involuntary.' But the fact is that he is inconsistent with himself; in one and the same passage vice is attri buted to the relaxation of the bodily frame, and yet we are exhorted to avoid it and pursue virtue. It is also admitted that good and evil conduct are to be attri buted respectively to good and evil laws and institutions. These cannot be given by individuals to themselves; and therefore human actions, in so far as they are dependent upon them, are regarded by Plato as involuntary rather than voluntary. Like other writers on this subject, he is unable to escape from some degree of self-contradiction. He had learned from Socrates that vice is ignorance, and suddenly the doctrine seems to him to be confirmed by observing how much of the good and bad in human character depends on the bodily constitution. So in modern times the speculative doctrine of necessity has often been supported by physical facts.
--- Overview of noun summary
The noun summary has 1 sense (first 1 from tagged texts)
1. (5) summary, sum-up ::: (a brief statement that presents the main points in a concise form; "he gave a summary of the conclusions")
--- Overview of adj summary
The adj summary has 2 senses (no senses from tagged texts)
1. drumhead, summary ::: (performed speedily and without formality; "a summary execution"; "summary justice")
2. compendious, compact, succinct, summary ::: (briefly giving the gist of something; "a short and compendious book"; "a compact style is brief and pithy"; "succinct comparisons"; "a summary formulation of a wide-ranging subject")
--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun summary
1 sense of summary
Sense 1
summary, sum-up
=> statement
=> message, content, subject matter, substance
=> communication
=> abstraction, abstract entity
=> entity
--- Hyponyms of noun summary
1 sense of summary
Sense 1
summary, sum-up
=> argument, literary argument
=> capitulation
=> compendium
=> condensation, abridgement, abridgment, capsule
=> conspectus
=> curriculum vitae, CV, resume
=> line score
=> outline, synopsis, abstract, precis
=> overview
=> roundup
=> sketch, survey, resume
=> summation, summing up, rundown
--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun summary
1 sense of summary
Sense 1
summary, sum-up
=> statement
--- Similarity of adj summary
2 senses of summary
Sense 1
drumhead, summary
=> unofficial (vs. official)
Sense 2
compendious, compact, succinct, summary
=> concise (vs. prolix)
--- Antonyms of adj summary
2 senses of summary
Sense 1
drumhead, summary
INDIRECT (VIA unofficial) -> official
Sense 2
compendious, compact, succinct, summary
INDIRECT (VIA concise) -> prolix
--- Coordinate Terms (sisters) of noun summary
1 sense of summary
Sense 1
summary, sum-up
-> statement
=> summary, sum-up
=> pleading
=> amendment
=> thing
=> truth, true statement
=> description, verbal description
=> declaration
=> announcement, proclamation, annunciation, declaration
=> Bill of Rights
=> formula
=> mathematical statement
=> bid, bidding
=> word
=> explanation, account
=> explicandum, explanandum
=> explanans
=> value statement
=> representation
=> solution, answer, result, resolution, solvent
=> answer, reply, response
=> announcement, promulgation
=> prediction, foretelling, forecasting, prognostication
=> proposition
=> quotation
=> falsehood, falsity, untruth
=> understatement
=> reservation, qualification
=> cautious statement
=> comment, commentary
=> remark, comment, input
=> rhetorical question
=> misstatement
=> restatement
=> agreement, understanding
=> condition, term
=> estimate
=> formula, chemical formula
=> representation
=> declaration
=> assurance
=> recital
=> negation
--- Pertainyms of adj summary
2 senses of summary
Sense 1
drumhead, summary
Sense 2
compendious, compact, succinct, summary
--- Derived Forms of adj summary
1 of 2 senses of summary
Sense 2
compendious, compact, succinct, summary
RELATED TO->(noun) summary#1
=> summary, sum-up
--- Grep of noun summary
summary
summary judgement
summary judgment
summary treatment
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Akira (Shin Anime) -- -- Sunrise -- ? eps -- Manga -- Action Military Sci-Fi Supernatural Seinen -- Akira (Shin Anime) Akira (Shin Anime) -- A new anime adaptation for Otomo's highly acclaimed post-apocalyptic cyberpunk manga series Akira. -- -- (Source: MAL News) -- - - ??? ??, ???? -- 12,362 N/A -- -- Hakuouki Hekketsuroku Episode 0 -- -- Studio Deen -- 1 ep -- Visual novel -- Action Harem Historical Supernatural Drama Samurai Vampire Josei -- Hakuouki Hekketsuroku Episode 0 Hakuouki Hekketsuroku Episode 0 -- Summary of the first season of Hakuouki Shinsengumi Kitan. Aired the week before the second season began. -- Special - Oct 3, 2010 -- 12,346 7.12
Bakuman.: Deraman. -- -- J.C.Staff -- 2 eps -- Manga -- Comedy School Shounen -- Bakuman.: Deraman. Bakuman.: Deraman. -- First Episode: Summary of the previous two seasons of Bakuman -- -- Second Episode: Shows many of the mangakas' works. Main cast members also talk about which "Bakuman." works they would like to see animated -- Special - Sep 29, 2012 -- 14,601 7.21
Biohazard 4D-Executer -- -- - -- 1 ep -- Game -- Action Adventure Military Horror -- Biohazard 4D-Executer Biohazard 4D-Executer -- Biohazard 4D Executor was a 20 minute CG movie that people in Japan could see in a special theater. -- -- Though the CG was primitive, (the rendering and models aren’t much better than that seen in Resident Evil 2, it’s certainly not on par with Resident Evil 3) it told the story enough. Below is a summary of the events within the 20 minute movie. -- -- The story focuses on an elite unit of 5 UBCS members, sent into Raccoon City to try and rescue Dr. Cameron. An Umbrella scientist lost in all the confusion. The UBCS team, consisting of members Rodrigo, Roger, Klaus, Ed and Norman, have a GPS device used to track down Dr. Cameron’s last known location, which is near a large food factory. -- -- Upon entering the factory they are attacked by a large creature, a sort of hybrid between a Tyrant and the more evolved forms of Nemesis. -- -- (Source: rehorror.net) -- Special - ??? ??, 2000 -- 3,774 5.49
Bishoujo Senshi Sailor Moon Memorial -- -- Toei Animation -- 5 eps -- Manga -- Demons Magic Romance Shoujo -- Bishoujo Senshi Sailor Moon Memorial Bishoujo Senshi Sailor Moon Memorial -- A summary of each season of the Sailor Moon franchise, narrated by various Sailor Moon characters. -- OVA - Aug 7, 1998 -- 14,380 7.34
Bishoujo Senshi Sailor Moon SuperS Specials -- -- Toei Animation -- 3 eps -- Manga -- Magic Romance Shoujo -- Bishoujo Senshi Sailor Moon SuperS Specials Bishoujo Senshi Sailor Moon SuperS Specials -- The first episode is a summary of SM, SM R and SM S, the second episode is about Haruka and Michiru on a cruise ship. They fight one of the SuperS enemies and decide to leave this villain to the classical Sailor Team. (That's an explanation why the outer Sailor Team doesn't appear in this season.) In episode 3 Chibiusa uncovers one of her classmates as a monster and fights her with the Sailor Team in a vampire castle. -- Special - Apr 8, 1995 -- 19,500 7.37
Blood-C: Special Edition -- -- Production I.G -- 2 eps -- - -- Action Horror School Supernatural Vampire -- Blood-C: Special Edition Blood-C: Special Edition -- Two summary episodes of the TV series that are airing prior to Blood-C: The Last Dark. They will feature secret content that was never aired during the TV series' run. -- Special - May 26, 2012 -- 14,742 6.74
Captain Tsubasa J -- -- Studio Comet -- 47 eps -- Manga -- Action Sports Shounen -- Captain Tsubasa J Captain Tsubasa J -- The first 33 episodes are a summary of the previous series. In the first new episodes a new character, Shingo Aoi, (playing in Italy) is introduced. After that the world cup begins, this time with extraordinary, new countries like Sweden, Thailand or Uzbekistan. Unfortunately the Anime ends in the middle of the world cup after the match Japan-Uzbekistan. -- -- (Source: ANN) -- 24,081 7.27
Devilman Memorial -- -- Toei Animation -- 1 ep -- Manga -- Action Horror Demons Supernatural -- Devilman Memorial Devilman Memorial -- Summary of the 1972 Devilman series. -- OVA - ??? ??, 1999 -- 1,395 5.79
Dog Days' Specials -- -- Seven Arcs -- 13 eps -- - -- Action Adventure Magic Fantasy -- Dog Days' Specials Dog Days' Specials -- Summary and commentary for each episode by the main characters. -- Special - Sep 26, 2012 -- 8,280 6.68
Girls & Panzer: Saishuushou Part 5 -- -- - -- 1 ep -- Original -- Military School -- Girls & Panzer: Saishuushou Part 5 Girls & Panzer: Saishuushou Part 5 -- The fifth film in the six-part Girls & Panzer: Saishuushou film series. -- Movie - ??? ??, ???? -- 4,398 N/A -- -- Fuyu no Semi Special -- -- Venet -- 1 ep -- Manga -- Action Military Historical Drama Samurai Yaoi -- Fuyu no Semi Special Fuyu no Semi Special -- Summary of the Fuyu no Semi OVA with revised animation and some extra scenes. -- OVA - Mar 26, 2008 -- 4,388 6.96
Gundam: G no Reconguista Movie I - Ike! Core Fighter -- -- Sunrise -- 1 ep -- Original -- Action Sci-Fi Space Mecha -- Gundam: G no Reconguista Movie I - Ike! Core Fighter Gundam: G no Reconguista Movie I - Ike! Core Fighter -- Summary of the first half of Gundam: G no Reconguista series. -- Movie - Nov 29, 2019 -- 2,081 6.50
Hakuouki Hekketsuroku Episode 0 -- -- Studio Deen -- 1 ep -- Visual novel -- Action Harem Historical Supernatural Drama Samurai Vampire Josei -- Hakuouki Hekketsuroku Episode 0 Hakuouki Hekketsuroku Episode 0 -- Summary of the first season of Hakuouki Shinsengumi Kitan. Aired the week before the second season began. -- Special - Oct 3, 2010 -- 12,346 7.12
Hellsing: Digest for Freaks -- -- Satelight -- 1 ep -- Manga -- Action Horror Military Seinen Super Power Supernatural Vampire -- Hellsing: Digest for Freaks Hellsing: Digest for Freaks -- This OVA is a summary of the first three episodes of Hellsing, with the animation style of Hellsing Ultimate and following the events of the Hellsing manga. -- OVA - Jan 22, 2006 -- 35,617 7.67
Hikaru no Go: New Year Special -- -- Studio Pierrot -- 1 ep -- Manga -- Game Comedy Supernatural Shounen -- Hikaru no Go: New Year Special Hikaru no Go: New Year Special -- New year special. Summary recap. This episode should be seen between episodes 12 and 13. -- Special - Jan 1, 2002 -- 8,919 7.31
Koukyoushihen Eureka Seven: Kinkyuu Tokuban Navigation ray=out -- -- Bones -- 1 ep -- Original -- Sci-Fi Mecha -- Koukyoushihen Eureka Seven: Kinkyuu Tokuban Navigation ray=out Koukyoushihen Eureka Seven: Kinkyuu Tokuban Navigation ray=out -- Summary of Eureka Seven until Episode 26. -- Special - Oct 22, 2005 -- 11,466 6.97
Mahoromatic 2 End Year Special -- -- Gainax -- 1 ep -- Manga -- Ecchi Romance Comedy Military Sci-Fi -- Mahoromatic 2 End Year Special Mahoromatic 2 End Year Special -- Summary of episodes 1 to 12 of Mahoromatic 2. -- Special - Dec 21, 2002 -- 5,492 6.98
Maroko -- -- Studio Pierrot -- 1 ep -- Original -- Sci-Fi Comedy Psychological Drama -- Maroko Maroko -- Summary for the Gosenzosama Banbanzai! OVA. -- Movie - Mar 19, 1990 -- 1,019 6.35
Midori-ko -- -- - -- 1 ep -- Original -- Dementia Drama -- Midori-ko Midori-ko -- One of the must-see gems making its premiere at our festival, Midori-Ko is adored Japanese animator Kurosaka Keita's whimsically nightmarish vision of 21st-century Tokyo on the brink of apocalypse. Ten years in the making and entirely, single-handedly rendered in colored pencil, Kurosaka's fantastical labor of love is a marvel to behold. Emerging from the staggering detail and craft flooding every frame is the story of a young woman who sets out to engineer a dream-food that can put an end to the world's famine. Synthesizing Frederic Back's subtle, haptic textures with Bill Plympton's frenetic mutations and David Lynch's haunting wormholes, Kurosaka’s work still retains its own singular, luminous potency. -- -- (Source: Los Angeles Animation Festival summary) -- Movie - Sep 24, 2011 -- 2,792 6.07
Mieruko-chan -- -- Passione -- ? eps -- Manga -- Comedy Horror Supernatural -- Mieruko-chan Mieruko-chan -- Miko is a typical high school student whose life turns upside down when she suddenly starts to see gruesome and hideous monsters. Despite being completely terrified, Miko carries on with her daily life, pretending not to notice the horrors that surround her. She must endure the fear in order to keep herself and her friend Hana out of danger, even if that means coming face to face with the absolute worst. Blending both comedy and horror, Mieruko-chan tells the story of a girl who tries to deal with the paranormal by acting indifferent toward it. -- -- TV - ??? ??, 2021 -- 12,421 N/A -- -- Akira (Shin Anime) -- -- Sunrise -- ? eps -- Manga -- Action Military Sci-Fi Supernatural Seinen -- Akira (Shin Anime) Akira (Shin Anime) -- A new anime adaptation for Otomo's highly acclaimed post-apocalyptic cyberpunk manga series Akira. -- -- (Source: MAL News) -- - - ??? ??, ???? -- 12,362 N/A -- -- Hakuouki Hekketsuroku Episode 0 -- -- Studio Deen -- 1 ep -- Visual novel -- Action Harem Historical Supernatural Drama Samurai Vampire Josei -- Hakuouki Hekketsuroku Episode 0 Hakuouki Hekketsuroku Episode 0 -- Summary of the first season of Hakuouki Shinsengumi Kitan. Aired the week before the second season began. -- Special - Oct 3, 2010 -- 12,346 7.12
Mob Psycho 100: Reigen - Shirarezaru Kiseki no Reinouryokusha -- -- Bones -- 1 ep -- Web manga -- Action Slice of Life Comedy Supernatural -- Mob Psycho 100: Reigen - Shirarezaru Kiseki no Reinouryokusha Mob Psycho 100: Reigen - Shirarezaru Kiseki no Reinouryokusha -- A summary episode of Mob Psycho 100 which features commentary from Reigen Arataka. -- Special - Mar 18, 2018 -- 61,910 7.29
One Room Second Season: Hanasaka Yui no Prologue -- -- Zero-G -- 1 ep -- Original -- Slice of Life -- One Room Second Season: Hanasaka Yui no Prologue One Room Second Season: Hanasaka Yui no Prologue -- A summary of One Room's first 4 episodes aired as a prequel to the second season. -- Special - Jul 3, 2018 -- 8,560 5.74
Rurouni Kenshin Recap -- -- Gallop, Studio Deen -- 1 ep -- Manga -- Action Adventure Comedy Historical Romance Samurai -- Rurouni Kenshin Recap Rurouni Kenshin Recap -- This is a summary of episodes 34-56. -- Special - Jul ??, 1997 -- 7,658 7.21
Selector Destructed WIXOSS Movie -- -- J.C.Staff -- 1 ep -- Card game -- Game Psychological -- Selector Destructed WIXOSS Movie Selector Destructed WIXOSS Movie -- This movie is a retelling/summary of Selector Infected and Spread, with extra scenes interspersed such as the characters in childhood. Despite mostly being previously used scenes, they were cut and altered to make a high intensity and fast paced story, highlighting the moments of slow silence and reflection. Some changes were made such as the true origin of Tama's name, the significance of Sachi and Rumi, and the relationship between your name and being alone. -- -- (Source: Asenshi) -- Movie - Feb 13, 2016 -- 16,194 7.21
Shijou Saikyou no Deshi Kenichi Specials -- -- Brain's Base -- 4 eps -- Manga -- Action Martial Arts Comedy School Shounen -- Shijou Saikyou no Deshi Kenichi Specials Shijou Saikyou no Deshi Kenichi Specials -- A brief summary of Kenichi's new life at Ryouzanpaku. -- -- Included as a bonus on the DVD volumes of the Shijou Saikyou no Deshi Kenichi OVA. -- Special - Nov 15, 2013 -- 10,435 7.28
Takanashi Rikka Kai: Chuunibyou demo Koi ga Shitai! Movie -- -- Kyoto Animation -- 1 ep -- Light novel -- Comedy Drama Romance School Slice of Life -- Takanashi Rikka Kai: Chuunibyou demo Koi ga Shitai! Movie Takanashi Rikka Kai: Chuunibyou demo Koi ga Shitai! Movie -- Summary of the first season of the show, as seen from Rikka's perspective with new elements. -- -- Licensor: -- Sentai Filmworks -- Movie - Sep 14, 2013 -- 79,512 7.35
Takanashi Rikka Kai: Chuunibyou demo Koi ga Shitai! Movie -- -- Kyoto Animation -- 1 ep -- Light novel -- Comedy Drama Romance School Slice of Life -- Takanashi Rikka Kai: Chuunibyou demo Koi ga Shitai! Movie Takanashi Rikka Kai: Chuunibyou demo Koi ga Shitai! Movie -- Summary of the first season of the show, as seen from Rikka's perspective with new elements. -- Movie - Sep 14, 2013 -- 79,512 7.35
Tensei shitara Slime Datta Ken: Kanwa - Hinata Sakaguchi -- -- 8bit -- 1 ep -- Light novel -- Action Adventure Comedy Demons Magic Fantasy -- Tensei shitara Slime Datta Ken: Kanwa - Hinata Sakaguchi Tensei shitara Slime Datta Ken: Kanwa - Hinata Sakaguchi -- A summary of season one of Tensei shitara Slime Datta Ken with some extra content leading into season two. -- Special - Jan 5, 2021 -- 25,465 6.57
Vandread: Gekitou-hen -- -- Gonzo -- 1 ep -- Original -- Action Adventure Comedy Ecchi Mecha Sci-Fi Space -- Vandread: Gekitou-hen Vandread: Gekitou-hen -- Vandread Gekitouhen (Vandread Turbulence), similiar to Vandread Taidouhen, is an OVA summary of Vandread the Second Stage plus several extra scenes -- -- (Source: AniDB) -- -- Licensor: -- Funimation -- OVA - Oct 25, 2002 -- 6,805 6.90
Yu☆Gi☆Oh! The Dark Side of Dimensions Special: Eien no Rival - Yuugi to Kaiba! -- -- Gallop -- 1 ep -- Manga -- Adventure Game Shounen -- Yu☆Gi☆Oh! The Dark Side of Dimensions Special: Eien no Rival - Yuugi to Kaiba! Yu☆Gi☆Oh! The Dark Side of Dimensions Special: Eien no Rival - Yuugi to Kaiba! -- A summary special hosted by Jounouchi and Mokuba discussing the rivalry between Yuugi and Kaiba. They introduce the setting of the series, recap the best quotes from both Yuugi and Kaiba and their ace monsters, show highlights of their duel in Battle City, and lastly showcase the first 3 minutes of the film a week before it is released in theaters. -- Special - Apr 17, 2016 -- 3,449 6.81
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