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


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

TOPICS
bigindex
coursehero_Thus_Spoke_Zarathustra_Summary
dharmapedia_TLD_Summary
Hutch_TLD_Summary
Hutch_TSOY_Summary
map
sparknotes_Thus_Spoke_Zarathustra_Summary
SEE ALSO


AUTH

BOOKS
A_Brief_History_of_Everything
Blazing_the_Trail_from_Infancy_to_Enlightenment
Cybernetics,_or_Control_and_Communication_in_the_Animal_and_the_Machine
Enchiridion_text
Faust
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
Hymn_of_the_Universe
Infinite_Library
Kena_and_Other_Upanishads
Let_Me_Explain
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_II
Letters_On_Yoga_III
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Liber_ABA
Life_without_Death
Modern_Man_in_Search_of_a_Soul
More_Answers_From_The_Mother
My_Burning_Heart
Mysterium_Coniunctionis
On_Interpretation
On_the_Free_Choice_of_the_Will
Patanjali_Yoga_Sutras
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Questions_And_Answers_1953
Quotology
Record_of_Yoga
Savitri
Some_Answers_From_The_Mother
Spiral_Dynamics
Tablets_of_Baha_u_llah
The_Alchemy_of_Happiness
The_Archetypes_and_the_Collective_Unconscious
the_Book
The_Book_of_Gates
The_Book_of_Lies
The_Book_of_Light
The_Dharani_Sutra__The_Sutra_of_the_Vast,_Great,_Perfect,_Full,_Unimpeded_Great_Compassion_Heart_Dharani_of_the_Thousand-Handed,_Thousand
The_Divine_Companion
The_Divine_Milieu
The_Divinization_of_Matter__Lurianic_Kabbalah,_Physics,_and_the_Supramental_Transformation
The_Epic_of_Gilgamesh
The_Future_of_Man
The_Golden_Bough
The_Gospel_of_Sri_Ramakrishna
The_Heros_Journey
The_Imitation_of_Christ
The_Integral_Yoga
The_Lotus_Sutra
The_Most_Holy_Book
The_Mother_With_Letters_On_The_Mother
The_Perennial_Philosophy
The_Republic
The_Seals_of_Wisdom
The_Secret_Doctrine
The_Synthesis_Of_Yoga
The_Tibetan_Yogas_of_Dream_and_Sleep
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Toward_the_Future
Vedic_and_Philological_Studies
Words_Of_The_Mother_I
Words_Of_The_Mother_III
Writings_In_Bengali_and_Sanskrit

IN CHAPTERS TITLE
0.00_-_The_Book_of_Lies_Text
1.1.1_-_Text
2.24_-_Note_on_the_Text
Book_of_Imaginary_Beings_(text)
Jaap_Sahib_Text_(Guru_Gobind_Singh)
Maps_of_Meaning_text
Prayers_and_Meditations_by_Baha_u_llah_text
Sayings_of_Sri_Ramakrishna_(text)
Tablets_of_Baha_u_llah_text
The_Act_of_Creation_text
The_Divine_Names_Text_(Dionysis)
The_Hidden_Words_text
Thus_Spoke_Zarathustra_text

IN CHAPTERS CLASSNAME
0.00_-_The_Book_of_Lies_Text
2.04_-_Concentration
2.19_-_The_Planes_of_Our_Existence
Book_of_Imaginary_Beings_(text)
Guru_Granth_Sahib_first_part
Jaap_Sahib_Text_(Guru_Gobind_Singh)
The_Act_of_Creation_text
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Last_Question
Thus_Spoke_Zarathustra_text

IN CHAPTERS TEXT
0_0.02_-_Topographical_Note
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
0.00a_-_Introduction
0.00a_-_Participants_in_the_Evening_Talks
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.03_-_III_-_The_Evening_Sittings
0.08_-_Letters_to_a_Young_Captain
01.03_-_Mystic_Poetry
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
0.10_-_Letters_to_a_Young_Captain
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1956-02-29_-_First_Supramental_Manifestation_-_The_Golden_Hammer
0_1956-05-02
0_1956-09-12
0_1958-11-08
0_1959-01-14
0_1959-04-24
0_1959-06-03
0_1960-06-04
0_1960-10-02a
0_1960-10-11
0_1960-12-31
0_1961-01-19
0_1961-01-31
0_1961-02-18
0_1961-02-25
0_1961-02-28
0_1961-03-04
0_1961-04-18
0_1961-04-25
0_1961-04-29
0_1961-05-19
0_1961-06-02
0_1961-06-24
0_1961-07-07
0_1961-10-02
0_1961-11-12
0_1961-12-16
0_1961-12-20
0_1961-12-23
0_1962-01-09
0_1962-01-15
0_1962-01-21
0_1962-02-06
0_1962-03-11
0_1962-05-13
0_1962-05-31
0_1962-06-30
0_1962-07-25
0_1962-07-28
0_1962-07-31
0_1962-09-05
0_1962-09-15
0_1962-09-26
0_1962-10-12
0_1962-12-28
0_1963-01-30
0_1963-05-15
0_1963-07-06
0_1963-07-27
0_1963-08-13b
0_1963-08-28
0_1963-11-04
0_1963-12-07_-_supramental_ship
0_1963-12-31
0_1964-01-04
0_1964-01-15
0_1964-01-25
0_1964-01-31
0_1964-07-18
0_1964-07-31
0_1964-10-14
0_1964-11-12
0_1964-12-02
0_1965-02-24
0_1965-03-20
0_1965-03-24
0_1965-05-29
0_1965-06-05
0_1965-06-12
0_1965-06-14
0_1965-07-28
0_1965-08-07
0_1965-09-15a
0_1965-09-18
0_1965-12-07
0_1965-12-31
0_1966-05-22
0_1966-06-11
0_1966-06-29
0_1966-07-09
0_1966-08-27
0_1966-12-21
0_1966-12-31
0_1967-01-18
0_1967-01-25
0_1967-02-22
0_1967-03-07
0_1967-05-03
0_1967-05-27
0_1967-06-03
0_1967-06-07
0_1967-06-21
0_1967-06-24
0_1967-06-30
0_1967-07-22
0_1967-07-26
0_1967-08-26
0_1967-10-04
0_1967-11-04
0_1967-12-30
0_1968-01-06
0_1968-01-12
0_1968-01-17
0_1968-02-03
0_1968-02-17
0_1968-03-02
0_1968-04-13
0_1968-04-23
0_1968-05-04
0_1968-05-22
0_1968-06-15
0_1968-06-18
0_1968-06-26
0_1968-06-29
0_1968-07-27
0_1968-09-07
0_1968-12-28
0_1969-01-04
0_1969-01-22
0_1969-02-08
0_1969-02-22
0_1969-03-19
0_1969-04-09
0_1969-04-16
0_1969-05-17
0_1969-05-28
0_1969-06-04
0_1969-07-19
0_1969-07-23
0_1969-08-06
0_1969-08-09
0_1969-08-27
0_1969-08-30
0_1969-09-20
0_1969-10-12
0_1969-10-18
0_1969-11-08
0_1969-11-15
0_1969-12-17
0_1969-12-31
0_1970-01-07
0_1970-02-18
0_1970-03-25
0_1970-04-08
0_1970-04-11
0_1970-05-27
0_1970-05-30
0_1970-06-06
0_1970-06-17
0_1970-07-11
0_1970-07-18
0_1970-08-01
0_1970-09-19
0_1970-10-07
0_1970-12-03
0_1971-01-30
0_1971-04-17
0_1971-04-28
0_1971-05-01
0_1971-05-05
0_1971-05-15
0_1971-06-09
0_1971-08-Undated
0_1971-10-20
0_1971-12-04
0_1971-12-11
0_1971-12-18
0_1971-12-29b
0_1972-01-12
0_1972-01-15
0_1972-01-19
0_1972-02-05
0_1972-02-09
0_1972-03-29a
0_1972-04-05
0_1972-04-08
0_1972-04-12
0_1972-05-13
0_1972-05-26
0_1972-05-27
0_1972-07-22
0_1972-12-27
0_1973-01-17
0_1973-02-07
0_1973-02-14
02.01_-_A_Vedic_Story
02.05_-_Federated_Humanity
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_Two_Mystic_Poems_in_Modern_French
03.01_-_Humanism_and_Humanism
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.06_-_The_Pact_and_its_Sanction
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.15_-_Origin_and_Nature_of_Suffering
04.03_-_Consciousness_as_Energy
04.03_-_The_Eternal_East_and_West
05.01_-_Man_and_the_Gods
05.03_-_Bypaths_of_Souls_Journey
05.05_-_In_Quest_of_Reality
05.06_-_Physics_or_philosophy
05.09_-_Varieties_of_Religious_Experience
05.12_-_The_Revealer_and_the_Revelation
05.21_-_Being_or_Becoming_and_Having
08.07_-_Sleep_and_Pain
08.13_-_Thought_and_Imagination
09.15_-_How_to_Listen
09.18_-_The_Mother_on_Herself
1.007_-_Initial_Steps_in_Yoga_Practice
1.009_-_Perception_and_Reality
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00_-_Introduction_to_Alchemy_of_Happiness
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_The_way_of_what_is_to_come
1.013_-_Defence_Mechanisms_of_the_Mind
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Economy
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_Historical_Survey
1.01_-_Isha_Upanishad
1.01_-_Maitreya_inquires_of_his_teacher_(Parashara)
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_renunciation_of_the_world
1.01_-_Prayer
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_THE_OPPOSITES
1.01_-_To_Watanabe_Sukefusa
1.020_-_The_World_and_Our_World
1.02.2.2_-_Self-Realisation
1.024_-_Affiliation_With_Larger_Wholes
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
1.02_-_Education
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_Isha_Analysis
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_On_detachment
1.02_-_On_the_Knowledge_of_God.
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Taras_Tantra
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Philosophy_of_Ishvara
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_To_Zen_Monks_Kin_and_Koku
1.031_-_Intense_Aspiration
1.032_-_Our_Concept_of_God
1.03_-_A_CAUCUS-RACE_AND_A_LONG_TALE
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Invocation_of_Tara
1.03_-_Master_Ma_is_Unwell
1.03_-_Measure_of_time,_Moments_of_Kashthas,_etc.
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_On_Knowledge_of_the_World.
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Desert
1.03_-_The_End_of_the_Intellect
1.03_-_The_House_Of_The_Lord
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.040_-_Re-Educating_the_Mind
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_Religion_and_Occultism
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Praise
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_To_the_Priest_of_Rytan-ji
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.05_-_2010_and_1956_-_Doomsday?
1.053_-_A_Very_Important_Sadhana
1.05_-_Adam_Kadmon
1.05_-_Buddhism_and_Women
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_On_the_Love_of_God.
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.06_-_Agni_and_the_Truth
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Confutation_Of_Other_Philosophers
1.06_-_Iconography
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_On_Thought
1.06_-_Origin_of_the_four_castes
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Three_Schools_of_Magick_1
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Bridge_across_the_Afterlife
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Note_on_the_word_Go
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Savitri
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_TRUTH
1.083_-_Choosing_an_Object_for_Concentration
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Methods_of_Vedantic_Knowledge
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_A_System_of_Vedic_Psychology
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Legend_of_Lakshmi
1.09_-_SELF-KNOWLEDGE
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.10_-_GRACE_AND_FREE_WILL
1.10_-_The_descendants_of_the_daughters_of_Daksa_married_to_the_Rsis
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_The_Secret_of_the_Veda
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
1.1.1_-_Text
1.11_-_The_Change_of_Power
1.11_-_The_Kalki_Avatar
1.11_-_The_Second_Genesis
1.1.2_-_Commentary
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_God_Departs
1.12_-_On_lying.
1.12_-_The_Sacred_Marriage
1.12_-_The_Superconscient
1.13_-_Conclusion_-_He_is_here
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_On_despondency.
1.13_-_Posterity_of_Dhruva
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.14_-_Bibliography
1.14_-_Descendants_of_Prithu
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_Postscript
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.15_-_Conclusion
1.15_-_Index
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Transformed_Being
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Man,_A_Transitional_Being
1.16_-_On_love_of_money_or_avarice.
1.17_-_Legend_of_Prahlada
1.17_-_The_Transformation
1.18_-_FAITH
1.18_-_Hiranyakasipu's_reiterated_attempts_to_destroy_his_son
1.19_-_The_Victory_of_the_Fathers
1.200-1.224_Talks
12.01_-_This_Great_Earth_Our_Mother
1.2.03_-_The_Interpretation_of_Scripture
1.2.07_-_Surrender
1.20_-_Tabooed_Persons
1.20_-_Visnu_appears_to_Prahlada
1.2.1.11_-_Mystic_Poetry_and_Spiritual_Poetry
1.21_-_Families_of_the_Daityas
1.22_-_ADVICE_TO_AN_ACTOR
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_On_the_many_forms_of_vainglory.
1.23_-_Improvising_a_Temple
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_SPIRITUAL_EXERCISES
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Structure_of_Mind_Based_on_that_of_Body
1.28_-_Need_to_Define_God,_Self,_etc.
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.3.03_-_Quiet_and_Calm
1.3.05_-_Silence
13.07_-_The_Inter-Zone
1.31_-_Is_Thelema_a_New_Religion?
1.33_-_The_Golden_Mean
1.35_-_The_Tao_2
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
1.38_-_The_Myth_of_Osiris
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
14.01_-_To_Read_Sri_Aurobindo
14.06_-_Liberty,_Self-Control_and_Friendship
1.42_-_This_Self_Introversion
1.439
1.46_-_Selfishness
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.550_-_1.600_Talks
1.55_-_Money
1.56_-_Marriage_-_Property_-_War_-_Politics
1.59_-_Geomancy
1.60_-_Between_Heaven_and_Earth
1.63_-_Fear,_a_Bad_Astral_Vision
1.65_-_Balder_and_the_Mistletoe
1.65_-_Man
1.67_-_The_External_Soul_in_Folk-Custom
1.69_-_Farewell_to_Nemi
1.69_-_Original_Sin
1.71_-_Morality_2
1.73_-_Monsters,_Niggers,_Jews,_etc.
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.78_-_Sore_Spots
1.79_-_Progress
1.83_-_Epistola_Ultima
19.01_-_The_Twins
1914_06_30p
1938_08_17p
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-03-18
1953-04-29
1953-06-10
1953-07-29
1953-10-14
1953-10-21
1953-11-11
1953-12-09
1953-12-30
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-07-17_-_Power_of_conscious_will_over_matter
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1958-01-01_-_The_collaboration_of_material_Nature_-_Miracles_visible_to_a_deep_vision_of_things_-_Explanation_of_New_Year_Message
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958_10_10
1963_08_11?_-_94
1967-05-24.2_-_Defining_God
1969_09_07_-_145
1970_03_02
1970_04_30
1970_06_08_-_538
1970_06_08_-_541
1971_12_11
1.anon_-_The_Epic_of_Gilgamesh_TabletIX
1.anon_-_The_Seven_Evil_Spirits
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_Ibid
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_The_Battle_that_Ended_the_Century
1f.lovecraft_-_The_Book
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Descendant
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Green_Meadow
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_History_of_the_Necronomicon
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Little_Glass_Bottle
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Secret_Cave
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Very_Old_Folk
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Winged_Death
1.hcyc_-_In_my_early_years,_I_set_out_to_acquire_learning_(from_The_Song_of_Enlightenment)
1.hcyc_-_It_is_clearly_seen_(from_The_Song_of_Enlightenment)
1.hcyc_-_Let_others_slander_me_(from_The_Song_of_Enlightenment)
1.hcyc_-_Roll_the_Dharma_thunder_(from_The_Song_of_Enlightenment)
1.hcyc_-_Who_is_without_thought?_(from_The_Song_of_Enlightenment)
1.hcyc_-_With_Sudden_enlightened_understanding_(from_The_Song_of_Enlightenment)
1.is_-_A_Fisherman
1.jk_-_Acrostic__-_Georgiana_Augusta_Keats
1.jk_-_Imitation_Of_Spenser
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Lines_To_Fanny
1.jk_-_Ode_On_A_Grecian_Urn
1.jk_-_Ode_To_Psyche
1.jk_-_Sonnet_II._To_.........
1.jk_-_Sonnet_I._To_My_Brother_George
1.jk_-_Sonnet_VIII._To_My_Brothers
1.jk_-_Sonnet_-_When_I_Have_Fears_That_I_May_Cease_To_Be
1.jk_-_Sonnet._Written_In_Disgust_Of_Vulgar_Superstition
1.jk_-_Sonnet._Written_On_A_Blank_Page_In_Shakespeares_Poems,_Facing_A_Lovers_Complaint
1.jk_-_Stanzas._In_A_Drear-Nighted_December
1.jk_-_Teignmouth_-_Some_Doggerel,_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Eve_Of_Saint_Mark._A_Fragment
1.jk_-_To_.......
1.jlb_-_Limits
1.jlb_-_The_Golem
1.mb_-_I_am_pale_with_longing_for_my_beloved
1.pbs_-_English_translationItalian
1.pbs_-_Fragment_-_To_One_Singing
1.pbs_-_Invocation_To_Misery
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_On_Death
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Sonnet_-_Lift_Not_The_Painted_Veil_Which_Those_Who_Live
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Indian_Serenade
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Witch_Of_Atlas
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_To_--_(3)
1.rb_-_A_Grammarian's_Funeral_Shortly_After_The_Revival_Of_Learning
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Cleon
1.rb_-_Holy-Cross_Day
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Soliloquy_Of_The_Spanish_Cloister
1.rb_-_The_Pied_Piper_Of_Hamelin
1.rb_-_Waring
1.rmr_-_Elegy_I
1.rmr_-_Falconry
1.rmr_-_Torso_of_an_Archaic_Apollo
1.tr_-_You_Do_Not_Need_Many_Things
1.wby_-_Against_Unworthy_Praise
1.wby_-_For_Anne_Gregory
1.wby_-_In_Memory_Of_Major_Robert_Gregory
1.wby_-_Michael_Robartes_And_The_Dancer
1.wby_-_The_Double_Vision_Of_Michael_Robartes
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.ww_-_A_Gravestone_Upon_The_Floor_In_The_Cloisters_Of_Worcester_Cathedral
1.ww_-_A_Night-Piece
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Simon_Lee-_The_Old_Huntsman
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Germans_On_The_Heighs_Of_Hochheim
1.ww_-_Translation_Of_Part_Of_The_First_Book_Of_The_Aeneid
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.00_-_BIBLIOGRAPHY
2.01_-_Habit_1__Be_Proactive
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_THE_ADVENT_OF_LIFE
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_THE_SCINTILLA
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.04_-_Concentration
2.05_-_Apotheosis
2.05_-_Habit_3__Put_First_Things_First
2.05_-_On_Poetry
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_WITH_VARIOUS_DEVOTEES
2.07_-_BANKIM_CHANDRA
2.07_-_On_Congress_and_Politics
2.08_-_ALICE_IN_WONDERLAND
2.08_-_On_Non-Violence
2.08_-_The_Sword
2.09_-_On_Sadhana
2.09_-_The_Release_from_the_Ego
2.0_-_THE_ANTICHRIST
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.10_-_On_Vedic_Interpretation
2.11_-_On_Education
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.13_-_On_Psychology
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.2_-_Teaching
2.14_-_AT_RAMS_HOUSE
2.14_-_On_Movements
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.2_-_Languages
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_On_the_Gods_and_Asuras
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.19_-_Feb-May_1939
2.19_-_The_Planes_of_Our_Existence
2.2.02_-_Consciousness_and_the_Inconscient
2.2.03_-_The_Psychic_Being
2.20_-_Nov-Dec_1939
2.21_-_1940
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.22_-_THE_STILLEST_HOUR
2.23_-_Life_Sketch_of_A._B._Purani
2.24_-_Note_on_the_Text
2.25_-_List_of_Topics_in_Each_Talk
25.01_-_An_Italian_Stanza
25.02_-_HYMN_TO_DAWN
26.01_-_Vedic_Hymns
26.05_-_Modern_Poets
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
3.01_-_Fear_of_God
3.01_-_Forms_of_Rebirth
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.03_-_SULPHUR
3.03_-_The_Naked_Truth
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.05_-_SAL
3.05_-_The_Conjunction
3.05_-_The_Fool
3.06_-_Death
3.07_-_The_Adept
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Purification
3.08_-_The_Thousands
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
31.01_-_The_Heart_of_Bengal
3.12_-_Of_the_Bloody_Sacrifice
3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.2.10_-_Christianity_and_Theosophy
3.21_-_Of_Black_Magic
3.2.3_-_Dreams
3.2.4_-_Sex
3.3.02_-_All-Will_and_Free-Will
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.07_-_Alipore_Jail
33.11_-_Pondicherry_II
33.13_-_My_Professors
33.15_-_My_Athletics
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Agni,_the_Divine_Will-Force
3.4.03_-_Materialism
34.10_-_Hymn_To_Earth
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.03_-_Satyakama_And_Upakoshala
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
3.7.1.08_-_Karma
38.01_-_Asceticism_and_Renunciation
3_-_Commentaries_and_Annotated_Translations
4.01_-_Introduction
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_Existence_And_Character_Of_The_Images
4.02_-_GOLD_AND_SPIRIT
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Senses_And_Mental_Pictures
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.09_-_REGINA
41.01_-_Vedic_Hymns
41.02_-_Other_Hymns_and_Prayers
41.03_-_Bengali_Poems_of_Sri_Aurobindo
41.04_-_Modern_Bengali_Poems
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.25_-_Towards_the_supramental_Time_Vision
4.26_-_The_Supramental_Time_Consciousness
4.3.3_-_Dealing_with_Hostile_Attacks
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.02_-_THE_STATUE
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.04_-_THE_POLARITY_OF_ADAM
5.05_-_THE_OLD_ADAM
5.05_-_The_War
5.06_-_THE_TRANSFORMATION
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
5.08_-_ADAM_AS_TOTALITY
5.1.01_-_Ilion
5.1.01_-_Terminology
5.4.01_-_Notes_on_Root-Sounds
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.02_-_STAGES_OF_THE_CONJUNCTION
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_SELF-KNOWLEDGE
6.07_-_THE_MONOCOLUS
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.0_-_Conscious,_Unconscious,_and_Individuation
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
Apology
APPENDIX_I_-_Curriculum_of_A._A.
Avatars_of_the_Tortoise
Averroes_Search
Big_Mind_(non-dual)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
Book_1_-_The_Council_of_the_Gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_VI
COSA_-_BOOK_VII
Diamond_Sutra_1
DS2
DS3
DS4
Emma_Zunz
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Euthyphro
Gods_Script
Gorgias
Guru_Granth_Sahib_first_part
Jaap_Sahib_Text_(Guru_Gobind_Singh)
Kafka_and_His_Precursors
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
Maps_of_Meaning_text
Medea_-_A_Vergillian_Cento
MoM_References
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1912_01_13
r1912_01_14
r1912_01_15
r1912_07_02
r1912_10_12
r1912_10_18
r1912_10_18a
r1912_12_03
r1912_12_06
r1912_12_09
r1912_12_14
r1913_01_12
r1913_01_14
r1913_04_12
r1913_07_01
r1913_07_08
r1913_07_10
r1913_11_20
r1913_11_24
r1913_12_02a
r1913_12_23
r1914_03_13
r1914_03_21
r1914_03_22
r1914_03_23
r1914_03_24
r1914_03_25
r1914_03_26
r1914_03_27
r1914_04_04
r1914_04_27
r1914_04_28
r1914_05_01
r1914_05_27
r1914_06_01
r1914_06_17
r1914_08_02
r1914_08_26
r1914_09_26
r1914_09_27
r1914_10_16
r1914_11_19
r1914_12_19
r1914_12_22
r1914_12_31
r1915_01_05b
r1915_04_22
r1915_04_25
r1915_06_13
r1915_07_13
r1916_03_07
r1917_01_09
r1917_01_22
r1917_01_23a
r1917_01_26
r1918_05_18
r1919_07_18
r1919_07_20
r1919_08_27
r1920_02_07a
r1920_02_07b
r1920_02_28
r1927_10_24
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Story_of_the_Warrior_and_the_Captive
Symposium_translated_by_B_Jowett
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_076-099
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Book_of_Sand
The_Book_(short_story)
The_Circular_Ruins
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_Gold_Bug
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Hidden_Words_text
The_Immortal
The_Last_Question
The_Logomachy_of_Zos
The_Mirror_of_Enigmas
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Shadow_Out_Of_Time
The_Theologians
Thus_Spoke_Zarathustra_text
Timaeus
Valery_as_Symbol

PRIMARY CLASS

class
map
SIMILAR TITLES
texts

DEFINITIONS


TERMS STARTING WITH

Texts, 1842.

Texts from Nippur, an angel invoked in love

Texts from Nippur, an angel invoked in the exor¬

Texts from Nippur, p. 97; The Douce Apocalypse;

Texts from Nippur.

Texts from Nippur.]

Texts not presented in quotes are written by me.

Texts of the Saviour (also called the Books of the Saviour).


TERMS ANYWHERE

32. In the texts of the early commentators, Moses of Burgos and Isaac Ben R. Jacob ha-Cohen, as in the supple¬

5. Abhidharma texts (K 938-977)

abhidhammika. [alt. Abhidhammika]. In PAli, "specialist in the ABHIDHAMMA"; scholarly monks who specialized in study of the abhidhamma (S. ABHIDHARMA) section of the Buddhist canon. In the PAli tradition, particular importance has long been attached to the study of abhidharma. The AttHASALINĪ says that the first ABHIDHAMMIKA was the Buddha himself, and the abhidhammikas were presumed to be the most competent exponents of the teachings of the religion. Among the Buddha's immediate disciples, the premier abhidhammika was SAriputta (S. sARIPUTRA), who was renowned for his systematic grasp of the dharma. Monastic "families" of abhidhamma specialists were known as abhidhammikagana, and they passed down through the generations their own scholastic interpretations of Buddhist doctrine, interpretations that sometimes differed from those offered by specialists in the scriptures (P. sutta; S. SuTRA) or disciplinary rules (VINAYA) . In medieval Sri Lanka, the highest awards within the Buddhist order were granted to monks who specialized in this branch of study, rather than to experts in the scriptures or disciplinary rules. Special festivals were held in honor of the abhidhamma, which involved the recital of important texts and the granting of awards to participants. In contemporary Myanmar (Burma), where the study of abhidhamma continues to be highly esteemed, the seventh book of the PAli ABHIDHARMAPItAKA, the PAttHANA ("Conditions"), is regularly recited in festivals that the Burmese call pathan pwe. Pathan pwe are marathon recitations that go on for days, conducted by invited abhidhammikas who are particularly well versed in the PatthAna, the text that is the focus of the festival. The pathan pwe serves a function similar to that of PARITTA recitations, in that it is believed to ward off baleful influences, but its main designated purpose is to forestall the decline and disappearance of the Buddha's dispensation (P. sAsana; S. sASANA). The TheravAda tradition considers the PatthAna to be the Buddha's most profound exposition of ultimate truth (P. paramatthasacca; S. PARAMARTHASATYA), and according to the PAli commentaries, the PatthAna is the first constituent of the Buddha's dispensation that will disappear from the world as the religion faces its inevitable decline. The abhidhammikas' marathon recitations of the PatthAna, therefore, help to ward off the eventual demise of the Buddhist religion. This practice speaks of a THERAVADA orientation in favor of scholarship that goes back well over a thousand years. Since at least the time of BUDDHAGHOSA (c. fifth century CE), the life of scholarship (P. PARIYATTI), rather than that of meditation or contemplation (P. PAtIPATTI), has been the preferred vocational path within PAli Buddhist monasticism. Monks who devoted themselves exclusively to meditation were often portrayed as persons who lacked the capacity to master the intricacies of PAli scholarship. Even so, meditation was always recommended as the principal means by which one could bring scriptural knowledge to maturity, either through awakening or the realization (P. pativedha; S. PRATIVEDHA) of Buddhist truths. See also ABHIDHARMIKA.

AbhidharmakosabhAsya. (T. Chos mngon pa'i mdzod kyi bshad pa; C. Apidamo jushe lun; J. Abidatsuma kusharon; K. Abidalma kusa non 阿毘達磨倶舎論). In Sanskrit, "A Treasury of ABHIDHARMA, with Commentary"; an influential scholastic treatise attributed to VASUBANDHU (c. fourth or fifth century CE). The AbhidharmakosabhAsya consists of two texts: the root text of the Abhidharmakosa, composed in verse (kArikA), and its prose autocommentary (bhAsya); this dual verse-prose structure comes to be emblematic of later SARVASTIVADA abhidharma literature. As the title suggests, the work is mainly concerned with abhidharma theory as it was explicated in the ABHIDHARMAMAHAVIBHAsA, the principal scholastic treatise of the VAIBHAsIKAABHIDHARMIKAs in the SarvAstivAda school. In comparison to the MahAvibhAsA, however, the AbhidharmakosabhAsya presents a more systematic overview of SarvAstivAda positions. At various points in his expositions, Vasubandhu criticizes the SarvAstivAda doctrine from the standpoint of the more progressive SAUTRANTIKA offshoot of the SarvAstivAda school, which elicited a spirited response from later SarvAstivAda-VaibhAsika scholars, such as SAMGHABHADRA in his *NYAYANUSARA. The AbhidharmakosabhAsya has thus served as an invaluable tool in the study of the history of the later MAINSTREAM BUDDHIST SCHOOLS. The Sanskrit texts of both the kArikA and the bhAsya were lost for centuries before being rediscovered in Tibet in 1934 and 1936, respectively. Two Chinese translations, by XUANZANG and PARAMARTHA, and one Tibetan translation of the work are extant. The Kosa is primarily concerned with a detailed elucidation of the polysemous term DHARMA, the causes (HETU) and conditions (PRATYAYA) that lead to continued rebirth in SAMSARA, and the soteriological stages of the path (MARGA) leading to enlightenment. The treatise is divided into eight major chapters, called kosasthAnas. (1) DhAtunirdesa, "Exposition on the Elements," divides dharmas into various categories, such as tainted (SASRAVA) and untainted (ANASRAVA), or compounded (SAMSKṚTA) and uncompounded (ASAMSKṚTA), and discusses the standard Buddhist classifications of the five aggregates (SKANDHA), twelve sense fields (AYATANA), and eighteen elements (DHATU). This chapter also includes extensive discussion of the theory of the four great elements (MAHABHuTA) that constitute materiality (RuPA) and the Buddhist theory of atoms or particles (PARAMAnU). (2) Indriyanirdesa, "Exposition on the Faculties," discusses a fivefold classification of dharmas into materiality (rupa), thought (CITTA), mental concomitants (CAITTA), forces dissociated from thought (CITTAVIPRAYUKTASAMSKARA), and the uncompounded (ASAMSKṚTA). This chapter also has extensive discussions of the six causes (HETU), the four conditions (PRATYAYA), and the five effects or fruitions (PHALA). (3) Lokanirdesa, "Exposition on the Cosmos," describes the formation and structure of a world system (LOKA), the different types of sentient beings, the various levels of existence, and the principle of dependent origination (PRATĪTYASAMUTPADA) that governs the process of rebirth, which is discussed here in connection with the three time periods (TRIKALA) of past, present, and future. (4) Karmanirdesa, "Exposition on Action," discusses the different types of action (KARMAN), including the peculiar type of action associated with unmanifest materiality (AVIJNAPTIRuPA). The ten wholesome and unwholesome "paths of action" (KUsALA-KARMAPATHA and AKUsALA-KARMAPATHA) also receive a lengthy description. (5) Anusayanirdesa, "Exposition on the Proclivities," treats the ninety-eight types of ANUsAYA in relation to their sources and qualities and the relationship between the anusayas and other categories of unwholesome qualities, such as afflictions (KLEsA), contaminants (ASRAVA), floods (OGHA), and yokes (yoga). (6) MArgapudgalanirdesa, "Exposition on the Path and the [Noble] Persons," outlines how either insight into the four noble truths and carefully following a series of soteriological steps can remove defilements and transform the ordinary person into one of the noble persons (ARYAPUDGALA). (7) JNAnanirdesa, "Exposition on Knowledge," offers a detailed account of the ten types of knowledge and the distinctive attributes of noble persons and buddhas. (8) SamApattinirdesa, "Exposition on Attainment," discusses different categories of concentration (SAMADHI) and the attainments (SAMAPATTI) that result from their perfection. (9) Appended to this main body is a ninth section, an independent treatise titled the Pudgalanirdesa, "Exposition of the Notion of a Person." Here, Vasubandhu offers a detailed critique of the theory of the self, scrutinizing both the Buddhist PUDGALAVADA/VATSĪPUTRĪYA "heresy" of the inexpressible (avAcya) "person" (PUDGALA) being conventionally real and Brahmanical theories of a perduring soul (ATMAN). Numerous commentaries to the Kosa, such as those composed by VASUMITRA, YAsOMITRA, STHIRAMATI, and Purnavardhana, attest to its continuing influence in Indian Buddhist thought. The Kosa was also the object of vigorous study in the scholastic traditions of East Asia and Tibet, which produced many indigenous commentaries on the text and its doctrinal positions.

abhidharmapitaka. (P. abhidhammapitaka; T. chos mngon pa'i sde snod; C. lunzang; J. ronzo; K. nonjang 論藏). The third of the three "baskets" (PItAKA) of the Buddhist canon (TRIPItAKA). The abhidharmapitaka derives from attempts in the early Buddhist community to elucidate the definitive significance of the teachings of the Buddha, as compiled in the SuTRAs. Since the Buddha was well known to have adapted his message to fit the predilections and needs of his audience (cf. UPAYAKAUsALYA), there inevitably appeared inconsistencies in his teachings that needed to be resolved. The attempts to ferret out the definitive meaning of the BUDDHADHARMA through scholastic interpretation and exegesis eventually led to a new body of texts that ultimately were granted canonical status in their own right. These are the texts of the abhidharmapitaka. The earliest of these texts, such as the PAli VIBHAnGA and PUGGALAPANNATTI and the SARVASTIVADA SAMGĪTIPARYAYA and DHARMASKANDHA, are structured as commentaries to specific sutras or portions of sutras. These materials typically organized the teachings around elaborate doctrinal taxonomies, which were used as mnemonic devices or catechisms. Later texts move beyond individual sutras to systematize a wide range of doctrinal material, offering ever more complex analytical categorizations and discursive elaborations of the DHARMA. Ultimately, abhidharma texts emerge as a new genre of Buddhist literature in their own right, employing sophisticated philosophical speculation and sometimes even involving polemical attacks on the positions of rival factions within the SAMGHA. ¶ At least seven schools of Indian Buddhism transmitted their own recensions of abhidharma texts, but only two of these canons are extant in their entirety. The PAli abhidhammapitaka of the THERAVADA school, the only recension that survives in an Indian language, includes seven texts (the order of which often differs): (1) DHAMMASAnGAnI ("Enumeration of Dharmas") examines factors of mentality and materiality (NAMARuPA), arranged according to ethical quality; (2) VIBHAnGA ("Analysis") analyzes the aggregates (SKANDHA), conditioned origination (PRATĪTYASAMUTPADA), and meditative development, each treatment culminating in a catechistic series of inquiries; (3) DHATUKATHA ("Discourse on Elements") categorizes all dharmas in terms of the skandhas and sense-fields (AYATANA); (4) PUGGALAPANNATTI ("Description of Human Types") analyzes different character types in terms of the three afflictions of greed (LOBHA), hatred (DVEsA), and delusion (MOHA) and various related subcategories; (5) KATHAVATTHU ("Points of Controversy") scrutinizes the views of rival schools of mainstream Buddhism and how they differ from the TheravAda; (6) YAMAKA ("Pairs") provides specific denotations of problematic terms through paired comparisons; (7) PAttHANA ("Conditions") treats extensively the full implications of conditioned origination. ¶ The abhidharmapitaka of the SARVASTIVADA school is extant only in Chinese translation, the definitive versions of which were prepared by XUANZANG's translation team in the seventh century. It also includes seven texts: (1) SAMGĪTIPARYAYA[PADAsASTRA] ("Discourse on Pronouncements") attributed to either MAHAKAUstHILA or sARIPUTRA, a commentary on the SaMgītisutra (see SAnGĪTISUTTA), where sAriputra sets out a series of dharma lists (MATṚKA), ordered from ones to elevens, to organize the Buddha's teachings systematically; (2) DHARMASKANDHA[PADAsASTRA] ("Aggregation of Dharmas"), attributed to sAriputra or MAHAMAUDGALYAYANA, discusses Buddhist soteriological practices, as well as the afflictions that hinder spiritual progress, drawn primarily from the AGAMAs; (3) PRAJNAPTIBHAsYA[PADAsASTRA] ("Treatise on Designations"), attributed to MaudgalyAyana, treats Buddhist cosmology (lokaprajNapti), causes (kArana), and action (KARMAN); (4) DHATUKAYA[PADAsASTRA] ("Collection on the Elements"), attributed to either PuRnA or VASUMITRA, discusses the mental concomitants (the meaning of DHATU in this treatise) and sets out specific sets of mental factors that are present in all moments of consciousness (viz., the ten MAHABHuMIKA) or all defiled states of mind (viz., the ten KLEsAMAHABHuMIKA); (5) VIJNANAKAYA[PADAsASTRA] ("Collection on Consciousness"), attributed to Devasarman, seeks to prove the veracity of the eponymous SarvAstivAda position that dharmas exist in all three time periods (TRIKALA) of past, present, and future, and the falsity of notions of the person (PUDGALA); it also provides the first listing of the four types of conditions (PRATYAYA); (6) PRAKARAnA[PADAsASTRA] ("Exposition"), attributed to VASUMITRA, first introduces the categorization of dharmas according to the more developed SarvAstivAda rubric of RuPA, CITTA, CAITTA, CITTAVIPRAYUKTASAMSKARA, and ASAMSKṚTA dharmas; it also adds a new listing of KUsALAMAHABHuMIKA, or factors always associated with wholesome states of mind; (7) JNANAPRASTHANA ("Foundations of Knowledge"), attributed to KATYAYANĪPUTRA, an exhaustive survey of SarvAstivAda dharma theory and the school's exposition of psychological states, which forms the basis of the massive encyclopedia of SarvAstivAda-VaibhAsika abhidharma, the ABHIDHARMAMAHAVIBHAsA. In the traditional organization of the seven canonical books of the SarvAstivAda abhidharmapitaka, the JNANAPRASTHANA is treated as the "body" (sARĪRA), or central treatise of the canon, with its six "feet" (pAda), or ancillary treatises (pAdasAstra), listed in the following order: (1) PrakaranapAda, (2) VijNAnakAya, (3) Dharmaskandha, (4) PrajNaptibhAsya, (5) DhAtukAya, and (6) SaMgītiparyAya. Abhidharma exegetes later turned their attention to these canonical abhidharma materials and subjected them to the kind of rigorous scholarly analysis previously directed to the sutras. These led to the writing of innovative syntheses and synopses of abhidharma doctrine, in such texts as BUDDHAGHOSA's VISUDDHIMAGGA and ANURUDDHA's ABHIDHAMMATTHASAnGAHA, VASUBANDHU's ABHIDHARMAKOsABHAsYA, and SAMGHABHADRA's *NYAYANUSARA. In East Asia, this third "basket" was eventually expanded to include the burgeoning scholastic literature of the MAHAYANA, transforming it from a strictly abhidharmapitaka into a broader "treatise basket" or *sASTRAPItAKA (C. lunzang).

Abhidharmasamuccaya. (T. Chos mngon pa kun las btus pa; C. Dasheng Apidamo ji lun; J. Daijo Abidatsuma juron; K. Taesŭng Abidalma chip non 大乘阿毘達磨集論). In Sanskrit, "Compendium of Abhidharma"; an influential scholastic treatise attributed to ASAnGA. The Abhidharmasamuccaya provides a systematic and comprehensive explanation of various categories of DHARMAs in ABHIDHARMA fashion, in five major sections. Overall, the treatise continues the work of earlier abhidharma theorists, but it also seems to uphold a MAHAYANA and, more specifically, YOGACARA viewpoint. For example, unlike SARVASTIVADA abhidharma materials, which provide detailed listings of dharmas in order to demonstrate the range of factors that perdure throughout all three time periods (TRIKALA) of past, present, and future, Asanga's exposition tends to reject any notion that dharmas are absolute realities, thus exposing their inherent emptiness (suNYATA). The first section of the treatise, Laksanasamuccaya ("Compendium of Characteristics"), first explains the five SKANDHA, twelve AYATANA, and eighteen DHATU in terms of their attributes (MATṚKA) and then their includedness (saMgraha), association (saMprayoga), and accompaniment (samanvAgama). The second section of the treatise, Satyaviniscaya ("Ascertainment of the Truths"), is generally concerned with and classified according to the FOUR NOBLE TRUTHS (catvAry AryasatyAni). The third section, Dharmaviniscaya ("Ascertainment of the Dharma"), outlines the teachings of Buddhism in terms of the twelve divisions (DVADAsAnGA[PRAVACANA]) of texts in the TRIPItAKA. The fourth section, PrAptiviniscaya ("Ascertainment of Attainments"), outlines the various types of Buddhist practitioners and their specific realizations (ABHISAMAYA). The fifth and last section, SAMkathyaviniscaya ("Ascertainment of Argumentation"), outlines specific modes of debate that will enable one to defeat one's opponents. Fragments of the Sanskrit text of the Abhidharmasamuccaya (discovered in Tibet in 1934) are extant, along with a Tibetan translation and a Chinese translation made by XUANZANG in 652 CE. A commentary on the treatise by STHIRAMATI, known as the AbhidharmasamuccayavyAkhyA(na), was also translated into Chinese by Xuanzang.

Abhidharmika. (P. ABHIDHAMMIKA; T. chos mngon pa ba; C. apidamo dalunshi/duifa zhushi; J. abidatsuma daironshi/taiho shashi; K. abidalma taeronsa/taebop chesa 阿毘達磨大論師/對法諸師). In Sanskrit, "specialist in ABHIDHARMA"; refers to exegetes and commentators specializing in the texts and teachings of the ABHIDHARMAPItAKA. In MAHAYANA sources, Abhidharmika may also refer more generically to "scholars," not necessarily only to specialists in abhidharma. In Chinese Buddhism, for example, the eminent Indian scholiasts AsVAGHOsA, NAGARJUNA, ARYADEVA, and KumAralAta are said to be the four great Abhidharmikas of the MahAyAna tradition. See also ABHIDHAMMIKA.

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.

abhyudaya. (T. mngon par mtho ba; C. shengsheng; J. shosho; K. sŭngsaeng 勝生). In Sanskrit, lit. "rising"; viz., a "superior rebirth." In MAHAYANA texts like NAGARJUNA's RATNAVALĪ, the term is typically used to refer to "rising" to a higher rebirth in the realms of the divinities (DEVA) or human beings (MANUsYA); often paired with NIḤsREYASA, a term for NIRVAnA that literally means "of which there is nothing finer."

abolitionist literature: Texts such as Literature, poetry, pamphlets, or propagandawhich had been written with the purpose of criticising those who owned slaves and encouraged slave owners to give freedom to their slaves. The main aim of this type of writing was to canvas support for the abolition of slavery. The writing may be in the form of autobiographical writings (in the case of many slave narratives) or fictional accounts such as Stowe's Uncle Tom's Cabin. These texts often rely heavily on pathos for rhetorica ltechnique.

abracadabra ::: Abracadabra The word 'abracadabra' is generally known as 'the magic word' used by stage conjurers to ensure their 'magic trick' or illusion worked. However, it is a word of true ancient origin, used by real magicians from around the 3rd century AD. It appears frequently in Kabbalistic and Gnostic texts, and derives from an Aramaic phrase (Avarah K'Davarah), which means 'I will create as I speak'. Aramaic is a northwest Semitic language, closely related to Hebrew, dating from the 9th century BC. Its 'square' script replaced the archaic Hebrew script, which by the time of Jesus had become the normal script for writing in Hebrew. It was widely used in Syria, Palestine and Mesopotamia, the Persians extending its use to India, central Asia, and Asia Minor.

Abraxas (or Abrasax); The letters of this word add up to 365. In Tertullian's outline of the beliefs of Basilides, the term seems to refer to the unknown Father, the Prime Source. In Hyppolitus, what is described seems to be the Demiurge. In the surviving Gnostic texts, Abrasax is one of a number of "light bringers".

Acintyastava. (T. Bsam gyis mi khyab par bstod pa). In Sanskrit, "In Praise of the Inconceivable One"; an Indian philosophical work by the MADHYAMAKA master NAGARJUNA written in the form of a praise for the Buddha. In the Tibetan tradition, there are a large number of such praises (called STAVAKAYA) in contrast to the set of philosophical texts (called YUKTIKAYA) attributed to NAgArjuna. Among these praise works, the Acintyastava, LOKATĪTASTAVA, NIRAUPAMYASTAVA, and PARAMARTHASTAVA are extant in Sanskrit and are generally accepted to be his work; these four works together are known as the CATUḤSTAVA. It is less certain that he is the author of the DHARMADHATUSTAVA or DHARMADHATUSTOTRA ("Hymn to the Dharma Realm") of which only fragments are extant in the original Sanskrit. The Acintyastava contains fifty-nine stanzas, many of which are addressed to the Buddha. The first section provides a detailed discussion of why dependently originated phenomena are empty of intrinsic nature (NIḤSVABHAVA); this section has clear parallels to the MuLAMADHYAMAKAKARIKA. The forty-fifth verse makes reference to the term PARATANTRA, leading some scholars to believe that NAgArjuna was familiar with the LAnKAVATARASuTRA. The second section describes wisdom (JNANA); the third section sets forth the qualities of the true dharma (SADDHARMA); the fourth and final section extols the Buddha as the best of teachers (sASTṚ).

A consistent atomistic theory of nature or even of bodily substances is hardly found in medieval texts with the exception of William of Conches' Philosophia mundi and the Mutakallemins, a Moslem school of atomists. -- R.A.

Adbhuta-dharma (Sanskrit) Adbhuta-dharma [from adbhuta wonderful, marvelous + dharma law, truth, religion] One of the nine angas (divisions of Buddhist texts) that treats of marvels and wonders.

adhisthAna. (P. adhitthAna; T. byin gyis brlabs pa; C. jiachi; J. kaji; K. kaji 加持). In Sanskrit, lit. "determination" or "decisive resolution" and commonly translated as "empowerment." Literally, the term has the connotation of "taking a stand," viz., the means by which the buddhas reveal enlightenment to the world, as well as the adept's reliance on the buddhas' empowerment through specific ritual practices. In the former sense, adhisthAna can refer to the magical power of the buddhas and bodhisattvas, in which contexts it is often translated as "blessing" or "empowerment." As the LAnKAVATARASuTRA notes, it is thanks to the buddhas' empowerment issuing from their own original vows (PRAnIDHANA) that BODHISATTVAS are able to undertake assiduous cultivation over three infinite eons (ASAMKHYEYAKALPA) so that they may in turn become buddhas. The buddhas' empowerment sustains the bodhisattvas in their unremitting practice by both helping them to maintain tranquillity of mind throughout the infinity of time they are in training and, ultimately, once the bodhisattvas achieve the tenth and final stage (BHuMI) of their training, the cloud of dharma (DHARMAMEGHA), the buddhas appear from all the ten directions to anoint the bodhisattvas as buddhas in their own right (see ABHIsEKA). ¶ In mainstream Buddhist materials, adhisthAna refers to the first of a buddha's six or ten psychic powers (ṚDDHI), the ability to project mind-made bodies (MANOMAYAKAYA) of himself, viz., to replicate himself ad infinitum. In PAli materials, adhitthAna is also used to refer to the "determination" to extend the duration of meditative absorption (P. JHANA; S. DHYANA) and the derivative psychic powers (P. iddhi; S. ṚDDHI).

A few centuries after the composition of the JNānaprasthāna, or c. first half of the second-century CE, Sarvāstivāda exegetes compiled a massive commentary to the text, entitled the ABHIDHARMAMAHĀVIBHĀsĀ, which followed the root text's chapters and section divisions but exponentially expanded the coverage of the school's teachings. Because of their adherence to the exegetical approaches outlined in that commentary, later masters of the Sarvāstivāda school in KASHMIR-GANDHĀRA termed themselves "VAIBHĀsIKA." ¶ The JNānaprasthāna is probably the last of the canonical Sarvāstivāda abhidharma texts to have been composed and contains a systematic overview of the emblematic doctrines of the mature school. Distinctive Sarvāstivāda doctrines treated in the text include the full roster of the four conditions (PRATYAYA) and six causes (HETU); the Sarvāstivāda's eponymous teaching that factors (dharma) exist in all three time periods (TRIKĀLA) of the past, present, and future; the definitive classification schema for the mental concomitants (CAITTA); and the listing of the four conditioned characteristics (SAMSKṚTALAKsAnA) of dharmas, viz., origination (JĀTI), continuance (STHITI), senescence (JARĀ), and desinence (anityatā, ANITYA; viz., death). The JNānaprasthāna's outline of Sarvāstivāda abhidharma is based on a soteriological schema, ultimately deriving from the FOUR NOBLE TRUTHS. The opening chapter on miscellaneous factors begins with a discussion of the highest worldly factors (laukikāgradharma), perhaps the major conceptual innovation of the text, that is, dharmas at the moment of the transition from ordinary person (PṚTHAGJANA) to noble one (ĀRYA), when they catalyze access to the path of vision (DARsANAMĀRGA). The JNānaprasthāna thus uses its treatment of the highest worldly dharmas as an interpretative tool to integrate its discussion of the major stages in the path, from the mundane path of practice (LAUKIKA-BHĀVANĀMĀRGA), to the path of vision, the supramundane path of cultivation (LOKOTTARA-BHĀVANĀMĀRGA), and the path of the realized adept (AsAIKsAMĀRGA; see also PANCAMĀRGA). This focus also highlights the major difference between Sarvāstivāda and Pāli abhidharma materials: whereas Pāli texts include substantial coverage of such preliminary practices as morality and choosing a meditation subject, the JNānaprasthāna is principally concerned with the more advanced stages of the path. The second critical contribution of the JNānaprasthāna is its systematization of the six causes (HETU). These six are not found in the ĀGAMAs, and only four are listed in earlier Sarvāstivāda abhidharma texts, such as the VIJNĀNAKĀYA[PĀDAsĀSTRA]. Kātyāyanīputra's systematization of this list seems to have been intended to demonstrate the causal connections that pertained between the stages of the path. Overall, the JNānaprasthāna is best known not for its doctrinal innovations but instead for its grand systematization of Sarvāstivāda abhidharma.

AggavaMsa. A twelfth-century scholar monk of the PAli tradition who wrote the Saddanīti, an important PAli grammar, in 1154. Although some texts describe him as hailing from JAMBUDVĪPA (viz., India), he seems instead to have lived north of Pagan (Bagan), present-day Myanmar (Burma).

AjantA. A complex of some thirty caves and subsidiary structures in India, renowned for its exemplary Buddhist artwork. Named after a neighboring village, the caves are carved from the granite cliffs at a bend in the Wagurna River valley, northeast of AURANGABAD, in the modern Indian state of Maharashtra. The grottoes were excavated in two phases, the first of which lasted from approximately 100 BCE to 100 CE, the second from c. 462 to 480, and consist primarily of monastic cave residences (VIHARA) and sanctuaries (CAITYA). The sanctuaries include four large, pillared STuPA halls, each enshrining a central monumental buddha image, which renders the hall both a site for worship and a buddha's dwelling (GANDHAKUtĪ), where he presides over the activities of the monks in residence. The murals and sculpture located at AjantA include some of the best-preserved examples of ancient Buddhist art. Paintings throughout the complex are especially noted for their depiction of accounts from the Buddha's previous lives (JATAKA). Despite the presence of some AVALOKITEsVARA images at the site, it is Sanskrit texts of mainstream Buddhism, and especially the MuLASARVASTIVADA school, that are the source and inspiration for the paintings of AjantA. Indeed, almost all of AjantA's narrative paintings are based on accounts appearing in the MuLASARVASTIVADA VINAYA, as well as the poems of Aryasura and AsVAGHOsA. On the other hand, the most common type of sculptural image at AjantA (e.g., Cave 4) is a seated buddha making a variant of the gesture of turning the wheel of the dharma (DHARMACAKRAMUDRA), flanked by the two bodhisattvas AVALOKITEsVARA and VAJRAPAnI. The deployment of this mudrA and the two flanking bodhisattvas indicates that these buddha images are of VAIROCANA and suggests that tantric elements that appear in the MAHAVAIROCANABHISAMBODHISuTRA and the MANJUsRĪMuLAKALPA, both of which postdate the AjantA images, developed over an extended period of time and had precursors that influenced the iconography at AjantA. Inscriptions on the walls of the earliest part of the complex, primarily in Indian Prakrits, attest to an eclectic, even syncretic, pattern of religious observance and patronage. Later epigraphs found at the site associate various patrons with Harisena (r. 460-477), the last known monarch of the VAkAtaka royal family. VarAhadeva, for example, who patronized Cave 16, was one of Harisena's courtiers, while Cave 1 was donated by Harisena himself, and Cave 2 may have been patronized by a close relative, perhaps one of Harisena's wives. Cave 16's central image, a buddha seated on a royal throne with legs pendant (BHADRASANA), is the first stone sculpture in this iconographic form found in western India. Introduced to India through the tradition of KUSHAN royal portraiture, the bhadrAsana has been interpreted as a position associated with royalty and worldly action. This sculpture may thus have functioned as a portrait sculpture; it may even allegorize Harisena as the Buddha. In fact, it is possible that VarAhadeva may have originally intended to enshrine a buddha seated in the cross-legged lotus position (VAJRAPARYAnKA) but changed his plan midway in the wake of a regional war that placed Harisena's control over the AjantA region in jeopardy. Around 480, the constructions at AjantA came to a halt with the destruction of the VAkAtaka family. The caves were subsequently abandoned and became overgrown, only to be discovered in 1819 by a British officer hunting a tiger. They quickly became the object of great archaeological and art historical interest, and were designated a UNESCO World Heritage Site in 1983.

akanistha. (P. akanittha; T. 'og min; C. sejiujing tian; J. shikikukyoten; K. saekkugyong ch'on 色究竟天). In Sanskrit, "highest"; akanistha is the eighth and highest level of the realm of subtle materiality (RuPADHATU), which is accessible only through experiencing the fourth meditative absorption (DHYANA); akanistha is thus one of the BRAHMALOKAS (see DEVA). akanistha is the fifth and highest class of the "pure abodes," or sUDDHAVASA (corresponding to the five highest heavens in the realm of subtle materiality), wherein abide "nonreturners" (ANAGAMIN)-viz., adepts who need never again return to the KAMADHATU-and some ARHATS. The pure abodes therefore serve as a way station for advanced spiritual beings (ARYA) in their last life before final liberation. According to some MahAyAna texts, akanistha is also the name of the abode of the enjoyment body (SAMBHOGAKAYA) of a buddha in general and of the buddha VAIROCANA in particular.

aliasing ::: 1. (jargon) When several different identifiers refer to the same object. The term is very general and is used in many contexts.See alias, aliasing bug, anti-aliasing.2. (hardware) (Or shadowing) Where a hardware device responds at multiple addresses because it only decodes a subset of the address lines, so different values on the other lines are ignored. (1998-03-13)

aliasing 1. "jargon" When several different identifiers refer to the same object. The term is very general and is used in many contexts. See {alias}, {aliasing bug}, {anti-aliasing}. 2. "hardware" (Or "shadowing") Where a hardware device responds at multiple addresses because it only decodes a subset of the {address lines}, so different values on the other lines are ignored. (1998-03-13)

Al Kindi, Al Farabi, and Ibn Sina (Avicenna) were the first great philosophers who made large use of Aristotelian books. Their writings are of truly encyclopedic character and comprise the whole edifice of knowledge in their time. Their Aristotelianism is, however, mainly Neo-Platonism with addition of certain peripatetic notions. Avicenna is more of an Aristotelian than his predecessors. Al Farabi, e.g., held that cognition is ultimately due to an illumination, whereas Avicenna adopted a more Aristotelian theory. While these thinkers had an original philosophy, Averroes (Ibn Roshd) endeavored to clarify the meaning of the Aristotelian texts by extensive and minute commentaries. Translations from these writings first made known to medieval philosophy the non-logical works of the "Philosopher", although there existed, at the same time, some translations made directly from Greek texts.

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

alphanumeric "character" A decimal digit or a letter (upper or lower case). Typically, "letters" means only English letters ({ASCII} A-Z plus a-z) but it may also include non-English letters in the Roman alphabet, e.g., e-{acute}, c-{cedilla}, the {thorn letter}, and so on. Perversely, it may also include the {underscore} character in some contexts. (1997-09-11)

alphanumeric ::: (character) A decimal digit or a letter (upper or lower case). Typically, letters means only English letters (ASCII A-Z plus a-z) but it may also thorn letter, and so on. Perversely, it may also include the underscore character in some contexts. (1997-09-11)

Although said to have written one thousand books “his great work, however, the heart of his doctrine, the ‘Tao-te-King,’ or the sacred scriptures of the Taosse, has in it, as Stanislas Julien shows, only ‘about 5,000 words,’ hardly a dozen of pages, yet Professor Max Muller finds that ‘the text is unintelligible without commentaries, so that Mr. Julien had to consult more than sixty commentators for the purpose of his translation,’ the earliest going back as far as the year 163 BC, not earlier, as we see. During the four centuries and a half that preceded this earliest of the commentators there was ample time to veil the true Lao-Tse doctrine from all but his initiated priests. . . . Tradition affirms that the commentaries to which our Western Sinologues have access are not the real occult records, but intentional veils, and that the true commentaries, as well as almost all the texts, have long since disappeared from the eyes of the profane” (SD 1:xxv).

ambiguity: When words, sentences and texts have more than one meaning. This can be deliberate or unintentional. The idea of ambiguity has been considered by Empson in his SEVEN TYPES OF AMBIGUITY. Generally, ambiguity is a negative expression applied to a vague or equivocal expression when accuracy would be more practical. Occasionally, however, deliberate ambiguity in literature can be a commanding method. See pun.

Amenti, Amentet (Egyptian) Amenti, Ȧmentet. The underworld (Tuat), the hidden place or secret region. The 15th or last house (Aat) of the Tuat, called Amentet-nefert (beautiful Amenti) and described as the dwelling place of the gods, where they live upon cakes and ale — in this respect similar to the Scandinavian Valhalla, the heaven world or devachan. The afterworlds were also referred to as Sekhet-hetep or -hetepet (the fields of peace), called in Greece the Elysian Fields, under the dominion of Osiris, lord of Amenti. Some of the texts speak of Amenti as situated far to the north of Egypt, although it is more commonly referred to as the Silent Land of the West. Other texts place it either below or above the earth, and the deceased is pictured as needing a ladder to ascend to the region.

AmitAbhasutra. (C. Amituo jing; J. Amidakyo; K. Amit'a kyong 阿彌陀經). The popular title for the "shorter" or "smaller" version of the SUKHAVATĪVYuHASuTRA, one of the three main texts of the PURE LAND tradition of East Asia. See SUKHAVATĪVYuHASuTRA.

Amituo jingtu bian. (阿彌陀淨土變). In Chinese, "transformation tableaux of the PURE LAND of AMITABHA Buddha," pictorial representations of AmitAbha Buddha and his pure land of SUKHAVATĪ. Typically in colors and occasionally hung on the western wall of some pure land monasteries, these elaborate illustrations were typically created as MAndALA, visual supplements to public preaching, or as visualization aids for people on their deathbed intent on being reborn into the pure land. The illustrations themselves-viz., AmitAbha Buddha with his two flanking bodhisattvas AVALOKITEsVARA and MAHASTHAMAPRAPTA (see JINGTU SANSHENG), his celestial entourage, jeweled trees, singing birds, lotus pond, and palatial buildings-are usually rendered in East Asian artistic style and are based on the way sukhAvatī is described in pure land texts such as the GUAN WULIANGSHOU JING ("Sutra on the Contemplation of the Buddha of Immeasurable Life"). See also JINGTU BIAN, BIANXIANG, and DIYU BIAN.

Amoghavajra. (C. Bukong; J. Fuku; K. Pulgong 不空) (705-774). Buddhist émigré ACARYA who played a major role in the introduction and translation of seminal Buddhist texts belonging to the esoteric tradition or mijiao (see MIKKYo; TANTRA). His birthplace is uncertain, but many sources allude to his ties to Central Asia. Accompanying his teacher VAJRABODHI, Amoghavajra arrived in the Chinese capital of Chang'an in 720-1 and spent most of his career in that cosmopolitan city. In 741, following the death of his mentor, Amoghavajra made an excursion to India and Sri Lanka with the permission of the Tang-dynasty emperor and returned in 746 with new Buddhist texts, many of them esoteric scriptures. Amoghavajra's influence in the Tang court reached its peak when he was summoned by the emperor to construct an ABHIsEKA, or consecration, altar on his behalf. Amoghavajra's activities in Chang'an were interrupted by the An Lushan rebellion (655-763), but after the rebellion was quelled, he returned to his work at the capital and established an inner chapel for HOMA rituals and abhiseka in the imperial palace. He was later honored by the emperor with the purple robe, the highest honor for a Buddhist monk and the rank of third degree. Along with XUANZANG, Amoghavajra was one of the most prolific translators and writers in the history of Chinese Buddhism. Among the many texts that he translated into Chinese, especially important are the SARVATATHAGATATATTVASAMGRAHA and the BHADRACARĪPRAnIDHANA.

Anawrahta. (S. Aniruddha; P. Anuruddha) (1015-1078). King of Pagan (r. c. 1044-1077 CE), who is celebrated in Burmese history and legend as the founder of the first Burmese empire and as having established THERAVADA Buddhism as the national religion of the Burmese people. Fifteenth-century Mon inscriptions record that Anawrahta conquered the Mon kingdom of Thaton in 1057 and carried off to his capital relics of the Buddha, PAli texts, and orthodox TheravAda monks. With these acquisitions, he laid the foundation for PAli Buddhism in his kingdom. Later Burmese chronicles recount that, prior to his invasion of the Mon kingdom, Anawrahta had been converted to TheravAda Buddhism by the Mon saint SHIN ARAHAN, who preached to the king the AppamAdasutta. After his conversion, Anawrahta is alleged to have suppressed an already established sect of heretical Buddhist monks dwelling at Pagan known as the Ari, which seem to have been a MAHAYANA strand that practiced some forms of tantra. Although supposedly reprehensible in their behavior, the Ari had enjoyed the patronage of Pagan's kings for generations. In revenge, the Ari monks attempted to harm Shin Arahan, whereupon Anawrahta defrocked them and conscripted them into his army. To firmly establish TheravAda Buddhism as the sole religion of Pagan, Shin Arahan advised Anawrahta to request Buddha relics and PAli scriptures from the king of Thaton, the Mon TheravAda kingdom whence Shin Arahan hailed. When Manuha, the Thaton king in RAmaNNa, refused Anawrahta's request, Anawrahta and his Burmese forces invaded and acquired these objects by force. Manuha was himself seized and transported to Pagan in golden chains where he and his family were dedicated to the Shwezigon Pagoda as temple slaves and allowed to worship the Buddha until the end of their days. Whatever the historical accuracy of the legend, epigraphic and archaeological evidence indicates that Anawrahta was more eclectic in his beliefs than traditional sources suggest. According to the CulAVAMSA, Anawrahta assisted the Sinhalese king VijayabAhu I (r. 1055-1110) in reinstating a valid TheravAda ordination line in Sri Lanka, but Anawrahta also circulated in his own kingdom votive tablets adorned with MahAyAna imagery, and seals bearing his name are inscribed in Sanskrit rather than in PAli. In addition, Anawrahta supported a royal cult of spirits (Burmese NAT) propitiation at the Shwezigon pagoda in the capital, which was dedicated to the same deities said to have been worshipped by the heterodox Ari monks. All of this evidence suggests a religious environment at Pagan during Anawrahta's time that was far more diverse than the exclusivist TheravAda practices described in the chronicles; indeed, it is clear that more than one Buddhist tradition, along with brahmanism and the nat cult, received the patronage of the king and his court.

and goetic texts, the angels of the planet Mercury

AND "logic" (Or "conjunction") The {Boolean} function which is true only if all its arguments are true. The {truth table} for the two argument AND function is: A | B | A AND B --+---+--------- F | F |  F F | T |  F T | F |  F T | T |  T AND is often written as an inverted "V" in texts on logic. In the {C} programming language it is represented by the && (logical and) {operator}. (1997-11-15)

and Succubi. Latin-English texts. Paris: Isidore Liseux,

and Texts in Folklore.

angel in Montgomery’s Aramaic Incantation Texts

animittayoga. (T. mtshan med kyi rnal 'byor). Literally, "yoga without signs," a term that occurs in Buddhist tantric literature and is especially associated with YOGATANTRA among the four classes of tantric texts. It refers to those meditation practices in which one meditates on emptiness (suNYATA) in such a way that there are no dualistic appearances or "signs." It is contrasted with SANIMITTAYOGA or "yoga with signs," practices that entail dualistic appearances or signs in the sense that the meditator visualizes seed syllables (BĪJA) and deities.

Annen. (安然) (841-889?). Japanese TENDAI (C. TIANTAI) monk considered to be the founder of Japanese Tendai esoterism and thus also known as Himitsu daishi. Annen studied under ENNIN and initiated a reform of the Japanese Tendai tradition by incorporating new teachings from China called MIKKYo, or esoteric Buddhism. He received the bodhisattva precepts at ENRYAKUJI on Mt. Hiei (HIEIZAN) in 859 and by 884 had become the main dharma lecturer at Gangyoji. He subsequently was the founder of a monastery called Godaiin and is therefore often known to the tradition as "master Godaiin" (Godaiin daitoku or Godaiin ajari). Over one hundred works are attributed to Annen on both the exoteric and esoteric teachings of Tendai as well as on Sanskrit SIDDHAM orthography; dozens are extant, including texts that are considered primary textbooks of the Japanese Tendai tradition, such as his Hakke hiroku, Kyojijo, and Shittanzo. Annen is especially important for having examined comprehensively the relationship between precepts associated with the esoteric tradition and the Buddhist monastic precepts, including the bodhisattva precepts (BODHISATTVAsĪLA); his ultimate conclusion is that all precepts ultimately derive from specific sets of esoteric precepts.

Another movement of thought worthy of note was Neoplatonism. Grounded by Ulrich of Srassburg on texts found in Albert the Great, this movement gathered momentum, particularly in Germany under Dietrich of Freiberg until it ended in the mysticism of Meister Eckehart (+1327).

An Shigao. (J. An Seiko; K. An Sego 安世高) (fl. c. 148-180 CE). An early Buddhist missionary in China and first major translator of Indian Buddhist materials into Chinese; he hailed from Arsakes (C. ANXI GUO), the Arsacid kingdom (c. 250 BCE-224 CE) of PARTHIA. (His ethnikon AN is the Chinese transcription of the first syllable of Arsakes.) Legend says that he was a crown prince of Parthia who abandoned his right to the throne in favor of a religious life, though it is not clear whether he was a monk or a layperson, or a follower of MAHAYANA or SARVASTIVADA, though all of the translations authentically ascribed to him are of mainstream Buddhist materials. An moved eastward and arrived in 148 at the Chinese capital of Luoyang, where he spent the next twenty years of his life. Many of the earliest translations of Buddhist texts into Chinese are attributed to An Shigao, but few can be determined with certainty to be his work. His most famous translations are the Ren benyu sheng jing (MAHANIDANASUTTANTA), ANBAN SHOUYI JING (ANAPANASATISUTTA), Yinchiru jing, and Daodi jing. Although his Anban shouyi jing is called a SuTRA, it is in fact made up of both short translations and his own exegesis on these translations, making it all but impossible to separate the original text from his exegesis. An Shigao seems to have been primarily concerned with meditative techniques such as ANAPANASMṚTI and the study of numerical categories such as the five SKANDHAs and twelve AYATANAs. Much of An's pioneering translation terminology was eventually superseded as the Chinese translation effort matured, but his use of transcription, rather than translation, in rendering seminal Buddhist concepts survived, as in the standard Chinese transcriptions he helped popularize for buddha (C. FO) and BODHISATTVA (C. pusa). Because of his renown as an early translator, later Buddhist scriptural catalogues (JINGLU) in China ascribed to An Shigao many works that did not carry translator attributions; hence, there are many indigenous Chinese Buddhist scriptures (see APOCRYPHA) that are falsely attributed to him.

antaradhAna. In PAli, "disappearance [of the Buddha's teachings]." According to the PAli commentaries, the true dharma (saddhamma) or teaching (sAsana) of the Buddha is destined to survive in the world for at most five thousand years, during which time it will suffer a steady decline in five stages, called the paNcantaradhAnAni. There are several alternate theories found in the commentaries as to the specifics of the decline. One version of the five disappearances, which appears in the MANORATHAPuRAnĪ, the commentary to the AnGUTTARANIKAYA, describes the sequential disappearance of (1) the four noble (Ariya) attainments, (2) observance of the precepts, (3) knowledge of the texts, (4) outward signs of monasticism, and (5) the Buddha's relics. In the PRAJNAPARAMITA (perfection of wisdom) literature, there are similarly a number of explanations of the disappearance or extinction of the teaching (saddharmaksaya). The satasAhasrikAprajNApAramitAbṛhattīkA, an early commentary extant only in Tibetan, subdivides the five thousand years that the teaching lasts into ten periods of five hundred years each. The first three (the period of understanding) are when people realize the doctrine and attain results of ARHAT, ANAGAMIN (nonreturner), and SROTAAPANNA (stream-enterer), respectively; the second three (the period of practice) are when people cultivate insight (VIPAsYANA), serenity (sAMATHA), and morality (sĪLA), respectively; the third three are when the majority have a scripture-centered religious life based on the ABHIDHARMA, SuTRA, and VINAYA sections of the TRIPItAKA; and the final five hundred years are when there is just the mere show of the dharma. See also MOFA; SADDHARMAVIPRALOPA.

anuttarayogatantra. (T. bla na med pa'i rnal 'byor rgyud). In Sanskrit, "unsurpassed yoga tantra." According to an Indian classification system, later adopted in Tibet, anuttarayogatantra is the highest category in the fourfold division of tantric texts, above YOGATANTRA, CARYATANTRA, and KRIYATANTRA. Texts classified as unsurpassed yoga tantras include such works as the GUHYASAMAJATANTRA, the HEVAJRATANTRA, and the CAKRASAMVARATANTRA. These tantras were further divided into mother tantras (MATṚTANTRA) and father tantras (PITṚTANTRA). The mother tantras, also known as dAKINĪ tantras, are traditionally said to emphasize wisdom (PRAJNA) over method (UPAYA), especially wisdom in the form of the mind of clear light (PRABHASVARACITTA). The father tantras are those that, between method (upAya) and wisdom (prajNA), place a particular emphasis on method, especially as it pertains to the achievement of the illusory body (MAYADEHA) on the stage of generation (UTPATTIKRAMA). According to Tibetan exegetes, buddhahood can only be achieved through the practice of anuttarayogatantra; it cannot be achieved by the three "lower tantras" or by the practice of the PARAMITAYANA. The many practices set forth in the anuttarayogatantras are often divided into two larger categories, those of the stage of generation (utpattikrama) and those of the stage of completion (NIsPANNAKRAMA). The latter typically includes the practice of sexual yoga. The status of the KALACAKRATANTRA, historically the latest of the unsurpassed yoga tantras (the text includes apparent references to Muslim invaders in the Indian subcontinent), was accorded special status by DOL PO PA SHES RAB RGYAL MTSHAN; TSONG KHA PA in his SNGAGS RIM CHEN MO ("Great Exposition of the Stages of Tantra") gave it a separate place within a general anuttarayogatantra category, while others such as Red mda' ba Gzhon nu blo gros said it was not a Buddhist tantra at all.

anuyoga. (T. a nu yo ga). In Sanskrit, "subsequent yoga" or "further yoga," the eighth of the nine vehicles (THEG PA DGU) of Buddhism according to the RNYING MA sect of Tibetan Buddhism. Here, the system of practice described elsewhere as ANUTTARAYOGATANTRA is divided into three: MAHAYOGA, anuyoga, and ATIYOGA, with anuyoga corresponding to the practices of the "stage of completion" (NIsPANNAKRAMA), mahAyoga to the stage of generation (UTPATTIKRAMA) and atiyoga to the great completion (RDZOGS CHEN) and the spontaneous achievement of buddhahood. Thus, such stage of completion practices as causing the winds (PRAnA) to move through the channels (NAdĪ) to the CAKRAs are set forth in anuyoga. In Rnying ma, anuyoga is also a category of texts in the RNYING MA'I RGYUD 'BUM, divided under the following headings: the four root sutras (rtsa ba'i mdo bzhi), the six tantras clarifying the six limits (mtha' drug gsal bar byed pa'i rgyud drug), the twelve rare tantras (dkon rgyud bcu gnyis), and the seventy written scriptures (lung gi yi ge bdun bcu).

Anxi guo. (J. Ansoku koku; K. Ansik kuk 安息國). Chinese transcription of the Parthian proper name Aršak, referring to the Arsacid kingdom (c. 250 BCE-224 CE) in the region Roman geographers called PARTHIA. Aršak was the name adopted by all Parthian rulers, and the Chinese employed it to refer to the lands that those rulers controlled to the southeast of the Caspian Sea. In the Marv oasis, where the old Parthian city of Margiana was located, Soviet archeologists discovered the vestiges of a Buddhist monastic complex that has been dated to the third quarter of the fourth century CE, as well as birch-bark manuscripts written in the BRAHMĪ script that are associated with the SARVASTIVADA school of mainstream Buddhism. There is therefore archaeological evidence of at least a semblance of Buddhist presence in the area during the fourth through sixth centuries. Parthian Buddhists who were active in China enable us to push this dating back at least two more centuries, for two of the important early figures in the transmission of Buddhist texts into China also hailed from Parthia: AN SHIGAO (fl. c. 148-180 CE), a prolific translator of mainstream Buddhist works, and An Xuan (fl. c. 168-189), who translated the UGRAPARIPṚCCHA with the assistance of the Chinese Yan Fotiao. (The AN in their names is an ethnikon referring to Parthia.) There is, however, no extant Buddhist literature written in the Parthian language and indeed little evidence that written Parthian was ever used in other than government documents and financial records until the third century CE, when Manichaean texts written in Parthian begin to appear.

ApabhraMsa. In Sanskrit, literally "corrupt," or "ungrammatical"; a term used in ancient Sanskrit works to refer to the dialects of northern India. The term is used with reference to a number of north Indian languages, including Bengali, between the sixth and thirteenth centuries CE. A number of important tantric texts, such as the CARYAGĪTIKOsA, were composed in ApabhraMsa.

Apart from the remarkable learning that these earlier works display, two things are noteworthy about them. The first is that they are principally based on a single source language or Buddhist tradition. The second is that they are all at least a half-century old. Many things have changed in the field of Buddhist Studies over the past fifty years, some for the worse, some very much for the better. One looks back in awe at figures like Louis de la Vallée Poussin and his student Msgr. Étienne Lamotte, who were able to use sources in Sanskrit, PAli, Chinese, Japanese, and Tibetan with a high level of skill. Today, few scholars have the luxury of time to develop such expertise. Yet this change is not necessarily a sign of the decline of the dharma predicted by the Buddha; from several perspectives, we are now in the golden age of Buddhist Studies. A century ago, scholarship on Buddhism focused on the classical texts of India and, to a much lesser extent, China. Tibetan and Chinese sources were valued largely for the access they provided to Indian texts lost in the original Sanskrit. The Buddhism of Korea was seen as an appendage to the Buddhism of China or as a largely unacknowledged source of the Buddhism of Japan. Beyond the works of "the PAli canon," relatively little was known of the practice of Buddhism in Sri Lanka and Southeast Asia. All of this has changed for the better over the past half century. There are now many more scholars of Buddhism, there is a much higher level of specialization, and there is a larger body of important scholarship on each of the many Buddhist cultures of Asia. In addition, the number of adherents of Buddhism in the West has grown significantly, with many developing an extensive knowledge of a particular Buddhist tradition, whether or not they hold the academic credentials of a professional Buddhologist. It has been our good fortune to be able to draw upon this expanding body of scholarship in preparing The Princeton Dictionary of Buddhism.

apocrypha. (C. yijing/weijing; J. gikyo/gikyo; K. ŭigyong/wigyong 疑經/僞經). Buddhist scholars have appropriated (though not without some controversy) the Judeo-Christian religious term "apocrypha" to refer to indigenous sutras composed outside the Indian cultural sphere, but on the model of translated Indian or Serindian scriptures. Such scriptures were sometimes composed in conjunction with a revelatory experience, but many were intentionally forged using their false ascription to the Buddha or other enlightened figures as a literary device to enhance both their authority and their prospects of being accepted as authentic scriptures. Many of the literary genres that characterize Judeo-Christian apocrypha are found also in Buddhist apocrypha, including the historical, didactic, devotional, and apocalyptic. Both were also often composed in milieus of social upheaval or messianic revivalism. As Buddhism moved outside of its Indian homeland, its scriptures had to be translated into various foreign languages, creating openings for indigenous scriptures to be composed in imitation of these translated texts. Ferreting out such inauthentic indigenous scripture from authentic imported scripture occupied Buddhist bibliographical cataloguers (see JINGLU), who were charged with confirming the authenticity of the Buddhist textual transmission. For the Chinese, the main criterion governing scriptural authenticity was clear evidence that the text had been brought from the "Outer Regions" (C. waiyu), meaning India or Central Asia; this concern with authenticating a text partially accounts for why Chinese translations of Buddhist scriptures typically included a colophon immediately following the title, giving the name of the translator (who was also sometimes the importer of the scripture), along with the place where, and often the imperial reign era during which the translation was made. Scriptures for which there was no such proof were in danger of being labeled as texts of "suspect" or "suspicious" authenticity (yijing) or condemned as blatantly "spurious" or "counterfeit" scriptures (weijing). The presence of indigenous cultural elements, such as yin-yang cosmology, local spirits, or rituals and liturgies associated with folk religion could also be enough to condemn a scripture as "spurious." In Tibet, "treasure texts" (GTER MA) were scriptures or esoteric teachings attributed to enlightened beings or lineage holders that purported to have been buried or hidden away until they could be rediscovered by qualified individuals. Because of their association with a revelatory experience, such "treasure texts" carried authority similar to that of translated scripture. Different classifications of apocryphal scriptures have been proposed, based on genre and style, social history, and doctrinal filiations. In one of the ironies of the Buddhist textual transmission, however, many of the scriptures most influential in East Asian Buddhism have been discovered to be indigenous "apocrypha," not translated scriptures. Such indigenous scriptures were able to appeal to a native audience in ways that translated Indian materials could not, and the sustained popularity of many such "suspect" texts eventually led cataloguers to include them in the canon, despite continuing qualms about their authenticity. Such "canonical apocrypha" include such seminal scriptures as the FANWANG JING ("BrahmA's Net Sutra"), RENWANG JING ("Humane Kings Sutra"), and the YUANJUE JING ("Perfect Enlightenment Sutra"), as well as treatises like the DASHENG QIXIN LUN ("Awakening of Faith"). Similar questions of authenticity can be raised regarding scriptures of Indian provenance, since it is virtually impossible to trace with certainty which of the teachings ascribed to the Buddha in mainstream canonical collections (TRIPItAKA) such as the PAli canon can be historically attributed to him. Similarly, the MAHAYANA sutras, which are also attributed to the Buddha even though they were composed centuries after his death, are considered apocryphal by many of the MAINSTREAM BUDDHIST SCHOOLS, including the modern THERAVADA tradition; however, modern scholars do not use the term "Buddhist apocrypha" to describe MahAyAna texts.

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

Aramaic Incantation Textsfrom Nippur. See Montgomery.

Aramaic Incantation Texts from Nippur.

arapacana. (T. a ra pa dza na). The arapacana is a syllabary of Indic or Central Asian origin typically consisting of forty-two or forty-three letters, named after its five initial constituents a, ra, pa, ca, and na. The syllabary appears in many works of the MAHAYANA tradition, including the PRAJNAPARAMITA, GAndAVYuHA, LALITAVISTARA, and AVATAMSAKA SuTRAs, as well as in texts of the DHARMAGUPTAKA VINAYA (SIFEN LÜ) and MuLASARVASTIVADA VINAYA. It occurs in both original Sanskrit works and Chinese and Tibetan translations. In most cases, each syllable in the list is presumed to correspond to a key doctrinal term beginning with, or containing, that syllable. A, for example, is associated with the concept of ANUTPADA (nonarising), ra with rajo'pagata (free from impurity), and so forth. Recitation of the syllabary, therefore, functioned as a mystical representation of, or mnemonic device (DHARAnĪ) for recalling, important MahAyAna doctrinal concepts, somewhat akin to the MATṚKA lists of the ABHIDHARMA. Other interpretations posit that the syllables themselves are the primal sources whence the corresponding terms later developed. The syllabary includes: a, ra, pa, ca, na, la, da, ba, da, sa, va, ta, ya, sta, ka, sa, ma, ga, stha, tha, ja, sva, dha, sa, kha, ksa, sta, jNa, rta, ha, bha, cha, sma, hva, tsa, gha, tha, na, pha, ska, ysa, sca, ta, dha. The arapacana also constitutes the central part of the root MANTRA of the BODHISATTVA MANJUsRĪ; its short form is oM a ra pa ca na dhi. It is therefore also considered to be an alternate name for MaNjusrī.

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

Aristotle, medieval: Contrary to the esteem in which the Fathers held Platonic and especially Neo-Platonic philosophy, Aristotle plays hardly any role in early Patristic and Scholastic writings. Augustine seems not to have known much about him and admired him more as logician whereas he held Plato to be the much greater philosopher. The Middle Ages knew, until the end of the 12th and the beginning of the 13th century, only the logical texts, mostly in the translations made by Boethius of the texts and of the introduction by Porphyrius (Isagoge). During the latter third of the 12th, mostly however at the beginning of the 13th century appeared translations partly from Arabian texts and commentaries, partly from the Greek originals. Finally, Aquinas had William of Moerbeke translate the whole work of Aristotle, who soon came to be known as the Philosopher. Scholastic Aristotelianism is, however, not a simple revival of the Peripatetic views; Thomas is said to have "Christianized" the Philosopher as Augustine had done with Plato. Aristotle was differently interpreted by Aquinas and by the Latin Averroists (q.v. Averroism), especially in regard to the "unity of intellect" and the eternity of the created world. -- R.A.

artha. (P. attha/attha; T. don; C. yi; J. gi; K. ŭi 義). In Sanskrit, "meaning" or "object"; a polysemous term of wide import in Buddhist materials. In perhaps its most common usage, artha refers to the meaning or denotation of a term (and is always spelled attha in PAli in this meaning), and, as the first of the four reliances (PRATISARAnA), suggests that adepts should rely on the real meaning (artha) of words rather than their mere "letter" (vyaNjana). In other contexts, however, artha may also be contrasted with DHARMA to refer to the principal denotation of a word rather than its interpreted connotations, implying the "literal meaning" of a term rather than its imputed "true spirit." Artha, as extensive understanding of meaning, is also listed as one of the four discriminating insights (PRATISAMVID), along with knowledge of reasons or causal interconnections (DHARMA), explanation (NIRUKTI), and eloquence (PRATIBHANA). In other contexts, artha also can mean a sensory object; an event, matter, or aim; and welfare, benefit, profit, or even wealth. Thus, the bodhisattva seeks the welfare (artha) of others.

As a general rule, we provide multiple language equivalencies only for terms that were traditionally known in the other languages. For this reason, many late tantric terms known only in India and Tibet will not have East Asian equivalents (even though equivalents were in some cases created in the twentieth century); Chinese texts not translated into Tibetan will give only Japanese and Korean equivalencies; Japanese and Korean figures and texts not generally known in China will have only Japanese and Korean transcriptions, and so forth.

asaMjNAsamApatti. [alt. asaṁjNisamApatti] (P. asaNNasamApatti; T. 'du shes med pa'i snyoms par 'jug pa; C. wuxiang ding; J. musojo; K. musang chong 無想定). In Sanskrit, "equipoise of nonperception" or "unconscious state of attainment"; viz., a "meditative state wherein no perceptual activity remains." It is a form of meditation with varying, even contradictory, interpretations. In some accounts, it is positively appraised: for example, the Buddha was known for entering into this type of meditation in order to "rest himself" and, on another occasion, to recover from illness. In this interpretation, asaMjNAsamApatti is a temporary suppression of mental activities that brings respite from tension, which in some accounts, means that the perception (SAMJNA) aggregate (SKANDHA) is no longer functioning, while in other accounts, it implies the cessation of all conscious thought. In such cases, asaṁjNasamApatti is similar to AnimittasamApatti in functions and contents, the latter being a meditative stage wherein one does not dwell in or cling to the "characteristics" (NIMITTA) of phenomena, and which is said to be conducive to the "liberation of the mind through signlessness (ANIMITTA)" (P. Animittacetovimutti)-one of the so-called three gates to deliverance (VIMOKsAMUKHA). Elsewhere, however, asaṁjNAsamApatti is characterized negatively as a nihilistic state of mental dormancy, which some have mistakenly believed to be final liberation. Non-Buddhist meditators were reported to mistake this vegetative state for the ultimate, permanent quiescence of the mind and become attached to this state as if it were liberation. In traditional Buddhist classificatory systems (such as those of the YOGACARA school and the ABHIDHARMAKOsABHAsYA), asaMjNAsamApatti is sometimes also conflated with the fourth DHYANA, and the karmic fruition of dwelling in this meditation is the rebirth in the asaMjNA heaven (ASAMJNIKA) located in the "realm of subtle materiality," where the heavens corresponding to the fourth dhyAna are located (see RuPADHATU). Together with the "trance of cessation" (NIRODHASAMAPATTI), these two forms of meditation are classified under the CITTAVIPRAYUKTASAMSKARA ("forces dissociated from thought") category in SARVASTIVADA ABHIDHARMA texts, as well as in the one hundred dharmas of the YogAcAra school, and are also called in the East Asian tradition "the two kinds of meditation that are free of mental activity" (er wuxin ding).

Asanga. (T. Thogs med; C. Wuzhao; J. Mujaku; K. Much'ak 無著) (c. 320-c. 390 CE). a.k.a. Arya Asanga, Indian scholar who is considered to be a founder of the YOGACARA school of MAHAYANA Buddhism. In the Tibetan tradition, he is counted as one of the "six ornaments of JAMBUDVĪPA" ('dzam gling rgyan drug), together with VASUBANDHU, NAGARJUNA and ARYADEVA, and DIGNAGA and DHARMAKĪRTI. Born into a brAhmana family in Purusapura (modern-day Peshawar, Pakistan), Asanga originally studied under SARVASTIVADA (possibly MAHĪsASAKA) teachers but converted to the MahAyAna later in life. His younger brother was the important exegete Vasubandhu; it is said that he was converted to the MahAyAna by Asanga. According to traditional accounts, Asanga spent twelve years in meditation retreat, after which he received a vision of the future buddha MAITREYA. He visited Maitreya's abode in TUsITA heaven, where the bodhisattva instructed him in MahAyAna and especially YogAcAra doctrine. Some of these teachings were collected under the name MaitreyanAtha, and the Buddhist tradition generally regards them as revealed by Asanga through the power of the future buddha. Some modern scholars, however, have posited the existence of a historical figure named MAITREYANATHA or simply Maitreya. Asanga is therefore associated with what are known as the "five treatises of MaitreyanAtha" (the ABHISAMAYALAMKARA, the DHARMADHARMATAVIBHAGA, the MADHYANTAVIBHAGA, the MAHAYANASuTRALAMKARA, and the RATNAGOTRAVIBHAGA). Asanga was a prolific author, composing commentaries on the SAMDHINIRMOCANASuTRA and the VAJRACCHEDIKAPRAJNAPARAMITASuTRA. Among his independent treatises, three are particularly important. The ABHIDHARMASAMUCCAYA sets forth the categories of the ABHIDHARMA from a YogAcAra perspective. The MAHAYANASAMGRAHA is a detailed exposition of YogAcAra doctrine, setting forth such topics as the ALAYAVIJNANA and the TRISVABHAVA as well as the constituents of the path. His largest work is the compendium entitled YOGACARABHuMIsASTRA. Two of its sections, the sRAVAKABHuMI and the BODHISATTVABHuMI, circulated as independent works, with the former important for its exposition of the practice of DHYANA and the latter for its exposition of the bodhisattva's practice of the six PARAMITA; the chapter on sĪLA is particularly influential. These texts have had a lasting and profound impact on the development of Buddhism, especially in India, Tibet, and East Asia. Among the great figures in the history of Indian Buddhism, Asanga is rare for the breadth of his interests and influence, making significant contributions to philosophy (as the founder of YogAcAra), playing a key role in TATHAGATAGARBHA thought (through the RatnagotravibhAga), and providing significant expositions of Buddhist practice (in the YogAcArabhumi).

Asoka. (P. Asoka; T. Mya ngan med; C. Ayu wang; J. Aiku o; K. Ayuk wang 阿育王) (c. 300-232 BCE; r. c. 268-232 BCE). Indian Mauryan emperor and celebrated patron of Buddhism; also known as DharmAsoka. Son of BindusAra and grandson of Candragupta, Asoka was the third king of the Mauryan dynasty. Asoka left numerous inscriptions recording his edicts and proclamations to the subjects of his realm. In these inscriptions, Asoka is referred to as DEVANAM PRIYAḤ, "beloved of the gods." These inscriptions comprise one of the earliest bodies of writing as yet deciphered from the Indian subcontinent. His edicts have been found inscribed on boulders, on stone pillars, and in caves and are widely distributed from northern Pakistan in the west, across the Gangetic plain to Bengal in the east, to near Chennai in South India. The inscriptions are ethical and religious in content, with some describing how Asoka turned to the DHARMA after subjugating the territory of Kalinga (in the coastal region of modern Andhra Pradesh) in a bloody war. In his own words, Asoka states that the bloodshed of that campaign caused him remorse and taught him that rule by dharma, or righteousness, is superior to rule by mere force of arms. While the Buddha, dharma, and SAMGHA are extolled and Buddhist texts are mentioned in the edicts, the dharma that Asoka promulgated was neither sectarian nor even specifically Buddhist, but a general code of administrative, public, and private ethics suitable for a multireligious and multiethnic polity. It is clear that Asoka saw this code of ethics as a diplomatic tool as well, in that he dispatched embassies to neighboring states in an effort to establish dharma as the basis for international relations. The edicts were not translated until the nineteenth century, however, and therefore played little role in the Buddhist view of Asoka, which derives instead from a variety of legends told about the emperor. The legend of Asoka is recounted in the Sanskrit DIVYAVADANA, in the PAli chronicles of Sri Lanka, DĪPAVAMSA and MAHAVAMSA, and in the PAli commentaries, particularly the SAMANTAPASADIKA. Particularly in PAli materials, Asoka is portrayed as a staunch sectarian and exclusive patron of the PAli tradition. The inscriptional evidence, as noted above, does not support that claim. In the MahAvaMsa, for example, Asoka is said to have been converted to THERAVADA Buddhism by the novice NIGRODHA, after which he purifies the Buddhist SAMGHA by purging it of non-TheravAda heretics. He then sponsors the convention of the third Buddhist council (SAMGĪTĪ; see COUNCIL, THIRD) under the presidency of MOGGALIPUTTATISSA, an entirely TheravAda affair. Recalling perhaps the historical Asoka's diplomatic missions, the legend recounts how, after the council, Moggaliputtatissa dispatched TheravAda missions, comprised of monks, to nine adjacent lands for the purpose of propagating the religion, including Asoka's son (MAHINDA) and daughter (SAnGHAMITTA) to Sri Lanka. In Sri Lanka, where the legend appears to have originated, and in the TheravAda countries of Southeast Asia, the PAli account of King Asoka was adopted as one of the main paradigms of Buddhist kingship and models of ideal governance and proper saMgha-state relations. A different set of legends, which do not recount the conversion of Sri Lanka, appears in Sanskrit sources, most notably, the AsOKAVADANA.

Association Control Service Element "networking" (ACSE) The {OSI} method for establishing a call between two {application programs}. ACSE checks the identities and contexts of the application entities, and could apply an {authentication} security check. Documents: {ITU} Rec. X.227 ({ISO} 8650), X.217 (ISO 8649) (1997-12-07)

Association Control Service Element ::: (networking) (ACSE) The OSI method for establishing a call between two application programs. ACSE checks the identities and contexts of the application entities, and could apply an authentication security check.Documents: ITU Rec. X.227 (ISO 8650), X.217 (ISO 8649) (1997-12-07)

astavimoksa. (P. atthavimokkha; T. rnam par thar pa brgyad; C. ba jietuo; J. hachigedatsu; K. p'al haet'al 八解脱). In Sanskrit, "eight liberations"; referring to a systematic meditation practice for cultivating detachment and ultimately liberation (VIMOKsA). There are eight stages in the attenuation of consciousness that accompany the cultivation of increasingly deeper states of meditative absorption (DHYANA). In the first four dhyAnas of the realm of subtle materiality (RuPAVACARADHYANA), the first three stages entail (1) the perception of materiality (RuPA) in that plane of subtle materiality (S. rupasaMjNin, P. rupasaNNī), (2) the perception of external forms while not perceiving one's own form (S. arupasaMjNin, P. arupasaNNī), and (3) the developing of confidence through contemplating the beautiful (S. subha, P. subha). The next five stages transcend the realm of subtle materiality to take in the four immaterial dhyAnas (ARuPYAVACARADHYANA) and beyond: (4) passing beyond the material plane with the idea of "limitless space," one attains the plane of limitless space (AKAsANANTYAYATANA); (5) passing beyond the plane of limitless space with the idea of "limitless consciousness," one attains the plane of limitless consciousness (VIJNANANANTYAYATANA); (6) passing beyond the plane of limitless consciousness with the idea that "there is nothing," one attains the plane of nothingness (AKINCANYAYATANA); (7) passing beyond the plane of nothingness, one attains the plane of neither perception nor nonperception (NAIVASAMJNANASAMJNAYATANA); and (8) passing beyond the plane of neither perception nor nonperception, one attains the cessation of all perception and sensation (SAMJNAVEDAYITANIRODHA). ¶ The ABHIDHARMASAMUCCAYA and YOGACARABHuMIsASTRA give an explanation of the first three of the eight vimoksas within the larger context of bodhisattvas who compassionately manifest shapes, smells, and so on for the purpose of training others. Bodhisattvas who have reached any of the nine levels (the RuPADHATU, the four subtle-materiality DHYANAs, and four immaterial attainments) engage in this type of practice. In the first vimoksa, they destroy "form outside," i.e., those in the rupadhAtu who have not destroyed attachment to forms (to their own color, shape, smell, and so on) cultivate detachment to the forms they see outside. (Other bodhisattvas who have reached the first dhyAna and so on do this by relaxing their detachment for the duration of the meditation.) In the second vimoksa, they destroy the "form inside," i.e., they cultivate detachment to their own color and shape. (Again, others who have reached the immaterial attainments and have no attachment to their own form relax that detachment for the duration of the meditation.) In the third, they gain control over what they want to believe about forms by meditating on the relative nature of beauty, ugliness, and size. They destroy grasping at anything as having an absolute pleasant or unpleasant identity, and perceive them all as having the same taste as pleasant, or however else they want them to be. These texts finally give an explanation of the remaining five vimoksas, "to loosen the rope of craving for the taste of the immaterial levels."

Atika Kadisha (&

Atisa DīpaMkarasrījNAna. (T. A ti sha Mar me mdzad dpal ye shes) (982-1054). Indian Buddhist monk and scholar revered by Tibetan Buddhists as a leading teacher in the later dissemination (PHYI DAR) of Buddhism in Tibet. His name, also written as Atisha, is an ApabhraMsa form of the Sanskrit term atisaya, meaning "surpassing kindness." Born into a royal family in what is today Bangladesh, Atisa studied MAHAYANA Buddhist philosophy and TANTRA as a married layman prior to being ordained at the age of twenty-nine, receiving the ordination name of DīpaMkarasrījNAna. After studying at the great monasteries of northern India, including NALANDA, ODANTAPURĪ, VIKRAMAsĪLA, and SOMAPURA, he is said to have journeyed to the island of Sumatra, where he studied under the CITTAMATRA teacher Dharmakīrtisrī (also known as guru Sauvarnadvīpa) for twelve years; he would later praise Dharmakīrtisrī as a great teacher of BODHICITTA. Returning to India, he taught at the Indian monastic university of VIKRAMAsĪLA. Atisa was invited to Tibet by the king of western Tibet YE SHES 'OD and his grandnephew BYANG CHUB 'OD, who were seeking to remove perceived corruption in the practice of Buddhism in Tibet. Atisa reached Tibet in 1042, where he initially worked together with the renowned translator RIN CHEN BZANG PO at THO LING monastery in the translation of PRAJNAPARAMITA texts. There, he composed his famous work, the BODHIPATHAPRADĪPA, or "Lamp for the Path to Enlightenment," an overview of the MahAyAna Buddhist path that served as a basis for the genre of literature known as LAM RIM ("stages of the path"). He spent the remaining twelve years of his life in the central regions of Tibet, where he formed his principal seat in Snye thang (Nyetang) outside of LHA SA where he translated a number of MADHYAMAKA works into Tibetan. He died there and his relics were interred in the SGROL MA LHA KHANG. Atisa and his chief disciples 'BROM STON RGYAL BA'I 'BYUNG GNAS and RNGOG LEGS PA'I SHES RAB are considered the forefathers of the BKA' GDAMS PA sect of Tibetan Buddhism. In Tibet, he is commonly known by the honorific title Jo bo rje (Jowoje), "the Superior Lord."

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

avadAna. (P. apadAna; T. rtogs par brjod pa; C. apotuona/piyu; J. ahadana or apadana/hiyu; K. ap'adana/piyu 阿波陀那/譬喩). In Sanskrit, "tales" or "narrative"; a term used to denote a type of story found in both Buddhist and non-Buddhist literature. The precise meaning of the word has been the subject of much discussion. In the Indian BrAhmanas and srauta literature, the term denotes either something that is sacrificed or a portion of a sacrifice. The term avadAna was originally thought to mean "something cut off; something selected" and was presumed to derive from the prefix ava- + the Sanskrit root √dA. Feer, who published a French translation of the AVADANAsATAKA in 1891, tentatively translated it as "légende, action héroïque," while noting that the Tibetans, the Chinese, and the Mongols all employed differing translations of the word as well. (The Chinese use a transcription, apotuona, as well as a translation, piyu, meaning "simile." The Tibetan rtogs brjod has been rendered as "judgment" or "moral legend"; literally, it means the presentation or expression of the realizations [of an adept]. The Mongolian equivalent is domok.) Feer's rendering of avadAna is closer to its meaning of "heroic action" in classical Indian works such as the RaghuvaMsa and the KumArasambhava. AvadAnas are listed as the tenth of the twelvefold (DVADAsAnGA) division of the traditional genres of Buddhist literature, as classified by compositional style and content. The total corpus of the genre is quite extensive, ranging from individual avadAnas embedded in VINAYA texts, or separate sutras in the SuTRAPItAKA, to avadAnas that circulated either individually or in avadAna collections. These stories typically illustrate the results of both good and bad KARMAN, i.e., past events that led to present circumstances; in certain cases, however, they also depict present events that lead to a prediction (VYAKARAnA) of high spiritual attainment in the future. AvadAnas are closely related to JATAKAs, or birth stories of the Buddha; indeed, some scholars have considered jAtakas to be a subset of the avadAna genre, and some jAtaka tales are also included in the AVADANAsATAKA, an early avadAna collection. AvadAnas typically exhibit a three-part narrative structure, with a story of the present, followed by a story of past action (karman), which is then connected by identifying the past actor as a prior incarnation of the main character in the narrative present. In contrast to the jAtakas, however, the main character in an avadAna is generally not the Buddha (an exception is Ksemendra's eleventh-century BodhisattvAvadAnakalpalatA) but rather someone who is or becomes his follower. Moreover, some avadAnas are related by narrators other than the Buddha, such as those of the AsOKAVADANA, which are narrated by UPAGUPTA. Although the avadAna genre was once dismissed as "edifying stories" for the masses, the frequent references to monks as listeners and the directives to monks on how to practice that are embedded in these tales make it clear that the primary audience was monastics. Some of the notations appended to the stories in sura's [alt. Aryasura; c. second century CE] JATAKAMALA suggest that such stories were also used secondarily for lay audiences. On the Indian mainland, both mainstream and MAHAYANA monks compiled avadAna collections. Some of the avadAnas from northwestern India have been traced from kernel stories in the MuLASARVASTIVADA VINAYA via other mainstream Buddhist versions. In his French translation of the AvadAnasataka, Feer documented a number of tales from earlier mainstream collections, such as the AvadAnasataka, which were reworked and expanded in later MahAyAna collections, such as the RatnAvadAnamAlA and the KalpadrumAvadAnamAlA, which attests to the durability and popularity of the genre. Generally speaking, the earlier mainstream avadAnas were prose works, while the later MahAyAna collections were composed largely in verse.

AvadAnasataka. (T. Rtogs pa brjod pa brgya pa; C. Zhuanji baiyuan jing; J. Senju hyakuengyo; K. Ch'anjip paegyon kyong 撰集百經). In Sanskrit, "A Hundred Tales" (AVADANA). The collection was originally ascribed to the SARVASTIVADA school but is now thought to belong to the MuLASARVASTIVADA, because of the large number of stereotyped passages that the AvadAnasataka shares with the DIVYAVADANA and the MulasarvAstivAda VINAYA and its close correlation with certain other elements of the MulasarvAstivAda vinaya. Hence, the AvadAnasataka most likely originated in the northwest of the Indian subcontinent, a provenance confirmed with the recent discovery of fragments of the text in the Schoyen Collection that most likely come from BAMIYAN. The AvadAnasataka is one of the earliest avadAna collections and was translated into Chinese (Zhuanji baiyuan jing), a translation traditionally attributed to ZHI QIAN. The Tibetan translation (Gang po la sogs pa rtogs pa brjod pa brgya pa) was carried out in the early ninth century by the monk Jinamitra and Devacandra. The composition date of the AvadAnasataka is uncertain. A date c. 100 CE has been proposed, based on Zhi Qian's putative Chinese translation, whose traditional date of c. 223-253 CE provided a terminus ante quem for the compilation of the anthology. Recent scholarship, however, has questioned this attribution to Zhi Qian and indicates that the translation probably dates instead to the late fifth or early sixth century CE. The significant degree of divergence between the known Sanskrit texts and the Chinese recension may indicate that two or more Sanskrit versions were in circulation. The Chinese text also includes interpolations of story elements that derive from another Chinese collection, the Xian yu jing. In terms of structure, the stories in the AvadAnasataka are arranged symmetrically in ten chapters of ten stories apiece, each with a central theme: (1) prophecies (VYAKARAnA) of buddhahood, (2) JATAKA tales, (3) prophecies of pratyeka ("solitary") buddhahood (see PRATYEKABUDDHA), (4) more jAtakas, (5) tales of PRETA or "hungry ghosts," (6) heavenly rebirths as DEVA ("divinities"), (7)-(9) male and female disciples who become ARHATs, and (10) stories of suffering resulting from misdeeds in past lives. The structure of a typical avadAna story includes (1) a frame story told in the narrative present; (2) a story of past deeds (which is the cause of the present achievement or suffering); and (3) a bridge between the two, linking the past actor with the person presently experiencing its consequence. Major motifs include devotion to the Buddha, the benefits of donation (DANA), and the workings of moral cause and effect (see KARMAN), as indicated in the stock passage with which more than half of the tales end: "Thus, O monks, knowing that black actions bear black fruits, white actions white fruits, and mixed ones mixed fruits, you should shun the black and the mixed and pursue only the white." Although avadAnas have often been assumed to target the laity, the reference to monks in this stock passage clearly indicates the monastic audience to which these tales were directed.

avaivartika. (T. phyir mi ldog; C. butuizhuan; J. futaiten; K. pult'oejon 不退轉). In Sanskrit, "nonretrogression" or "irreversible"; a term used to describe a stage on the path (MARGA) at which further progress is assured, with no further possibility of retrogressing to a previous stage. For the BODHISATTVA, different texts posit this crucial transition as occurring at various points along the path, such as on the path of preparation (PRAYOGAMARGA), where there is then no danger of the bodhisattva turning back to seek instead to become an ARHAT; the first BHuMI; or the eighth bhumi, when the bodhisattva is then certain to continue forward to complete, perfect enlightenment (ANUTTARASAMYAKSAMBODHI). There are many variant forms in Sanskrit (e.g., avaivarya, avinivartya, avinivartanīya, and anivartiya), of which avaivartika is among the most common. The state of nonretrogression is also termed the avaivartyabhumi. Nonretrogression is also listed in the MAHAVASTU as the highest of four stages of practice (CARYA). In the PURE LAND schools, taking rebirth (WANGSHENG) in AMITABHA's PURE LAND of SUKHAVATĪ is said to constitute the stage of nonretrogression.

AvataMsakasutra. (T. Mdo phal po che; C. Huayan jing; J. Kegongyo; K. Hwaom kyong 華嚴經). In Sanskrit, "Garland Scripture"; also known as the BUDDHAVATAMSAKASuTRA ("Scripture of the Garland of Buddhas"), or *BuddhAvataMsakanAmamahAvaipulyasutra, the Sanskrit reconstruction of the title of the Chinese translation Dafangguang fo huayan jing, which is usually abbreviated in Chinese simply as the HUAYAN JING ("Flower Garland Scripture"). The sutra is one of the most influential Buddhist scriptures in East Asia and the foundational text of the indigenous East Asian HUAYAN ZONG. The first major edition of the AvataMsakasutra was said to have been brought from KHOTAN and was translated into Chinese by BUDDHABHADRA in 421; this recension consisted of sixty rolls and thirty-four chapters. A second, longer recension, in eighty rolls and thirty-nine chapters, was translated into Chinese by sIKsANANDA in 699; this is sometimes referred to within the Huayan tradition as the "New [translation of the] AvataMsakasutra" (Xin Huayan jing). A Tibetan translation similar to the eighty-roll recension also exists. The AvataMsakasutra is traditionally classified as a VAIPULYASuTRA; it is an encyclopedic work that brings together a number of heterogeneous texts, such as the GAndAVYuHA and DAsABHuMIKASuTRA, which circulated independently before being compiled together in this scripture. No Sanskrit recension of the AvataMsakasutra has been discovered; even the title is not known from Sanskrit sources, but is a reconstruction of the Chinese. (Recent research in fact suggests that the correct Sanskrit title might actually be BuddhAvataMsakasutra, or "Scripture of the Garland of Buddhas," rather than AvataMsakasutra.) There are, however, extant Sanskrit recensions of two of its major constituents, the Dasabhumikasutra and Gandavyuha. Given the dearth of evidence of a Sanskrit recension of the complete AvataMsakasutra, and since the scripture was first introduced to China from Khotan, some scholars have argued that the scripture may actually be of Central Asian provenance (or at very least was heavily revised in Central Asia). There also exists in Chinese translation a forty-roll recension of the AvataMsakasutra, translated by PRAJNA in 798, which roughly corresponds to the Gandavyuha, otherwise known in Chinese as the Ru fajie pin or "Chapter on the Entry into the DHARMADHATU." Little attempt is made to synthesize these disparate materials into an overarching narrative, but there is a tenuous organizational schema involving a series of different "assemblies" to which the different discourses are addressed. The Chinese tradition presumed that the AvataMsakasutra was the first sermon of the Buddha (see HUAYAN ZHAO), and the sutra's first assembly takes place at the BODHI TREE two weeks after he had attained enlightenment while he was still immersed in the samAdhi of oceanic reflection (SAGARAMUDRASAMADHI). The AvataMsaka is therefore believed to provide a comprehensive and definitive description of the Buddha's enlightenment experience from within this profound state of samAdhi. The older sixty-roll recension includes a total of eight assemblies held at seven different locations: three in the human realm and the rest in the heavens. The later eighty-roll recension, however, includes a total of nine assemblies at seven locations, a discrepancy that led to much ink in Huayan exegesis. In terms of its content, the sutra offers exuberant descriptions of myriads of world systems populated by buddhas and bodhisattvas, along with elaborate imagery focusing especially on radiant light and boundless space. The scripture is also the inspiration for the famous metaphor of INDRAJALA (Indra's Net), a canopy made of transparent jewels in which each jewel is reflected in all the others, suggesting the multivalent levels of interaction between all phenomena in the universe. The text focuses on the unitary and all-pervasive nature of enlightenment, which belongs to the realm of the Buddha of Pervasive Light, VAIROCANA, the central buddha in the AvataMsaka, who embodies the DHARMAKAYA. The sutra emphasizes the knowledge and enlightenment of the buddhas as being something that is present in all sentient beings (see TATHAGATAGARBHA and BUDDHADHATU), just as the entire universe, or trichiliocosm (S. TRISAHASRAMAHASAHASRALOKADHATU) is contained in a minute mote of dust. This notion of interpenetration or interfusion (YUANRONG) is stressed in the thirty-second chapter of Buddhabhadra's translation, whose title bears the influential term "nature origination" (XINGQI). The sutra, especially in FAZANG's authoritative exegesis, is presumed to set forth a distinctive presentation of dependent origination (PRATĪTYASAMUTPADA) in terms of the dependence of the whole on its parts, stressing the unity of the universe and its emptiness (suNYATA) of inherent nature; dependent origination here emerges as a profound ecological vision in which the existence of any one thing is completely dependent on the existence of all other things and all things on any one thing. Various chapters of the sutra were also interpreted as providing the locus classicus for the exhaustive fifty-two stage MahAyAna path (MARGA) to buddhahood, which included the ten faiths (only implied in the scripture), the ten abodes, ten practices, ten dedications, and ten stages (DAsABHuMI), plus the two stages of awakening itself: virtual enlightenment (dengjue) and sublime enlightenment (miaojue). This soteriological process was then illustrated through the peregrinations of the lad SUDHANA to visit his religious mentors, each of whom is identified with one of these specific stages; Sudhana's lengthy pilgrimage is described in great detail in the massive final chapter (a third of the entire scripture), the Gandavyuha, titled in the AvataMsakasutra the "Entry into the DharmadhAtu" chapter (Ru fajie pin). The evocative and widely quoted statement in the "Brahmacarya" chapter that "at the time of the initial arousal of the aspiration for enlightenment (BODHICITTOTPADA), complete, perfect enlightenment (ANUTTARASAMYAKSAMBODHI) is already achieved" was also influential in the development of the East Asian notion of sudden enlightenment (DUNWU), since it implied that awakening could be achieved in an instant of sincere aspiration, without requiring three infinite eons (ASAMKHYEYAKALPA) of religious training. Chinese exegetes who promoted this sutra reserved the highest place for it in their scriptural taxonomies (see JIAOXIANG PANSHI) and designated it the "perfect" or "consummate" teaching (YUANJIAO) of Buddhism. Many commentaries on and exegeses of the sutra are extant, among which the most influential are those written by FAZANG, ZHIYAN, CHENGGUAN, LI TONGXUAN, GUIFENG ZONGMI, WoNHYO, ŬISANG, and MYoE KoBEN.

avidyA. (P. avijjA; T. ma rig pa; C. wuming; J. mumyo; K. mumyong 無明). In Sanskrit, "ignorance"; the root cause of suffering (DUḤKHA) and one of the key terms in Buddhism. Ignorance occurs in many contexts in Buddhist doctrine. For example, ignorance is the first link in the twelvefold chain of dependent origination (PRATĪTYASAMUTPADA) that sustains the cycle of birth and death (SAMSARA); it is the condition that creates the predispositions (SAMSKARA) that lead to rebirth and thus inevitably to old age and death. Ignorance is also listed as one of the root afflictions (S. MuLAKLEsA) and the ten "fetters" (SAMYOJANA) that keep beings bound to saMsAra. AvidyA is closely synonymous with "delusion" (MOHA), one of the three unwholesome roots (AKUsALAMuLA). When they are distinguished, moha may be more of a generic foolishness and benightedness, whereas avidyA is instead an obstinate misunderstanding about the nature of the person and the world. According to ASAnGA's ABHIDHARMASAMUCCAYA, for example, moha is the factor of nescience, while avidyA is the active misconstruction of the nature of reality; he uses the analogy of twilight (= moha) falling on a coiled rope (= reality), which someone in the darkness wrongly conceives to be a snake (= avidyA). Due to the pervasive influence of ignorance, the deluded sentient being (PṚTHAGJANA) sees what is not self as self, what is impermanent as permanent, what is impure as pure, and what is painful as pleasurable (see VIPARYASA); and due to this confusion, one is subject to persistent suffering (duḥkha) and continued rebirth. The inveterate propensity toward ignorance is first arrested in the experience of stream-entry (see SROTAAPANNA), which eliminates the three cognitive fetters of belief in a perduring self (SATKAYADṚstI), attachment to rules and rituals (S. sĪLAVRATAPARAMARsA), and skeptical doubt (S. VICIKITSA). AvidyA is gradually alleviated at the stages of once-returners (SAKṚDAGAMIN) and nonreturners (ANAGAMIN), and permanently eliminated at the stage of arhatship (see ARHAT), the fourth and highest degree of sanctity in mainstream Buddhism (see ARYAPUDGALA).

avyAkṛta. (P. avyAkata; T. lung du ma bstan pa/lung ma bstan; C. wuji; J. muki; K. mugi 無). In Sanskrit, "indeterminate" or "unascertainable"; used to refer to the fourteen "indeterminate" or "unanswered" questions (avyAkṛtavastu) to which the Buddha refuses to respond. The American translator of PAli texts HENRY CLARKE WARREN rendered the term as "questions which tend not to edification." These questions involve various metaphysical assertions that were used in traditional India to evaluate a thinker's philosophical lineage. There are a number of versions of these "unanswerables," but one common list includes fourteen such questions, three sets of which are framed as "four alternatives" (CATUsKOtI): (1) Is the world eternal?, (2) Is the world not eternal?, (3) Is the world both eternal and not eternal?, (4) Is the world neither eternal nor not eternal?; (5) Is the world endless?, (6) Is the world not endless?, (7) Is the world both endless and not endless?, (8) Is the world neither endless nor not endless?; (9) Does the tathAgata exist after death?, (10) Does the tathAgata not exist after death?, (11) Does the tathAgata both exist and not exist after death?, (12) Does the tathAgata neither exist nor not exist after death?; (13) Are the soul (jīva) and the body identical?, and (14) Are the soul and the body not identical? It was in response to such questions that the Buddha famously asked whether a man shot by a poisoned arrow would spend time wondering about the height of the archer and the kind of wood used for the arrow, or whether he should seek to remove the arrow before it killed him. Likening these fourteen questions to such pointless speculation, he called them "a jungle, a wilderness, a puppet-show, a writhing, and a fetter, and is coupled with misery, ruin, despair, and agony, and does not tend to aversion, absence of passion, cessation, quiescence, knowledge, supreme wisdom, and nirvAna." The Buddha thus asserted that all these questions had to be set aside as unanswerable for being either unexplainable conceptually or "wrongly framed" (P. thapanīya). Questions that were "wrongly framed" inevitably derive from mistaken assumptions and are thus the products of wrong reflection (AYONIsOMANASKARA); therefore, any answer given to them would necessarily be either misleading or irrelevant. The Buddha's famous silence on these questions has been variously interpreted, with some seeing his refusal to answer these questions as deriving from the inherent limitations involved in using concepts to talk about such rarified existential questions. Because it is impossible to expect that concepts can do justice, for example, to an enlightened person's state of being after death, the Buddha simply remains silent when asked this and other "unanswerable" questions. The implication, therefore, is that it is not necessarily the case that the Buddha does not "know" the answer to these questions, but merely that he realizes the conceptual limitations inherent in trying to answer them definitively and thus refuses to respond. Yet other commentators explained that the Buddha declined to answer the question of whether the world (that is, SAMSARA) will ever end because the answer ("no") would prove too discouraging to his audience.

Ayuthaya. [alt. Ayutthaya]. There are two important places called Ayuthaya in the Buddhist tradition. ¶ Ayuthaya was a city in north-central India, prominent in early Buddhist texts, that is identified as the ancient city of SAKETA; it was said to be the birthplace of the Indian divine-king RAma. ¶ Ayuthaya is the name of a major Thai kingdom and its capital that flourished between 1350 and 1767 CE. The city of Ayuthaya was built on an island at the confluence of the Chao Phraya, Pasak, and Lopburi rivers and grew in importance as the power of its neighbor, the Thai kingdom of SUKHOTHAI, waned. Strategically located and easy to defend, Ayuthaya was accessible to seagoing vessels and commanded the northward trade of the entire Menam basin, whence it grew rapidly into a major Asian entrepôt. Merchant ships from China, Java, Malaya, Japan, India, Sri Lanka, Persia, Portugal, Holland, France, and England regularly docked at its port. One of the world's wealthiest capitals, Ayuthaya contained hundreds of gilded monasteries, temples, and pagodas within its walls and was traversed by grand canals and waterways that served as avenues. Strong Khmer influence is evident in the architecture of Ayuthaya, which developed a distinctive stepped-pyramidal pagoda form called prang. The city's magnificence was extolled in the travelogues of European and Asian visitors alike. Soon after the city's founding, Ayuthaya's kings became enthusiastic patrons of reformed Sinhalese-style THERAVADA Buddhism, inviting missionaries from their stronghold in Martaban to reform the local sangha. The same form of Buddhism was adopted by neighboring Thai states in the north, the Mon kingdom of Pegu, and later the Burmese, making it the dominant form of Buddhism in Southeast Asia. In 1548, the Burmese king, Tabin Shwehti, invaded the kingdom of Ayuthaya and laid siege to its capital, initiating more than two centuries of internecine warfare between the Burmese and the Thai kingdoms, which culminated in the destruction of Ayuthaya in 1767 and the building of a new Thai capital, Bangkok, in 1782.

Bactria. The name of a region of Central Asia, located between the Hindu Kush range and the Amu Darya River (now lying in Afghanistan, Uzbekistan, and Tajikistan), which was an active center of Buddhism in the centuries immediately preceding and following the onset of the Common Era. A Greco-Bactrian kingdom was established by Diodotus I around 250 BCE. The Greek rulers received Buddhist emissaries from AŜOKA and the MAHAVAMSA describes the monk MahAdharmaraksita as ordaining Greeks as monks. Buddhism would flourish under later Greek kings, most notably Menander, the putative interlocutor of the MILINDAPANHA. Buddhist texts written in cursive Greek have been discovered in Afghanistan. Clement of Alexandria seems to mention Buddhists among the Bactrians during the second century CE, when, in describing the gymnosophists, he writes, "Some of the Indians obey the precepts of Boutta; whom, on account of his extraordinary sanctity, they have raised to divine honors." The SARVASTIVADA school of mainstream Buddhism, especially its VAIBHAsIKA strand, seems to have been active in the region.

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 sngon po. (Vaidurya Ngonpo). In Tibetan, "Blue Beryl"; a commentary composed by the regent of the fifth DALAI LAMA, SDE SRID SANGS RGYAS RGYA MTSHO on the "four tantras" (rgyud bzhi), the basic texts of the Tibetan medical system. Completed in 1688, the work's full title is Gso ba rig pa'i bstan bcos sman bla'i dgongs rgyan rgyud bzhi'i gsal byed baidurya sngon po; it is an important treatise on the practice of Tibetan medicine (gso rig). Its two volumes explain the Tibetan medical treatise Bdud rtsi snying po yan lag brgyad pa gsang ba man ngag gi rgyud, a text probably by G.yu thog yon tan mgon po (Yutok Yonten Gonpo) the younger, but accepted by Sangs rgyas rgya mtsho to be an authentic work of the "Medicine Buddha" BHAIsAJYAGURU. The Baidurya sngon po covers a wide range of medical topics approximating physiology, pathology, diagnosis, and cure; although based on the four tantras, the text is a synthesis of earlier medical traditions, particularly those of the Byang (Jang) and Zur schools. Its prestige was such that it became the major reference work of a science that it brought to classical maturity. Sangs rgyas rgya mtsho's original commentary on the four tantras was supplemented by a set of seventy-nine (originally perhaps eighty-five) THANG KA (paintings on cloth) that he commissioned to elucidate his commentary. Each painting represented in detail the contents of a chapter, making up in total 8,000 vignettes, each individually captioned. These famous paintings, a crowning achievement in medical iconography, adorned the walls of the Lcags po ri (Chakpori) medical center that Sangs rgyas rgya mtsho founded in LHA SA in 1696; they were destroyed in 1959. It is the commentary most widely studied in the Sman rtsis khang (Mentsikang), a college founded by the thirteenth DALAI LAMA for the study of traditional Tibetan medicine.

Baiyi Guanyin. (S. PAndaravAsinī; T. Gos dkar mo; J. Byakue kannon; K. Paegŭi Kwanŭm 白衣觀音). In Chinese, "White-Robed GUANYIN (Perceiver of Sounds)." An esoteric form of the BODHISATTVA AVALOKITEsVARA (known as Guanyin in Chinese), who became a popular focus of cultic worship in East Asia. The cult of Baiyi Guanyin began around the tenth century in China, whence it spread to Korea and Japan. Several indigenous Chinese scriptures praise the compassion and miraculous powers of White-Robed Guanyin. According to the various Baiyi Guanyin APOCRYPHA, she was also a grantor of children, as was Songzi Guanyin. Many testimonials from literati are appended to these scriptures, which attest to Baiyi Guanyin's ability to ensure the birth of sons, although it is also said that she granted children of both genders. Like many other Guanyin-related texts, the White-Robed Guanyin texts frequently invoke esoteric Buddhist terminology such as DHARAnĪ, MUDRA, and MANTRA. Beginning in the tenth century, Baiyi Guanyin's cult was associated with the founding of temples, as well as the production of countless images commissioned by both religious and laity. Many worshippers, especially monastics and royalty, had visions of White-Robed Guanyin. These dreams range from being promised children in return for a residence (such as the Upper Tianzhu monastery outside of Hangzhou, later also associated with Princess MIAOSHAN), to enlarging existing structures or even restoring them once a vision or dream of White-Robed Guanyin occurred. In such visions and dreams, White-Robed Guanyin appeared as a female, thus differentiating this form of the bodhisattva from SHUIYUE GUANYIN (Moon-in-the-Water Avalokitesvara), who was similarly dressed in a white robe, but appeared as a male. Some miracle tales highlighting the donors' names were also produced in honor of Baiyi Guanyin, lending further credence to the accounts of the bodhisattva's miraculous powers.

Banach space ::: (mathematics) A complete normed vector space. Metric is induced by the norm: d(x,y) = ||x-y||. Completeness means that every Cauchy sequence converges to an element of the space. All finite-dimensional real and complex normed vector spaces are complete and thus are Banach spaces.Using absolute value for the norm, the real numbers are a Banach space whereas the rationals are not. This is because there are sequences of rationals that converges to irrationals.Several theorems hold only in Banach spaces, e.g. the Banach inverse mapping theorem. All finite-dimensional real and complex vector spaces are Banach convergent series are examples of infinite-dimensional Banach spaces. Applications include wavelets, signal processing, and radar.[Robert E. Megginson, An Introduction to Banach Space Theory, Graduate Texts in Mathematics, 183, Springer Verlag, September 1998].(2000-03-10)

Banach space "mathematics" A {complete} {normed} {vector space}. Metric is induced by the norm: d(x,y) = ||x-y||. Completeness means that every {Cauchy sequence} converges to an element of the space. All finite-dimensional {real} and {complex} normed vector spaces are complete and thus are Banach spaces. Using absolute value for the norm, the real numbers are a Banach space whereas the rationals are not. This is because there are sequences of rationals that converges to irrationals. Several theorems hold only in Banach spaces, e.g. the {Banach inverse mapping theorem}. All finite-dimensional real and complex vector spaces are Banach spaces. {Hilbert spaces}, spaces of {integrable functions}, and spaces of {absolutely convergent series} are examples of infinite-dimensional Banach spaces. Applications include {wavelets}, {signal processing}, and radar. [Robert E. Megginson, "An Introduction to Banach Space Theory", Graduate Texts in Mathematics, 183, Springer Verlag, September 1998]. (2000-03-10)

baojuan. (寶巻). In Chinese, "precious scrolls" or "treasure scrolls"; a genre of scripture produced mainly by popular religious sects with Buddhist orientations during the Ming and Qing dynasties. The baojuan are believed to have been divinely revealed to select beings who often became the leaders of these new religious movements (see also T. GTER MA). The earliest extant baojuan, which focuses on the worship of MAITREYA, the future buddha, is dated 1430, shortly after the fall of the Yuan dynasty. Lo Qing (1442-1527), a lay Buddhist, founded the Wuwei jiao ("Teachings of Noninterference"), for instance, for which he produced "five books and six volumes" of baojuan. Precious scrolls seem to share certain mythological elements, such as a new cosmogony of both the creation and demise of the world. Many of them also expound a new soteriology based on CHAN meditation and Daoist alchemy. The baojuan genre seems to be an evolutionary development from the earlier Buddhist vernacular narrative known as "transformation texts" (BIANWEN). Like bianwen, the baojuan were also employed for both popular entertainment and religious propagation.

Baolin zhuan. (J. Horinden; K. Porim chon 寶林傳). In Chinese, "Chronicle of the Bejeweled Forest (Monastery)"; an important early lineage record of the early Chinese CHAN tradition, in ten rolls; also known as Da Tang Shaozhou Shuangfeng shan Caoxi Baolin zhuan or Caoxi Baolin zhuan. The title refers to Baolinsi, the monastery in which HUINENG, the legendary "sixth patriarch" (LIUZU) of Chan, resided. The Baolin zhuan was compiled by the obscure monk Zhiju (or Huiju) in 801, and only an incomplete version of this text remains (rolls 7, 9, 10 are no longer extant). As one of the earliest extant records of the crucial CHAN legend of patriarchal succession (cf. FASI, ZUSHI), the Baolin zhuan offers a rare glimpse into how the early Chan tradition conceived of the school's unique place in Buddhist history. Texts like the Baolin zhuan helped pave the way for the rise of a new genre of writing, called the "transmission of the lamplight records" (CHUANDENG LU), which provides much more elaborate details on the principal and collateral lineages of the various Chan traditions. The Baolin zhuan's list of patriarchs includes the buddha sAKYAMUNI, twenty-eight Indian patriarchs beginning with MAHAKAsYAPA down to BODHIDHARMA (the Baolin Zhuan is the earliest extant text to provide this account), and the six Chinese patriarchs: Bodhidharma, HUIKE, SENGCAN, DAOXIN, HONGREN, and HUINENG (the Baolin zhuan's entries on the last three figures are no longer extant). For each patriarch, the text gives a short biography and transmission verse (GATHA).

Baozang lun. (J. Hozoron; K. Pojang non 寶藏論). In Chinese, "Treasure Store Treatise," in one roll, attributed to SENGZHAO. The treatise comprises three chapters: (1) the broad illumination of emptiness and being, (2) the essential purity of transcendence and subtlety, and (3) the empty mystery of the point of genesis. Doctrinally, the Baozang lun resembles works associated with the NIUTOU ZONG of the CHAN school, such as the JUEGUAN LUN, XINXIN MING, and WUXIN LUN. In both terminology and rhetorical style, the treatise is also similar to the Daode jing and to texts that belong to the Daoist exegetical tradition known as Chongxuan. The author(s) of the Baozang lun thus sought to synthesize the metaphysical teachings of the Buddhist and Daoist traditions.

Baozhi. (J. Hoshi; K. Poji 保誌/寶誌) (418-514). Chinese monk and well-known thaumaturge who comes to be especially revered by the CHAN school. The earliest sources referring to Baozhi are his epitaph written by Lu Chui (470-526) and his hagiography in the GAOSENG ZHUAN. According to these two texts, Baozhi's secular surname was Zhu, and he was a native of Jinling (in present-day Jiansu); he is therefore sometimes known as Jinling Baozhi, using this toponym. Baozhi became a monk at a young age and around 466 suddenly turned eccentric: he would go for days without food, showing no sign of hunger, let his hair grow several inches long, and wander around the streets barefoot with a pair of scissors, a mirror, and a few strips of silk dangling from a long staff that he carried over his shoulder. Portraits of Baozhi often picture him carrying his staff with its various accoutrements, all symbols of his prescience. He also would work miracles, giving predictions and appearing in many places simultaneously. By the middle of the Tang dynasty, he was believed to be an incarnation of AVALOKITEsVARA and was widely worshipped. Baozhi was especially venerated by Emperor Wu of the Liang dynasty (r. 502-549) and appears in the famous GONG'AN that relates Emperor Wu's encounter with the Chan founder BODHIDHARMA; there, Baozhi played the role of a clairvoyant witness who revealed to the emperor Bodhidharma's true identity as an incarnation of Avalokitesvara; YUANWU KEQIN's (1063-1135) commentary to this gong'an in the BIYAN LU ("Blue Cliff Record") refers briefly to the notion that Bodhidharma and Baozhi were both incarnations of Avalokitesvara. A few verses attributed to Baozhi are included in such Chan writings as HUANGBO XIYUN's CHUANXIN FAYAO, GUIFENG ZONGMI's commentary to the YUANJUE JING (Yuanjue xiuduoluo liaoyi jing lüeshu), and YONGMING YANSHOU's ZONGJING LU; these refer, for example, to the metaphor of wheat flour and flour products, and the nonduality between ordinary activities and the functioning of the buddha-nature (BUDDHADHATU; FOXING). These verses, however, are retrospective attributions, since they contain Chan ideas that postdate Baozhi and include terminology and ideology similar to later HONGZHOU ZONG texts, which could not have derived from Baozhi.

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

Bar do thos grol chen mo. (Bardo Todrol Chenmo). In Tibetan, "Great Liberation through Hearing in the Intermediate State." It is a section of large cycle of mortuary texts entitled "The Profound Doctrine of Self-Liberation of the Mind [through Encountering] the Peaceful and Wrathful Deities" (Zab chos zhi khro dgongs pa rang grol) also known as the "Peaceful and Wrathful Deities according to Karmalingpa" (Kar gling zhi khro). The Bar do thos grol chen mo is a treasure text (GTER MA) of the RNYING MA sect of Tibetan Buddhism, discovered in the fourteenth century by KARMA GLING PA. Selections from it were translated by KAZI DAWA SAMDUP and published by WALTER Y. EVANS-WENTZ in 1927 as The Tibetan Book of the Dead. See also ANTARABHAVA, BAR DO.

bdud. (dü). In Tibetan, "demon"; a class of pre-Buddhist harmful spirits, who are said to cause fits of unconsciousness and other illnesses, and are counteracted through a glud (lü) ceremony known as the brgya bzhi (gyashi). The bdud are depicted as black wrathful gods, carrying a snare (S. pAsa, T. zhags pa) or notched staff (T. khram shing) and riding black horses. There are also female bdud, known as bdud mo. The bdud are classified according to numerous schemata that include a different deity as the king. In BON texts, they are commonly grouped in classes of four or five: the sa (earth) bdud in the east, rlung (wind) bdud in the north, me (fire) bdud in the west and chu (water) bdud in the south; sometimes a fifth class, the lha (god) bdud, is added at the zenith. Bdud is also used as the Tibetan translation of MARA, evil personified.

Beal, Samuel. (1825-1889). British translator of Chinese Buddhist works. A graduate of Trinity College, Cambridge, he worked as a chaplain in the British navy and rector of various Anglican parishes, including Wark and Northumberland. In 1877, Beal was appointed as lecturer, and later professor, of Chinese at University College, London, where he specialized in Chinese Buddhist materials. Beal is perhaps best known for his translations of the travelogues of Chinese Buddhist pilgrims to India, including FAXIAN (c. 399/337-422), Song Yun (c. 516-523), and XUANZANG (600/602-664). Especially influential was his translation of Xuanzang's travelogue DA TANG XIYU JI, which he rendered as Si-Yu-Ki: Buddhist Records of the Western World (two volumes, 1884). Beal's anthology of Chinese Buddhist texts, A Catena of Buddhist Scriptures from the Chinese (1872), includes translations of a wide range of important Buddhist texts. Beal also compiled one of the first Western-language catalogues of the Chinese Buddhist canon. Other books of his include The Romantic Legend of sAkya Buddha (1876) and Texts from the Buddhist Canon, commonly known as Dhammapada (1878).

beat: The stress of the rhythm or foot in poetry and other texts.

Beg tse. In Tibetan, "Hidden Coat of Mail"; an important wrathful deity in Tibetan Buddhism, one of the eight DHARMAPALA (chos skyong) or protectors of the dharma. He is also known as Lcam sring ("Brother and Sister") and as Srog bdag or Srog bdag dmar po ("Lord of the Life Force" or "Red Lord of the Life Force"). According to legend, he was a war god of the Mongols prior to their conversion to Buddhism. In 1575, he tried to prevent the third DALAI LAMA BSOD NAMS RGYA MTSHO from visiting the Mongol khan but was defeated by the Buddhist cleric and converted to Buddhism as a protector of the dharma. According to some descriptions, he is a worldly protector ('jig rten pa'i srung ma); according to others, he is a transcendent protector ('jig rten las 'das pa'i srung ma). In texts devoted to HAYAGRĪVA, Beg tse is sometimes represented as the principal protector deity.

beidou qixing. (J. hokuto shichisho; K. puktu ch'ilsong 北斗七星). In Chinese, "seven stars of the Northern Dipper" (viz., the Big Dipper, or Ursa Major); Daoist divinities that are also prominent in Korean Buddhism, where they are typically known as the ch'ilsong. The cult of the seven stars of the Big Dipper developed within Chinese Buddhist circles through influence from indigenous Daoist schools, who worshipped these seven deities to guard against plague and other misfortunes. The apocryphal Beidou qixing yanming jing ("Book of the Prolongation of Life through Worshipping the Seven Stars of the Northern Dipper"), suggests a correlation between the healing buddha BHAIsAJYAGURU and the Big Dipper cult by addressing the seven-star TATHAGATAs (qixing rulai) with names that are very similar to Bhaisajyaguru's seven emanations. This indigenous Chinese scripture (see APOCRYPHA), which derives from an early Daoist text on Big Dipper worship, is certainly dated no later than the late thirteenth or early fourteenth centuries but may have been composed as early as the middle of the eighth century; it later was translated into Uighur, Mongolian, and Tibetan, as part of the Mongol Yuan dynasty's extension of power throughout the Central Asian region. Thanks to this scripture, the seven-star cult became associated in Buddhism with the prolongation of life. We know that seven-star worship had already been introduced into esoteric Buddhist ritual by at least the eighth century because of two contemporary manuals that discuss HOMA fire offerings to the seven stars: VAJRABODHI's (671-741) Beidou qixing niansong yigui ("Ritual Procedures for Invoking the Seven Stars of the Northern Dipper") and his disciple AMOGHAVAJRA's (705-774) Beidou qixing humo miyao yigui ("Esoteric Ritual Procedure for the Homa Offering to the Seven Stars of the Northern Dipper"). Renderings of DHARAnĪ sutras dedicated to the tathAgata TEJAPRABHA (Qixingguang Rulai), who is said to be master of the planets and the twenty-eight asterisms, are also attributed to Amoghavajra's translation bureau. Worship of the seven stars within esoteric Buddhist circles was therefore certainly well established in China by the eighth century during the Tang dynasty and probably soon afterward in Korean Buddhism. ¶ The worship of the Big Dipper in Korea may date as far back as the Megalithic period, as evidenced by the engraving of the Big Dipper and other asterisms on dolmens or menhirs. In the fourth-century Ji'an tombs of the Koguryo kingdom (37 BCE-668 CE), one of the traditional Three Kingdoms of early Korea, a mural of the Big Dipper is found on the north wall of tomb no. 1, along with an accompanying asterism of the six stars of Sagittarius (sometimes called the Southern Dipper) on the south wall; this juxtaposition is presumed to reflect the influence of the Shangqing school of contemporary Chinese Daoism. Court rituals to the seven stars and the tathAgata Tejaprabha date from the twelfth century during the Koryo dynasty. By at least the thirteen century, the full range of texts and ritual practices associated with the seven-star deities were circulating in Korea. At the popular level in Korea, the divinities of the Big Dipper were thought to control longevity, especially for children, and the ch'ilsong cult gained widespread popularity during the Choson dynasty (1392-1910). This popularization is in turn reflected in the ubiquity in Korean monasteries of "seven-stars shrines" (ch'ilsonggak), which were typically located in less-conspicuous locations along the outer perimeter of the monasteries and were worshipped primarily by the nonelite. Inside these shrines were hung seven-star paintings (T'AENGHWA), which typically depict the tathAgatas of the seven stars, with the tathAgata Tejaprabha presiding at the center. There are also several comprehensive ritual and liturgical manuals compiled during the Choson dynasty and Japanese colonial period in Korea that include rituals and invocations to the seven stars and Tejaprabha, most dedicated to the prolongation of life. Along with the mountain god (sansin), who also often has his own shrine in the monasteries of Korea, the role of the ch'ilsong in Korean Buddhism is often raised in the scholarship as an example of Buddhism's penchant to adapt beliefs and practices from rival religions. Although ch'ilsong worship has declined markedly in contemporary Korea, the ch'ilsokche, a worship ceremony dedicated to the tathAgata Tejaprabha, is occasionally held at some Buddhist monasteries on the seventh day of the seventh lunar month, with lay believers praying for good fortune and the prevention of calamity.

Beishan lu. (北山録). In Chinese, lit. "North Mountain Record"; a lengthy treatise in ten rolls, compiled by the Chinese monk Shenqing (d. 1361). This comprehensive treatise provides a detailed account of the formation of the world, the appearance of sages and sacred texts, and the history of Chinese thought. Among its many claims, the harmony of Buddhist, Daoist, and Confucian thought and its harsh critique of the CHAN school's "transmission of the lamplight" (chuandeng; see CHUANDENG LU) theory were the most controversial and came under attack later by FORI QISONG.

Beit Midrash (Beis Midrash) ::: (Heb. House of study). A place set aside for study of sacred texts such as the Torah and the Talmud, generally a part of the synagogue or attached to it.

benji. (J. honzai; K. ponje 本際). In Chinese, "point of genesis"; the term frequently appears in Buddhist and Chongxuan Daoist texts. Buddhist writers used the term to translate the Sanskrit terms BHuTAKOtI ("ultimate state"), purvakoti ("absolute beginning"), and KOtI ("end"), which all denote a sense of limit, end, or origin. The term benji was also sometimes used as a synonym for NIRVAnA and for "absolute truth" (PARAMARTHASATYA); in certain texts, it could also refer to the origin of SAMSARA. Other terms, such as zhenji ("apex of truth") or shiji ("apex of reality"), are also used in place of benji as expressions for ultimate truth.

Ben Torah ::: (Heb. Son of the Torah) One who is religiously observant and well-versed in the classical religious texts.

BhadracarīpranidhAna. (T. Bzang po spyod pa'i smon lam; C. Puxian pusa xingyuan zan; J. Fugen bosatsu gyogansan; K. Pohyon posal haengwon ch'an 普賢菩薩行願讚). In Sanskrit, "Vows of Good Conduct," the last section of the GAndAVYuHA in the AVATAMSAKASuTRA and one of the most beloved texts in all of MahAyAna Buddhism; also known as the SamantabhadracarīpranidhAnarAja. The BhadracarīpranidhAna focuses on the ten great vows (PRAnIDHANA) taken by SAMANTABHADRA to realize and gain access to the DHARMADHATU, which thereby enable him to benefit sentient beings. The ten vows are: (1) to pay homage to all the buddhas, (2) to praise the tathAgatas, (3) to make unlimited offerings, (4) to repent from one's transgressions in order to remove karmic hindrances (cf. KARMAVARAnA), (5) to take delight in others' merit, (6) to request the buddhas to turn the wheel of dharma (DHARMACAKRAPRAVARTANA), (7) to request the buddhas to continue living in the world, (8) always to follow the teachings of the Buddha, (9) always to comply with the needs of sentient beings, and (10) to transfer all merit to sentient beings for their spiritual edification. The text ends with a stanza wishing that sentient beings still immersed in evil be reborn in the PURE LAND of AMITABHA. The text was translated into Chinese in 754 by AMOGHAVAJRA (705-774). Other Chinese recensions appear in the Wenshushili fayuan jing ("Scripture on the Vows made by MANJUsRĪ"), translated in 420 by BUDDHABHADRA (359-429), which corresponds to the verse section from Ru busiyi jietuo jingjie Puxian xingyuan pin, the last roll of the forty-roll recension of the Huayan jing translated by PRAJNA in 798. (There is no corresponding version in either the sixty- or the eighty-roll translations of the Huajan jing.) The verses are also called the "Précis of the Huayan jing" (Lüe Huayan jing), because they are believed to constitute the core teachings of the AvataMsakasutra. In the main Chinese recension by Amoghavajra, the text consists of sixty-two stanzas, each consisting of quatrains with lines seven Sinographs in length, thus giving a total number of 1,736 Sinographs. In addition to the sixty-two core stanzas, Amoghavajra's version adds ten more stanzas of the Bada pusa zan ("Eulogy to the Eight Great Bodhisattvas") from the Badapusa mantuluo jing ("Scripture of the MAndALAs of the Eight Great Bodhisattvas") (see AstAMAHABODHISATTVA; AstAMAHOPAPUTRA). Buddhabhadra's version consists of forty-four stanzas with 880 Sinographs, each stanza consisting of a quatrain with lines five Sinographs in length. PrajNa's version contains fifty-two stanzas with each quatrain consisting of lines seven sinographs in length. There are five commentaries on the text attributed to eminent Indian exegetes, including NAGARJUNA, DIGNAGA, and VASUBANDHU, which are extant only in Tibetan translation. In the Tibetan tradition, the prayer is called the "king of prayers" (smon lam gyi rgyal po). It is incorporated into many liturgies; the opening verses of the prayer are commonly incorporated into a Tibetan's daily recitation.

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

Bhadrika. (P. Bhaddiya; T. Bzang ldan; C. Poti/Renxian; J. Badai/Ninken; K. Paje/Inhyon 婆提/仁賢). In Sanskrit, "Felicitous," one of the five ascetics (S. PANCAVARGIKA; P. paNcavaggiyA), along with AJNATAKAUndINYA (P. ANNakondaNNa), AsVAJIT (P. Assaji), VAsPA (P. Vappa), and MAHANAMAN (P. MahAnAma), who practiced austerities with GAUTAMA before his enlightenment; he later became one of the Buddha's first disciples upon hearing the first "turning of the wheel of the DHARMA" (DHARMACAKRAPRAVARTANA; P. dhammacakkappavatana) at the ṚsIPATANA (P. Isipatana) deer park. When Gautama first renounced the world to practice austerities, Bhadrika and his four companions accompanied him (some texts say that the Buddha's father, King sUDDHODANA, dispatched them to ensure his son's safety). Later, when Gautama abandoned the severe asceticism they had been practicing in favor of the middle way (MADHYAMAPRATIPAD), Bhadrika and his companions became disgusted with Gautama's backsliding and left him, going to practice in the Ṛsipatana deer park, located in the northeast of Benares. After the Buddha's enlightenment, however, the Buddha sought them out to teach them the first sermon, the DHARMACAKRAPRAVARTANASuTRA (P. DHAMMACAKKAPPAVATTANASUTTA); Bhadrika became a stream-enterer (SROTAAPANNA) while listening to this sermon and was immediately ordained as a monk using the informal EHIBHIKsUKA (P. ehi bhikkhu), or "come, monk," formula. Five days later, the Buddha then preached to the group of five monks the second sermon, the *AnAtmalaksanasutra (P. ANATTALAKKHAnASUTTA), which led to Bhadrika becoming an arhat. Bhadrika is presumed to have been related to the Buddha on his father King suddhodana's side and was the son of one of the eight brAhmanas who attended Gautama's naming ceremony, when it was predicted he would become either a wheel-turning monarch (CAKRAVARTIN; P. cakkavattin) or a buddha. There are several variant transcriptions of Bhadrika's name in Chinese and a number of different translations, including Xiaoxian (J. Shoken; K. Sohyon), Shanxian (J. Zenken; K. Sonhyon), Renxian (J. Ninken; K. Inhyon), and Youxian (J. Yuken; K. Yuhyon). ¶ For another Bhadrika (P. Bhaddiya) known in the mainstream Buddhist literature as chief among monks of aristocratic birth, see BHADDIYA-KAlIGODHAPUTTA.

bhas.a (bhasha; bhasa) ::: language; the linguistic faculty (bhas.asakti), one of the "special powers" whose development is related to literary work (sahitya); the study of languages and reading of texts for the sake of cultivating this faculty.

bhavacakra. (P. bhavacakka; T. srid pa'i khor lo; C. youlun; J. urin; K. yuryun 有輪). In Sanskrit, "wheel of existence"; a visual depiction of SAMSARA in the form of a wheel, best known in its Tibetan forms but widely used in other Buddhist traditions as well. The BHAVACAKRA is a seminal example of Buddhist didactic art. The chart is comprised of a series of concentric circles, each containing pictorial representations of some of the major features of Buddhist cosmology and didactics. Standard versions consist of an outer ring of images depicting the twelve-linked chain of dependent origination (PRATĪTYASAMUTPADA). Within this ring is another circle broken into six equal sectors-one for each of the six realms of existence in saMsAra. The salutary realms of divinities (DEVA), demigods (ASURA), and humans (MANUsYA) are found in the top half of the circle, while the unfortunate realms (DURGATI; APAYA) of animals (TIRYAK), hungry ghosts (PRETA), and hell denizens (NARAKA) are found in the bottom half. Inside this circle is a ring that is divided evenly into dark and light halves. The most popular interpretation of these two halves is that the light half depicts the path of bliss, or the path that leads to better rebirth and to liberation, while the dark half represents the path of darkness, which leads to misfortune and rebirth in the hells. Finally, in the center of the picture is a small circle in which can be seen a bird, a snake, and a pig. These three animals represent the "three poisons" (TRIVIsA)-the principal afflictions (KLEsA) of greed or sensuality (LOBHA or RAGA), hatred or aversion (DVEsA), and delusion (MOHA)-that bind beings to the round of rebirth. The entire wheel is held in the jaws and claws of a demon whose identity varies from version to version. Often this demon is presumed to be MARA, the great tempter who was defeated in his attempt to sway GAUTAMA from enlightenment. Another common figure who grips the wheel is YAMA, the king of death, based on the idea that Yama was the original being, the first to die, and hence the ruler over all caught in the cycle of birth and death. Often outside the circle appear one or more buddhas, who may be pointing to a SuTRA, or to some other religious object. The buddhas' location outside the circle indicates their escape from the cycle of birth and death. The same figure of a buddha may be also found among the denizens of hell, indicating that a buddha's compassion extends to beings in even the most inauspicious destinies. According to several Indian texts, the Buddha instructed that the bhavacakra should be painted at the entrance of a monastery for the instruction of the laity; remnants of a bhavacakra painting were discovered at AJAntA.

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

bhumi. (T. sa; C. di; J. ji; K. chi 地). In Sanskrit, lit. "ground"; deriving from an ABHIDHARMA denotation of bhumi as a way or path (MARGA), the term is used metaphorically to denote a "stage" of training, especially in the career of the BODHISATTVA or, in some contexts, a sRAVAKA. A list of ten stages (DAsABHuMI) is most commonly enumerated, deriving from the DAsABHuMIKASuTRA ("Discourse on the Ten Bhumis"), a sutra that is later subsumed into the massive scriptural compilation, the AVATAMSAKASuTRA. The bodhisattva does not enter the ten bhumis immediately after generating the aspiration for enlightenment (BODHICITTOTPADA); rather, the first bhumi coincides with the attainment of the path of vision (DARsANAMARGA) and the remaining nine to the path of cultivation (BHAVANAMARGA). The ultimate experience of buddhahood is sometimes referred to (as in the LAnKAVATARASuTRA) as an eleventh TATHAGATABHuMI, which the MAHAVYUTPATTI designates as the samantaprabhAbuddhabhumi. The stage of the path prior to entering the path of vision is sometimes referred to as the adhimukticaryAbhumi ("stage of the practice of resolute faith"), a term from the BODHISATTVABHuMI. An alternative list of "ten shared stages" of spiritual progress common to all three vehicles of sRAVAKA, PRATYEKABUDDHA, and bodhisattva is described in the *MAHAPRAJNAPARAMITASuTRA and the DAZHIDU LUN (*MahAprajNApAramitAsAstra). An alternative list of seven bhumis of the bodhisattva path, as found in MAITREYANATHA and ASAnGA's Bodhisattvabhumi, is also widely known in MahAyAna literature. For full treatment of each the bhumi system, see BODHISATTVABHuMI, DAsABHuMI; sRAVAKABHuMI; see also individual entries for each BHuMI.

bhutakoti. (T. yang dag pa'i mtha'; C. shiji; J. jissai; K. silche 實際). In Sanskrit, lit. "end," "limit," or perhaps "edge" or "apex" (KOtI) of "reality" (BHuTA); the "peak experience" or "ultimate state" that is realized in the experience of the absolute (PARAMARTHA). Both buddhas and ARHATs are said to reside in the bhutakoti, which in this context is synonymous with absolute truth (PARAMARTHASATYA). The DAZHIDU LUN (*MahAprajNApAramitAsAstra) glosses the term as follows: "In the term bhutakoti, "real" (bhuta) refers to the DHARMATA; because it is realized, it is called the "end" (koti)." While dharmatA as the "nature of reality" is used interchangeably with "things as they are" (TATHATA, yathAbhuta) to refer to the nature of reality itself, bhutakoti appears along with NIRVAnA to imply the "peak experience" or "ultimate state" that is reached in the realization of that nature of reality. The ABHISAMAYALAMKARA commentarial tradition also describes the bhutakoti as a limit that bodhisattvas must cross over. In those contexts bhutakoti is equivalent to the partial nirvAna of the arhat that bodhisattvas must avoid falling into, and hence is the extreme of tranquility. Bodhisattvas finally cross over that "reality limit" when they reach the state of full enlightenment.

bhuta. (T. 'byung po; C. zhen/gui; J. shin/ki; K. chin/kwi 眞/鬼). The past passive particle of the Sanskrit root √bhu (cognate with English "be"); in compound words in Buddhist texts, it means "element," "true," or "real"; the word alone also means a class of harm-inflicting and formless obstructing spirits (i.e., "elemental spirits"). The MAHABHuTA (literally "great elements") are the well-known elements of earth, water, fire, and wind; the BHuTAKOtI ("ultimate state") is a technical term used in the MAHAYANA to distinguish between different levels of spiritual achievement; BHuTATATHATA ("true suchness") is the eternal nature of reality that is "truly thus" and free of all conceptual elaborations. The bhuta ("elemental") spirits, who are sometimes equivalent to PRETA ("hungry ghost"), are said to inhabit the northeast quarter of the universe, or in some descriptions, all of the ten directions (DAsADIs). Because they obstruct rainfall, the bhuta are propitiated by rituals to cause precipitation, as are the NAGA ("serpent spirits, spirits of the watery subsoil") who inhabit rivers and lakes. Tibetan medical texts also identify eighteen elemental spirits ('byung po'i gdon) that invade the psyche and cause mental problems.

biandi. (J. henji; K. pyonji 邊地). In Chinese, "peripheral," or "outlying" "regions"; referring to the regions beyond the civilizing influences of Buddhism and higher spiritual culture. The corresponding Sanskrit term YAVANA was used to designate Greeks (Ionians) and later even Arab Muslims. In Buddhist cosmology, the term refers to regions north and west of India proper, which are inhabited by illiterate, barbaric peoples hostile to Buddhism. The birth into a "peripheral region" is considered to be one of the states that constitute an "inopportune moment or birth" (AKsAnA), i.e., a state that precludes attainment of enlightenment in the present lifetime. In other contexts, as in the SUKHAVATĪVYuHASuTRA, a PURE LAND devotee who practices with doubt, hesitancy, and intermittent faith, or who eventually regrets and regresses from his or her devotion, will not be able to be reborn directly into AMITABHA Buddha's pure land (see SUKHAVATĪ). Instead, he or she would be reborn first in the biandi ("outlying region") of the pure land for five hundred years before being granted access to sukhAvatī proper. The outlaying region of the pure land is depicted as a bejeweled place landscaped with lotus ponds and teeming with palatial buildings; it is almost as blissful and trouble-free as the pure land itself, except that its denizens lack the freedom to roam anywhere beyond its confines.

bianwen. (變文). In Chinese, "transformation texts"; the earliest examples of Chinese vernacular writings, many drawing on prominent Buddhist themes. Produced during the Tang dynasty (c. seventh through tenth centuries), they were lost to history until they were rediscovered among the manuscript cache at DUNHUANG early in the twentieth century. The vernacular narratives of bianwen are probably descended from BIANXIANG, pictorial representations of Buddhist and religious themes. The Sinograph bian in both compounds refers to the "transformations" or "manifestations" of spiritual adepts, and seems most closely related to such Sanskrit terms as nirmAna ("magical creation" or "magical transformation," as in NIRMAnAKAYA) or ṚDDHI ("magical powers"). Bianwen were once thought to have been prompt books that were used during public performances, but this theory is no longer current. Even so, bianwen have a clear pedigree in oral literature and are the first genre of Chinese literature to vary verse recitation with spoken prose (so-called "prosimetric" narratives). As such, the bianwen genre was extremely influential in the evolution of Chinese performing arts, opera, and vernacular storytelling. Bianwen are primarily religious in orientation, and the Buddhist bianwen are culled from various sources, such as the JATAKAMALA, SADDHARMAPUndARĪKASuTRA, and VIMALAKĪRTINIRDEsA. The genre does, however, include a few examples drawn from secular subjects. Bianwen may also have led to the development of later vernacular genres of literature with a religious orientation, such as the "treasure scrolls," or BAOJUAN.

bīja. (T. sa bon; C. zhongzi; J. shuji; K. chongja 種子). In Sanskrit, "seed," a term used metaphorically in two important contexts: (1) in the theory of KARMAN, an action is said to plant a "seed" or "potentiality" in the mind, where it will reside until it fructifies as a future experience or is destroyed by wisdom; (2) in tantric literature, many deities are said to have a "seed syllable" or seed MANTRA that is visualized and recited in liturgy and meditation in order to invoke the deity. In the Chinese FAXIANG (YOGACARA) school, based on similar lists found in Indian Buddhist texts like the MAHAYANASAMGRAHA, a supplement to the YOGACARABHuMI, various lists of two different types of seeds are mentioned. (1) The primordial seeds (BENYOU ZHONGZI) and the continuously (lit. newly) acquired seeds (XINXUN ZHONGZI). The former are present in the eighth "storehouse consciousness" (ALAYAVIJNANA) since time immemorial, and are responsible for giving rise to a sentient being's basic faculties, such as the sensory organs (INDRIYA) and the aggregates (SKANDHA). The latter are acquired through the activities and sense impressions of the other seven consciousnesses (VIJNANA), and are stored within the eighth storehouse consciousness as pure, impure, or indeterminate seeds that may become activated again once the right conditions are in place for it to fructify. (2) Tainted seeds (youlou zhongzi) and untainted seeds (wulou zhongzi). The former are sowed whenever unenlightened activities of body, speech, and mind and the contaminants (ASRAVA) of mental defilements take place. The latter are associated with enlightened activities that do not generate such contaminants. In all cases, "full emergence" (SAMUDACARA, C. xiangxing) refers to the sprouting of those seeds as fully realized action. ¶ In tantric Buddhism the buddha field (BUDDHAKsETRA) is represented as a MAndALA with its inhabitant deities (DEVATA). The sonic source of the mandala and the deities that inhabit it is a "seed syllable" (bīja). In tantric practices (VIDHI; SADHANA) the meditator imagines the seed syllable emerging from the expanse of reality, usually on a lotus flower. The seed syllable is then visualized as transforming into the mandala and its divine inhabitants, each of which often has its own seed syllable. At the end of the ritual, the process is reversed and collapsed back into the seed syllable that then dissolves back into the nondual original expanse. Seed syllables in tantric Buddhism are connected with DHARAnĪ, mnemonic codes widespread in MahAyAna sutras that consist of strings of letters, often the first letter of profound terms or topics. These strings of letters in the dhAranĪ anticipate the MANTRAs found in tantric ritual practices. The tantric "seed syllable" is thought to contain the essence of the mantra, the letters of which are visualized as standing upright in a circle around the seed syllable from which the letters emerge and to which they return.

Bi ma snying thig. (Bime Nyingtik) In Tibetan, "Heart Essence of VIMALAMITRA"; associated with KLONG CHEN RAB 'BYAMS whose collection of RDZOGS CHEN teaching of the "instruction class" (MAN NGAG SDE) are loosely referred to by this name. The Bi ma snying thig itself is a collection of five texts attributed to Vimalamitra, rediscovered as treasure texts (GTER MA) by Lce btsun Seng ge dbang phyug in CHIMS PHU near BSAM YAS, and passed down through Zhang ston Bkra shis rdo rje (1097-1167) to Klong chen pa who established the SNYING THIG ("heart essence") as the central element in the rdzogs chen tradition. He gave an exegesis on the theory and practice of rdzogs chen in his MDZOD BDUN ("seven great treasuries") and NGAL GSO SKOR GSUM ("Trilogy on Rest"), and in his Bla ma yang thig, revealed the contents of the Bi ma snying thig itself.

bindu. (T. thig le). In Sanskrit, "drop," as in the title of Buddhist texts like DHARMAKĪRTI's NYAYABINDU ("Drop of Reasoning"). In Buddhist tantra, bindu is BODHICITTA, seminal fluids in the ordinary sense, and in an extraordinary sense the seed of the illusory world and enlightenment; in this tantric sense, bindu is either red (from the female) or white (from the male). A second meaning of bindu found widely in tantric literature in Tibet, and in the RNYING MA sect in particular, is in words like thig le chen po (great circle) and thig le nyag chig (single circle, single sphere), words for the primordial basis: the natural state of the mind as empty, creative, and a state of great bliss both in ordinary beings, and as the DHARMAKAYA at the time of enlightenment. This bindu is understood as including all phenomena, in a causal sense, and as their essence. According to tantric physiology, the bindu resides in the channels (NAdĪ) and is the source of bliss when manipulated in meditation practice through the control of the energies (PRAnA). Iconographically, it is represented as a curved line on the top of the circular symbol placed on the top of letters to represent the nasalization of vowels (anusvAra).

Biyan lu. (J. Hekiganroku; K. Pyogam nok 碧巖録). In Chinese, "Emerald Grotto Record" or, as it is popularly known in the West, the "Blue Cliff Record"; compiled by CHAN master YUANWU KEQIN; also known by its full title of Foguo Yuanwu chanshi biyan lu ("Emerald Grotto Record of Chan Master Foguo Yuanwu"). The Biyan lu is one of the two most famous and widely used collection of Chan cases (GONG'AN), along with the WUMEN GUAN ("The Gateless Checkpoint"). The anthology is built around XUEDOU CHONGXIAN's Xuedou heshang baice songgu, an earlier independent collection of one hundred old Chan cases (GUCE) with verse commentary; Xuedou's text is embedded within the Biyan lu and Yuanwu's comments are interspersed throughout. Each of the one hundred cases, with a few exceptions, is introduced by a pointer (CHUISHI), a short introductory paragraph composed by Yuanwu. Following the pointer, the term "raised" (ju) is used to formally mark the actual case. Each case is followed by interlinear notes known as annotations or capping phrases (ZHUOYU; J. JAKUGO) and prose commentary (PINGCHANG), both composed by Yuanwu. The phrase "the verse says" (song yue) subsequently introduces Xuedou's verse, which is also accompanied by its own capping phrases and prose commentary, both added by Yuanwu. The cases, comments, and capping phrases found in the Biyan lu were widely used and read among both the clergy and laity in China, Korea, Japan, and Vietnam as an contemplative tool in Chan meditation practice and, in some contexts, as a token of social or institutional status. A famous (or perhaps infamous) story tells of the Chan master DAHUI ZONGGAO, the major disciple of Yuanwu, burning his teacher's Biyan lu for fear that his students would become attached to the words of Xuedou and Yuanwu. The Biyan lu shares many cases with the Wumen guan, and the two texts continue to function as the foundation of training in the Japanese RINZAI Zen school.

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

bka' 'gyur. (kangyur). In Tibetan, "translation of the word [of the Buddha]," one of the two traditional divisions of the Tibetan Buddhist canon, along with the BSTAN 'GYUR, the translation of the treatises (sASTRA). The bka' 'gyur comprises those SuTRAs and TANTRAs that were accepted by the tradition as spoken or directly inspired by the Buddha. The collection was redacted, primarily by the fourteenth-century polymath BU STON RIN CHEN GRUB, based upon earlier catalogues, lists, and collections of texts, particularly a major collection at SNAR THANG monastery. The four major editions of the bka' 'gyur presently in circulation (called the Co ne, SNAR THANG, SDE DGE, and Beijing editions after the places they were printed) go back to two earlier branches of the textual tradition, called Them spangs ma and 'Tshal pa in modern scholarship. The first xylographic print of the bka' 'gyur was produced in China in 1410; the Sde dge bka' 'gyur, edited by Si tu Gstug lag chos kyi 'byung gnas (1700-1774) was printed in the Tibetan kingdom of Sde dge (in present-day Sichuan province) in 1733. While the collection is traditionally said to include 108 volumes (an auspicious number), most versions contain somewhat fewer. The Snar thang edition holds ninety-two volumes, divided as follows: thirteen volumes of VINAYA, twenty-one volumes of PRAJNAPARAMITA, six volumes of the AVATAMSAKASuTRA, six volumes of the RATNAKutASuTRA, thirty volumes of other sutras, and twenty-two volumes of tantras. The BON tradition formulated its own bka' 'gyur, based on the Buddhist model, in the late fourteenth or early fifteenth century.

bka' ma. (kama). In Tibetan "words"; in the Tibetan RNYING MA sect, referring particularly to the MAHAYOGA, ANUYOGA, and ATIYOGA TANTRAs. The term is contrasted with GTER MA ("treasure text"), which is also accepted as authentic scripture, but hidden and rediscovered at a later time, or directly transmitted through the medium of the mind. Two collections of the teachings of the Rnying ma sect in fifty-eight and 120 volumes are called Bka' ma; they include the entire range of texts, from VINAYA to modern commentaries on the tantras and gter ma.

bka' thang sde lnga. (katang denga). In Tibetan, "the five chronicles"; treasure texts (GTER MA) describing the times and events surrounding the life of PADMASAMBHAVA, and discovered in stages by the treasure revealer (GTER STON) O RGYAN GLING PA during the late fourteenth century. The collection contains five books: the kings (rgyal po), queens (btsun mo), ministers (blon po), translators and panditas (lo pan), and gods and ghosts (lha 'dre). These accounts contain many early legends and myths but also sections of historical value and interest, including descriptions of Chinese CHAN Buddhist doctrine.

Bka' thang zangs gling ma. (Katang Sanglingma). In Tibetan, "The Copper Island Chronicle"; the earliest of the many treasure texts (GTER MA) containing biographies of PADMASAMBHAVA, discovered by the twelfth-century treasure revealer (GTER STON) NYANG RAL NYI MA 'OD ZER.

blo sbyong. (lojong). In Tibetan, "mind training"; a tradition of Tibetan Buddhist practice associated especially with the BKA' GDAMS sect and providing pithy instructions on the cultivation of compassion (KARUnA) and BODHICITTA. The trainings are based primarily on the technique for the equalizing and exchange of self and other, as set forth in the eighth chapter of sANTIDEVA's BODHICARYAVATARA, a poem in ten chapters on the BODHISATTVA path. The practice is to transform the conception of self (ATMAGRAHA), characterized as a self-cherishing attitude (T. rang gces 'dzin) into cherishing others (gzhan gces 'dzin), by contemplating the illusory nature of the self, the faults in self-cherishing, and the benefits that flow from cherishing others. The training seeks to transform difficulties into reasons to reaffirm a commitment to bodhicitta. Dharmaraksita's Blo sbyong mtshon cha'i 'khor lo (sometimes rendered as "Wheel of Sharp Weapons"), translated into Tibetan by ATIsA DĪPAMKARAsRĪJNANA and 'BROM STON, founders of the Bka' gdam sect, in the eleventh century; Glang ri thang pa's (Langri Thangpa) (1054-1123) BLO SBYONG TSHIG BRGYAD MA ("Eight Verses on Mind Training"); 'CHAD KA BA YE SHES RDO RJE's BLO SBYONG DON BDUN MA (Lojong dondünma) ("Seven Points of Mind Training"), and Hor ston Nam mkha'i dpal bzang's (1373-1447) Blo sbyong nyi ma'i 'od zer ("Mind Training like the Rays of the Sun") are four among a large number of widely studied and practiced blo sbyong texts. The Blo sbyong mtshon cha'i 'khor lo, for example, compares the bodhisattva to a hero who can withstand spears and arrows, and to a peacock that eats poison and becomes even more beautiful; it says difficulties faced in day-to-day life are reasons to strengthen resolve because they are like the spears and arrow of karmic results launched by earlier unsalutary actions. From this perspective, circumstances that are ordinarily upsetting or depressing are transformed into reasons for happiness, by thinking that negative KARMAN has been extinguished. The influence of tantric Buddhism is discernable in the training in blo sbyong texts like the Mtshon cha'i 'khor lo that exhorts practitioners to imagine themselves as the deity YAMANTAKA and mentally launch an attack on the conception of self, imagining it as a battle. The conception of self is taken as the primary reason for the earlier unsalutary actions that caused negative results, and for engaging in present unsalutary deeds that harm others and do nothing to advance the practitioner's own welfare.

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

Bodhidharma. (C. Putidamo; J. Bodaidaruma; K. Poridalma 菩提達磨) (c. late-fourth to early-fifth centuries). Indian monk who is the putative "founder" of the school of CHAN (K. SoN, J. ZEN, V. THIỀN). The story of a little-known Indian (or perhaps Central Asian) emigré monk grew over the centuries into an elaborate legend of Bodhidharma, the first patriarch of the Chan school. The earliest accounts of a person known as Bodhidharma appear in the Luoyang qielan ji and XU GAOSENG ZHUAN, but the more familiar and developed image of this figure can be found in such later sources as the BAOLIN ZHUAN, LENGQIE SHIZI JI, LIDAI FABAO JI, ZUTANG JI, JINGDE CHUANDENG LU, and other "transmission of the lamplight" (CHUANDENG LU) histories. According to these sources, Bodhidharma was born as the third prince of a South Indian kingdom. Little is known about his youth, but he is believed to have arrived in China sometime during the late fourth or early fifth century, taking the southern maritime route according to some sources, the northern overland route according to others. In an episode appearing in the Lidai fabao ji and BIYAN LU, after arriving in southern China, Bodhidharma is said to have engaged in an enigmatic exchange with the devout Buddhist emperor Wu (464-549, r. 502-549) of the Liang dynasty (502-557) on the subject of the Buddha's teachings and merit-making. To the emperor's questions about what dharma Bodhidharma was transmitting and how much merit (PUnYA) he, Wudi, had made by his munificent donations to construct monasteries and ordain monks, Bodhidharma replied that the Buddha's teachings were empty (hence there was nothing to transmit) and that the emperor's generous donations had brought him no merit at all. The emperor seems not to have been impressed with these answers, and Bodhidharma, perhaps disgruntled by the emperor's failure to understand the profundity of his teachings, left for northern China, taking the Yangtze river crossing (riding a reed across the river, in a scene frequently depicted in East Asian painting). Bodhidharma's journey north eventually brought him to a cave at the monastery of SHAOLINSI on SONGSHAN, where he sat in meditation for nine years while facing a wall (MIANBI), in so-called "wall contemplation" (BIGUAN). During his stay on Songshan, the Chinese monk HUIKE is said to have become Bodhidharma's disciple, allegedly after cutting off his left arm to show his dedication. This legend of Bodhidharma's arrival in China is eventually condensed into the famous Chan case (GONG'AN), "Why did Bodhidharma come from the West?" (see XILAI YI). Bodhidharma's place within the lineage of Indian patriarchs vary according to text and tradition (some list him as the twenty-eighth patriarch), but he is considered the first patriarch of Chan in China. Bodhidharma's name therefore soon became synonymous with Chan and subsequently with Son, Zen, and Thièn. Bodhidharma, however, has often been confused with other figures such as BODHIRUCI, the translator of the LAnKAVATARASuTRA, and the Kashmiri monk DHARMATRATA, to whom the DHYANA manual DAMODUOLUO CHAN JING is attributed. The Lidai fabao ji, for instance, simply fused the names of Bodhidharma and DharmatrAta and spoke of a BodhidharmatrAta whose legend traveled with the Lidai fabao ji to Tibet. Bodhidharma was even identified as the apostle Saint Thomas by Jesuit missionaries to China, such as Matteo Ricci. Several texts, a number of which were uncovered in the DUNHUANG manuscript cache in Central Asia, have been attributed to Bodhidharma, but their authorship remains uncertain. The ERRU SIXING LUN seems to be the only of these texts that can be traced with some certainty back to Bodhidharma or his immediate disciples. The legend of Bodhidharma in the Lengqie shizi ji also associates him with the transmission of the LankAvatArasutra in China. In Japan, Bodhidharma is often depicted in the form of a round-shaped, slightly grotesque-looking doll, known as the "Daruma doll." Like much of the rest of the legends surrounding Bodhidharma, there is finally no credible evidence connecting Bodhidharma to the Chinese martial arts traditions (see SHAOLINSI).

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

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

Bon, Bön (Tibetan) [possible variation of bod Tibet, or an ancient word meaning invoker] Also pon and bhon. The Tibetan religion before the introduction of Buddhism in the latter half of the 8th century. The priest and adherents of Bon are called Bonpos (bon po), the ancient invokers for the pre-Buddhist and non-Buddhist kings and nobles of Tibet. The Bon religion, which survives today, seems based on at least four sources: 1) the ancient folk religions of the Tibetan people; 2) the tradition of the ancient “invokers”; 3) a conscious competition with Buddhism in terms of doctrine, texts, institutions, pantheon, and ritual; and 4) a number of non-Tibetan influences, including Hindu, Iranian, Central Asian, and other elements. Bon has been influenced by Buddhism to the extent that it has its own Kanjur and Tanjur, its own monks and monasteries, and its own “Buddha,” Shen-rab (gshen rab). All existing Bon literature was produced after the introduction of Buddhism, and shows the influence of and competition with Buddhism. Bon has also influenced Tibetan Buddhism, especially the Nyingmapa and Kargyupa sects.

Borobudur. [alt. Barabudur]. A massive Indonesian Buddhist monument located in a volcanic area west of Yogyakarta, in the south-central region of the island of Java. Although there are no written records concerning the monument's dating, archaeological and art-historical evidence suggests that construction started around 790 CE during the sailendra dynasty and continued for at least another three-quarters of a century. The derivation of its name remains controversial. The anglicized name Borobudur was given to the site by the colonial governor Sir Thomas Raffles, when Java was under British colonial rule. The name "budur" occurs in an old Javanese text referring to a Buddhist site and Raffles may have added the "boro" to refer to the nearby village of Bore. Borobudur is a pyramid-shaped MAndALA with a large central STuPA, which is surrounded by three concentric circular tiers that include a total of seventy-two individual stupas, and four square terraces, giving the monument the appearance of a towering mountain. The mandala may have been associated with the pilgrimage of the lad SUDHANA described in the GAndAVYuHA (and its embedded version in the "Entering the DharmadhAtu" chapter of the AVATAMSAKASuTRA). This structure is without analogue anywhere else in the Buddhist world, but seems to have influenced Khmer (Cambodian) architectural traditions. The central stupa houses a buddha image, and originally may have also enshrined a relic (sARĪRA). Each of the seventy-two smaller stupas also enshrines an image of a BODHISATTVA, of whom MANJUsRĪ and SAMANTABHADRA are most popular. The walls of Borobudur are carved with some 1,350 bas-reliefs that illustrate tales of the Buddha's past and present lives from the JATAKA and AVADANA literature, as well as events from such texts as the LALITAVISTARA, Gandavyuha, and the BHADRACARĪPRAnIDHANA. There are also niches at the upper parts of the walls that are enshrined with buddha images employing different hand gestures (MUDRA). The three circular tiers of Borobudur are presumed to correspond to the three realms of Buddhist cosmology (TRAIDHATUKA); thus, when pilgrims circumambulated the central stupa, they may have also been traveling symbolically through the sensuous realm (KAMADHATU), the subtle-materiality realm (RuPADHATU) and the immaterial realm (ARuPYADHATU). There are also ten series of bas-reliefs, which suggest that pilgrims making their way through the monument were also ritually reenacting a bodhisattva's progression through the ten stages (DAsABHuMI) of the bodhisattva path (MARGA). The monument is constructed on hilly terrain rather than flat land, and there is also some geological evidence that it may have originally been built on a lakeshore, as if it were a lotus flower floating in a lake. Borobudur is aligned with two other Buddhist temples in the area, Pawon and Mendu, an orientation that may well have had intentional ritual significance. By at least the fifteenth century, Borobudur was abandoned. There are two main theories regarding its fate. Since Borobudur was buried under several layers of volcanic ash at the time of its rediscovery, one theory is that a famine resulting from a volcanic eruption prompted the depopulation of the region and the monument's abandonment. A second explanation is that the rise of Islam hastened the downfall of Buddhism in Java and the neglect of the monument.

Brag yer pa. [alt. Yer pa; G.yer pa] (Drak Yerpa). A complex of meditation caves and temples northeast of LHA SA, regarded as one of the premier retreat locations of central Tibet. The ancient hermitage complex was founded by queen Mong bza' khri lcam (Mongsa Tricham) and her children and was inhabited during the imperial period by Tibet's religious kings SRONG BTSAN SGAM PO, KHRI SRONG LDE BTSAN, and RAL PA CAN. The Indian sage PADMASAMBHAVA is said to have spent some seven months in retreat there and hid numerous treasure texts (GTER MA) in the area. Brag yer pa is considered one of his three primary places of attainment (grub gnas), together with CHIMS PHU and Shel brag (Sheldrak). Lha lung Dpal gyi rdo rje (Lhalung Palgyi Dorje), assassin of King GLANG DAR MA, is said to have spent more than twenty-two years in retreat there. Brag yer pa later gained prominence under the influence of the BKA' GDAMS sect after the Bengali scholar ATIsA passed some three years at the site.

Brahmasutra (Brahma Sutras) ::: [a well-known aphoristic work treating of the brahman; it is one of the main texts of the vedanta philosophy; also called Vedanta-sutra].

BrAhmī. In Sanskrit, "Holy Script"; name for one of the two predominant scripts (along with KHAROstHĪ) used in the GANDHARA region of northwest India; Buddhist texts using this script are found in Sanskritized GAndhArī and other Prakrit vernaculars (known as BUDDHIST HYBRID SANSKRIT). Buddhist documents were written in the Kharosthī script at least as early as the first half of the first century CE; these are now generally conceded to be the oldest extant Indian and Buddhist documents, although stone and coin inscriptions and edicts in Asokan BrAhmī date from considerably earlier. Documents using the BrAhmī script date from about one or two centuries later, during the second or third centuries CE; the latest BrAhmī documents date from the eighth century CE, around the time that Buddhism begins to vanish from the GandhAra region. The BrAhmī manuscripts are often written on palm leaves, while many of the Kharosthī manuscripts instead use birch bark. The greatest cache of BrAhmī manuscripts discovered so far are extensive fragments of a Sanskrit recension of the DĪRGHAGAMA ("Long Discourses"; see also DĪGHANIKAYA) attributed to the SARVASTIVADA school or its MuLASARVASTIVADA offshoot. Asokan-period BrAhmī has ten vowels and thirty-eight consonants and is written like all Indian alphabets from left to right; Kharosthī is written from right to left and appears to be based on an AramAic script. In the modern period, the BrAhmī script was deciphered by James Prinsep (1799-1840) of the Asiatic Society of Bengal. BrAhmī is also related to the SIDDHAM script used in East Asian for transcribing Sanskit DHARAnĪs and MANTRAs.

bsdus grwa. (dudra). A distinctively Tibetan genre of monastic textbook (used widely in DGE LUGS monasteries) that introduces beginners to the main topics in PRAMAnA (T. tshad ma) and ABHIDHARMA. The genre probably originated with the summaries (bsdus pa) of important pramAna texts composed by the translator RNGOG BLO LDAN SHES RAB of GSANG PHU NE'U THOG monastery. PHYWA PA CHOS KYI SENG GE is credited with originating the distinctively Tibetan dialectical form that strings together a chain of consequences linked by a chain of reasons that distinguishes bsdus grwa. Beginners are introduced to the main topics in abhidharma and pramAna using this formal language, a language that has been heard in Tibetan debate institutions (RTSOD GRWA) down to the present day.

bstan 'gyur. (tengyur). In Tibetan, "the translated treatises," or sASTRA collection; referring to the second of the two major divisions of the Tibetan Buddhist canon, along with the BKA' 'GYUR, or "translated word [of the Buddha]." The bstan 'gyur collection contains approximately 225 volumes of commentarial literature and independent works, comprising more than 3,500 texts, most of which were written by Indian Buddhist exegetes. It exists in numerous editions, but was less frequently printed than its companion collection, the bka' 'gyur. Subjects covered include hymns of praise (stotra), SuTRA commentaries, works on PRAJNAPARAMITA, MADHYAMAKA and YOGACARA philosophies, ABHIDHARMA, and VINAYA, TANTRA commentaries, and technical treatises on logic, grammar, poetics, medicine, and alchemy.

bstan rim. (tenrim). In Tibetan, "stages of the doctrine"; a genre of Tibetan Buddhist literature similar to the "stages of the path" (LAM RIM), of which it is a precursor. Bstan rim texts present a systematic and comprehensive outline of Tibetan Buddhist thought, although they generally differ from "stages of the path" works by referring strictly to MAHAYANA doctrine and avoiding the typology of three spiritual levels of individuals (skyes bu gsum): these are, following the explanation of TSONG KHA PA in his LAM RIM CHEN MO, the individual whose practice leads to a good rebirth, a middling type of individual whose practice leads to NIRVAnA, and the great person whose MahAyAna practice as a BODHISATTVA leads to buddhahood for the sake of all beings. However, the differences between bstan rim and lam rim texts are often blurred; the THAR PA RIN PO CHE'I RGYAN ("Jewel Ornament of Liberation") by SGAM PO PA BSOD NAMS RIN CHEN, for example, is often designated as a "stages of the path" work, although it might more precisely be classified as "stages of the doctrine." Early examples of bstan rim treatises were written at GSANG PHU NE'U THOG monastery by RNGOG BLO LDAN SHES RAB and his followers.

Buddhabhadra. (C. Fotuobatuoluo; J. Butsudabatsudara; K. Pult'abaltara 佛陀跋陀羅) (359-429). Important early translator of Indian Buddhist texts into Chinese, also known by the Chinese translation of his name, Juexian, or "Enlightened Sage" (the Chinese above is the more common transcription of his Sanskrit name). According to the "Biographies of Eminent Monks" (GAOSENG ZHUAN), Buddhabhadra was born in north India and joined the SAMGHA after losing both his parents at an early age. Buddhabhadra studied various scriptures and was adept in both meditation and observing the precepts; he was also renowned for his thaumaturgic talents. At the behest of a Chinese monk named ZHIYAN, Buddhabhadra traveled to China along the southern maritime route. Upon learning of the eminent Kuchean monk KUMARAJĪVA's arrival in Chang'an, Buddhabhadra went to the capital in 406 to meet him. Due to a difference of opinion with KumArajīva, however, Buddhabhadra left for LUSHAN, where he was welcomed by LUSHAN HUIYUAN and installed as the meditation instructor in Huiyuan's community; Buddhabhadra came to be known as one of the eighteen worthies of Lushan. He devoted the rest of his career to translating such scriptures as the DAMODUOLUO CHAN JING, Guanfo sanmei hai jing, and AVATAMSAKASuTRA, to name just a few. Buddhabhadra also translated the MAHASAMGHIKA VINAYA with the assistance of FAXIAN and contributed significantly to the growth of Buddhist monasticism in China.

buddhacaksus. (P. buddhacakkhu; T. sangs rgyas kyi spyan; C. foyan; J. butsugen; K. puran 佛眼). In Sanskrit, "buddha eye"; one of the five eyes or five sorts of vision (PANCACAKsUS) similar to the five (or six) "clairvoyances" or "superknowledges" (ABHIJNA). In mainstream Buddhist materials, the buddha eye is one of the five sorts of extraordinary vision of a buddha and includes the other four sorts of vision: fleshly eye (MAMSACAKsUS, P. mAnsacakkhu), divine eye (DIVYACAKsUS, P. dibbacakkhu), wisdom eye (PRAJNACAKsUS, P. paNNAcakkhu), and all-seeing eye (samantacaksus, P. samantacakkhu). In MahAyAna texts, the buddha eye is described as the eye that knows all dharmas in the full awakening of final enlightenment (ANUTTARASAMYAKSAMBODHI).

buddhavacana. (T. sangs rgyas kyi bka'; C. foyu; J. butsugo; K. puro 佛語). In Sanskrit and PAli, "word of the Buddha"; those teachings accepted as having been either spoken by the Buddha or spoken with his sanction. Much traditional scholastic literature is devoted to the question of what does and does not qualify as the word of the Buddha. The SuTRAPItAKA and the VINAYAPItAKA of the Buddhist canon (TRIPItAKA), which are claimed to have been initially redacted at the first Buddhist council (see COUNCIL, FIRST), held in RAJAGṚHA soon after the Buddha's death, is considered by the tradition-along with the ABHIDHARMAPItAKA, which was added later-to be the authentic word of the Buddha; this judgment is made despite the fact that the canon included texts that were spoken, or elaborated upon, by his direct disciples (e.g., separate versions of the BHADDEKARATTASUTTA, which offer exegeses by various disciples of an enigmatic verse the Buddha had taught) or that included material that clearly postdated the Buddha's death (such as the MAHAPARINIRVAnASuTRA, which tells of the events leading up to, and immediately following, the Buddha's demise, or the NAradasutta, which refers to kings who lived long after the Buddha's time). Such material could still be considered buddhavacana, however, by resort to the four references to authority (MAHAPADEsA; CATURMAHAPADEsA). These four types of authority are found listed in various SuTRAs, including the eponymous PAli MahApadesasutta, and provide an explicit set of criteria through which to evaluate whether a teaching is the authentic buddhavacana. Teachings could be accepted as authentic if they were heard from four authorities: (1) the mouth of the Buddha himself; (2) a SAMGHA of wise elders; (3) a group of monks who were specialists in either the dharma (dharmadhara), vinaya (vinayadhara), or the proto-abhidharma (mAtṛkAdhara); or (4) a single monk who was widely learned in such specializations. The teaching should then be compared side by side with the authentic SuTRA and VINAYA; if found to be compatible with these two strata of the canon and not in contradiction with reality (DHARMATA), it would then be accepted as the buddhavacana and thus marked by the characteristics of the Buddha's words (buddhavacanalaksana). Because of this dispensation, the canons of all schools of Buddhism were never really closed, but could continue to be reinvigorated with new expressions of the Buddha's insights. In addition, completely new texts that purported to be from the mouths of the buddha(s) and/or BODHISATTVAs, such as found in the MAHAYANA or VAJRAYANA traditions, could also begin to circulate and be accepted as the authentic buddhavacana since they too conformed with the reality (dharmatA) that is great enlightenment (MAHABODHI). For example, a MahAyAna sutra, the AdhyAsayasaNcodanasutra, declares, "All which is well-spoken, Maitreya, is spoken by the Buddha." The sutra qualifies the meaning of "well spoken" (subhAsita), explaining that all inspired speech should be known to be the word of the Buddha if it is meaningful and not meaningless, if it is principled and not unprincipled, if it brings about the extinction and not the increase of the afflictions (KLEsA), and if it sets forth the qualities and benefits of NIRVAnA and not the qualities and benefits of SAMSARA. However, the authenticity of the MahAyAna sutras (and later the tantras) was a topic of great contention between the proponents of the MahAyAna and mainstream schools throughout the history of Indian Buddhism and beyond. Defenses of the MahAyAna as buddhavacana appear in the MahAyAna sutras themselves, with predictions of the terrible fates that will befall those who deny their authenticity; and arguments for the authenticity of the MahAyAna sutras were a stock element in writings by MahAyAna authors as early as NAGARJUNA and extending over the next millennium. Related, and probably earlier, terms for buddhavacana are the "teaching of the master" (S. sAstuḥ sAsanam) and the "dispensation of the Buddha" (buddhAnusAsanam). See also APOCRYPHA, DAZANGJING, GTER MA.

buddhavarsa. (P. buddhavassa; T. sangs rgyas kyi lo; C. foji; J. butsuki; K. pulgi 佛紀). In Sanskrit, "Buddhist Era." The term used for the Buddhist calendar calculated from the date of the final demise (S. PARINIRVAnA; P. parinibbAna) of the Buddha. There is general agreement among Buddhist traditions that the Buddha died in his eightieth year, but no consensus as to the date of his death and hence no agreement regarding the commencement of the Buddhist era. Dates for the parinirvAna given in texts and inscriptions from across Buddhist Asia range from 2420 BCE to 290 BCE. One of the more commonly used dates is 544/543 BCE, which is the year asserted for the Buddha's death by the THERAVADA tradition of Sri Lanka and Southeast Asia. Use of the TheravAda calendar most likely originated in Sri Lanka, where it is attested in inscriptions dating from as early as the first century BCE. The same calendar appears in Burmese inscriptions beginning in the eleventh century, which coincides with that country's adoption of TheravAda Buddhism as its dominant faith. The earliest known record of its use in India is likewise relatively late, and dates from the thirteenth century in an inscription erected at BODHGAYA. Since at least the fifth century, the TheravAda traditions have asserted that the religion of the Buddha (P. buddhasAsana; see sASANA) would endure for five thousand years. Accordingly, in 1956 the halfway point in the life span of the religion was presumed to have been reached, an event that was celebrated with considerable millenarian overtones throughout the TheravAda world in the Buddha Jayantī ("Celebration of Buddhism"). A historically significant feature of the TheravAda calendar is that it places the coronation of the Mauryan emperor AsOKA 218 years after the parinirvAna of the Buddha. This contrasts with another ancient Buddhist calendar tradition, preserved primarily in Sanskrit sources, which instead places Asoka's coronation one hundred years after the parinirvAna. The two calendars have come to be designated in modern scholarship as the "long chronology" and "short chronology," respectively. According to the long chronology, the Buddha's dates would be 566-486 BCE. According to the short chronology, they would be 448-368 BCE. The precise dating of the Buddha's parinirvAna has been a contested issue among scholars for well over a century, and both the long and the short chronologies, as well as permutations thereof, have had their supporters. At present, there is widespread consensus, based primarily on Greek accounts and Asoka's own inscriptions, that Asoka ascended to the Mauryan throne in c. 265 BCE, or approximately sixty years later than what is reported in the long chronology. Scholars who accept this dating, but who still adhere to the TheravAda claim that the Buddha died 218 years before this event, therefore place the parinirvAna at c. 480 BCE. This is known as the "corrected long chronology" and is the theory upheld by many contemporary scholars of Indian Buddhism. Recently however, a number of historians have argued, based primarily on a reevaluation of evidence found in the DĪPAVAMSA, that the short chronology is the earlier and more accurate calendar, and that the parinirvAna should be moved forward accordingly to between c. 400 and 350 BCE. Many contemporary traditions of East Asian Buddhism now also follow the modern TheravAda system in which the Buddha's parinirvAna is calculated as 544/543 BCE.

buddhayAna. (T. sangs rgyas kyi theg pa; C. fo sheng; J. butsujo; K. pul sŭng 佛乘). In Sanskrit, "buddha vehicle," the conveyance leading to the state of buddhahood. In general, the buddhayAna is synonymous with both the BODHISATTVAYANA and the MAHAYANA, although in some contexts it is considered superior to them, being equivalent to a supreme EKAYANA. When this path is perfected, the adept achieves the full range of special qualities unique to the buddhas (AVEnIKA[BUDDHA]DHARMA), which result from mastery of the perfections (PARAMITA). This understanding of the term buddhayAna and its significance is explained in chapter two of the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"). There, the Buddha compares three means of salvation to three carts promised to children in an effort to convince them to come out from a burning house. The three carts are said to correspond to the three vehicles (TRIYANA). The first is the sRAVAKAYANA, the vehicle for sRAVAKAs ("disciples"), in which teachings were learned from a buddha and which culminates in becoming a "worthy one" (ARHAT). Next is the PRATYEKABUDDHAYANA, the vehicle of the PRATYEKABUDDHA or "solitary buddha," those who strive for enlightenment but do not rely on a buddha in their last life. The third is the bodhisattvayAna, the path followed by the BODHISATTVA to buddhahood. In the parable in the "Lotus Sutra," the Buddha uses the prospect of these three vehicles to entice the children to leave the burning house; once they are safely outside, they find not three carts waiting for them but instead a single magnificent cart. The Buddha then declares the three vehicles to be a form of skillful means (UPAYAKAUsALYA), for there is in fact only one vehicle (ekayAna), also referred to as the buddha vehicle (buddhayAna). Later exegetes, especially in East Asia, engaged in extensive scholastic investigation of the relationships between the terms bodhisattvayAna, buddhayAna, and ekayAna.

Buddhayasas. (C. Fotuoyeshe; J. Butsudayasha; K. Pult'ayasa 佛陀耶舍) (d.u.; fl. c. early fifth century). A monk from Kashmir (see KASHMIR-GANDHARA) who became an important early translator of Indic Buddhist texts into Chinese. Buddhayasas is said to have memorized several million words worth of both mainstream and MahAyAna materials and became a renowned teacher in his homeland. He later taught the SARVASTIVADA VINAYA to the preeminent translator KUMARAJĪVA and later joined his star pupil in China, traveling to the capital of Chang'an at KumArajīva's invitation in 408. While in China, he collaborated with the Chinese monk ZHU FONIAN (d.u.) in the translation of two massive texts of the mainstream Buddhist tradition: the SIFEN LÜ ("Four-Part Vinaya," in sixty rolls), the vinaya collection of the DHARMAGUPTAKA school, which would become the definitive vinaya used within the Chinese tradition; and the DĪRGHAGAMA, also generally presumed to be associated with the Dharmaguptakas. Even after returning to Kashmir four years later, Buddhayasas is said to have continued with his translation work, eventually sending back to China his rendering of the AkAsagarbhasutra.

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

buddhi. (T. blo; C. siwei; J. shiyui; K. sayu 思惟). In Sanskrit and PAli, "intelligence," "comprehension," or "discernment"; referring specifically to the ability to fashion and retain concepts and ideas (related etymologically to the words buddha and BODHI, from the root √budh "to wake up"). In Buddhist usage, buddhi sometimes denotes a more elevated faculty of mind that surpasses the rational and discursive in its ability to discern truth. Buddhi is thus a kind of intuitive intelligence, comprehension, or insight, which can serve to catalyze wisdom (PRAJNA) and virtuous (KUsALA) actions. According to some strands of MAHAYANA philosophy, this discernment is an inherent and fundamental characteristic of the mind, which is essentially free of all mistaken discriminations and devoid of distinction or change. In such contexts, buddhi is often associated with the original nature of the mind. See RIG PA.

Burnouf, Eugène. (1801-1852). French orientalist and seminal figure in the development of Buddhist Studies as an academic discipline. He was born in Paris on April 8, 1801, the son of the distinguished classicist Jean-Louis Burnouf (1775-1844). He received instruction in Greek and Latin from his father and studied at the Lycée Louis-le-Grand. He entered the École des Chartes in 1822, receiving degrees in both letters and law in 1824. He then turned to the study of Sanskrit, both with his father and with Antoine Léonard de Chézy (1773-1832). In 1826, Burnouf published, in collaboration with the young Norwegian-German scholar Christian Lassen (1800-1876), Essai sur le pali ("Essay on PALI"). After the death of Chézy, Burnouf was appointed to succeed his teacher in the chair of Sanskrit at the Collège de France. His students included some of the greatest scholars of day; those who would contribute to Buddhist studies included Philippe Edouard Foucaux (1811-1894) and FRIEDRICH MAX MÜLLER. Shortly after his appointment to the chair of Sanskrit, the Société Asiatique, of which Burnouf was secretary, received a communication from BRIAN HOUGHTON HODGSON, British resident at the court of Nepal, offering to send Sanskrit manuscripts of Buddhist texts to Paris. The receipt of these texts changed the direction of Burnouf's scholarship for the remainder his life. After perusing the AstASAHASRIKAPRAJNAPARAMITA and the LALITAVISTARA, he decided to translate the SADDHARMAPUndARĪKASuTRA. Having completed the translation, he decided to precede its publication with a series of studies. He completed only the first of these, published in 1844 as Introduction à l'histoire du Buddhisme indien. This massive work is regarded as the foundational text for the academic study of Buddhism in the West. It contains Burnouf's highly influential analyses of various aspects of Sanskrit Buddhism as he understood them from the works received from Hodgson. It also contains hundreds of pages of translations of previously unknown works, drawn especially from the DIVYAVADANA and the AVADANAsATAKA. Burnouf died, apparently of kidney failure, on May 28, 1852. His translation of the Saddharmapundarīka, Le Lotus de la bonne loi, appeared that same year.

Bu ston rin chen grub. (Buton Rinchen Drup) (1290-1364). A Tibetan scholar, translator, and encyclopedist, renowned for systematizing the Tibetan Buddhist canon into its present form. According to Tibetan hagiographies, Bu ston was born into a lineage of tantric practitioners and considered a reincarnation of the Kashmiri master sAKYAsRĪBHADRA. Having mastered tantric ritual at an early age, he then received ordination at the age of eighteen. He trained under numerous teachers, studying all branches of Buddhist learning and eventually earned a reputation especially for his knowledge of the KALACAKRATANTRA. At age thirty, Bu ston accepted the abbacy of ZHWA LU monastery in central Tibet, where he authored and taught his most influential works; his entire corpus fills twenty-eight volumes in one edition. Bu ston's tenure at Zhwa lu was so influential that it provided the name for a new lineage, the so-called Zhwa lu pa (those of Zhwa lu) or the Bu lugs tshul (the tradition of Bu ston). In about 1332 Bu ston completed his famous history of Buddhism (BU STON CHOS 'BYUNG) and it was during this time that, based on previous canonical lists, he began to reformulate a classification system for organizing the Tibetan canon. Bu ston was not the only editor (among them were Dbu pa blo gsal and Bcom ldan rig pa'i ral gri), but he was the most important figure in the final redaction of the BKA' 'GYUR and BSTAN 'GYUR; he compared manuscripts from the two major manuscript collections at SNAR THANG and 'Tshal, added other works not found there, eliminated indigenous Tibetan works, decided on criteria for inclusion in the canon, standardized terminology, and decided on categories under which to include the many volumes. It is customary in modern works to include Bu ston in the SA SKYA sect and indeed his explanations of the ABHISAMAYALAMKARA and the ABHIDHARMASAMUCCAYA, among others, are considered authoritative by that sect. But his influence is not limited to that sect; for example, TSONG KHA PA's commentary on the perfection of wisdom (LEGS BSHAD GSER 'PHRENG), and his explanation of the different types of tantra (SNGAGS RIM CHEN MO) (both authoritative texts in the DGE LUGS sect) borrow heavily from Bu ston's work. Bu ston is one of several key figures in the history of Tibetan Buddhism to be referred to as kun mkhyen, or "all knowing."

cakravartin. (P. cakkavattin; T. 'khor lo sgyur ba'i rgyal po; C. zhuanlun wang; J. tenrin'o; K. chollyun wang 轉輪王). In Sanskrit, lit. "wheel-turning emperor" or "universal monarch"; a monarch who rules over the entire universe (CAKRAVAdA), commonly considered in Buddhism to be an ideal monarch who rules his subjects in accordance with the DHARMA. Just as with a buddha, only one cakravartin king can appear in a world system at any one time. Also like a buddha, a cakravartin is endowed with all the thirty-two major marks of a great man (MAHAPURUsALAKsAnA). Hence, when the future buddha GAUTAMA was born with these marks, seers predicted that he had two possible destinies: to become a cakravartin if he remained in the world, or a buddha if he renounced it. A cakravartin's power derives from a wheel or disc of divine attributes (CAKRA) that rolls across different realms of the earth, bringing them under his dominion. The ABHIDHARMAKOsABHAsYA lists four classes of cakravartin, depending on the basic element from which his disc is forged: (1) a suvarnacakravartin (referred to in some texts as a caturdvīpakacakravartin, or "cakravartin of four continents"), whose wheel is gold, who reigns over all the four continents of a world system (see CAKRAVAdA), and who conquers the world through the spontaneous surrender of all rival kings whose lands his wheel enters; (2) a rupyacakravartin, whose wheel is silver, who reigns over three continents (all except UTTARAKURU), and who conquers territory by merely threatening to move against his rivals; (3) a tAmracakravartin, whose wheel is copper, who reigns over two continents (JAMBUDVĪPA and VIDEHA), and who conquers territory after initiating battle with his rivals; (4) an ayascakravartin, whose wheel is iron, who reigns over one continent (Jambudvīpa only), and who conquers territory only after extended warfare with his rivals. Some texts refer to a balacakravartin or "armed cakravartin," who corresponds to the fourth category. The cakravartins discussed in the sutras typically refers to a suvarnacakravartin, who conquers the world through the sheer power of his righteousness and charisma. He possesses the ten royal qualities (rAjadharma) of charity, good conduct, nonattachment, straightforwardness, gentleness, austerity, nonanger, noninjury, patience, and tolerance. A cakravartin is also said to possess seven precious things (RATNA): a wheel (cakra), an elephant (HASTINAGA), a horse (asva), a wish-granting gem (MAnI), a woman (strī), a financial steward or treasurer (GṚHAPATI), and a counselor (parinAyaka). Various kings over the course of Asian history have been declared, or have declared themselves to be, cakravartins. The most famous is the Mauryan emperor AsOKA, whose extensive territorial conquests, coupled with his presumed support for the dharma and the SAMGHA, rendered him the ideal paradigm of Buddhist kingship.

CamelCase "programming" The practice of concatenating words with either all words capitalised (e.g. "ICantReadThis" - sometimes called "UpperCamelCase" or "PascalCase") or all except the first ("iCantReadThis" - called "lowerCamelCase"). It is used in contexts where space characters are not allowed, such as identifiers in {source code}. Modern best practice separates words in identifiers with {underscore} for readability (like_this_example). CamelCase is probably a historical throw-back to systems that had no underscore or when the length of identifiers was constrained either by the programming language or by the width of computer displays. Unfortunately it has infected many projects, origanisations and programming languages such as {Java} where the uniniated create identifiers like "MemberSubmissionAddressingWSDLParserExtension". (2014-12-02)

Candrakīrti. (T. Zla ba grags pa) (c. 600-650). An important MADHYAMAKA master and commentator on the works of NAGARJUNA and ARYADEVA, associated especially with what would later be known as the PRASAnGIKA branch of Madhyamaka. Very little is known about his life; according to Tibetan sources, he was from south India and a student of Kamalabuddhi. He may have been a monk of NALANDA. He wrote commentaries on NAgArjuna's YUKTIsAstIKA and suNYATASAPTATI as well as Aryadeva's CATUḤsATAKA. His two most famous and influential works, however, are his PRASANNAPADA ("Clear Words"), which is a commentary on NAgArjuna's MuLAMADHYAMAKAKARIKA, and his MADHYAMAKAVATARA ("Entrance to the Middle Way"). In the first chapter of the PrasannapadA, he defends the approach of BUDDHAPALITA against the criticism of BHAVAVIVEKA in their own commentaries on the MulamadhyamakakArikA. Candrakīrti argues that it is inappropriate for the Madhyamaka to use what is called an autonomous syllogism (SVATANTRAPRAYOGA) in debating with an opponent and that the Madhyamaka should instead use a consequence (PRASAnGA). It is largely based on Candrakīrti's discussion that Tibetan scholars retrospectively identified two subschools of Madhyamaka, the SVATANTRIKA (in which they placed BhAvaviveka) and the PrAsangika (in which they placed BuddhapAlita and Candrakīrti). Candrakīrti's other important work is the MadhyamakAvatAra, written in verse with an autocommentary. It is intended as a general introduction to the MulamadhyamakakArikA, and provides what Candrakīrti regards as the soteriological context for NAgArjuna's work. It sets forth the BODHISATTVA path, under the rubric of the ten bodhisattva stages (BHuMI; DAsABHuMI) and the ten perfections (PARAMITA). By far the longest and most influential chapter of the text is the sixth, dealing with the perfection of wisdom (PRAJNAPARAMITA), where Candrakīrti discusses the two truths (SATYADVAYA), offers a critique of CITTAMATRA, and sets forth the reasoning for proving the selflessness of phenomena (DHARMANAIRATMYA) and the selflessness of the person (PUDGALANAIRATMYA), using his famous sevenfold analysis of a chariot as an example. Candrakīrti seems to have had little influence in the first centuries after his death, perhaps accounting for the fact that his works were not translated into Chinese (until the 1940s). There appears to have been a revival of interest in his works in India, especially in Kashmir, in the eleventh and twelfth centuries, at the time of the later dissemination (PHYI DAR) of Buddhism to Tibet. Over the next few centuries, Candrakīrti's works became increasingly important in Tibet, such that eventually the MadhyamakAvatAra became the locus classicus for the study of Madhyamaka in Tibet, studied and commented upon by scholars of all sects and serving as one of the "five texts" (GZHUNG LNGA) of the DGE LUGS curriculum. ¶ There appear to be later Indian authors who were called, or called themselves, Candrakīrti. These include the authors of the Trisaranasaptati and the MadhyamakAvatAraprajNA, neither of which appears to have been written by the author described above. Of particular importance is yet another Candrakīrti, or CandrakīrtipAda, the author of the Pradīpoddyotana, an influential commentary on the GUHYASAMAJATANTRA. Scholars often refer to this author as Candrakīrti II or "the tantric Candrakīrti."

canon. A term used generically to designate Buddhist scriptural collections in a whole range of canonical Asian languages, including the Indic "three baskets" (TRIPItAKA), the East Asian "scriptures of the great repository" (DAZANGJING), and the Tibetan BKA' 'GYUR and BSTAN 'GYUR. Beyond these canons, Buddhists in these various traditions also typically used their own local collections of texts, collections that often were quite distinct from those of the officially sanctioned canons. See also KORYo TAEJANGGYoNG; TAISHo SHINSHu DAIZoKYo; SuTRA; sASTRA; BODHISATTVAPItAKA; APOCRYPHA.

Cantor ::: (Lat. one who sings) In Judaism, a chanter/singer of liturgical materials in the synagogue; also used similarly in Christian contexts (choir leader, etc.). (See also: hazzan)

Carus, Paul. (1852-1919). An early supporter of Buddhism in America and the proponent of the "religion of science": a faith that claimed to be purified of all superstition and irrationality and that, in harmony with science, would bring about solutions to the world's problems. Carus was born in Ilsenberg in Harz, Germany. He immigrated to America in 1884, settling in LaSalle, Illinois, where he assumed the editorship of the Open Court Publishing Company. He attended the World Parliament of Religions in Chicago in 1893 and became friends with several of the Buddhist delegates, including DHARMAPALA and SHAKU SoEN, who were among the first to promote his writing. Later, Shaku Soen's student, DAISETZ TEITARO SUZUKI, would spend eleven years working with and for Carus in LaSalle. In 1894, Carus published The Gospel of Buddha according to Old Records, an anthology of passages from Buddhist texts drawn from contemporary translations in English, French, and German, making particular use of translations from the PAli by THOMAS W. RHYS DAVIDS, as well as translations of the life of the Buddha from Chinese and Tibetan sources. Second only to Edwin Arnold's Light of Asia in intellectual influence at the time, The Gospel was arranged like the Bible, with numbered chapters and verses and a table at the end that listed parallel passages from the New Testament. The Gospel was intended to highlight the many agreements between Buddhism and Christianity, thereby bringing out "that nobler Christianity which aspires to the cosmic religion of universal truth." Carus was free in his manipulation of his sources, writing in the preface that he had rearranged, retranslated, and added emendations and elaborations in order to make them more accessible to a Western audience; for this reason, the translated sources are not always easy to trace back to the original literature. He also makes it clear in the preface that his ultimate goal is to lead his readers to the Religion of Science. He believed that both Buddhism and Christianity, when understood correctly, would point the way to the Religion of Science. Although remembered today for his Gospel, Carus wrote some seventy books and more than a thousand articles. His books include studies of Goethe, Schiller, Kant, and Chinese thought.

caryAtantra. (T. spyod rgyud). In Sanskrit, "performance tantra"; in a traditional fourfold division of tantric practices and texts, it is the second of the four, ranked above KRIYATANTRA and below YOGATANTRA and ANUTTARAYOGATANTRA. According to the Indian commentator BUDDHAGUHYA, this class of tantras derives its name from the fact that it set forth an equal "performance" of both external rituals and internal yoga. This also explains the placement of this class of tantras between krīya and yoga. The most important tantra in the performance class is the MAHAVAIROCANABHISAMBODHI. There are three buddha families (BUDDHAKULA) in caryAtantra: TATHAGATAKULA, PADMAKULA, and VAJRAKULA. According to Tibetan exegetes, caryAtantra for the most part does not set forth practices for meditating upon oneself as a buddha but rather prescribes methods for gaining feats (SIDDHI).

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.

caturlaksana. (T. mtshan nyid bzhi; C. sixiang; J. shiso; K. sasang 四相). In Sanskrit, "four marks of existence"; also known as the four "conditioned marks" (SAMSKṚTALAKsAnA. These four characteristics governing all conditioned objects are "origination" or birth (JATI), "maturation" or continuance (STHITI), "senescence" or decay (JARA), and "desinence" or extinction, viz., death (ANITYA). In the SARVASTIVADA school, these four were treated as "forces dissociated from thought" (CITTAVIPRAYUKTASAMSKARA), which exerted real power over compounded objects, escorting an object along from one force to another, until the force "desinence" extinguishes it; this explanation was necessary in order to explain how factors that the school presumed continued to exist in all three time periods of past, present, and future nevertheless still appeared to undergo change. Some SarvAstivAda ABHIDHARMA texts, however, accept only three characteristics, omitting continuance. See also DHARMAMUDRA; LAKsAnA.

cdr ::: /ku'dr/ or /kuh'dr/ [LISP] To skip past the first item from a list of things (generalised from the LISP operation on binary tree structures, which returns a down, to trace down a list of elements: Shall we cdr down the agenda? Usage: silly. See also loop through.Historical note: The instruction format of the IBM 7090 that hosted the original LISP implementation featured two 15 bit fields called the address and decrement parts. The term cdr was originally Contents of Decrement part of Register. Similarly, car stood for Contents of Address part of Register.The cdr and car operations have since become bases for formation of compound metaphors in non-LISP contexts. GLS recalls, for example, a programming project in which strings were represented as linked lists; the get-character and skip-character operations were of course called CHAR and CHDR.[Jargon File](2001-06-22)

cepstrum "mathematics" (Coined in a 1963 paper by Bogert, Healey, and Tukey) The {Fourier transform} of the log-magnitude spectrum: fFt(ln( | fFt(window . signal) | )) This function is used in {speech recognition} and possibly elsewhere. Note that the outer transform is NOT an inverse Fourier transform (as reported in many respectable DSP texts). [What's it for?] (1997-01-07)

cepstrum ::: (mathematics) (Coined in a 1963 paper by Bogert, Healey, and Tukey) The Fourier transform of the log-magnitude spectrum: fFt(ln( | fFt(window . signal) | )) transform (as reported in many respectable DSP texts).[What's it for?] (1997-01-07)

Channeling ::: The process of intentionally drawing a spirit or entity into oneself in order to obtain or discern information. Contrast with Invocation and Possession. Can also refer to the mediation of currents in various ritualistic and meditative contexts.

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.

Chanyuan zhuquanji duxu. (J. Zengen shosenshu tojo; K. Sonwon chejonjip toso 禪源諸詮集都序). In Chinese, lit., "Prolegomenon to the 'Collected Writings on the Source of Chan'"; composed by the CHAN and HUAYAN exegete GUIFENG ZONGMI sometime between 828 and 835; typically known by its abbreviated title of "Chan Prolegomenon" (C. Duxu; J. Tojo; K. Toso) and often referred to in English as the "Chan Preface." The text is a comprehensive overview of the Chan collection (Chanyuan zhuquanji), which is said to have been one hundred rolls (juan) in length, but is now entirely lost. Pei Xiu's (787?-860) own preface to Zongmi's "Prolegomenon" describes this collection as a massive anthology of essential prose and verse selections drawn from all the various Chan schools, which was so extensive that Pei says it deserves to be designated as a separate "Chan basket" (Chanzang; see PItAKA), complementing the other "three baskets" (TRIPItAKA) of the traditional Buddhist canon. In order to provide a comprehensive overview of this massive collection of Chan material, Zongmi seeks to assess in his "Prolegomenon" the teachings of eight representative schools of Tang-dynasty Chan: JINGZHONG ZONG, Northern school (BEI ZONG), BAOTANG ZONG, Nanshan Nianfo men Chan zong, the Shitou school of SHITOU XIQIAN (which would eventually evolve into the CAODONG and YUNMEN schools), NIUTOU ZONG, the Heze school of HEZEI SHENHUI, and the HONGZHOU ZONG (or "Jiangxi" as it is called in the text) of MAZU DAOYI. In an effort to bridge both the ever-growing gap between the contending Chan lineages and also their estranged relations with the doctrinal schools (C. jiao, see K. KYO) that derive from the written scriptures of Buddhism, Zongmi provides in his "Prolegomenon" an overarching hermeneutical framework (see JIAOXIANG PANSHI) through which to evaluate the teachings of both the Chan and doctrinal schools. This framework is built around a series of polarities, such as the three core teachings of the scriptures and the three axiomatic perspectives of Chan, the words of the Chan masters and the mind of the Buddha, sudden awakening and gradual practice, and original enlightenment (BENJUE) and nonenlightenment. In order to demonstrate the continuities between Chan and jiao, Zongmi proceeds to demonstrate how various doctrinal traditions align with the three core teachings of the scriptures and how the eight representative Chan schools correlate with the three axiomatic perspectives of Chan. He then correlates the three doctrinal teachings with the three Chan perspectives, thus demonstrating the fundamental correspondence between the Chan and the scriptures. The last polarity he examines, that between original enlightenment and nonenlightenment, also enables Zongmi to outline an etiology of both delusion and awakening, which provides the justification for a soteriological schema that requires an initial sudden awakening followed by continued gradual cultivation (DUNWU JIANXIU). Zongmi's luster faded in China during the Song dynasty, but his vision of the Chan tradition as outlined in his "Prolegomenon" was extremely influential in YONGMING YANSHOU's ZONGJING LU; indeed, it is now believed that the Zongjing lu subsumes a substantial part of Zongmi's lost "Chan Canon" (viz., his Chanyuan zhuquanji). Zongmi and his "Prolegomenon" found a particularly enthusiastic proponent in Korean Son in the person of POJO CHINUL, who placed Zongmi's preferred soteriological schema of sudden awakening followed by gradual cultivation at the core of Korean Son practice. Zongmi's works continued to be widely read in Korea after Chinul's time and, since the seventeenth century, Korean Buddhist seminaries (kangwon) included the "Prolegomenon" (K. Toso) in the SAJIP ("Fourfold Collection"), the four key texts of the Korean monastic curriculum.

Chan zong Yongjia ji. (J. Zenshu Yokashu; K. Sonjong Yongga chip 禪宗永嘉集). In Chinese, "Collection of Yonjia of the Chan School," attributed to the CHAN master YONGJIA XUANJUE; also known as the Yongjia ji, Yongjia chanzong ji, and Yongjia chanji. This text was an influential collection of poems that delineated the fundamental principles of meditation and the proper means of practice. The collection consists of ten major sections: (1) "intent and formalities in appreciating the way," (2) "haughtiness in keeping moral precepts (sĪLA)," (3) "the pure cultivation of the three modes of action," (4) "song of sAMATHA," (5) "song of VIPAsYANA," (6) "song of UPEKsA," (7) "gradual cultivation of the three vehicles," (8) "principle and phenomena are nondual," (9) "letters of encouragement to a friend," and (10) "vows." There is a famous commentary on this text by the Song-dynasty monk Xingding (d.u.) entitled the (Chan zong) Yongjia ji zhu. In 1464, a vernacular Korean translation of Xingding's text, with translation and commentary attributed to King Sejo (1455-1468) of the Choson dynasty, was published in Korea by the official Bureau of Scriptural Publication; this was one of the earliest texts composed in the new vernacular writing system of Han'gŭl.

Ch'obalsim chagyong mun. (初發心自警文). In Korean, "Personal Admonitions to Neophytes Who Have First Aroused the Mind," a primer of three short texts used to train Korean postulants and novices in the basics of Buddhist morality and daily practice, compiled during the middle of the Choson dynasty (1392-1910). The title of the primer is constructed by combining elements from its three constituent texts: (1) POJO CHINUL's (1158-1210) Kye ch'osim hagin mun ("Admonitions to Neophytes"), a vade mecum for monastic conduct directed to novices, monks, and SoN monks residing in the meditation hall; (2) WoNHYO's (617-686) PALSIM SUHAENG CHANG ("Arouse Your Mind and Practice") (-balsim is the first two Sinographs in the title of Palsim suhaeng chang); and (3) Yaun Kagu's (fl. c. 1376) Chagyong or Chagyong mun ("Self-Admonitions"), a set of ten behavioral codes to follow in religious development. The Ch'obalsim Chagyong mun continues today to be among the very first works read by male and female postulants in the monastic community.

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.

Chos grub. (Cho drup) (C. Facheng 法成) (c. 755-849). Tibetan translator of Chinese Buddhist texts into Tibetan during the early ninth century; he worked at the Chinese outpost of DUNHUANG along the SILK ROAD. At the command of King RAL PA CAN, Chos grub translated what the Tibetans know as the "Great Chinese Commentary" on the SAMDHINIRMOCANASuTRA, a massive exegesis to this important YOGACARA text that was composed by the Korean commentator WoNCH'ŬK; Chos grub's rendering was an important source for TSONG KHA PA's Drang nges LEGS BSHAD SNYING PO ("Essence of Eloquence on the Definitive and Provisional"). Chos grub was also the translator of the Chinese apocryphon YULANBEN JING ("Book of the Yulan Vessel"), an influential text on the "Ghost Festival" (YULANBEN).

Christianity II, 150.] In Coptic texts the Virgin

chuandeng lu. (J. dentoroku; K. chondŭng nok 傳燈録). In Chinese, "transmission of the lamplight record"; a generic term for a genre of historical writing associated with the CHAN school, or more specifically to the most representative text of that genre, the JINGDE CHUANDENG LU. These so-called "lamp" or "lamplight histories" (denglu) include the CHODANG CHIP (C. Zutang ji), CHUANFA ZHENGZONG JI, Tiansheng guangdeng lu, Wudeng huiyuan ("Collected Essentials of the Five Lamplight Histories"), and others. These texts were composed primarily to establish a genealogical map of Chan orthodoxy and to reinforce the legitimacy for the lineages, teachings, and practices of the various Chan lines. These mature Chan histories were strongly influenced by earlier genealogical histories compiled during the Tang dynasty, such as the CHUAN FABAO JI, LENGQIE SHIZI JI, LIDAI FABAO JI, and BAOLIN ZHUAN. In these earlier texts, contending groups of masters and their disciples wove together intricate lineages that they traced back to the legendary Indian founder of Chan, BODHIDHARMA, and his immediate successors. These texts began using the metaphor of a "lamplight" (deng) being transmitted from lamp to lamp to suggest the wordless, mind-to-mind transmission (YIXIN CHUANXIN) of the Buddha's insight from master to disciple and down through the generations. These chuandeng lu also came to serve another important purpose as the primary source of the stories about the interactions between masters and students, from which important precedents or cases (GONG'AN) were collected for contemplation or testing of meditative experience.

Chuanxin fayao. (J. Denshinhoyo; K. Chonsim pobyo 傳心法要). In Chinese, "Essential Teachings on the Transmission of the Mind"; by the CHAN master HUANGBO XIYUN, also known as the Huangboshan Duanji chanshi chuanxin fayao. Huangbo's prominent lay disciple Pei Xiu's (787?-860) preface to the text was prepared in 857. Pei Xiu, the powerful Tang-dynasty minister of state, is said to have recorded the lectures delivered by Huangbo at the monasteries of Longxingsi and Kaiyuansi, and edited his notes together as the Chuanxin fayao and WANLING LU. The two texts seem to have circulated together until the eleventh century. The central tenet of the Chuanxin fayao is the teaching of the "one mind" (YIXIN). Since everything, including buddhas and sentient beings, are all considered to be aspects of the one mind, Huangbo's use of this term underscores the fundamental unity of all things. Huangbo also likens this mind to space, a common metaphor for emptiness (suNYATA). Chan practice entails bringing an end to the discriminative process of thought, so that this one mind will be made manifest. Since all beings are inherently endowed with this one mind, which is complete in and of itself, there is no need to develop a series of practices, such as the six PARAMITAs, or to amass stores of merit (PUnYA), in order to perfect that one mind. Simply awakening to that one mind will itself be sufficient to transform an ignorant sentient being into an enlightened buddha.

Chu sanzang jiji. (J. Shutsusanzoki shu; K. Ch'ul samjang kijip 出三藏集). In Chinese, "Compilation of Notices on the Translation of the TRIPItAKA"; edited by the monk SENGYOU (445-518) and published around 515. The Chu sanzang jiji is the first extant scriptural catalogue (JINGLU) and incorporates in its listings an even earlier catalogue by DAO'AN (312-385), the ZONGLI ZHONGJING MULU, which is now lost. The Chu sanzang jiji consists of five principal sections: (1) a discussion on the provenance of translated scriptures, (2) a record of (new) titles and their listings in earlier catalogues, (3) prefaces to scriptures, (4) miscellaneous treatises on specific doctrines, and (5) biographies of translators. Sengyou's catalogue established the principal categories into which all subsequent cataloguers would classify scriptures, including new or old translations, anonymous or variant translations, APOCRYPHA, anonymous translations, MAHAYANA and HĪNAYANA literature divided according to the three divisions of the TRIPItAKA, and so forth. The roster of texts includes translations of scriptures and commentaries from the Han to the Liang dynasties and compares the listings of these various translations in official scriptural catalogues in order to determine their authenticity. Short biographies of the various translators are also provided. Sengyou also discusses indigenous Buddhist literature, such as biographical and historiographical collections, scriptural prefaces, and the catalogues themselves, in order to provide subsequent generations with guidance on how properly to transmit Buddhist literature. Sengyou's text is as an important source for studying the early history of translation work and indigenous scriptural creation (see APOCRYPHA) in Chinese Buddhism.

cintAmani. (T. yid bzhin nor bu; C. ruyi baozhu; J. nyoihoju; K. yoŭi poju 如意寶珠). In Sanskrit, "wish-fulfilling gem"; in Indian mythology a magical jewel possessed by DEVAs and NAGAs that has the power to grant wishes. The term is often as a metaphor for various stages of the path, including the initial aspiration to achieve buddhahood (BODHICITTOTPADA), the rarity of rebirth as a human being with access to the dharma, and the merit arising from the teachings of the Buddha. According to the Ruyi baozhu zhuanlun mimi xianshen chengfo jinlunzhouwang jing (also known simply as the Jinlunzhouwang jing), which describes in great detail the inexhaustible merit of this gem, the cintAmani is rough in shape and is comprised of eleven precious materials, including gold and silver, and has thirty-two pieces of the Buddha's relics (sARĪRA) at its core, which give it its special power. In the DAZHIDU LUN, the gem is said to derive from the brain of the dragon king (nAgarAja), the undersea protector of Buddhism, or, alternatively, to be the main jewel ornamenting the top of his head. The text claims that it has the power to protect its carrier from poison and fire; other texts say that the cintAmani has the capacity to drive away evil, clarify muddy water, etc. This gem is also variously said to come from the head of a great makara fish (as in the RATNAKutASuTRAs) or the heart of a GARUdA bird (as in the GUAN WULIANGSHOU JING). Other texts suggest that while the king of the gods, INDRA, was fighting with the demigods (ASURA), part of his weapon dropped to the world and became this gem. The bodhisattvas AVALOKITEsVARA and KsITIGARBHA are also depicted holding a cintAmani so that they may grant the wishes of all sentient beings.

cism. [Rf. Montgomery, Aramaic Incantation Texts

cittamAtra. (T. sems tsam; C. weixin; J. yuishin; K. yusim 唯心). In Sanskrit, lit. "mind-only"; a term used in the LAnKAVATARASuTRA to describe the notion that the external world of the senses does not exist independently of the mind and that all phenomena are mere projections of consciousness. Because this doctrine is espoused by the YOGACARA, that school is sometimes referred to as cittamAtra. The doctrine is closely associated with the eight consciousness (VIJNANA) theory set forth in the "ViniscayasaMgrahanĪ" of the YOGACARABHuMIsASTRA and in the MAHAYANASAMGRAHA and ABHIDHARMASAMUCCAYA that are supplemental to that work. In East Asia, these texts are associated with the name of the MahAyAna writer ASAnGA and his quasi-mythological teacher MAITREYA or MAITREYANATHA. According to this theory, there are not only six consciousnesses (vijNAna), viz., the visual, auditory, olfactory, gustatory, and tactile consciousnesses, and the mental consciousness (manovijNAna) well known to canonical Buddhism; there are two further consciousnesses, called the afflicted mind (KLIstAMANAS) and the storehouse consciousness (ALAYAVIJNANA). The AlayavijNAna is also known as the sarvabīja, or the consciousness that carries all the seeds or potentialities (BĪJA). The CittamAtra school holds that mental states leave a residual impression that is carried by the AlayavijNAna. These impressions (VASANA) literally "perfume" or "suffuse" this underlying consciousness, where they lie dormant as seeds. Among the many categories of seeds, two are principal: the residual impressions giving rise to a new form of life (VIPAKA) in the six realms of existence, and the residual impression that is basic ignorance causing all ordinary mental states to appear in a distorted way, i.e., bifurcated into subject and object. Vasubandhu, who is said to have been converted to the CittamAtra doctrine by his brother Asanga, argues in his TRIMsIKA (TriMsikAvijNaptimAtratA[siddhi]kArikA), the famous "Thirty Verses on Consciousness-Only," that there could not possibly be an atomic basis for objects known by mind. In the absence of an atomic basis, only the ripening of the residual impressions left on the AlayavijNAna can account for the variety of mental states and experience, and only this doctrine of mind-only can properly account for the purification of mind and the final attainment of BODHI. The object and subject share the same mental nature because they both arise from the residual impressions left on the AlayavijNAna, hence the doctrine of cittamAtra, mind-only.

cittasaMprayuktasaMskAra. (T. sems dang mtshungs ldan gyi 'du byed; C. xin xiangying fa; J. shinsoobo; K. sim sangŭng pop 心相應法). In Sanskrit, "conditioned forces associated with thought"; an ABHIDHARMA term synonymous with the mental concomitants (CAITTA), the dharmas that in various combinations accompany mind or thought (CITTA). The ABHIDHARMAKOsABHAsYA, for example, explains that mind and its concomitants always appear in conjunction with one another and cannot be independently generated. These factors are "associated" because of five equalities that they share with mind, i.e., equality as to (1) support (AsRAYA), in this context, meaning the six sensory bases; (2) object (ALAMBANA), viz., the six sensory objects; (3) aspect (AKARA), the aspects of sensory cognition; (4) time (kAla), because they occur simultaneously; and (5) the number of their substance (DRAVYA), because mind and its concomitants are in a one-to-one association. The different schools of ABHIDHARMA enumerate various lists of such forces. The VAIBHAsIKA school of SARVASTIVADA abhidharma lists forty-six cittasamprayuktasaMskAras, while the mature YOGACARA system of MAHAYANA scholasticism gives a total of fifty-one, listed in six categories. The VaibhAsika and YogAcAra schools also posited a contrasting category of "conditioned forces dissociated from thought" (CITTAVIPRAYUKTASAMSKARA), which served to account for specific types of complex moral and mental processes (such as where both physicality and mentality were temporarily suspended in higher meditative absorptions), and anomalous doctrinal problems. (The PAli equivalent cittasaMpayuttasankhAra is attested, but only rarely, in PAli commentarial literature; it does not appear in canonical ABHIDHAMMA texts. This doctrinal category therefore has no significance in the THERAVADA abhidhamma.) For more detailed discussion, see CAITTA; and for the complete lists, see SEVENTY-FIVE DHARMAS OF THE SARVASTIVADA SCHOOL and ONE-HUNDRED DHARMAS OF THE YOGACARA SCHOOL in the List of Lists.

cittaviprayuktasaMskAra. (T. sems dang ldan pa ma yin pa'i 'du byed; C. xin buxiangying fa; J. shinfusoobo; K. sim pulsangŭng pop 心不相應法). In Sanskrit, "conditioned forces dissociated from thought"; forces that are associated with neither materiality (RuPA) nor mentality (CITTA) and thus are listed in a separate category of factors (DHARMA) in ABHIDHARMA materials associated with the SARVASTIVADA school and in the hundred-dharmas (BAIFA) list of the YOGACARA school. These conditioned forces were posited to account for complex moral and mental processes (such as the states of mind associated with the higher spheres of meditation, where both physicality and mentality were temporarily suspended), and anomalous doctrinal problems (such as how speech was able to convey meaning or how group identity was established). A standard listing found in the DHARMASKANDHA and PRAKARAnAPADA, two texts of the SarvAstivAda abhidharma canon, includes sixteen dissociated forces: (1) possession (PRAPTI); (2) equipoise of nonperception (ASAMJNASAMAPATTI); (3) equipoise of cessation (NIRODHASAMAPATTI); (4) nonperception (AsaMjNika); (5) vitality (JĪVITA); (6) homogeneity (sabhAgatA); (7) acquisition the corporeal basis (*AsrayapratilAbha); (8) acquisition of the given entity (*vastuprApti); (9) acquisition of the sense spheres (*AyatanaprApti); the four conditioned characteristics (SAMSKṚTALAKsAnA), viz., (10) origination, or birth (JATI); (11) continuance, or maturation (STHITI); (12) senescence, or decay (JARA); and (13) desinence, or death (anityatA); (14) name set (nAmakAya); (15) phrase set (padakAya); 16) syllable set (vyaNjanakAya). The later treatise ABHIDHARMAKOsABHAsYA includes only fourteen, dropping numbers 7, 8, 9 and adding nonpossession (APRAPTI). These listings, however, constituted only the most generic and comprehensive types employed by the VAIBHAsIKA school of SarvAstivAda abhidharma; the cittaviprayuktasaMskAras thus constituted an open category, and new forces could be posited as the need arose in order to resolve thorny doctrinal issues. The four conditioned characteristics (saMskṛtalaksana) are a good example of why the cittaviprayuktasaMskAra category was so useful in abhidharma-type analysis. In the SarvAstivAda treatment of causality, these four characteristics were forcesthat exerted real power over compounded objects, escorting an object along from origination, to continuance, to senescence or decay, until the force "desinence," or death finally extinguishes it; this rather tortured explanation was necessary in order to explain how factors that the school presumed continued to exist in all three time periods (TRIKALA) of past, present, and future nevertheless still appeared to undergo change. The YOGACARA school subsequently includes twenty-four cittaviprayuktasaMskAras in its list of one hundred dharmas (see BAIFA), including such elements as the state of an ordinary being (pṛthagjanatva), time (KALA), place (desa), and number (saMkhyA).

Clergy ::: In Christian contexts, the body of ordained men (and in some churches women) in a church, permitted to perform the priestly and/or pastoral duties, as distinct from the laity to whom they minister. In Judaism, the rabbinate (see rabbi). Islam has no formal clergy in this sense.

closed text examination: An examination where the texts studied are not allowed to be taken in or used during the assessment.

compression ::: 1. (application) (Or compaction) The coding of data to save storage space or transmission time. Although data is already coded in digital form for compression algorithms and utilities. Compressed data must be decompressed before it can be used.The standard Unix compression utilty is called compress though GNU's superior gzip has largely replaced it. Other compression utilties include pack, zip and PKZIP.When compressing several similar files, it is usually better to join the files together into an archive of some kind (using tar for example) and then compress from their current input which they have already compressed. They then use this table to compress subsequent data more efficiently.See also TIFF, JPEG, MPEG, Lempel-Ziv Welch, lossy, lossless. . .Usenet newsgroups: comp.compression, comp.compression.research.2. (multimedia) Reducing the dynamic range of an audio signal, making quiet sounds louder and loud sounds quieter. Thus, when discussing digital audio, the preferred term for reducing the total amount of data is compaction. Some advocate this term in all contexts.(2004-04-26)

compression 1. "application" (Or "compaction") The coding of data to save storage space or transmission time. Although data is already coded in digital form for computer processing, it can often be coded more efficiently (using fewer bits). For example, {run-length encoding} replaces strings of repeated characters (or other units of data) with a single character and a count. There are many compression {algorithms} and utilities. Compressed data must be decompressed before it can be used. The standard {Unix} compression utilty is called {compress} though {GNU}'s superior {gzip} has largely replaced it. Other compression utilties include {pack}, {zip} and {PKZIP}. When compressing several similar files, it is usually better to join the files together into an {archive} of some kind (using {tar} for example) and then compress them, rather than to join together individually compressed files. This is because some common compression {algorithms} build up tables based on the data from their current input which they have already compressed. They then use this table to compress subsequent data more efficiently. See also {TIFF}, {JPEG}, {MPEG}, {Lempel-Ziv Welch}, "{lossy}", "{lossless}". {Compression FAQ (ftp://rtfm.mit.edu/pub/usenet/news.answers/compression-faq/)}. {Web Content Compression FAQ (http://perl.apache.org/docs/tutorials/client/compression/compression.html)}. {Usenet} newsgroups: {news:comp.compression}, {news:comp.compression.research}. 2. "multimedia" Reducing the dynamic range of an audio signal, making quiet sounds louder and loud sounds quieter. Thus, when discussing digital audio, the preferred term for reducing the total amount of data is "compaction". Some advocate this term in all contexts. (2004-04-26)

conditional equation: An equation which is only true under certain contexts. Normally known simply as equations, as opposed to identities, which is true regardless of contexts.

conflation: The blending or bringing together of two texts into a whole.

CONNIVER ::: Artificial intelligence language for automatic theorem proving. An outgrowth of PLANNER, based on coroutines rather than backtracking. Allowed multiple database contexts with hypothetical assertions.[The CONNIVER Reference Manual, D. McDermott & G.J. Sussman (1995-01-10)

CONNIVER "language" An {artificial intelligence} {programming language} for {automatic theorem proving} from {MIT}. CONNIVER grew out of {PLANNER} and was based on {coroutines} rather than {backtracking}. It allowed multiple database contexts with hypothetical assertions. ["The CONNIVER Reference Manual", D. McDermott & G.J. Sussman "gjs@zurich.ai.mit.edu", AI Memo 259, MIT AI Lab, 1973]. (1995-01-10)

context switch "operating system" When a {multitasking} {operating system} stops running one {process} and starts running another. Many operating systems implement concurrency by maintaining separate environments or "contexts" for each process. The amount of separation between processes, and the amount of information in a context, depends on the operating system but generally the OS should prevent processes interfering with each other, e.g. by modifying each other's memory. A context switch can be as simple as changing the value of the {program counter} and {stack pointer} or it might involve resetting the {MMU} to make a different set of memory {pages} available. In order to present the user with an impression of parallism, and to allow processes to respond quickly to external events, many systems will context switch tens or hundreds of times per second. (1996-12-18)

convention: A literary rule, practice or custom, which has been established through frequent and common usage in texts.

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).

Creative_destruction ::: a term coined by Joseph Schumpeter in "Capitalism, Socialism and Democracy" in 1942, describes the "process of industrial mutation that incessantly revolutionizes the economic structure from within, incessantly destroying the old one, incessantly creating a new one." This occurs when innovation deconstructs long-standing arrangements and frees resources to be deployed elsewhere. Since Schumpeter, the term has been adopted into many other contexts outside of economic theory.

Csoma de Kőros, Alexander. (1784-1842). Early European scholar of Tibet and its Buddhist culture. Csoma de Kőros was born in Transylvania, to a family descended from Magyar nobility. He developed an early interest in the origins of his Hungarian ancestry, which led him to dedicate himself to learning more about the history of the Hungarian language. Through his studies in Arabic, he eventually came to the conclusion that Hungarian had developed in the Tarim Basin of modern Xinjiang province in China, and so in 1819 he set out on foot for Yarkand in Turkestan. He crossed the mountains into Ladakh and reached KASHMIR in 1822. There, he spent a year travelling between Srinagar and Leh (the capital of Ladakh) in the hopes of finding a caravan to join in order to make his way to Yarkand. On one of these journeys, Csoma de Kőros met William Moorcroft, a veterinarian working for the British government. Moorcroft suggested that Csoma de Kőros' research might benefit more from traveling to LHA SA to learn about Tibetan language and literature. Although he never reached Lha sa, Csoma de Kőros spent nine years in monasteries in Ladakh and Zanskar learning Tibetan and studying Tibetan Buddhist texts. He devoted much of his research time to mastering Buddhist terminology. In 1830, he left for Calcutta, where he would live for eleven years. In Calcutta, Csoma de Kőros worked for the British East Indian Company through the Asiatic Society cataloguing Tibetan texts that were sent by BRIAN HOUGHTON HODGSON (1800-1894). He also published the first Tibetan grammar and dictionary in English, a translation of a ninth-century catalogue of Buddhist terminology, the MAHAVYUTPATTI, and a number of scholarly articles on the Tibetan canon. He died of malaria in Darjeeling (1842) as he continued his search for the ancestral homeland of the Hungarian people. Although Csoma de Kőros was not a Buddhist, he was declared a BODHISATTVA by Taisho University in Tokyo in 1933 and is often described as the "Father of Tibetology."

Culaniddesa. In PAli, "Shorter Exposition," second part of the Niddesa ("Exposition"), an early commentarial work on the SUTTANIPATA included in the PAli SUTTAPItAKA as the eleventh book of the KHUDDAKANIKAYA; also written as Cullaniddesa. Attributed by tradition to the Buddha's chief disciple, SAriputta (S. sARIPUTRA), the Niddesa is divided into two sections: the MAHANIDDESA ("Longer Exposition"), and Culaniddesa. The MahAniddesa comments on the sixteen suttas (S. SuTRA) of the AttHAKAVAGGA chapter of the SuttanipAta, while the Culaniddesa comments on the sixteen suttas of the ParAyanavagga chapter and on the KhaggavisAnasutta (see KHAdGAVIsAnA). The MahAniddesa and Culaniddesa do not comment on any of the remaining contents of the SuttanipAta, a feature that has suggested to historians that at the time of their composition the Atthakavagga and ParAyanavagga were autonomous anthologies not yet incorporated into the SuttanipAta, and that the KhaggavisAnasutta likewise circulated independently. The exegesis given to the SuttanipAta by the MahA- and Culaniddesa displays the influence of the PAli ABHIDHAMMA (S. ABHIDHARMA) and passages from it are frequently quoted in the VISUDDHIMAGGA. Both parts of the Niddesa are formulaic in structure, a feature that appears to have been designed as a pedagogical aid to facilitate memorization. In Western scholarship, there has long been a debate regarding the dates of these two compositions, with some scholars dating them as early as the third century BCE, others to as late as the second century CE. The MahA- and Culaniddesa are the only commentarial texts besides the SUTTAVIBHAnGA of the VINAYAPItAKA to be included in the Sri Lankan and Thai recensions of the PAli canon. In contrast, the Burmese canon includes two additional early commentaries, the NETTIPAKARAnA and PEtAKOPADESA, as books sixteen and seventeen in its version of the KhuddakanikAya.

Cundī. (T. Skul byed ma; C. Zhunti; J. Juntei; K. Chunje 准提). In Sanskrit, the name Cundī (with many orthographic variations) probably connotes a prostitute or other woman of low caste but specifically denotes a prominent local ogress (YAKsInĪ), whose divinized form becomes the subject of an important Buddhist cult starting in the eighth century. Her worship began in the Bengal and Orissa regions of the Indian subcontinent, where she became the patron goddess of the PAla dynasty, and soon spread throughout India, and into Sri Lanka, Southeast Asia, and Tibet, eventually making its way to East Asia. Cundī was originally an independent focus of cultic worship, who only later (as in the Japanese SHINGONSHu) was incorporated into such broader cultic practices as those focused on the "womb MAndALA" (see TAIZoKAI). Several scriptures related to her cult were translated into Chinese starting in the early eighth century, and she lends her name to both a MUDRA as well as an influential DHARAnĪ: namaḥ saptAnAM samyaksaMbuddhakotīnAM tadyathA: oM cale cule cunde svAhA. The dhAranī attributed to Cundī is said to convey infinite power because it is in continuous recitation by myriads of buddhas; hence, an adept who participates in this ongoing recitation will accrue manifold benefits and purify himself from unwholesome actions. The efficacy of the dhAranī is said to be particularly pronounced when it is recited before an image of Cundī while the accompanying Cundī mudrA is also being performed. This dhAranī also gives Cundī her common epithet of "Goddess of the Seventy Million [Buddhas]," which is sometimes mistakenly interpreted (based on a misreading of the Chinese) as the "Mother of the Seventy Million Buddhas." The texts also provide elaborate directions on how to portray her and paint her image. In Cundī's most common depiction, she has eighteen arms (each holding specific implements) and is sitting atop a lotus flower (PADMA) while being worshipped by two ophidian deities.

Dahong Bao'en. (J. Daiko Hoon; K. Taehong Poŭn 大洪報恩) (1058-1111). Chinese CHAN master of the CAODONG lineage. Dahong was a native of Liyang in present-day Henan province. Raised in a traditional family, he became an official at an early age, but later abandoned the position, with the court's permission, in order to ordain as a monk. He studied under the Chan master TOUZI YIQING and became his disciple. Dahong was later invited by the prime minister to lecture at the famed monastery of SHAOLINSI. In response to still another request, he moved to Mt. Dahong in Suizhou prefecture (present-day Hubei province), whence he acquired his toponym, and became the first Chan monk to convert a VINAYA monastery into a Chan center, which he named Chongning Baoshou Chanyuan. Dahong also became close friends with the powerful and outspoken statesman ZHANG SHANGYING (1043-1122). Dahong is known to have composed several texts including a history of the Caodong tradition, Caodong zongpai lu, and manuals for conferring the precepts, such as the Shou puti xinjie wen and Luofa shoujie yiwen; none of these texts are extant.

dAkinī. (T. mkha' 'gro ma; C. tuzhini; J. dakini; K. tojini 荼枳尼). In Sanskrit, a cannibalistic female demon, a witch; in sANTIDEVA's BODHICARYAVATARA, a female hell guardian (narakapAlA); in tantric Buddhism, dAkinīs, particularly the vajradAkinī, are guardians from whom tAntrikas obtain secret doctrines. For example, the VAJRABHAIRAVA adept LAlitavajra is said to have received the YAMANTAKA tantras from vajradAkinīs, who allowed him to bring back to the human world only as many of the texts as he could memorize in one night. The dAkinī first appears in Indian sources during the fourth century CE, and it has been suggested that they evolved from local female shamans. The term is of uncertain derivation, perhaps having something to do with "drumming" (a common feature of shamanic ritual). The Chinese, Japanese, and Korean give simply a phonetic transcription of the Sanskrit. In Tibetan, dAkinī is translated as "sky goer" (mkha' 'gro ma), probably related to the Sanskrit khecara, a term associated with the CAKRASAMVARATANTRA. Here, the dAkinī is a goddess, often depicted naked, in semi-wrathful pose (see VAJRAYOGINĪ); they retain their fearsome element but are synonymous with the highest female beauty and attractiveness and are enlightened beings. They form the third of what are known as the "inner" three jewels (RATNATRAYA): the guru, the YI DAM, and the dAkinīs and protectors (DHARMAPALA; T. chos skyong). The archetypical Tibetan wisdom or knowledge dAkinī (ye shes mkha' 'gro) is YE SHES MTSHO RGYAL, the consort of PADMASAMBHAVA. dAkinīs are classified in a variety of ways, the most common being mkha' 'gro sde lnga, the female buddhas equivalent to the PANCATATHAGATA or five buddha families (PANCAKULA): BuddhadAkinī [alt. AkAsadhAtvīsvarī; SparsavajrA] in the center of the mandala, with LocanA, MAmakī, PAndaravAsinī, and TARA in the cardinal directions. Another division is into three: outer, inner, and secret dAkinīs. The first is a YOGINĪ or a YOGIN's wife or a regional goddess, the second is a female buddha that practitioners visualize themselves to be in the course of tantric meditation, and the last is nondual wisdom (ADVAYAJNANA). This division is also connected with the three bodies (TRIKAYA) of MahAyAna Buddhism: the NIRMAnAKAYA (here referring to the outer dAkinīs), SAMBHOGAKAYA (meditative deity), and the DHARMAKAYA (the knowledge dAkinī). The word dAkinī is found in the title of the explanation (vAkhyA) tantras of the yoginī class or mother tantras included in the CakrasaMvaratantra group.

  “Daksha typifies the early Third Race, holy and pure, still devoid of an individual Ego, and having merely the passive capacities. Brahma, therefore, commands him to create (in the exoteric texts; when, obeying the command, he made ‘inferior and superior’ (avara and vara) progeny (putra), Bipeds and quadrupeds; and by his will gave birth to females. . . . to the gods, the Daityas (giants of the Fourth Race), the snake-gods, animals, cattle and the Danavas (Titans and demon Magicians) and other beings.

DAnapAla. (C. Shihu; J. Sego; K. Siho 施護) (d.u.; fl. c. 980 CE). In Sanskrit, lit. "Protector of Giving"; one of the last great Indian translators of Buddhist texts into Chinese. A native of OddiyAna in the GANDHARA region of India, he was active in China during the Northern Song dynasty. At the order of the Song Emperor Taizhong (r. 960-997), he was installed in a translation bureau to the west of the imperial monastery of Taiping Xingguosi (in Yuanzhou, present-day Jiangxi province), where he and his team are said to have produced some 111 translations in over 230 rolls. His translations include texts from the PRAJNAPARAMITA, MADHYAMAKA, and tantric traditions, including the AstASAHASRIKAPRAJNAPARAMITA, SUVARnAPRABHASOTTAMASuTRA, SARVATATHAGATATATTVASAMGRAHA, HEVAJRATANTRA, NAGARJUNA's YUKTIsAstIKA and DHARMADHATUSTAVA, and KAMALAsĪLA's BHAVANAKRAMA, as well as several DHARAnĪ texts.

dao. (J. do; K. to 道). In Chinese, Lit. "way" or "path"; a polysemous term in Chinese, which in Buddhist texts is used variously as the translation for terms related to "path" (MARGA) and "awakening" (BODHI); thus, "cultivating the way" (xiudao) means "practicing Buddhism" and "entering the way" (rudao) comes to be used as the equivalency in Chinese Buddhist texts for the idea of attaining enlightenment. But dao also has numerous other usages, including as a translation for the DHARMA as teachings (dao or daofa), the dharmas as factors (e.g., daopin for the BODHIPAKsIKADHARMA), and the realms of rebirth (e.g., edao as one of the translations of unfortunate destinies, viz., DURGATI or APAYA). In the premodern period, dao is also one of the closer Chinese equivalents for what in the West would simply be called "religion," so that the compound DAOREN ("person of the way") refers more generally to an accomplished adherent of a religion; in DAOSU, the term refers generically to a "religious" (dao) or renunciant, especially in distinction to a layperson (su), etc. The term is still often seen transcribed in English as tao or Tao, using the older Wade-Giles transcription. In East Asian Buddhist texts, dao only rarely refers to the religious tradition of Daoism/Taoism.

daoren. (J. donin; K. toin 道人). In Chinese, lit. "person of the way"; a "religious adherent" or "a religious." The term is used by many different religious and secular groups in China to refer generally to any person who has perfected a path of cultivation and training or attained a special skill or knowledge. Among Buddhists, the term has also come to refer more generally to anyone who has made some progress in following the Buddha's path (dao; S. MARGA) to enlightenment. In East Asian Buddhist texts, the term daoren only rarely refers to a "Daoist adherent"; most commonly it refers to a Buddhist adherent or generically to any "religious."

Daoxuan. (J. Dosen; K. Toson 道宣) (596-667). Chinese VINAYA master and reputed patriarch of the Nanshan vinaya school (NANSHAN LÜ ZONG); also known as Fabian. Daoxuan was a native of Wuxing in present-day Zhejiang province (or, according to another report, Runzhou in Jiangsu province). Daoxuan became a monk at age fifteen and studied monastic discipline under the vinaya master Zhishou. He later moved to ZHONGNANSHAN and established the monastery of Nanquansi. Daoxuan was also a prolific writer. In 626, he composed the Sifen lü shanfan buque xingshi chao, one of the most influential commentaries on the SIFEN LÜ ("Four-Part Vinaya") of the DHARMAGUPTAKA school. The next year, he composed the Sifen lü shi pini yichao and the XU GAOSENG ZHUAN, Shijia fangzhi, JI GUJIN FODAO LUNHENG, and other texts in the following years. When the monastery XIMINGSI was established in 658 by Emperor Gaozong (r. 649-683) in the Tang capital of Chang'an, Daoxuan was invited to serve as its abbot. In 664, while at Ximingsi, Daoxuan compiled a comprehensive catalogue of scriptures known as the DA TANG NEIDIAN LU and, in continuation of his earlier Ji gujin fodao lunheng, wrote a collection of essays in defense of Buddhism entitled the GUANG HONGMING JI.

darcel (Autumn). In medieval Hebrew texts the

Dari jing yishi. (J. Dainichikyo gishaku; K. Taeil kyong ŭisok 大日經義釋). In Chinese, "Interpretation of the Meaning of the MAHAVAIROCANABHISAMBODHISuTRA." The monks Zhiyan (d.u.) and Wengu (d.u.) further edited and expanded upon the famous commentary on the MahAvairocanAbhisaMbodhisutra, the DARI JING SHU. The Dari jing shu was dictated by sUBHAKARASIMHA and written down by his disciple YIXING, with further notes. Both texts were transmitted to Japan (the Dari jing shu by KuKAI and Dari jing yishi by ENNIN); monks connected with the Taimitsu strand of the TENDAI tradition exclusively relied on the Dari jing yishi that Ennin had brought back from China. The eminent Japanese monk ENCHIN paid much attention to the Dari jing yishi and composed a catalogue for the text known as Dainichigyo gishaku mokuroku, wherein he details the provenance of the text and the circumstances of its arrival in Japan. Enchin also discusses three different points on which the Dari jing yishi was superior to the Dari jing shu. These points were further elaborated in his other commentaries on the Dari jing yishi. Few others besides Enchin have written commentaries on this text. In China, the Liao dynasty monk Jueyuan (d.u.) composed a commentary entitled the Dari jing yishi yanmi chao.

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.

Da Tang neidian lu. (J. Dai To naitenroku; K. Tae Tang naejon nok 大唐内典録). In Chinese, "The Great Tang Record of Inner [viz., Buddhist] Classics"; a catalogue of the Buddhist canon compiled by the Chinese monk DAOXUAN (596-667). While preparing an inventory of scriptures for the newly established library at the monastery of XIMINGSI, Daoxuan was unsatisfied with the quality of existing scriptural catalogues (JINGLU) and decided to compile his own. Daoxuan's catalogue draws heavily on earlier catalogues, such as the LIDAI SANBAO JI, CHU SANZANG JIJI, Fajing lu, and Renshou lu. The Da Tang neidian lu consists of ten major sections. The first section is the comprehensive catalogue of scriptures, which more or less corresponds to the list found in the Lidai sanbao ji. The second section, a taxonomy of scriptures, also largely corresponds to the Renshou lu. The third section lists the actual contents of Ximingsi's library and thus serves as an important source for studying the history of this monastery and its scriptural collection. The fourth section provides a list of texts appropriate for recitation. The fifth section deals with texts that contain mistakes and discusses their significance. The sixth section lists texts composed in China. The seventh and eighth sections cover miscellaneous texts and APOCRYPHA (162 in total). The ninth section lists previous scriptural catalogues of the past, and the tenth section discusses the virtues of reciting scriptures.

Da Tang Xiyu ji. (J. Dai To Saiiki ki; K. Tae Tang Soyok ki 大唐西域). In Chinese, "The Great Tang Record of [Travels to] the Western Regions"; a travelogue of a pilgrimage to India by the Chinese translator and exegete XUANZANG (600/602-664) written in 646 at the request of the Tang emperor Taizong and edited by the monk Bianji (d. 652). Xuanzang was already a noted Buddhist scholiast in China when he decided to make the dangerous trek from China, through the Central Asian oases, to the Buddhist homeland of India. Xuanzang was especially interested in gaining access to the full range of texts associated with the YOGĀCĀRA school, only a few of which were then currently available in Chinese translation. He left on his journey in 627 and eventually spent fourteen years in India (629-643), where he traveled among many of the Buddhist sacred sites, collected manuscripts of Buddhist materials as yet untranslated into Chinese, and studied Sanskrit texts with various eminent teachers, most notably DHARMAPĀLA'S disciple sĪLABHADRA, who taught at the Buddhist university of NĀLANDĀ. The Da Tang xiyu ji provides a comprehensive overview of the different countries that Xuanzang visited during his travels in India and Central Asia, offering detailed descriptions of the geography, climate, customs, languages, and religious practices of these various countries. Xuanzang paid special attention to the different ways in which the teachings of Buddhism were cultivated in different areas of the Western Regions. The Da Tang xiyou ji thus serves as an indispensible tool in the study of the geography and Buddhist history of these regions. Xuanzang's travelogue was later fictionalized in the narrative Xiyou ji ("Journey to the West"), written c. 1592 during the Ming dynasty and attributed to Wu Cheng'en. The Xiyou ji is one of the greatest of Chinese vernacular novels and is deservedly famous for its fanciful accounts of the exploits of the monk-pilgrim, here called Sanzang (TREPItAKA), and especially of his protector, Monkey. See also CHENG WEISHI LUN.

Da Tang Xiyu qiufa gaoseng zhuan. (J. Dai To Saiiki guho kosoden; K. Tae Tang Soyok kubop kosŭng chon 大唐西域求法高僧傳). In Chinese, "The Great Tang Biographies of Eminent Monks who Sought the Dharma in the Western Regions"; compiled by the Chinese pilgrim and translator YIJING (635-713). Yijing's record, modeled after other texts in the "eminent monks" (GAOSENG ZHUAN) genre, provides biographies of fifty-six contemporary and near-contemporary East Asian monks who made the arduous journey from China to the Buddhist homeland of India. Forty-nine of the pilgrims discussed are Chinese and seven are identified as Korean. Yijing's account of his own pilgrimage to Sumatra and India appears independently in his NANHAI JIGUI NEIFA ZHUAN.

dazangjing. (J. daizokyo; K. taejanggyong 大藏經). In Chinese, "scriptures of the great repository"; the term the Chinese settled upon to describe their Buddhist canon, supplanting the Indian term TRIPItAKA ("three baskets"). The myriad texts of different Indian and Central Asian Buddhist schools were transmitted to China over a millennium, from about the second through the twelfth centuries CE, where they were translated with alacrity into Chinese. Chinese Buddhists texts therefore came to include not only the tripitakas of several independent schools of Indian Buddhism, but also different recensions of various MAHĀYĀNA scriptures and Buddhist TANTRAs, sometimes in multiple translations. As the East Asian tradition developed its own scholarly traditions, indigenous writings by native East Asian authors, composed in literary Chinese, also came to be included in the canon. These materials included scriptural commentaries, doctrinal treatises, biographical and hagiographical collections, edited transcriptions of oral lectures, Chinese-Sanskrit dictionaries, scriptural catalogues (JINGLU), and so on. Because the scope of the Buddhist canon in China was therefore substantially broader than the traditional tripartite structure of an Indian tripitaka, the Chinese coined alternative terms to refer to their collection of Buddhist materials, including "all the books" (yiqie jing), until eventually settling on the term dazangjing. The term dazangjing seems to derive from a Northern Song-dynasty term for an officially commissioned "great library" (dazang) that was intended to serve as a repository for "books" (jing) sanctioned by the court. Buddhist monasteries were the first places outside the imperial palaces that such officially sanctioned libraries were established. These collections of the official canonical books of Chinese Buddhism were arranged not by the VINAYA, SuTRA, ABHIDHARMA, and sĀSTRA categories of India, but in shelf lists that were more beholden to the categorizations used in court libraries. The earliest complete Buddhist canons in China date from the fifth century; by the eighth century, these manuscript collections included over one thousand individual texts in more than five thousand rolls. By the tenth century, woodblock printing techniques had become sophisticated enough that complete printed Buddhist canons began to be published, first during the Song dynasty, and thence throughout East Asia. The second xylographic canon of the Korean Koryo dynasty, the KORYo TAEJANGGYoNG, was especially renowned for its scholarly accuracy; it included some 1,514 texts, in 6,815 rolls, carved on 81,258 individual woodblocks, which are still housed today in the scriptural repository at the monastery of HAEINSA. The second Koryo canon is arranged with pride of place given to texts from the Mahāyāna tradition:

Dazhidu lun. (J. Daichidoron; K. Taejido non 大智度論). In Chinese, "Treatise on the Great Perfection of Wisdom"; an important Chinese text that is regarded as the translation of a Sanskrit work whose title has been reconstructed as *MāhāprājNāpāramitāsāstra or *MahāprajNāpāramitopedesa. The work is attributed to the MADHYAMAKA exegete NĀGĀRJUNA, but no Sanskrit manuscripts or Tibetan translations are known and no references to the text in Indian or Tibetan sources have been identified. The work was translated into Chinese by the KUCHA monk KUMĀRAJĪVA (344-413) between 402 and 406; it was not translated into Chinese again. Some scholars speculate that the work was composed by an unknown Central Asian monk of the SARVĀSTIVĀDA school who had "converted" to MADHYAMAKA, perhaps even Kumārajīva himself. The complete text was claimed to have been one hundred thousand slokas or one thousand rolls (zhuan) in length, but the extant text is a mere one hundred rolls. It is divided into two major sections: the first is Kumārajīva's full translation of the first fifty-two chapters of the text; the second is his selective translations from the next eighty-nine chapters of the text. The work is a commentary on the PANCAVIMsATISĀHASRIKĀPRAJNĀPĀRAMITĀSuTRA, and is veritable compendium of Buddhist doctrine, replete with quotations from a wide range of Indian texts. Throughout the translation, there appear frequent and often substantial interlinear glosses and interpolations, apparently provided by Kumārajīva himself and targeting his Chinese readership; it is the presence of such interpolations that has raised questions about the text's Indian provenance. In the first thirty-four rolls, the Dazhidu lun provides a detailed explanation of the basic concepts, phrases, places, and figures that appear in the PaNcaviMsatisāhasrikāprajNāpāramitā (e.g., BHAGAVAT, EVAM MAYĀ sRUTAM, RĀJAGṚHA, buddha, BODHISATTVA, sRĀVAKA, sĀRIPUTRA, suNYATĀ, NIRVĀnA, the six PĀRAMITĀ, and ten BALA). The scope of the commentary is extremely broad, covering everything from doctrine, legends, and rituals to history and geography. The overall concern of the Dazhidu lun seems to have been the elucidation of the concept of buddhahood, the bodhisattva career, the MAHĀYĀNA path (as opposed to that of the HĪNAYĀNA), PRAJNĀ, and meditation. The Dazhidu lun thus served as an authoritative source for the study of Mahāyāna in China and was favored by many influential writers such as SENGZHAO, TIANTAI ZHIYI, FAZANG, TANLUAN, and SHANDAO. Since the time of the Chinese scriptural catalogue KAIYUAN SHIJIAO LU (730), the Dazhidu lun, has headed the roster of sĀSTRA materials collected in the Chinese Buddhist canon (DAZANGJING; see also KORYo TAEJANGGYoNG); this placement is made because it is a principal commentary to the PRAJNĀPĀRAMITĀ sutras that open the SuTRA section of the canon. Between 1944 and 1980, the Belgian scholar ÉTIENNE LAMOTTE published an annotated French translation of the entire first section and chapter 20 of the second section as Le Traité de la Grande Vertu de Sagesse, in five volumes.

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

Deb ther sngon po. (Depter Ngonpo). In Tibetan, lit. "The Blue Annals"; a Tibetan historical work written by 'Gos lo tsā ba Gzhon nu dpal (1392-1481) between 1476 and 1478. It provides a broad history of Buddhism in Tibet, divided into sections covering various periods and transmission lineages. It is especially valued for its detailed history of the transmission of specific texts and practices from India to Tibet. It was one of the first comprehensive Tibetan works to be translated into English, by the Russian scholar GEORGE ROERICH and the Tibetan savant DGE 'DUN CHOS 'PHEL.

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

Dga' ldan phun tshogs gling. (Ganden Puntsok Ling). A Tibetan monastery located in Gtsang province, founded by TĀRANĀTHA in 1615, who named it Rtag brtan phun tshogs gling. It was also known as JO NANG PHUN TSHOGS GLING. He hired artists from Nepal to decorate it, eventually making it the most lavishly appointed monastery in central Tibet. Under Tāranātha, it became the primary seat of the JO NANG sect. After his death, the monastery was forcibly converted to a DGE LUGS establishment by order of the fifth DALAI LAMA, who opposed the Jo nang and is said to have had a personal animosity against Tāranātha. The monastery was thus renamed Dga' ldan phun tshogs gling and the printing of the Jo nang texts held there was banned; permission to print them was not granted until the late nineteenth century.

dge bshes. (geshe). A Tibetan abbreviation for dge ba'i bshes gnyen, or "spiritual friend" (S. KALYĀnAMITRA). In early Tibetan Buddhism, the term was used in this sense, especially in the BKA' GDAMS tradition, where saintly figures like GLANG RI THANG PA are often called "geshe"; sometimes, however, it can have a slightly pejorative meaning, as in the biography of MI LA RAS PA, where it suggests a learned monk without real spiritual attainment. In the SA SKYA sect, the term came to take on a more formal meaning to refer to a monk who had completed a specific academic curriculum. The term is most famous in this regard among the DGE LUGS, where it refers to a degree and title received after successfully completing a long course of Buddhist study in the tradition of the three great Dge lugs monasteries in LHA SA: 'BRAS SPUNGS, DGA' LDAN, and SE RA. According to the traditional curriculum, after completing studies in elementary logic and epistemology (BSDUS GRWA), a monk would begin the study of "five texts" (GZHUNG LNGA), five Indian sĀSTRAs, in the following order: the ABHISAMAYĀLAMKĀRA of MAITREYANĀTHA, the MADHYAMAKĀVATĀRA of CANDRAKĪRTI, the ABHIDHARMAKOsABHĀsYA of VASUBANDHU, and the VINAYASuTRA of GUnAPRABHA. Each year, there would also be a period set aside for the study of the PRAMĀnAVĀRTTIKA of DHARMAKĪRTI. The curriculum involved the memorization of these and other texts, the study of them based on monastic textbooks (yig cha), and formal debate on their content. Each year, monks in the scholastic curriculum (a small minority of the monastic population) were required to pass two examinations, one in memorization and the other in debate. Based upon the applicant's final examination, one of four grades of the dge bshes degree was awarded, which, in descending rank, are: (1) lha rams pa, (2) tshogs rams pa, (3) rdo rams pa; (4) gling bsre [alt. gling bseb], a degree awarded by a combination of monasteries; sometimes, the more scholarly or the religiously inclined would choose that degree to remove themselves from consideration for ecclesiastical posts so they could devote themselves to their studies and to meditation practice. The number of years needed to complete the entire curriculum depended on the degree, the status of the person, and the number of candidates for the exam. The coveted lha rams pa degree, the path to important offices within the Dge lugs religious hierarchy, was restricted to sixteen candidates each year. The important incarnations (SPRUL SKU) were first in line, and their studies would be completed within about twelve years; ordinary monks could take up to twenty years to complete their studies and take the examination. Those who went on to complete the course of study at the tantric colleges of RGYUD STOD and RYUD SMAD would be granted the degree of dge bshes sngags ram pa.

Dhammapada. (S. Dharmapada; T. Chos kyi tshigs su bcad pa; C. Faju jing; J. Hokkugyo; K. Popku kyong 法句經). In Pāli, "Verses of Dharma"; the second book of the KHUDDAKANIKĀYA of the Pāli SUTTAPItAKA. The Dhammapada is an anthology of verses, arranged topically, many of which are also found in other books of the Pāli canon, although it is unclear whether the Dhammapada was compiled from them. Some of the same verses are also found in JAINA and Hindu sources. The current Pāli text contains 423 verses divided into twenty-six chapters; the verses are broadly associated with the topic of each particular chapter, which have predominantly ethical themes. The verses and chapters are sometimes arranged in pairs, e.g., "The Fool" and "The Sage," "The World" and "The Buddha," etc. As possible evidence of the popularity of the collection, there are several extant recensions of Dharmapadas in languages other than Pāli, including a GĀNDHĀRĪ version and several in Chinese translation that derive from Sanskrit or Middle Indic versions of the collection. The chapters and verses of these other recensions often bear little resemblance to the Pāli version, some having alternate arrangements of the chapters and verses, others having many more total verses in their collections. These differences suggest that such anthologies of gnomic verses were being made independently in disparate Buddhist communities throughout India and Central Asia, often borrowing liberally, and haphazardly, from earlier recensions. A version of the UDĀNAVARGA compiled by Dharmatrāta, a larger work containing all the verses from the Dhammapada, became a basic text of the BKA' GDAMS sect in Tibet; the Pāli version of the Dhammapada was translated into Tibetan by the twentieth-century scholar DGE 'DUN CHOS 'PHEL. The Dhammapada has long been one of the most beloved of Buddhist texts in the West. Since its first translation into a Western language (Latin) in 1855 by the Danish scholar Victor Fausboll (1821-1908), it has been rendered numerous times into English (well over fifty translations have been made) and other languages.

dhāranī. (T. gzungs; C. tuoluoni/zongchi; J. darani/soji; K. tarani/ch'ongji 陀羅尼/總持). In Sanskrit, "mnemonic device," "code." The term is derived etymologically from the Sanskrit root √dhṛ ("to hold" or "to maintain"), thus suggesting something that supports, holds, or retains; hence, a verbal formula believed to "retain" or "encapsulate" the meaning of lengthier texts and prolix doctrines, thus functioning as a mnemonic device. It is said that those who memorize these formulae (which may or may not have semantic meaning) gain the power to retain the fuller teachings that the dhāranī "retain." Commenting on the BODHISATTVABHuMISuTRA, Buddhist exegetes, such as the sixth-century Chinese scholiast JINGYING HUIYUAN, describe dhāranī as part of the equipment or accumulation (SAMBHĀRA) that BODHISATTVAs need to reach full enlightenment, and classify dhāranī into four categories, i.e., those associated with (1) teachings (DHARMA), (2) meaning (ARTHA), (3) spells (MANTRA), and (4) acquiescence (KsĀNTI). The first two types are involved with learning and remembering the teachings and intent of Buddhist doctrine and thus function as "codes." In the PRAJNĀPĀRAMITĀ literature, for example, a dhāranī can be a letter of the alphabet associated with a meaningful term: e.g., the letter "a" serves as code for remembering the term "ādy-anutpannatva" ("unproduced from the very beginning"). The third type (mantradhāranī) helps the bodhisattva to overcome adversity, counter baleful influences, and bestow protection (see PARĪTTA). The fourth type assists the bodhisattva in acquiescing to the true nature of dharmas as unproduced (ANUTPATTIKADHARMAKsĀNTI), giving him the courage to remain in the world for the sake of all sentient beings. Dhāranī sometimes occur at the conclusion of a Mahāyāna sutra as a terse synopsis of the fuller teaching of the sutra, again drawing on their denotation as codes. The DHARMAGUPTAKA school of mainstream Buddhism, which may date to as early as the third or second century BCE, included a dhāranī collection (dhāranīpitaka) as an addition to the usual tripartite division of the Buddhist canon (TRIPItAKA), an indication of how widespread the use of dhāranī was across the Buddhist tradition. Dhāranī also appear often in Buddhist tantras and one prevailing theory in the scholarship had been that they were the root source from which tantric literature developed. The connection between dhāranī and the TANTRAs is tenuous, however, and seems not to be found before eighth-century materials. More likely, then, dhāranī should be treated as a pan-Buddhistic, rather than a proto-tantric, phenomenon. Indeed, the DAZHIDU LUN (*MahāprajNāpāramitāsāstra), attributed to NĀGĀRJUNA, includes facility in dhāranī among the skills that all ordained monks should develop and mastery of ten different types of dhāranī as a central part of the training of bodhisattvas. See also MANTRA.

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

Dharmapāla, Anagārika. (1864-1933). An important figure in the revival of Buddhism in Sri Lanka and the dissemination of Buddhism in the West. Born Don David Hēvāvirtarne in Sri Lanka, at that time the British colony of Ceylon, he was raised in the English-speaking middle class of Colombo and educated in Christian schools run by Anglican missionaries, where he is said to have memorized large portions of the Bible. His family was Buddhist, however, and in 1880, at the age of sixteen, he met HENRY STEEL OLCOTT and MADAME BLAVATSKY, founders of the Theosophical Society, during their visit to Sri Lanka in support of Buddhism. In 1881, he took the Buddhist name Dharmapāla, "Protector of the Dharma," and in 1884 was initiated into the Theosophical Society by Colonel Olcott, later accompanying Madame Blavatsky to the headquarters of the Society in Adyar, India. Under the initial patronage of Theosophists, he studied Pāli, choosing to adopt the lifestyle of a celibate lay religious. Prior to that time in Sri Lanka, the leadership in Buddhism had been provided exclusively by monks and kings. Dharmapāla established a new role for Buddhist laypeople, creating the category of the anagārika (meaning "homeless wanderer"), a layperson who studied texts and meditated, as did monks, but who remained socially active in the world, as did laypeople. Free from the restrictions incumbent on the Sinhalese monkhood, yet distinct from ordinary laity, he regarded this new lifestyle of the anagārika as the most suitable status for him to work for the restoration and propagation of Buddhism. A social reformer, rationalist, and religious nationalist, he promoted rural education and a reformist style of Buddhism, stripped of what he considered extraneous superstitions, as a means of uplifting Sinhalese society and gaining independence for his country as a Buddhist nation. While he was in India in 1891, he was shocked to see the state of decay of the great pilgrimage sites of India, all then under Hindu control, and most especially of BODHGAYĀ, the site of the Buddha's enlightenment. In that same year, he joined a group of leading Sri Lankan Buddhists to found the MAHĀBODHI SOCIETY, which called on Buddhists from around the world to work for the return of important Indian Buddhist sites to Buddhist control, and one of whose aims was the restoration of the MAHĀBODHITEMPLE at Bodhgayā. This goal only came to fruition in 1949, well after his death, when the newly independent Indian government granted Buddhists a role in administering the site. His influential Buddhist journal, The Mahā-Bodhi, also established in 1891, continues to be published today. A gifted orator, in 1893 Anagārika Dharmapāla addressed the World's Parliament of Religions, held in conjunction with the Columbian Exhibition in Chicago, drawing much acclaim. Although he was one of several Buddhist speakers, his excellent English and Anglican education made him an effective spokesperson for the dharma, demonstrating both its affinities with, and superiority to, Christianity. In 1925, he founded the British Mahā Bodhi Society in London and a year later established the first THERAVĀDA monastery in the West, the London Buddhist Vihāra. In 1931, he was ordained as a monk (bhikkhu; BHIKsU), taking the name Devamitta. He died in 1933 at SĀRNĀTH, site of the Buddha's first sermon.

dharmapāla. (P. dhammapāla; T. chos skyong; C. fahu; J. hogo; K. popho 法護). In Sanskrit, "protector of the DHARMA"; in Mahāyāna and tantric texts, dharmapālas are divinities, often depicted in wrathful forms, who defend Buddhism from its enemies and who guard Buddhist practitioners from various forms of external and internal dangers. The histories of many Buddhist nations often involve the conversion of local deities into dharma protectors. In Tibet, for example, the worship of dharmapālas is said to have begun in the early eighth century CE at the instigation of PADMASAMBHAVA (c. eighth century), when he was invited to the country by the Tibetan king KHRI SRONG LDE BTSAN. On his arrival, PadmasaMbhava is said to have used his powers to subdue baleful local deities he encountered along the way and spared only those who promised to become dharmapālas. In Tibetan Buddhism, dharmapālas are divided into two groups, the mundane ('jig rten pa), who are worldly deities who protect the dharma, and the supramundane ('jig rten las 'das pa), enlightened beings who appear in wrathful form to defend the dharma. The eight types of nonhuman beings (AstASENĀ) are also sometimes listed as dharma-protectors, viz., GARUdA, DEVA, NĀGA, YAKsA, GANDHARVA, ASURA, KIMNARA, and MAHORĀGA.

dharma. (P. dhamma; T. chos; C. fa; J. ho; K. pop 法). In Sanskrit, "factor," or "element"; a polysemous term of wide import in Buddhism and therefore notoriously difficult to translate, a problem acknowledged in traditional sources; as many as ten meanings of the term are found in the literature. The term dharma derives from the Sanskrit root √dhṛ, which means "to hold" or "to maintain." In Vedic literature, dharma is often used to refer to the sacrifice that maintains the order of the cosmos. Indian kings used the term to refer to the policies of their realms. In Hinduism, there is an important genre of literature called the dharmasāstra, treatises on dharma, which set forth the social order and the respective duties of its members, in relation to caste, gender, and stage of life. Based on this denotation of the term, many early European translators rendered dharma into English as "law," the same sense conveyed in the Chinese translation of dharma as fa (also "law"). ¶ In Buddhism, dharma has a number of distinct denotations. One of its most significant and common usages is to refer to "teachings" or "doctrines," whether they be Buddhist or non-Buddhist. Hence, in recounting his search for truth prior to his enlightenment, the Buddha speaks of the dharma he received from his teachers. After his enlightenment, the Buddha's first sermon was called "turning the wheel of the dharma" (DHARMACAKRAPRAVARTANA). When the Buddha described what he himself taught to his disciples, he called it the DHARMAVINAYA, with the vinaya referring to the rules of monastic discipline and the dharma referring presumably to everything else. This sense of dharma as teaching, and its centrality to the tradition, is evident from the inclusion of the dharma as the second of the three jewels (RATNATRAYA, along with the Buddha and the SAMGHA, or community) in which all Buddhists seek refuge. Commentators specified that dharma in the refuge formula refers to the third and fourth of the FOUR NOBLE TRUTHS: the truth of the cessation (NIRODHASATYA) of the causes that lead to suffering and the truth of the path (MĀRGA) to that cessation. Here, the verbal root of dharma as "holding" is evoked etymologically to gloss dharma as meaning something that "holds one back" from falling into states of suffering. A distinction was also drawn between the dharma or teachings as something that is heard or studied, called the scriptural dharma (ĀGAMA-dharma), and the dharma or teachings as something that is made manifest in the consciousness of the practitioner, called the realized dharma (ADHIGAMA-dharma). ¶ A second (and very different) principal denotation of dharma is a physical or mental "factor" or fundamental "constituent element," or simply "phenomenon." In this sense, the individual building blocks of our compounded (SAMSKṚTA) existence are dharmas, dharma here glossed as something that "holds" its own nature. Thus, when Buddhist texts refer to the constituent elements of existence, they will often speak of "all dharmas," as in "all dharmas are without self." The term ABHIDHARMA, which is interpreted to mean either "higher dharma" or "pertaining to dharma," refers to the analysis of these physical and mental factors, especially in the areas of causation and epistemology. The texts that contain such analyses are considered to be one of the three general categories of the Buddhist canon (along with SuTRA and vinaya), known as the TRIPItAKA or "three baskets." ¶ A third denotation of the term dharma is that of "quality" or "characteristic." Thus, reference is often made to dharmas of the Buddha, referring in this sense not to his teachings but to his various auspicious qualities, whether they be physical, verbal, or mental. This is the primary meaning of dharma in the term DHARMAKĀYA. Although this term is sometimes rendered into English as "truth body," dharmakāya seems to have originally been meant to refer to the entire corpus (KĀYA) of the Buddha's transcendent qualities (dharma). ¶ The term dharma also occurs in a large number of important compound words. SADDHARMA, or "true dharma," appears early in the tradition as a means of differentiating the teachings of the Buddha from those of other, non-Buddhist, teachers. In the MAHĀYĀNA sutras, saddharma was used to refer, perhaps defensively, to the Mahāyāna teachings; one of the most famous Mahāyāna sutras is the SADDHARMAPUndARĪKASuTRA, known in English as the "Lotus Sutra," but whose full title is "White Lotus of the True Dharma Sutra." In Buddhist theories of history, the period after the death of the Buddha (often said to last five hundred years) is called the time of the true dharma. This period of saddharma is followed, according to some theories, by a period of a "semblance" of the true dharma (SADDHARMAPRATIRuPAKA) and a period of "decline" (SADDHARMAVIPRALOPA). The term DHARMADHĀTU refers to the ultimate nature of reality, as does DHARMATĀ, "dharma-ness." It should also be noted that dharma commonly appears in the designations of persons. Hence, a DHARMABHĀnAKA is a preacher of the dharma, a DHARMAPĀLA is a deity who protects the dharma; in both terms, dharma refers to the Buddhist doctrine. A DHARMARĀJAN is a righteous king (see CAKRAVARTIN), especially one who upholds the teachings of the Buddha. For various rosters of dharmas, see the List of Lists appendix.

dharmarājan. (P. dhammarājā; T. chos kyi rgyal po; C. fawang; J. hoo; K. pobwang 法王). In Sanskrit, "king of dharma"; one of the epithets of the Buddha used generally across traditions. The term dharmarājan is also used to designate a monarch with faith in the BUDDHADHARMA, who rules in accordance with Buddhist, or simply broader religious, principles. Some monarchs have claimed the appellation for themselves, and many have been so designated posthumously, most notably AsOKA. In certain Mahāyāna contexts, dharmarājan is also a title for King YAMA, so named because he administers punishments to moral transgressors in the netherworld according to the law of karmic retribution. In Tibet, the term is used to refer to the three kings credited with the introduction of Buddhism into Tibet: SRONG BRTSAN SGAM PO, KHRI SRONG LDE BRTSAN, and RAL PA CAN. The term was also used as a reverential title that the Chinese imperial court bestowed on eminent Tibetan lamas (BLA MA), beginning in the Mongol period. In Sikkim, during the Rnam rgyal dynasty (1642-1975), the king was referred to as the chos rgyal, the Tibetan translation of dharmarājan.

Dharmaraksa. (C. Zhu Fahu; J. Jiku Hogo; K. Ch'uk Popho 竺法護) (c. 233-310). One of the most prolific translators in early Chinese Buddhism, who played an important role in transmitting the Indian scriptural tradition to China. Presumed to be of Yuezhi heritage, Dharmaraksa was born in the Chinese outpost of DUNHUANG and grew up speaking multiple languages. He became a monk at the age of eight and in his thirties traveled extensively throughout the oasis kingdoms of Central Asia, collecting manuscripts of MAHĀYĀNA scriptures in a multitude of Indic and Middle Indic languages, which he eventually brought back with him to China. Because of his multilingual ability, Dharmaraksa was able to supervise a large team in rendering these texts into Chinese; the team included scholars of Indian and Central Asian origin, as well as such Chinese laymen as the father-and-son team Nie Chengyuan and Nie Daozhen. Some 150 translations in over three hundred rolls are attributed to Dharmaraksa, including the first translation of the SADDHARMAPUndARĪKASuTRA, the VIMALAKĪRTINIRDEsA, the LALITAVISTARA, the BHADRAKALPIKASuTRA, and some of the PRAJNĀPĀRAMITĀ literature. Although many of Dharmaraksa's pioneering renderings were later superseded by the fourth-century retranslations of KUMĀRAJĪVA, Dharmaraksa is generally considered the most important translator of the early Chinese Buddhist saMgha.

Dharmaskandha[pādasāstra]. (T. Chos kyi phung po; C. Fayun zu lun; J. Hounsokuron; K. Pobon chok non 法蘊足論). In Sanskrit, "Aggregation of Factors," or "Collection of Factors"; one of the two oldest works in the SARVĀSTIVĀDA ABHIDHARMA, along with the SAMGĪTIPARYĀYA, and traditionally placed as the third of the six "feet" (pāda) of the JNĀNAPRASTHĀNA, the central treatise in the Sarvāstivāda ABHIDHARMAPItAKA. The text is attributed to sĀRIPUTRA or MAHĀMAUDGALYĀYANA. It is considered an early work, with some scholars dating it as early as c. 300 BCE. It draws principally from the ĀGAMA scriptures to provide an account of Buddhist soteriological practices, as well as the afflictions that hinder spiritual progress. In coverage, the closest analogues to the Dharmaskandha are the VIBHAnGA of the Pāli abhidhammapitaka and the first half of the sāriputrābhidharmasāstra (probably associated with the DHARMAGUPTAKA school), but it appears to be the most primitive of the three in the way it organizes DHARMA classifications, listing them as sense-fields or bases (ĀYATANA), aggregates (SKANDHA), and elements (DHĀTU), rather than the standard Sarvāstivāda listing of aggregates, bases, and elements (as is also found in the Pāli abhidhamma). The exposition of dharmas in the first half of the text follows the primitive arrangement of the thirty-seven factors pertaining to enlightenment (BODHIPĀKsIKADHARMA), probably the earliest of the MĀTṚKĀ (matrices) listings that were the origin of the abhidharma style of dharma analysis. The Dharmaskandha provides one of the earliest attempts in Sarvāstivāda literature to organize the constituents of the path (MĀRGA) and introduce the crucial innovation of distinguishing between a path of vision (DARsANAMĀRGA) and a path of cultivation (BHĀVANĀMĀRGA). This distinction would be of crucial importance in the mature systematizations of the path made by the VAIBHĀsIKAs and would profoundly influence later MAHĀYĀNA presentations of the path. The second half of the text covers various other classification schema, including the āyatanas and dhātus. The sixteenth chapter synthesizes these two divisions, and focuses especially on the afflictions (KLEsA) and their removal. Despite being one of the earliest of the Sarvāstivāda abhidharma texts, the mature tradition considers the Dharmaskandha to be one of the "feet" (pāda) of the JNĀNAPRASTHĀNA, the central treatise in the Sarvāstivāda abhidharmapitaka. The Dharmaskandha does not survive in an Indic language and is only extant in a Chinese translation made by XUANZANG's translation team in 659 CE.

Dharmatrāta. (T. Chos skyob; C. Damoduoluo; J. Darumatara; K. Talmadara 達摩多羅). The proper name of two well-known masters of the ABHIDHARMA. ¶ The first Dharmatrāta (fl. c. 100-150 CE), sometimes known to the tradition as the Bhadanta Dharmatrāta and commonly designated Dharmatrāta I in the scholarship, was a Dārstāntika from northwest India. This Dharmatrāta, along with VASUMITRA, Ghosa[ka], and Buddhadeva, was one of the four great ĀBHIDHARMIKAs whom Xuanzang says participated in the Buddhist council (SAMGĪTI) conveyed by the KUSHAN king KANIsKA (r. c. 144-178 CE), which was headed by PĀRsVA (see COUNCIL, FOURTH). The views of these four masters are represented in the ABHIDHARMAMAHĀVIBHĀsĀ, a massive commentary on KĀTYĀYANĪPUTRA's JNĀNAPRASTHĀNA, which functions as a virtual encyclopedia of SARVĀSTIVĀDA abhidharma. ¶ A second Dharmatrāta (fl. c. fourth century CE), known as Dharmatrāta II, is also the putative author of the SAMYUKTĀBHIDHARMAHṚDAYA (C. Za apitan xinlun; "The Heart of Scholasticism with Miscellaneous Additions"), the last of a series of expository treatises that summarized Sarvāstivāda abhidharma philosophy as it was then prevailing in BACTRIA and GANDHĀRA; the text was based on Dharmasresthin's ABHIDHARMAHṚDAYA. Dharmatrāta II also composed the PaNcavastuvibhāsā (C. Wushi piposha lun; "Exposition of the Five-Fold Classification"), a commentary on the first chapter of Vasumitra's PRAKARAnAPĀDA, one of the seven major texts of the Sarvāstivāda ABHIDHARMAPItAKA, which was also translated by Xuanzang in 663; it involves a discussion of the mature Sarvāstivāda fivefold classification system for dharmas: materiality (RuPA), mentality (CITTA), mental constituents (CAITTA), forces dissociated from thought (CITTAVIPRAYUKTASAMSKĀRA), and the unconditioned (ASAMSKṚTA). The DAMODUOLUO CHAN JING, a meditation manual that proved influential in early Chinese Buddhism, is also attributed to him.

Dhātukāya[pādasāstra]. (T. Khams kyi tshogs; C. Jieshen lun; J. Kaishinron; K. Kyesin non 界身論). In Sanskrit, "Collection of Elements"; traditionally placed as the fifth of the six "feet" (pāda) of the JNĀNAPRASTHĀNA, the central treatise in the SARVĀSTIVĀDA ABHIDHARMAPItAKA. The text, which is attributed to either VASUMITRA or PuRnA, probably dates from the middle stratum of Sarvāstivāda abhidharma materials, together with the VIJNĀNAKĀYA, and probably the PRAJNAPTIBHĀsYA and PRAKARAnAPĀDA as well; the first century BCE is the terminus ad quem for its composition. As its title suggests, the Dhātukāya is a collection of various schemata for organizing the diverse mental concominants (CAITTA) that had been listed in previous ABHIDHARMA materials. The text is in two major sections, the first of which, the *mulavastuvarga, provides a roster of ninety-one different types of mentality (CITTA) and mental concomintants (caitta) in fourteen different lists of factors (DHARMA). The second major section, the *vibhajyavarga, provides a series of analyses that details the intricate interrelationships among the various factors included in these dharma lists. The text concludes with an analysis of each individual factor in terms of its association with, or dissociation from, the eighteen elements (DHĀTU), twelve sense-fields (ĀYATANA), and five aggregates (SKANDHA). The idiosyncratic lists of dharmas found in the Dhātukāya are ultimately standardized in the later Prakaranapāda. Because the Dhātukāya's preliminary rosters are ultimately superseded by the more developed and comprehensive treatment of dharmas found in the Prakaranapāda, the Dhātukāya is less commonly read and consulted within the later Sarvāstivāda tradition and is, in fact, never cited in the ABHIDHARMAMAHĀVIBHĀsĀ, the Sarvāstivāda's encyclopedic treatment of doctrine. The fact that the Chinese tradition ascribes authorship of both of these texts to Vasumitra suggests that the Prakaranapāda may have been intended to be the definitive and complete systematization of dharmas that are outlined only tentatively, and incompletely, in the Dhātukāya. The Dhātukāya is reminiscent in style and exegetical approach to the Pāli PAttHĀNA and especially the DHĀTUKATHĀ (both of which may derive from a common urtext), although there are few similarities in their respective contents. The Dhātukāya does not survive in an Indic language and is only extant in a Chinese translation made by XUANZANG's translation team in 663 CE. The text is said to have been composed originally in six thousand slokas, although the recension Xuanzang translated apparently derived from an abbreviated edition in 830 slokas.

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

dianyan. (J. tengen; K. choman 點眼). In Chinese, lit. "dotting the eyes," also known as "opening the eyes" (KAIYAN; T. spyan phye); a consecration ceremony for a buddha image (BUDDHĀBHIsEKA) that serves to make the icon come alive. The term refers to a ceremony, or series of ceremonies, that accompanies the installation of a buddha image or painting, which specifically involves dotting the pupils onto the inert eyes of the icon in order to animate it. Until this ceremony is performed, the icon remains nothing more than an inert block of wood or lump of clay; once its eyes are dotted, however, the image is thought to become invested with the power and charisma of a living buddha. The related term kaiyan has the same denotation, but may in some contexts it refer more broadly to "opening up the eyes" of an image by ritually dropping eye drops into its eyes. Both dianyan or kaiyan occurred in conjunction with esoteric Buddhist rituals. The Yiqie rulai anxiang sanmei yigui jing provides an elaborate set of instructions on how to consecrate buddha images, in which "dotting the eyes" accompanies the performance of other esoteric practices, such as MANTRA and MUDRĀ. When a bodhisattva wonders why buddha images are installed if the DHARMAKĀYA of a buddha has no physical form, the Buddha replies that images are used as an expedient for guiding neophytes who have first aroused the thought of enlightenment (BODHICITTOTPĀDA). In Korea, where this term choman is typically used for this ceremony rather than kaean (C. kaiyan), there were different "dotting the eyes" consecrations for different types of Buddhist images and requisites, including images of a buddha, ARHAT, the ten kings of hell (shiwang), and the kings of heaven, as well as in conjunction with ceremonies for erecting a STuPA or offering robes (KAsĀYA). Through these choman ceremonies, Buddhist artifacts are transformed from mere physical objects into spiritually sanctioned religious items imbued with spiritual efficacy. The Korean Chinon chip ("Mantra Anthology"), extant in several editions of which the oldest is dated 1476, includes a "mantra for dotting the eyes" (choman mun) along with its Sanskrit and Chinese transliterations. In Japan, this ceremony is usually called kaigen (C. kaiyan) rather than tengen. In Chinese CHAN texts, "dotting the eyes" of a buddha image is also sometimes used as a metaphor for a Chan adept's final achievement of awakening. See also NETRAPRATIstHĀPANA.

dianzuo. (J. tenzo; K. chonjwa 典座). In Chinese, lit. "in charge of seating"; the term that comes to be used for a cook at a Buddhist monastery, who supervises the preparation and distribution of meals. In Indian VINAYA texts, the term was used to designate a "manager," the service monk (S. VAIYĀPṚTYA[KARA]; P. veyyāvaccakara) who assigned seating at assemblies and ceremonies and arranged for the distribution of material objects or donations in addition to food. In the pilgrimage records of YIJING in India and ENNIN in China, the term always referred to a "manager," not someone who worked in the monastic kitchen. But sometime after the tenth century, during the Northern Song dynasty, the term came to be used in Chinese monasteries to refer to the cook. In East Asian CHAN monasteries, the cook and five other officers, collectively known as the ZHISHI (J. chiji), oversaw the administration of the monastic community. Typically, the dianzuo position was considered a prestigious position and offered only to monks of senior rank. The Japanese Zen monk DoGEN KIGEN wrote a famous essay on the responsibilities of the cook entitled Tenzo kyokun ("Instructions to the Cook"). Cf. DRAVYA MALLAPUTRA.

Dīghanikāya. In Pāli, "Collection of Long Discourses"; the first division of the Pāli SUTTAPItAKA. It is comprised of thirty-four lengthy suttas (SuTRA) arranged rather arbitrarily into three major sections: "morality" (sīlakkhanda), comprising suttas 1-14; "great division" (mahāvagga), comprising suttas 14-23; and the "charlatan" (pātikavagga), comprising suttas 24-34. Among the suttas contained in the Dīghanikāya are such renowned and influential scriptures as the AGGANNASUTTA, MAHĀPARINIBBĀNASUTTA, SĀMANNAPHALASUTTA, and the SATIPAttHĀNASUTTA. The Pāli tradition asserts that the texts of the Dīghanikāya were first recited orally during the first Buddhist council (SAMGĪTI; see COUNCIL, FIRST) following the Buddha's death and were officially transcribed into written form in Sri Lanka during the reign of King VAttAGĀMAnI ABHAYA in the first century BCE. An analogous recension of the "Long Discourses" appears in the Sanskrit DĪRGHĀGAMA (all but three of its thirty sutras have their equivalents in Pāli). Fragments of the Sanskrit recension, which is associated with the SARVĀSTIVĀDA school or its MuLASARVĀSTIVĀDA offshoot, were rediscovered in Afghanistan in the 1990s. Before that rediscovery, only a Chinese translation of the Dīrghāgama survived, which was attributed to the DHARMAGUPTAKA school; the translation was finished in 413 CE. Although all three recensions of this collection have a tripartite structure, only the first section of the Pāli, the sīlakkhanda, has a counterpart in the Sarvāstivāda and Dharmaguptaka recensions. The Dīghanikāya appears in the Pali Text Society's English translation series as Dialogues of the Buddha.

Di lun zong. (J. Jironshu; K. Chi non chong 地論宗). In Chinese, "School of Di lun Exegetes"; a lineage of Buddhist scholastics who studied the Di lun, an abbreviation of the Shidijing lun, or DAsABHuMIVYĀKHYĀNA, a commentary on the DAsABHuMIKASuTRA attributed to the Indian exegete VASUBANDHU. The school is considered one of the earliest of the indigenous scholastic traditions of Chinese MAHĀYĀNA Buddhism, and its thought draws on strands of Indic thought that derive from both the YOGĀCĀRA and TATHĀGATAGARBHA traditions. At the Northern Wei capital of Luoyang, BODHIRUCI, Ratnamati (d.u.), and Buddhasānta (d.u.) began the translation of the Dasabhumivyākhyāna into Chinese in 508. However, disagreements between the collaborators over the nature of ĀLAYAVIJNĀNA (viz., whether it was pure, impure, or both) led them to produce different translations. This controversy about the real nature of this eighth storehouse consciousness derived from VASUBANDHU's ambiguous position in his commentary. In some passages, Vasubandhu implied that the ālayavijNāna was the tainted source from which SAMSĀRA arises and thus impure; in others, he implied instead that the ālayavijNāna was coextensive with suchness (TATHATĀ) and thus fundamentally pure. Those who studied Bodhiruci's rendering came to be known as the Northern Di lun school, while the followers of Ratnamati's version were known as the Southern Di lun school. The Northern Di lun school advocated that the ālayavijNāna was only provisionally real (SAMVṚTISATYA) and was impure; it was a tainted source that produced only defiled dharmas. By contrast, the southern branch advocated that the ālayavijNāna was fundamentally pure but came to be associated with impure elements: it was the functioning of suchness and thus pure, but it also was subject to the same laws of conditioned origination (PRATĪTYASAMUTPĀDA) as the sensory consciousnesses and thus impure. The two contrasting renderings of the treatise were later edited together by the Southern Di lun monk Huiguang (468-537), also known as VINAYA master Guangtong, and it is this edition in twelve rolls that we have today. Studies of the Shidijing lun continued with Fashang (495-580), Huishun (d.u.), JINGYING HUIYUAN, and others. Interest in the theories of the Shidijing lun largely waned, as new YOGĀCĀRA texts from India were introduced to China by the pilgrim and translator XUANZANG and the work of HUAYAN scholars such as FAZANG on the AVATAMSAKASuTRA (within which the Dasabhumikasutra is incorporated) began to gain prominence. Despite being superseded by these later schools, however, the positions of the Southern Di lun school lived on in the Huayan school of the mature Chinese tradition, while the Northern Di Lun school positions were taken up by the Chinese Yogācāra tradition of the FAXIANG ZONG. See also SHE LUN ZONG.

Dionysius the pseudo-Areopagite (florished 6th century) Author of the Celestial and Ecclesiastical Hierarchies, influential Neoplatonic, neo-Pythagorean texts attributed to Dionysius the Areopagite of the New Testament. The mystical hierarchical ideas imbodied in these texts exercised a profound spiritualizing influence on later Christian thought.

DīpaMkara. (P. Dīpankara; T. Mar me mdzad; C. Dingguang rulai; J. Joko nyorai; K. Chonggwang yorae 定光如來). In Sanskrit, "Maker of Light"; a buddha of the past, who preceded the current buddha sĀKYAMUNI in the succession lineage of buddhas. It was in the presence of this buddha that the hermit SUMEDHA, who would eventually become sĀKYAMUNI Buddha, made his initial vow (PuRVAPRAnIDHĀNA) to attain buddhahood and received the prophecy (VYĀKARAnA) of his enlightenment. DīpaMkara is sometimes presumed to be the fourth in a line of twenty-seven buddhas preceding sākyamuni, but the first to have met the BODHISATTVA who would become the current Buddha. He is therefore sometimes referred to as the first of twenty-four previous buddhas, or the fourth of twenty-eight, the last being sākyamuni. Later enumerations found in Sanskrit and Chinese Mahāyāna texts count as many as eighty-one predecessor buddhas. DīpaMkara is said to have lived on earth for one hundred thousand years, three thousand of which he passed before he met a worthy recipient of his dharma. His name is explained by the legend of his birth. According to the MAHĀVASTU, he was born on an island that miraculously appeared in a bathing tank as his mother neared childbirth, at which point a great many lamps appeared. An alternate name of this buddha, DvīpaMkara, means "Island Maker." He is frequently depicted to the left of sākyamuni Buddha and MAITREYA in a triad of the three buddhas of the past, present, and future. His right hand is commonly in the "gesture of fearlessness" (ABHAYAMUDRĀ), and he either stands or sits.

dkar po chig thub. (karpo chiktup). In Tibetan, "self-sufficient white [remedy]" or "white panacea"; in Tibetan pharmacology, a single remedy that has the ability to effect a cure by itself alone. In Tibetan Buddhism, the term was used as a metaphor to describe certain doctrines or methods said to be self-sufficient for bringing about awakening. Although found in various contexts, the term is best known from its use by members of the DWAGS PO BKA' BRGYUD, including SGAM PO PA BSOD NAMS RIN CHEN and his nephew's disciple BLA MA ZHANG. This method is often equated with the introduction to the nature of mind (sems kyi ngo sprod) or the direct realization of the mind's true nature, and is deeply rooted in the tradition of MAHĀMUDRĀ transmitted by Sgam po pa. In Sgam po pa's own words, "I value the realization of the nature of mind as better than excellent meditation." Some Tibetan scholars, most notably SA SKYA PAnDITA KUN DGA' RGYAL MTSHAN, rejected the notion that any single method or factor (even insight into suNYATĀ, or emptiness) could be soteriologically sufficient. He also argued that the fruit of mahāmudrā practice could never be gained through wholly nonconceptual means. Nor, he argued, could it be gained outside of strictly tantric practice, in contrast to Sgam po pa's tradition, which advocated both SuTRA and TANTRA forms of mahāmudrā. Such arguments often disparagingly associate dkar po chig thub with the subitism of MOHEYAN, the Chinese CHAN protagonist in the BSAM YAS DEBATE, who is known to have also used the metaphor.

dombī Heruka. A tantric adept counted among the eighty-four MAHĀSIDDHAs, often depicted riding a tiger with his consort. As recorded in his hagiographies, he was originally king of the Indian region of MAGADHA and received teachings on the HEVAJRATANTRA from the SIDDHA VIRuPA. These he practiced for twelve years in secret while continuing to skillfully administer his kingdom. He then secretly took a low-caste musician, a dombī, as his consort and continued his practice of TANTRA with her. (The word heruka is rendered khrag thung, "blood drinker," in Tibetan.) When his subjects discovered their king's transgression of customary social and caste restrictions, dombī Heruka abdicated the throne and disappeared with his consort into the jungle, where they continued to practice tantric yoga for twelve years. Later, the kingdom was wrought with famine and the subjects searched for their former king to request his assistance. dombī Heruka then emerged from the jungle astride a tigress, brandishing a snake in one hand. Displaying miraculous signs of his mastery, he denied the subjects' request and departed for the celestial realms. dombī Heruka is an important member of the lineage of the Hevajratantra and, according to some accounts, was a disciple of NĀROPA as well as a teacher of ATIsA DĪPAMKARAsRĪJNĀNA. Seventeen texts attributed to him are preserved in the BSTAN 'GYUR section of the Tibetan Buddhist canon. He is also known as dombīpa.

Dongshan famen. (J. Tozan homon; K. Tongsan pommun 東山法門). In Chinese, lit. "East Mountain Dharma Gate" or "East Mountain Teachings"; one of the principal early CHAN schools, which is associated with the putative fourth and fifth patriarchs of the tradition, DAOXIN (580-651) and HONGREN (602-675). The name of the school is a toponym for the location of Hongren's monastery, at Huangmei in Qizhou (present-day Hubei province). "East Mountain" refers to the easterly of the "twin peaks" of Mount Shuangfeng, where Hongren taught after the death of his master Daoxin, who had taught on the westerly peak; the term "East Mountain Teachings," however, is typically used to refer to the tradition associated with both masters. The designations Dongshan famen and Dongshan jingmen (East Mountain Pure Gate) first appear in the LENGQIE SHIZI JI ("Records of the Masters and Disciples of the Lankā[vatāra]") and were used in the Northern school of Chan (BEI ZONG) by SHENXIU (606?-706) and his successors to refer to the lineage and teachings that they had inherited from Daoxin and Hongren. ¶ Although later Chan lineage texts list Daoxin and Hongren as respectively the fourth and the fifth Chan patriarchs, succeeding BODHIDHARMA, HUIKE, and SENGCAN, the connection of the East Mountain lineage to these predecessors is tenuous at best and probably nonexistent. The earliest biography of Daoxin, recorded in the XU GAOSENG ZHUAN ("Supplementary Biographies of Eminent Monks"), not only does not posit any connection between Daoxin and the preceding three patriarchs, but does not even mention their names. This connection is first made explicit in the c. 713 CHUAN FABAO JI ("Annals of the Transmission of the Dharma-Jewel"), one of the earliest Chan "transmission of the lamplight" (CHUANDENG LU) lineage texts. Unlike many of the Chan "schools" that were associated with a single charismatic teacher, the "East Mountain Teachings" was unusual in that it had a single, enduring center in Huangmei, which attracted increasing numbers of students. Some five or six names of students who studied with Daoxin survive in the literature, with another twenty-five associated with Hongren. Although Hongren's biography in the Chuan fabao ji certainly exaggerates when it says that eight to nine out of every ten Buddhist practitioners in China studied under Hongren, there is no question that the number of students of the East Mountain Teachings grew significantly over two generations. ¶ The fundamental doctrines and practices of the East Mountain Teachings can be reconstructed on the basis of the two texts: the RUDAO ANXIN YAO FANGBIAN FAMEN ("Essentials of the Teachings of the Expedient Means of Entering the Path and Pacifying the Mind") and the XIUXIN YAO LUN ("Treatise on the Essentials of Cultivating the Mind"), ascribed respectively to Daoxin and Hongren. The Rudao anxin yao fangbian famen, which is included in the Lengqie shizi ji, employs the analogy of a mirror from the Banzhou sanmei jing (S. PRATYUTPANNABUDDHASAMMUKHĀVASTHITASAMĀDHISuTRA) to illustrate the insubstantiality of all phenomena, viz., one's sensory experiences are no more substantial than the reflections in a mirror. The text then presents the "single-practice SAMĀDHI" (YIXING SANMEI) as a practical means of accessing the path leading to NIRVĀnA, based on the Wenshushuo bore jing ("Perfection of Wisdom Sutra Spoken by MANJUsRĪ"). Single-practice samādhi here refers to sitting in meditation, the supreme practice that subsumes all other practices; it is not one samādhi among others, as it is portrayed in the MOHE ZHIGUAN ("Great Calming and Contemplation"). Single-practice samādhi means to contemplate every single aspect of one's mental and physical existence until one realizes they are all empty, just like the reflections in the mirror, and "to guard that one without deviation" (shouyi buyi). The Xiuxin yao lun, which is attributed to Hongren, stresses the importance of "guarding the mind" (SHOUXIN). Here, the relationship between the pure mind and the afflictions (KLEsA) is likened to that between the sun and clouds: the pure mind is obscured by afflictions, just as the sun is covered by layers of clouds, but if one can guard the mind so that it is kept free from false thoughts and delusions, the sun of NIRVĀnA will then appear. The text suggests two specific meditation techniques for realizing this goal: one is continuously to visualize the original, pure mind (viz., the sun) so that it shines without obscuration; the other is to concentrate on one's own deluded thoughts (the clouds) until they disappear. These two techniques purport to "guard the mind" so that delusion can never recur. The East Mountain Teachings laid a firm foundation for the doctrines and practices of later Chan traditions like the Northern school.

Dpal brtsegs. (Paltsek) (fl. late eighth-early ninth centuries). A translator (LO TSĀ BA) during the early spread of Buddhism in Tibet; a native of 'Phan yul of the Ska ba (Kawa) clan; translator of a large number of VINAYA, PRAJNĀPĀRAMITĀ, and tantric texts, and the author of the Lta ba'i rim pa'i man ngag (also known as Snang ba bcu bdun) and Chos kyi rnam grangs kyi brjed byang, a work that mainly consists of a list of standard Buddhist terms. See also YE SHES SDE; KLU'I RGYAL MTSHAN.

duḥkhaduḥkhatā. (P. dukkhadukkhatā; T. sdug bsngal gyi sdug bsngal; C. kuku; J. kuku; K. kogo 苦苦). In Sanskrit, "misery caused by (physical and mental) suffering"; one of the three principal categories of suffering (DUḤKHA), along with "suffering caused by conditioning" (SAMSKĀRADUḤKHATĀ), and "suffering caused by change" (VIPARInĀMADUḤKHATĀ). Misery caused by suffering is defined as the full range of unpleasant and painful sensations (VEDANĀ) that rack the body and mind. The specific constituents of misery caused by suffering vary in different texts but typically include, among the physical components, birth (JĀTI), aging (JARĀ), disease (vyādhi), death (maranā), and physical pain (duḥkha) and, among the mental and emotion components, sorrow (soka), lamentation (parideva), despair (daurmanasya), irritation (upāyāsa), being associated with persons and things that one dislikes, being dissociated from persons and things that one likes, and being unable to get what one wants. Many texts explain in great detail how these ordinary experiences involve or generate duḥkha. For example, according to the VISUDDHIMAGGA, the suffering associated with birth indicates all kinds of discomfort and pain to which a fetus is subject during gestation: the unpleasant conditions of stench, darkness, and physical constraint in the mother's womb, the nauseating feelings produced when the mother moves, and the excruciating pain that the newborn suffers during the birth process. By contrast, the "misery caused by conditioning" (saMskāraduḥkhatā) means that sensations that are neither painful nor pleasant may still be a cause of suffering because they are impermanent and thus undependable. The "misery caused by change" (viparināmaduḥkhatā) means that even pleasant sensations may be a cause of suffering because they do not perdure.

Dunhuang. (J. Tonko; K. Tonhwang 敦煌). A northwest Chinese garrison town on the edge of the Taklamakan desert in Central Asia, first established in the Han dynasty and an important stop along the ancient SILK ROAD; still seen written also as Tun-huang, followed the older Wade-Giles transcription. Today an oasis town in China's Gansu province, Dunhuang is often used to refer to the nearby complex of approximately five hunded Buddhist caves, including the MOGAO KU (Peerless Caves) to the southeast of town and the QIANFO DONG (Caves of the Thousand Buddhas) about twenty miles to the west. Excavations to build the caves at the Mogao site began in the late-fourth century CE and continued into the mid-fourteenth century CE. Of the more than one thousand caves that were hewn from the cliff face, roughly half were decorated. Along with the cave sites of LONGMEN and YUNGANG further east and BEZEKLIK and KIZIL to the west, the Mogao grottoes contain some of the most spectacular examples of ancient Buddhist sculpture and wall painting to be found anywhere in the world. Legend has it that in 366 CE a wandering monk named Yuezun had a vision of a thousand golden buddhas at a site along some cliffs bordering a creek and excavated the first cave in the cliffs for his meditation practice. Soon afterward, additional caves were excavated and the first monasteries established to serve the needs of the monks and merchants traveling to and from China along the Silk Road. The caves were largely abandoned in the fourteenth century. In the early twentieth century, Wang Yuanlu (1849-1931), self-appointed guardian of the Dunhuang caves, discovered a large cache of ancient manuscripts and paintings in Cave 17, a side chamber of the larger Cave 16. As rumors of these manuscripts reached Europe, explorer-scholars such as SIR MARC AUREL STEIN and PAUL PELLIOT set out across Central Asia to obtain samples of ancient texts and artwork buried in the ruins of the Taklamakan desert. Inside were hundreds of paintings on silk and tens of thousands of manuscripts dating from the fifth to roughly the eleventh centuries CE, forming what has been described as the world's earliest and largest paper archive. The texts were written in more than a dozen languages, including Chinese, Tibetan, Sanskrit, Sogdian, Uighur, Khotanese, Tangut, and TOCHARIAN and consisted of paper scrolls, wooden tablets, and one of the world's earliest printed books (868 CE), a copy of the VAJRACCHEDIKĀPRAJNĀPĀRAMITĀSuTRA ("Diamond Sutra"). In the seventh-century, a Tibetan garrison was based at Dunhuang, and materials discovered in the library cave also include some of the earliest documents in the Tibetan language. This hidden library cave was apparently sealed in the eleventh century. As a result of the competition between European, American, and Japanese institutions to acquire documents from Dunhuang, the material was dispersed among collections world-wide, making access to all the manuscripts difficult. Many items have still not been properly catalogued or conserved and there are scholarly disputes over what quantity of the materials are modern forgeries. In 1944 the Dunhuang Academy was established to document and study the site and in 1980 the site was opened to the public. In 1987 the Dunhuang caves were listed as a UNESCO World Heritage site and today are being preserved through the efforts of both Chinese and international groups.

dunjiao. (J. tongyo; K. ton'gyo 頓教). In Chinese, "sudden teachings," or "subitism"; a polemical term used by HOZE SHENHUI in the so-called "Southern school" (NAN ZONG) of Chan to disparage his rival "Northern school" (BEI ZONG) as a gradualist, and therefore inferior, presentation of Chan teachings and practice. Unlike the Northern school's more traditional soteriological approach, which was claimed to involve gradual purification of the mind so that defilements would be removed and the mind's innate purity revealed, the Southern school instead claimed to offer immediate access to enlightenment itself (viz., "sudden awakening"; see DUNWU) without the necessity of preparatory practices or conceptual mediation. See also LIUZU TAN JING. ¶ The "sudden teaching" (dunjiao) was also the fourth of the five classifications of the teachings in the Huayan school (see HUAYAN WUJIAO), as outlined by DUSHUN and FAZANG (643-712). In a Huayan context, the sudden teachings were ranked as a unique category of subitist teachings befitting sharp people of keen spiritual faculties (S. TĪKsNENDRIYA), which therefore bypassed systematic approaches to enlightenment. Huayan thus treats the Chan school's touted methods involving sudden enlightenment (dunwu) and its rejection of reliance on written texts (BULI WENZI) as inferior to the fifth and final category of the "perfect" or "consummate teaching" (YUANJIAO), which was reserved for the HUAYAN ZONG.

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

Dwags lha sgam po. (Daklha Gampo). The site of an important BKA' BRGYUD monastic complex in the Dwags po (Dakpo) region of south-central Tibet, founded in 1121 by SGAM PO PA BSOD RNAM RIN CHEN. Flanked by an unusual range of mountains, the location was originally developed by the Tibetan king SRONG BTSAN SGAM PO, who constructed one of his many "taming temples" (mtha' 'dul) there in order to pin down the head of the supine demoness (srin mo) believed to be hindering the spread of Buddhism in Tibet. It is said that PADMASAMBHAVA later hid several treasure texts (GTER MA) in the surrounding peaks, foremost among which was the BAR DO THOS GROL CHEN MO, or "Liberation Through Hearing in the Intermediate State," usually known in English as The Tibetan Book of the Dead, which was unearthed by the treasure revealer (GTER STON) KARMA GLING PA. Dwags lha sgam po is best known, however, as the seat of the important Bka' brgyud hierarch Sgam po pa and under his direction it became an active center for meditative retreats. His numerous disciples, from whom stem the four major and eight minor Bka' brgyud subsects, include the first KARMA PA DUS GSUM MKHYEN PA and PHAG MO GRU PA RDO RJE RGYAL PO. Following Sgam po pa's death, the complex was directed by masters in his familial lineage, and later, Sgam po pa's incarnation lineage, including lamas such as DWAGS PO BKRA SHIS RNAM RGYAL. It was destroyed by the invading Dzungar Mongol army in 1718 and rebuilt, only to be completely destroyed once again during the Chinese Cultural Revolution (1966-1976). Several small chapels have since been renovated.

e. (C) (阿). Sinograph adopted in Chinese Buddhist texts to transcribe the Sanskrit and Middle Indic phoneme "a." Following common practice in Buddhist studies, Chinese transcriptions using this character are listed under "A," e.g., Emituo is listed as Amituo, emaluo as amaluo, etc.

Edgerton, Franklin. (1885-1963). American scholar of Sanskrit; born in Le Mars, Iowa, he received his undergraduate education at Cornell. He then studied at Munich and Jena before returning to the United States, where he studied Sanskrit and comparative philology at Johns Hopkins. Edgerton taught at the University of Pennsylvania, before moving to Yale in 1926 as Salisbury Professor of Sanskrit. He remained there for the remainder of his academic career, retiring in 1953. Edgerton's great contribution to Buddhist studies was the 1953 publication of his Buddhist Hybrid Sanskrit Grammar and Dictionary and his Buddhist Hybrid Sanskrit Reader, the result of some three decades of work. Edgerton coined the term BUDDHIST HYBRID SANSKRIT to describe the language of PRAKRIT, mixed Sanskrit, and Sanskrit that occurs in many Buddhist Sanskrit texts, especially the MAHĀYĀNA SuTRA literature. Prior to Edgerton, this language was sometimes called the Gāthā dialect because it occurred frequently in the verses, or GĀTHĀ, in the Mahāyāna sutras. Edgerton divided Buddhist Hybrid Sanskrit into three classes based on the degree of hybridization within a given text. Since its publication, Edgerton's work, and the entire category of Buddhist Hybrid Sanskrit itself, has been the subject of much scholarly debate, but Edgerton's dictionary remains widely used.

Elementary Texts: T. Dewey and J. H. Tufts, Ethics, Rev. Ed. 1932. W. M. Urban, Fundamentals of Ethics, 1930.

Engels, Frederick: Co-founder of the doctrines of Marxism (see Dialectical materialism) Engels was the life-long friend and collaborator of Karl Marx (q.v.). He was born at Barmen, Germanv, in 1820, the son of a manufacturer. Like Marx, he became interested in communism early in life, developing and applying its doctrines until his death, August 5, 1895. Beside his collaboration with Marx on Die Heilige Familie, Die Deutsche Ideologie, Manifesto of the Communist Party, Anti-Dühring and articles for the "New York Tribune" (a selection from which constitutes "Germany: revolution and counter-revolution"), and his editing of Volumes II and III of Capital, published after Marx's death, Engels wrote extensively on various subjects, from "Condition of the Working Class in England (1844)" to military problems, in which field he had received technical training. On the philosophical side of Marxism, Engels speculated on fundamental questions of scientific methodology and dialectical logic in such books as Dialectics of Nature and Anti-Dühring. Works like Ludwig Feuerbach and the Outcome of Classical German Philosophy and Origin of the Family, Private Property and the State are likewise regarded as basic texts. The most extensive collection of Engels' works will be found in Marx-Engels "Gesamtausgabe", to which there is still much unpublished material to be added. -- J.M.S.

En no Ozunu. (役小角) (b. 634). Also known as En no Gyoja (lit. "En the Ascetic"), a semi-legendary figure associated with SHUGENDo (lit. the "Way of Cultivating Supernatural Power") who is known for his shamanic abilities and mountain austerities. Practitioners of Shugendo, Japan's tradition of mountain asceticism, regard him as their founder and view him as the archetypal ascetic. The earliest accounts of En no Ozunu appear in the Shoku Nihongi (797) and the Nihon Ryoiki (810-824). He subsequently became the subject of numerous medieval texts, although many of the details of his life are sketchy. Allegedly born in Chihara in present-day Nara prefecture, he spent three decades of practice in KATSURAGISAN, where legend holds that he worked to convert malicious spirits. In 699, he was exiled to Izu (in present-day Shizuoka prefecture) by Emperor Monmu because of accusations made by his disciple, Karakuni no Muraji Hirotari that he was practicing sorcery. Shugendo considers En no Ozunu to be a manifestation of Hoki Bosatsu (DHARMODGATA), whose sphere of practice in the Katsuragi mountains includes KONGoSAN (see also KŬMGANGSAN), the traditional residence of this BODHISATTVA. In 1799, in conjunction with the alleged eleven hundredth anniversary of En no Ozunu's death, Emperor Kokaku bestowed on him the title Jinben Daibosatsu (Great Bodhisattva Mysterious Change).

environment variable ::: (programming, operating system) A variable that is bound in the current environment. When evaluating an expression in some environment, the evaluation of a variable consists of looking up its name in the environment and substituting its value.Most programming languages have some concept of an environment but in Unix shell scripts it has a specific meaning slightly different from other contexts. In contains the local time zone. The variable called SHELL specifies the type of shell being used.These variables are used by commands or shell scripts to discover things about the environment they are operating in. Environment variables can be changed or created by the user or a program.To see a list of environment variables type setenv at the csh or tcsh prompt or set at the sh, bash, jsh or ksh prompt.In other programming languages, e.g. functional programming languages, the environment is extended with new bindings when a function's parameters are bound block-structured procedural language, the environment usually consists of a linked list of activation records. (1999-01-26)

environment variable "programming, operating system" A {variable} that is bound in the current environment. When evaluating an expression in some environment, the evaluation of a variable consists of looking up its name in the environment and substituting its value. Most programming languages have some concept of an environment but in {Unix} {shell scripts} it has a specific meaning slightly different from other contexts. In shell scripts, environment variables are one kind of {shell variable}. They differ from {local variables} and {command line arguments} in that they are inheritted by a {child process}. Examples are the PATH variable that tells the shell the {file system} {paths} to search to find command {executables} and the TZ variable which contains the local time zone. The variable called "SHELL" specifies the type of shell being used. These variables are used by commands or {shell scripts} to discover things about the environment they are operating in. Environment variables can be changed or created by the {user} or a program. To see a list of environment variables type "setenv" at the {csh} or {tcsh} {prompt} or "set" at the {sh}, {bash}, {jsh} or {ksh} prompt. In other programming languages, e.g. {functional programming} languages, the environment is extended with new bindings when a {function}'s {parameters} are bound to its {actual arguments} or when new variables are declared. In a {block-structured} {procedural} language, the environment usually consists of a {linked list} of {activation records}. (1999-01-26)

episodic memory: long-term memories for personal experiences and the contexts in which they occur.

error detection and correction "algorithm, storage" (EDAC, or "error checking and correction", ECC) A collection of methods to detect errors in transmitted or stored data and to correct them. This is done in many ways, all of them involving some form of coding. The simplest form of error detection is a single added {parity bit} or a {cyclic redundancy check}. Multiple parity bits can not only detect that an error has occurred, but also which bits have been inverted, and should therefore be re-inverted to restore the original data. The more extra bits are added, the greater the chance that multiple errors will be detectable and correctable. Several codes can perform Single Error Correction, Double Error Detection (SECDEC). One of the most commonly used is the {Hamming code}. At the other technological extreme, cuniform texts from about 1500 B.C. which recorded the dates when Venus was visible, were examined on the basis of contained redundancies (the dates of appearance and disappearance were suplemented by the length of time of visibility) and "the worst data set ever seen" by [Huber, Zurich] was corrected. {RAM} which includes EDAC circuits is known as {error correcting memory} (ECM). [Wakerly, "Error Detecting Codes", North Holland 1978]. [Hamming, "Coding and Information Theory", 2nd Ed, Prentice Hall 1986]. (1995-03-14)

error detection and correction ::: (algorithm, storage) (EDAC, or error checking and correction, ECC) A collection of methods to detect errors in transmitted or stored data and to re-inverted to restore the original data. The more extra bits are added, the greater the chance that multiple errors will be detectable and correctable.Several codes can perform Single Error Correction, Double Error Detection (SECDEC). One of the most commonly used is the Hamming code.At the other technological extreme, cuniform texts from about 1500 B.C. which recorded the dates when Venus was visible, were examined on the basis of suplemented by the length of time of visibility) and the worst data set ever seen by [Huber, Zurich] was corrected.RAM which includes EDAC circuits is known as error correcting memory (ECM).[Wakerly, Error Detecting Codes, North Holland 1978].[Hamming, Coding and Information Theory, 2nd Ed, Prentice Hall 1986]. (1995-03-14)

er sheng. (S. yānadvaya; J. nijo; K. i sŭng 二乘). In Chinese, "two vehicles," referring to adherents of the "two vehicles" of disciples (sRĀVAKA) and solitary buddhas (PRATYEKABUDDHA), and thus often functionally equivalent to the "lesser vehicle" (HĪNAYĀNA). The Chinese translates literally the Sanskrit yānadvaya (two vehicles), but the Chinese term is often used as an abbreviated translation for the Sanskrit compound srāvaka-pratyekabuddha (disciples and solitary buddhas). In many contexts, therefore, the term means "two-vehicle adherents," in distinction to the BODHISATTVAs and buddhas of the MAHĀYĀNA.

eta conversion "theory" In {lambda-calculus}, the eta conversion rule states \ x . f x "--" f provided x does not occur as a {free variable} in f and f is a function. Left to right is eta reduction, right to left is eta abstraction (or eta expansion). This conversion is only valid if {bottom} and \ x . bottom are equivalent in all contexts. They are certainly equivalent when applied to some argument - they both fail to terminate. If we are allowed to force the evaluation of an expression in any other way, e.g. using {seq} in {Miranda} or returning a function as the overall result of a program, then bottom and \ x . bottom will not be equivalent. See also {observational equivalence}, {reduction}.

eta conversion ::: (theory) In lambda-calculus, the eta conversion rule states \ x . f x --> f Left to right is eta reduction, right to left is eta abstraction (or eta expansion).This conversion is only valid if bottom and \ x . bottom are equivalent in all contexts. They are certainly equivalent when applied to some argument - they as the overall result of a program, then bottom and \ x . bottom will not be equivalent.See also observational equivalence, reduction.

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.

Even though the Taisho is often considered to be the definitive East Asian canon, it does not offer truly critical editions of its texts. The second Koryo canon's reputation for accuracy was so strong that the Japanese editors adopted it wholesale as the textus receptus for the modern Taisho edition of the canon, i.e., where there was a Koryo edition available for a text, the Taisho editors simply copied it verbatim, listing in footnotes alternate readings found in other canons, but not attempting to evaluate the accuracy of those readings or to establish a critical edition. Hence, to a large extent, the Taisho edition of the dazangjing is a modern typeset edition of the xylographical Koryo canon, with an updated arrangement of its contents based on modern historiographical criteria.

existentialism: A twentieth-century literary and philosophical movement, which highlights the fact that people are entirely free. They are thus responsible for what they make of themselves and their social condition. This brings a sense of anguish or dread. Albert Camus is a well known author of existentialist literary texts.

Fahua anle xingyi. (J. Hokke anrakugyogi; K. Pophwa allak haengŭi 法華安樂行義). In Chinese, "Exegesis on the 'Blissful Practice' Section of the 'Lotus Sutra,'" treatise composed by NANYUE HUISI and one of the earliest texts of the nascent TIANTAI ZONG. The text situated the SADDHARMAPUndARĪKASuTRA at the locus of Tiantai teachings and outlined the archetypal contemplative techniques that were subsequently developed by TIANTAI ZHIYI. It contained both the incipient Tiantai understanding of the notion of "emptiness according to the PRAJNĀPĀRAMITĀ" (bore kongxing) and the ritualistic elements of visualization and chanting that became central in subsequent iterations of Tiantai practice.

Fahua sanbu [jing]. (J. Hokke sanbu[kyo]; K. Pophwa sambu [kyong] 法華三部[經]). In Chinese, "The Three [Sister] Sutras of the 'Lotus,'" and often referred to in English as the "Threefold 'Lotus Sutra.'" The three scriptures are: the WULIANG YI JING ("Sutra of Immeasurable Meanings"); the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra") itself; and the GUAN PUXIAN PUSA XINGFA JING ("Sutra on the Procedures for Visualizing the Bodhisattva SAMANTABHADRA"). They are called "sister sutras" in East Asia because they seem to contain internal references to one other, which implied that they were propounded in this order during the final period of the Buddha's ministry (according to the TIANTAI school's temporal taxonomy of the scriptures; see WUSHI). The first of the three scriptures, the Wuliang yi jing, was presumed to be the prequel to the influential Saddharmapundarīkasutra (although the text is now generally believed to be an indigenous Chinese composition, see APOCRYPHA); the last, the Guan Puxian pusa xingfa jing, was considered its sequel. The three texts are also called "sister sutras" because they all figured prominently in Tiantai teachings, although the Saddharmapundarīkasutra far eclipsed the other two sutras in importance in the school's exegetic tradition.

fall through "programming" (The American misspelling "fall thru" is also common) 1. To exit a loop by exhaustion, i.e. by having fulfilled its exit condition rather than via a break or exception condition that exits from the middle of it. This usage appears to be *really* old, dating from the 1940s and 1950s. 2. To fail a test that would have passed control to a subroutine or some other distant portion of code. 3. In C, "fall-through" occurs when the flow of execution in a {switch statement} reaches a "case" label other than by jumping there from the switch header, passing a point where one would normally expect to find a "break". A trivial example: switch (colour) { case GREEN:  do_green();  break; case PINK:  do_pink();  /* FALL THROUGH */ case RED:  do_red();  break; default:  do_blue();  break; } The effect of the above code is to "do_green()" when colour is "GREEN", "do_red()" when colour is "RED", "do_blue()" on any other colour other than "PINK", and (and this is the important part) "do_pink()" __and then__ "do_red()" when colour is "PINK". Fall-through is {considered harmful} by some, though there are contexts (such as the coding of state machines) in which it is natural; it is generally considered good practice to include a comment highlighting the fall-through where one would normally expect a break. See also {Duff's Device}.

fanbai. (J. bonbai; K. pomp'ae 梵唄). In Chinese, lit., "the speech of BRAHMĀ," Buddhist ritual chanting performed in a distinctively clear, melodious, and resonate voice; "fan," lit. Brahmā, is generically used in China to refer to all things Indian, and "bai" is a transcription of the Sanskrit word bhāsā, or "speech," so fanbai means something like "Indian-style chanting." Although the historical origins of fanbai are uncertain, according to legend, it derives from the singing of the heavenly musicians (GANDHARVA) or from the chants of Gadgadasvara (Miaoyin), a bodhisattva appearing in the SADDHARMAPUndARĪKASuTRA who eulogized the virtues of sĀKYAMUNI Buddha. An account in the NANHAI JIGUI NEIFA CHUAN, a pilgrimage record written by the Chinese monk YIJING (635-713), who sojourned in India for twenty-five years, confirms that fanbai chanting was still popular on the Indian subcontinent during the seventh century. Fanbai was transmitted to China almost simultaneously with the introduction of Buddhism. The Chinese developed their own style of fanbai by at least the third century CE: Cao Zhi (192-232) of the Wei dynasty is said to have created it inspired by a fish's movement, leading to the use of the term yushan (lit. "fish mountain") as an alternate name for fanbai. According to the Korean SAMGUK YUSA, the transmission of fanbai (K. pomp'ae) from China to Korea occurred perhaps as early as the first half of the seventh century; subsequently, the monk CHIN'GAM HYESO (774-850) is said to have introduced the Tang-Chinese style of fanbai to the Silla kingdom around 830. The NITTo KYuHo JUNREIGYoKI by ENNIN (794-864), a Japanese pilgrim monk who visited both Silla Korea and Tang China, reports that both Silla and Tang styles of pomp'ae were used in Korean Buddhist ceremonies. The Choson monk Taehwi (fl. c. 1748), in his Pomŭmjong po ("The Lineage of the Brahmā's Voice School"), traces his Korean lineage of pomp'ae monks back to the person of Chin'gam Hyeso. Fanbai was preserved orally in China and Korea, but was recorded in Japan using the Hakase neume style of notation. The fanbai chanting style involves special vocalization techniques with complex ornamentation that are thought to have been introduced from India, but uses lyrics that derive from Chinese verse; these lyrics are usually in non-rhyming patterns of five- or seven-character lines, making up four-line verses that praise the virtues of the Buddha. Vocables are sometimes employed in fanbai, unlike in sutra chanting. The different fanbai chants are traditionally performed solo or by a chorus, often in a call and response format. Only in Korea has fanbai branched into two distinct types: hossori pomp'ae and chissori pomp'ae. Some pomp'ae texts can be performed only in one style, but others, such as porye and toryanggye, leave the choice to the performer. Hossori pomp'ae is performed in a melismatic style that is elegantly simple, in a vocal style somewhat similar to Western music. By contrast, chissori pomp'ae is solemn, highly sophisticated, and utilizes a tensed throat and falsetto for high notes. Although chissori pomp'ae is considered to be a more important vocal musical form, there are only twelve extant compositions in this style. Owing to how texts and melodic phrases are organized, even though it uses a shorter text, chissori pomp'ae takes two or three times longer to complete than hossori. Of the two, only hossori can be accompanied by musicians or sung to accompany dance. Korean pomp'ae is also performed during Buddhist ceremonies such as YoNGSANJAE.

Fangshan shijing. (房山石經). In Chinese, "Lithic Scriptures of Fangshan," the world's largest collection of scriptures written on stone, located in the Fangshan district about forty miles southwest Beijing. The blocks are now stored on Shijingshan (Stone Scriptures Hill) in nine separate caves, among them the Leiyindong (Sound of Thunder Cave), near the monastery of YUNJUSI (Cloud Dwelling Monastery). The carving of the lithic scriptures was initiated during the Daye era (604-617) by the monk Jingwan (d. 639) with the support of Empress Xiao (?-630) and her brother Xiao Yu (574-647). Among the scriptures carved during Jingwan's lifetime were the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), the MAHĀPARINIRVĀnASuTRA ("Nirvāna Sutra"), and the AVATAMSAKASuTRA ("Flower Garland Sutra"). The project continued up through the Tianqi era (1621-1627) of the Ming dynasty. The collection now includes 1,122 Buddhist scriptures carved on 14,278 lithographs, or stone slabs. The Fangshan canon is a product of the Chinese belief that Buddhism had entered the "dharma-ending age" (MOFA; see SADDHARMAVIPRALOPA): by carving the Buddhist canon on stone, this project was thus one way of helping to ensure that the Buddhist scriptures would survive the inevitable demise of the religion. Most of the scriptures in the Fangshan canon represent textual lineages that derive from recensions that circulated during the Tang and Khitan Liao dynasties. The monk Xuanfa (fl. c. 726-755) initiated a project to carve the entire canon after being presented with a copy of the handwritten Kaiyuan manuscript canon (see KAIYUAN SHIJIAO LU) by the Tang princess Jinxian (689-732). During the rule of the Khitan Liao emperors Shengzong (r. 983-1031), Xingzong (r. 1032-1054), and Daozong (r. 1055-1100), the new Qidan canon was carved on xylographs (viz., woodblocks), with the lithic carving of the same texts carried out in tandem at Yunjusi for several decades. By the late eleventh century, all nine caves had been filled to capacity. Consequently, in 1117, a pit was excavated in the southwestern section of Yunjusi to bury a new set of carvings initiated by the monk Tongli (1049-1098); these texts were mostly commentarial and exegetical writings, rather than sutra translations. By the time of the Jin dynasty (1115-1234), most of the mainstream Mahāyāna canonical scriptures had been carved. In the twelfth century, during the Song dynasty, the growing popularity of tantric materials and the ĀGAMAs prompted a supplementary carving project to add them to the Fangshan canon. However, the Fangshan Shijing does not exclusively contain Buddhist texts. In the third year of the Xuande era (1428) of the Ming dynasty, many Daoist scriptures were carved with an intent similar to that of the Buddhists: to ensure that these texts were transmitted to posterity. The Buddhist Association of China made rubbings of a substantial part of the extant lithographs in 1956. For modern historians, these rubbings offer a rich tapestry of information for studying the textual history of the Buddhist canon and the social history and culture of Buddhism in northern China. See also DAZANGJING.

fangzhang. (J. hojo; K. pangjang 方丈). In Chinese, lit. "a square zhang," the "abbot's quarters" at a CHAN monastery. This term comes from the Chinese translation of the VIMALAKĪRTINIRDEsA, where it is said that the layman VIMALAKĪRTI was able to accomplish the miraculous feat of seating thirty-two thousand beings in his small room measuring only one square (fang) zhang (a Chinese measurement of length equivalent to a little more than three meters or ten feet) in size. The notion of a fangzhang was appropriated by the Chan tradition as the technical term for the abbot's quarters at a Chan monastery. The abbot, a Chan master, would often have private interviews there with students and greet private visitors to the monastery. In some contexts, the "abbot's quarters" comes by metonymy to refer to the abbot himself. Korean monasteries distinguish between a chosil (lit. occupant of the patriarch's room), the Son master at a regular monastery, and a pangjang, the Son master at a CH'ONGNIM, one of the large ecumenical monastic centers where the full panoply of Buddhist training is maintained, such as HAEINSA or SONGGWANGSA. At the ch'ongnim, the pangjang is then considered the Son master who heads the practice centers in the monastery, while the chuji (C. ZHUCHI; abbot) is the head of monastic administration.

Faxiang zong. (J. Hossoshu; K. Popsang chong 法相宗). In Chinese, "Dharma Characteristics School," the third and most important of three strands of YOGĀCĀRA-oriented MAHĀYĀNA Buddhism to emerge in China, along with the DI LUN ZONG and SHE LUN ZONG. The name Faxiang (originally coined by its opponents and having pejorative connotations) comes from its detailed analysis of factors (DHARMA) on the basis of the Yogācāra doctrine that all phenomena are transformations of consciousness, or "mere-representation" (VIJNAPTIMĀTRATĀ). The school's own preferred name for itself was the WEISHI ZONG (Consciousness/Representation-Only School). Interest in the theories of the SHIDIJING LUN (viz., Di lun) and the MAHĀLĀNASAMGRAHA (viz., She lun) largely waned as new YOGĀLĀRA texts from India were introduced to China by the pilgrim and translator XUANZANG (600/602-664) and the work of HUAYAN scholars such as FAZANG (643-712) on the AVATAMSAKASuTRA (within which the Dasabhumikasutra is incorporated) began to gain prominence. One of the reasons motivating Xuanzang's pilgrimage to India, in fact, was to procure definitive Indian materials that would help to resolve the discrepancies in interpretation of Yogācāra found in these different traditions. Because of the imperial patronage he received upon his return, Xuanzang became one of the most prominent monks in Chinese Buddhist history and attracted students from all over East Asia. The Faxiang school was established mainly on the basis of the CHENG WEISHI LUN (*VijNaptimātratāsiddhi; "The Treatise on the Establishment of Consciousness-Only"), a text edited and translated into Chinese by Xuanzang, based on material that he brought back with him from India. Xuanzang studied under sĪLABHADRA (529-645), a principal disciple of DHARMAPĀLA (530-561), during his stay in India, and brought Dharmapāla's scholastic lineage back with him to China. Xuanzang translated portions of Dharmapāla's *VijNaptimātratāsiddhi, an extended commentary on VASUBANDHU's TRIMsILĀ ("Thirty Verses on Consciousness-Only"). Dharmapāla's original exegesis cited the different interpretations of Vasubandhu's treatise offered by himself and nine other major scholiasts within the Yogācāra tradition; Xuanzang, however, created a précis of the text and translated only the "orthodox" interpretation of Dharmapāla. Xuanzang's disciple KUIJI (632-682) further systematized Xuanzang's materials by compiling the CHENG WEISHI LUN SHUJI ("Commentarial Notes on the *VijNaptimātratāsiddhi") and the Cheng weishi lun shuyao ("Essentials of the *VijNaptimātratāsiddhi"); for his efforts to build the school, Kuiji is traditionally regarded as the first Faxiang patriarch. The Faxiang school further developed under Huizhao (650-714), its second patriarch, and Zhizhou (668-723), its third patriarch, but thereafter declined in China. ¶ The teachings of the Faxiang school were transmitted to Korea (where it is called the Popsang chong) and were classified as one of the five major doctrinal traditions (see KYO) of the Unified Silla (668-935) and Koryo (935-1392) dynasties. The Korean expatriate monk WoNCH'ŬK (613-696) was one of the two major disciples of Xuanzang, along with Kuiji, and there are reports of intense controversies between Kuiji's Ci'en scholastic line (CI'EN XUEPAI) and Wonch'uk's Ximing scholastic line (XIMING XUEPAI) due to their differing interpretations of Yogācāra doctrine. Wonch'ŭk's commentary to the SAMDHINIRMOCANASuTRA, the Jieshenmi jing shu (K. Haesimmil kyong so), was transmitted to the DUNHUANG region and translated into Tibetan by CHOS GRUB (C. Facheng, c. 755-849) at the behest of the Tibetan king RAL PA CAN (806-838), probably sometime between 815 and 824. Wonch'ŭk's exegesis of the scripture proved to be extremely influential in the writings of TSONG KHA PA (1357-1419), and especially on his LEGS BSHAD SNYING PO, where Wonch'ŭk's work is called the "Great Chinese Commentary." ¶ The Japanese Hossoshu developed during the Nara period (710-784) after being transmitted from China and Korea, but declined during the Heian (794-1185) due to persistent attacks from the larger TENDAI (C. TIANTAI) and SHINGON (C. Zhenyan) schools. Although the Hossoshu survived, it did not have the wide influence over the Japanese tradition as did its major rivals. ¶ Faxiang is known for its comprehensive list of one hundred DHARMAs, or "factors" (BAIFA), in which all dharmas-whether "compounded" or "uncompounded," mundane or supramundane-are subsumed; this list accounts in large measure for its designation as the "dharma characteristics" school. These factors are classified into five major categories:

Faxian. (J. Hoken/Hokken; K. Pophyon 法顯) (c. 337-422). In Chinese, "Display of Dharma"; a Chinese monk pilgrim of the Eastern Jin dynasty, who is best known for his pilgrimage record of his travels to India, titled the FAXIAN ZHUAN. The text, also known as the FOGUO JI, ("Record of Buddhist Kingdoms") is an invaluable source for understanding South Asian Buddhism in the early fifth century. Motivated by a desire to procure a complete recension of an Indian VINAYA, in 399 Faxian left the Chinese capital of Chang'an for India, together with his fellow monks Hujing, Daozheng, and others. He left a detailed record of his journey through numerous kingdoms in Central Asia, his arduous path through the Himalayas, and various pilgrimage sites (see MAHĀSTHĀNA) in central India. He ended up staying for several years in India, studying Sanskrit and copying various SuTRAs and vinayas such as the MAHĀSĀMGHIKA vinaya, SAMYUKTĀGAMA, and MAHĀPARINIRVĀnASuTRA, before leaving for Sri Lanka. Taking the southern sea route home from Sri Lanka, Faxian's ship was damaged in a typhoon and he was forced to stay on the island of Java for five months, finally returning to China in 413. Faxian brought back with him the new texts that he had collected overseas, and spent the rest of his life translating them into Chinese, several in collaboration with the Indian monk BUDDHABHADRA.

Faxian zhuan. (J. Hokken den; K. Pophyon chon 法顯傳). In Chinese, "The Record of Faxian," commonly known as the FOGUO JI (translated into English as A Record of Buddhistic Kingdoms), the record of the Chinese monk FAXIAN's pilgrimage to India. Faxian left the Chinese capital of Chang'an in 399 and visited numerous cities and kingdoms in Central Asia, India, Sri Lanka, and the island of Java. He traveled to many sacred sites in India and Sri Lanka until his return to China in 413. Faxian left a fairly detailed record of the various ways in which Buddhism was practiced in these kingdoms. His record is replete with myths and legends associated with the pilgrimage sites he visited. Faxian's record also served as an authoritative guidebook for many pilgrims who later followed in his footsteps. As one of the earliest records of its kind, the Faxian zhuan serves as an indispensable tool for studying Buddhist pilgrimage, the state of Buddhism across the continent during the early fifth century, and the history of various kingdoms that once flourished in Asia. It was among the first Buddhist texts to be translated in Europe, published in Paris in 1836 as Foĕ Kouĕ Ki ou Relation des royaumes bouddhiques: Voyage dans la Tartarie, dans l'Afghanistan et dans l'Inde, exécuté à la fin du IVesiècle, par Ch˘y Fă Hian. The translation of the text was undertaken by Jean-Pierre Abel-Rémusat (1788-1832). The Chinese text is relatively short, but Abel-Rémusat provided detailed notes, in which he sought to identify and explain the many Buddhist persons, places, and doctrines that occur in Faxian's work. Abel-Rémusat died in the cholera epidemic of 1832, when the book was only half-finished. Heinrich Julius von Klaproth (1783-1835) took over the project until his own death. It was completed by Ernest-Augustin Xavier Clerc de Landresse (1800-1862) and published in 1836. Until the publication of EUGÈNE BURNOUF's Introduction à l'histoire du Buddhisme indien in 1844, this was the most detailed study of Buddhism to be produced in Europe. Faxian's text was translated into English by SAMUEL BEAL in 1869 and by James Legge in 1886.

Faxing zong. (J. Hosshoshu; K. Popsong chong 法性宗). In Chinese, "Dharma Nature school," the intellectual tradition in East Asian Buddhism that was concerned with the underlying essence or "nature" (xing) of reality; contrasted with the "Dharma Characteristics School" (FAXIANG ZONG), the tradition that analyzed the different functions of various phenomena. The term "Faxing zong" was employed to refer to more advanced forms of the MAHĀLĀNA, such as to the MADHYAMAKA teachings of the SAN LUN ZONG, the TATHĀGATAGARBHA teachings, or to the last three of the five teachings in the Huayan school's hermeneutical taxonomy (see JIAOXIANG PANSHI): viz., the advanced teaching of Mahāyāna (Dasheng zhongjiao), the sudden teaching (DUNJIAO), and the perfect teaching (YUANJIAO). By contrast, "Faxiang zong" was a pejorative term referring to the Chinese YOGĀLĀRA school that was established on the basis of the new Yogācāra texts introduced from India by XUANZANG (600/602-664) and elaborated upon in his lineage. The Huayan exegete CHENGGUAN (738-839) first used the term Faxing zong to differentiate it from the Faxiang zong. In his Dafangguang fo huayanjing shu ("Commentary on the AVATAMSAKASuTRA"), Chengguan presents ten differences between the two schools of Faxing and Faxiang, and in his own hermeneutic taxonomy, Chengguan polemically equates the elementary teaching of the Mahāyāna (Dasheng shijiao) with Faxiang, and the advanced (Dasheng zhongjiao) and perfect teachings (yuanjiao) of the Mahāyāna with the Faxing school. The contrast between "nature" (xing) and "characteristics" (xiang) was used in FAZANG's (643-712) HUAYAN WUJIAO ZHANG as a means of reconciling the differences in the approaches taken by the Madhyamaka and Yogācāra schools. Although Fazang did not use the term Faxing zong himself, he did coin the term "Faxiang zong" to refer pejoratively to Xuanzang's lineage of Yogācāra teachings. It appears, then, that Chengguan projected the concept of Faxing and Faxiang schools onto Fazang's doctrinal notions as well, for Chengguan sometimes interprets Fazang's notions of the "provisional" and "definitive" teachings (see QUAN SHI) as the Faxiang and the Faxing schools, respectively, or sometimes replaces a concept such as "true nature" (zhenxing) with the term faxing.

Fayuan zhulin. (J. Hoon jurin; K. Pobwon churim 法苑珠林). In Chinese, "A Grove of Pearls in the Garden of the Dharma," compiled in 668 by the Tang-dynasty monk Daoshi (d. 683) of XIMINGXI; a comprehensive encyclopedia of Buddhism, in one hundred rolls and one hundred chapters, based on the DA TANG NEIDIAN LU and XU GAOSENG ZHUAN, which were compiled by Daoshi's elder brother, the monk DAOXUAN (596-667). The encyclopedia provides definitions and explanations for hundreds of specific Buddhist concepts, terms, and numerical lists. Each chapter deals with a single category such as the three realms of existence (TRILOKA[DHĀTU]), revering the Buddha, the DHARMA, and the SAMGHA, the monastery, relics (sARĪRA), repentance, receiving the precepts, breaking the precepts, and self-immolation (SHESHEN), covering these topics with numerous individual entries. The Fayuan zhulin is characterized by its use of numerous passages quoted from Buddhist scriptures in support of its explanations and interpretations. Since many of the texts that Daoshi cites in the Fayuan zhulin are now lost, the encyclopedia serves as an invaluable source for the study of medieval Chinese Buddhism.

Fazang. (J. Hozo; K. Popchang 法藏) (643-712). Tang-dynasty Chinese monk and putative third patriarch of the HUAYAN ZONG, also known as Xianshou, Dharma Master Guoyi (Nation's Best), Great Master Xiangxiang (Fragrant Elephant), and state preceptor (GUOSHI) Kang Zang. Fazang was the third-generation descendent of immigrants to China from the kingdom of SOGDIANA in Central Asia (the Greek Transoxiana) and thus used as his secular surname the ethnicon KANG. At a young age, Fazang became a student of the Chinese monk ZHIYAN, and studied the AVATAMSAKASuTRA. Fazang was also fluent in several Central Asian languages, and assisted the monks sIKsĀNANDA and YIJING in translating new recensions of the AvataMsakasutra (699) and the LAnKĀVATĀRASuTRA (704). Empress WU ZETIAN often requested Fazang to lecture on the AvataMsakasutra and its teachings on PRATĪTYASAMUTPĀDA. Fazang devoted the rest of his career to the study of the AvataMsakasutra and composing commentaries on the Lankāvatārasutra, FANWANG JING, DASHENG QIXIN LUN, and other texts. Many of Fazang's compositions sought to systematize his teacher Zhiyan's vision of the AvataMsakasutra in terms drawn from indigenous Chinese Buddhist materials, such as the Dasheng qixin lun. In so doing, Fazang developed much of the specific doctrinal terminology and worldview that comes to be emblematic of the Huayan zong, making him the de facto founder of this indigenous school of Chinese Buddhist philosophy. Among Fazang's many works, his HUAYAN JING TANXUAN JI, HUAYAN WUJIAO ZHANG, and his commentary to the Dasheng qixin lun shu ("Awakening of Faith According to the Mahāyāna") are most famous. Fazang passed away while residing at the monastery of Da Qianfusi. Fazang remained close throughout his life to his Korean colleague ŬISANG, the founder of the Korean Hwaom school, with whom he studied together under Zhiyan, and some of his correspondence with Ŭisang survives. SIMSANG (J. Shinjo) (d. c. 744), another Korean who is claimed to have been a direct disciple of Fazang, was the first transmitter of the Huayan teachings in Japan, and Simsang's own disciple RYoBEN [alt. Roben] (689-773) is considered the founder of the Japanese Kegon school. For discussion of Fazang's philosophical views, see also HUAYAN ZONG; INDRA'S NET; SI FAJIE.

Feiyin Tongrong. (J. Hiin Tsuyo; K. Piŭn T'ongyong 費隱通容) (1593-1661). Chinese CHAN master in the LINJI ZONG, who lived at the end of the Ming dynasty. Feiyin was a native of Min Prefecture in present-day Fujian province. After losing his father at age six and his mother at eleven, Feiyin entered the monastery two years later and became the student of a certain Huishan (d.u.) of Sanbaosi. Feiyin subsequently studied under the renowned Chan masters ZHANRAN YUANDENG, Wuming Huijing, and Wuyi Yuanlai. In 1622, he departed Jiangxi province for Mt. Tiantai, where he continued his studies under MIYUN YUANWU. Feiyin eventually became Miyun's disciple and inherited his lineage. In 1633, Feiyin served as abbot of Wanfusi on Mt. Huangbo. He subsequently resided at such monasteries as Tianningsi and WANSHOUSI in Zhejiang province. His disciple YINYUAN LONGQI edited Feiyin's teachings together in the Feiyin chanshi yulu. Feiyin himself composed several texts including the Chan primer ZUTING QIANCHUI LU and the Chan history Wudeng yantong.

FICTIONS Mental fictions include all fancies, freaks, guesses, suppositions, assumptions, etc., as well as the hypotheses and theories of science, all being mental constructions that do not have all the facts put in their correct contexts. K 2.18.3


The content even of .lite thinking is for the most part made up of fictions
(conceptions without real correspondences), due to lack of facts about existence. It is only the facts of esoterics that make it possible to think in accordance with reality. K 1.20.7


FORTH ::: 1. (language) An interactive extensible language using postfix syntax and a data stack, developed by Charles H. Moore in the 1960s. FORTH is highly user-configurable and there are many different implementations, the following description is of a typical default configuration.Forth programs are structured as lists of words - FORTH's term which encompasses language keywords, primitives and user-defined subroutines. Forth stream and either executed immediately (interpretive execution) or compiled as part of the definition of a new word.The sequential nature of list execution and the implicit use of the data stack (numbers appearing in the lists are pushed to the stack as they are encountered) imply postfix syntax. Although postfix notation is initially difficult, experienced users find it simple and efficient.Words appearing in executable lists may be primitives (simple assembly language operations), names of previously compiled procedures or other special words. A procedure definition is introduced by : and ended with ; and is compiled as it is read.Most Forth dialects include the source language structures BEGIN-AGAIN, BEGIN-WHILE-REPEAT, BEGIN-UNTIL, DO-LOOP, and IF-ELSE-THEN, and others can be added by the user. These are compiling structures which may only occur in a procedure definition.FORTH can include in-line assembly language between CODE and ENDCODE or similar constructs. Forth primitives are written entirely in assembly language, secondaries contain a mixture. In fact code in-lining is the basis of compilation in some implementations.Once assembled, primitives are used exactly like other words. A significant difference in behaviour can arise, however, from the fact that primitives end code includes the scheduler in some multi-tasking systems so a process can be descheduled after executing a non-primitive, but not after a primitive.Forth implementations differ widely. Implementation techniques include threaded code, dedicated Forth processors, macros at various levels, or interpreters response, user-defined data structures, multitasking, floating-point arithmetic, and/or virtual memory.Some Forth systems support virtual memory without specific hardware support like MMUs. However, Forth virtual memory is usually only a sort of extended data space and does not usually support executable code.FORTH does not distinguish between operating system calls and the language. Commands relating to I/O, file systems and virtual memory are part of the same language as the words for arithmetic, memory access, loops, IF statements, and the user's application.Many Forth systems provide user-declared vocabularies which allow the same word to have different meanings in different contexts. Within one vocabulary, re-defining a word causes the previous definition to be hidden from the interpreter (and therefore the compiler), but not from previous definitions.FORTH was first used to guide the telescope at NRAO, Kitt Peak. Moore considered it to be a fourth-generation language but his operating system wouldn't let him use six letters in a program name, so FOURTH became FORTH.Versions include fig-FORTH, FORTH 79 and FORTH 83. . .FORTH Interest Group, Box 1105, San Carlos CA 94070.See also 51forth, F68K, cforth, E-Forth, FORML, TILE Forth.[Leo Brodie, Starting Forth].[Leo Brodie, Thinking Forth].[Jack Woehr, Forth, the New Model].[R.G. Loeliger, Threaded Interpretive Languages].2. FOundation for Research and Technology - Hellas. (1997-04-16)

FORTH 1. "language" An interactive extensible language using {postfix syntax} and a data stack, developed by Charles H. Moore in the 1960s. FORTH is highly user-configurable and there are many different implementations, the following description is of a typical default configuration. Forth programs are structured as lists of "words" - FORTH's term which encompasses language keywords, primitives and user-defined {subroutines}. Forth takes the idea of subroutines to an extreme - nearly everything is a subroutine. A word is any string of characters except the separator which defaults to space. Numbers are treated specially. Words are read one at a time from the input stream and either executed immediately ("interpretive execution") or compiled as part of the definition of a new word. The sequential nature of list execution and the implicit use of the data stack (numbers appearing in the lists are pushed to the stack as they are encountered) imply postfix syntax. Although postfix notation is initially difficult, experienced users find it simple and efficient. Words appearing in executable lists may be "{primitives}" (simple {assembly language} operations), names of previously compiled procedures or other special words. A procedure definition is introduced by ":" and ended with ";" and is compiled as it is read. Most Forth dialects include the source language structures BEGIN-AGAIN, BEGIN-WHILE-REPEAT, BEGIN-UNTIL, DO-LOOP, and IF-ELSE-THEN, and others can be added by the user. These are "compiling structures" which may only occur in a procedure definition. FORTH can include in-line {assembly language} between "CODE" and "ENDCODE" or similar constructs. Forth primitives are written entirely in {assembly language}, secondaries contain a mixture. In fact code in-lining is the basis of compilation in some implementations. Once assembled, primitives are used exactly like other words. A significant difference in behaviour can arise, however, from the fact that primitives end with a jump to "NEXT", the entry point of some code called the sequencer, whereas non-primitives end with the address of the "EXIT" primitive. The EXIT code includes the scheduler in some {multi-tasking} systems so a process can be {deschedule}d after executing a non-primitive, but not after a primitive. Forth implementations differ widely. Implementation techniques include {threaded code}, dedicated Forth processors, {macros} at various levels, or interpreters written in another language such as {C}. Some implementations provide {real-time} response, user-defined data structures, {multitasking}, {floating-point} arithmetic, and/or {virtual memory}. Some Forth systems support virtual memory without specific hardware support like {MMUs}. However, Forth virtual memory is usually only a sort of extended data space and does not usually support executable code. FORTH does not distinguish between {operating system} calls and the language. Commands relating to I/O, {file systems} and {virtual memory} are part of the same language as the words for arithmetic, memory access, loops, IF statements, and the user's application. Many Forth systems provide user-declared "vocabularies" which allow the same word to have different meanings in different contexts. Within one vocabulary, re-defining a word causes the previous definition to be hidden from the interpreter (and therefore the compiler), but not from previous definitions. FORTH was first used to guide the telescope at NRAO, Kitt Peak. Moore considered it to be a {fourth-generation language} but his {operating system} wouldn't let him use six letters in a program name, so FOURTH became FORTH. Versions include fig-FORTH, FORTH 79 and FORTH 83. {FAQs (http://complang.tuwien.ac.at/forth/faq/faq-general-2.html)}. {ANS Forth standard, dpANS6 (http://taygeta.com/forth/dpans.html)}. FORTH Interest Group, Box 1105, San Carlos CA 94070. See also {51forth}, {F68K}, {cforth}, {E-Forth}, {FORML}, {TILE Forth}. [Leo Brodie, "Starting Forth"]. [Leo Brodie, "Thinking Forth"]. [Jack Woehr, "Forth, the New Model"]. [R.G. Loeliger, "Threaded Interpretive Languages"]. 2. {FOundation for Research and Technology - Hellas}. (1997-04-16)

four noble truths. (S. catvāry āryasatyāni; P. cattāri ariyasaccāni; T. 'phags pa'i bden pa bzhi; C. si shengdi; J. shishodai; K. sa songje 四聖諦). Although the term "four noble truths" is well established in English-language works on Buddhism, it is a misleading translation of the original Sanskrit and Pāli terms. The term translated as "noble" (ĀRYA) refers not to the truths themselves, but to those who understand them; thus, the compound may more accurately, if less euphoniously, be rendered as "four truths [known by the spiritually] noble"; they are four facts known to be true by those "noble ones" with insight into the nature of reality, but not known by ordinary beings (PṚTHAGJANA). The four truths are: suffering (DUḤKHA), origination (SAMUDAYA), cessation (NIRODHA), and path (MĀRGA). The four noble truths are the subject of extensive exegesis in the tradition, but the four terms and the relationships among them may be summarized as follows. Existence in the realms that are subject to rebirth, called SAMSĀRA, is qualified by suffering (duḥkha), the first truth (the Sanskrit term may also be rendered as "sorrow," "pain," or more generally "unsatisfactoriness"). The types of sufferings that beings undergo in the various destinations of rebirth are enumerated at great length in Buddhist texts. In his first sermon delivered after his enlightenment (see DHARMACAKRAPRAVARTANASuTRA), the Buddha identifies the following as forms of suffering: birth, aging, sickness, death, encountering what is unpleasant, separation from what is pleasant, not gaining what one desires, and the five SKANDHAs. The second truth is the origination (samudaya), or cause, of suffering. In his first sermon, the Buddha identifies the cause of suffering as craving (TṚsnĀ) or attachment; in his second sermon, the ANATTALAKKHAnASUTTA, said to have been delivered five days later, he suggests that the belief is self (ĀTMAN) is the cause of suffering. In other works, he lists two causes of suffering: unwholesome or unsalutary (AKUsALA) actions (KARMAN) such as killing, stealing, and lying, and the unwholesome mental states (see CAITTA) that motivate unwholesome actions. These unwholesome mental states include greed (LOBHA), hatred (DVEsA), and ignorance (MOHA), with ignorance referring here to an active misperception of the nature of the person and the world or, more technically, to an unsystematic attention (AYONIsOMANASKĀRA) to the true nature of things, leading to the following "inverted views" (VIPARYĀSA): seeing pleasure where there is actually pain, purity where there is impurity, permanence where there is impermanence, and self where there is no self. The third truth is the cessation (nirodha) of suffering, which refers to NIRLĀnA, the "deathless" (AMṚTA) state that transcends all suffering. The fourth and final truth is that of the path (mārga) to the cessation of suffering. The path is delineated in exhaustive detail in Buddhist texts; in his first sermon, the Buddha describes an eightfold path (ĀRLĀstĀnGAMĀRGA). The four truths therefore posit the unsatisfactory nature of existence, identify its causes, hold out the prospect of a state in which suffering and its causes are absent, and set forth a path to that state. Suffering is to be identified, its origin destroyed, its cessation realized, and the path to its cessation followed. The four truths demonstrate the importance of causality (see HETUPRATYAYA) in Buddhist thought and practice. Suffering is the effect of the cause, or origin, viz., "craving." Cessation is the absence of suffering, which results from the destruction of suffering's origin, craving. The path is the means by which one attains that cessation. The Buddha states in his first sermon that when he gained absolute and intuitive knowledge of the four truths, he achieved complete enlightenment and freedom from future rebirth. The four truths are also often described in terms of their sixteen aspects (sodasākāra), which counteract four inverted views (viparyāsa) for each truth. For the truth of suffering, the four aspects are knowledge that the aggregates (SKANDHA) are impermanent, suffering, empty, and selfless; these counteract seeing permanence, pleasure, mine (MAMAKĀRA), and I (AHAMKĀRA), respectively. For the truth of origination, the four aspects are knowledge that KLEsA(affliction) and action (karman) are cause (HETU), origination (samudaya), producer (saMbhava), and condition (PRATYAYA); they counteract the view that there is no cause, that there is a single cause, that the cause is transformation of a fundamental nature, and that the cause is a prior act of divine will, respectively. For the truth of cessation, the four aspects are knowledge that nirvāna is cessation (NIRODHA), peace (sānta), sublime (pranīta), and a definite escape (niryāna); these counteract the view that there is no liberation, that liberation is suffering, that the pleasure of meditative absorption (DHYĀNA) is unmitigated, and that NIRLĀnA is not firmly irreversible. And for the truth of the path, the four aspects are knowledge that the eightfold noble path is a path (mārga), correct method (UPĀYA), practice (PRATIPATTI), and brings a definite escape (nairyānika); these counteract the view that there is no path, that this eightfold noble path is vile, that something else is also a path, and that this path is reversible. Some Mahāyāna sutras say that those who are attached to (ABHINIVEsA) the four noble truths as being essentially true do not understand the purport of the Buddha's doctrine; only the teaching of the third noble truth, NIRLĀnA, is definitive (NĪTĀRTHA), the statements about the other truths require interpretation (NEYĀRTHA). See also DARsANAMĀRGA.

Fozu sanjing. (J. Busso sangyo; K. Pulcho samgyong 佛祖三經). In Chinese, "The Three Scriptures of the Buddhas and Patriarchs," referring to a collection of three texts, YIJIAO JING, SISHI'ER ZHANG JING, and GUISHAN JINGCE. The Fozu sanjing texts were compiled together sometime during the late Tang and early Song dynasties as an accessible primer of Buddhist doctrine and practice, recommended to all beginners in the CHAN ZONG for its simple and clear exposition of the Buddhist teachings. The earliest extant commentary on this compilation was composed by the CAODONG ZONG monk DAHONG SHOUSUI (1072-1147). Interestingly, the first two texts in the anthology are now presumed to be Chinese APOCRYPHA, indigenous scriptures composed on the model of Indian scriptures, suggesting that they appealed to their Chinese audience in a way that translated Indian scriptures did not.

Free On-line Dictionary of Computing ::: (introduction) FOLDOC is a searchable dictionary of acronyms, jargon, programming languages, tools, architecture, operating systems, networking, institutions, companies, projects, products, history, in fact anything to do with computing.Copyright 1993 by Denis HowePermission is granted to copy, distribute and/or modify this document under the terms of the GNU Free Documentation License, Version 1.1 or any later version Back-Cover Texts. A copy of the license is included in the section entitled GNU Free Documentation License.Please refer to the dictionary as The Free On-line Dictionary of Computing, http://foldoc.org/, Editor Denis Howe or similar.The dictionary has been growing since 1985 and now contains over 13000 definitions totalling nearly five megabytes of text. Entries are cross-referenced to each other and to related resources elsewhere on the net.Where LaTeX commands for certain non-ASCII symbols are mentioned, they are described in their own entries. \ is also used to represent the Greek know . Dates after entries indicate when that entry was last updated. They do not imply that it was up-to-date at that time.You can search the latest version of the dictionary on the WWW at URL http://foldoc.org/. If you find an entry that is wrong or inadequate please let me know.See Pronunciation for how to interpret the pronunciation given for some entries.(2006-10-16)

Free On-line Dictionary of Computing "introduction" FOLDOC is a searchable dictionary of acronyms, jargon, programming languages, tools, architecture, operating systems, networking, theory, conventions, standards, mathematics, telecoms, electronics, institutions, companies, projects, products, history, in fact anything to do with computing. Copyright 1985 by Denis Howe Permission is granted to copy, distribute and/or modify this document under the terms of the GNU Free Documentation License, Version 1.1 or any later version published by the Free Software Foundation; with no Invariant Sections, Front- or Back-Cover Texts. A copy of the license is included in the section entitled "{GNU Free Documentation License}". Please refer to the dictionary as "The Free On-line Dictionary of Computing, http://foldoc.org/, Editor Denis Howe" or similar. Please make the URL both text (for humans) and a hyperlink (for Google). You can search the latest version of the dictionary at URL http://foldoc.org/. Where {LaTeX} commands for certain non-{ASCII} symbols are mentioned, they are described in their own entries. "\" is also used to represent the Greek lower-case lambda used in {lambda-calculus}. See {Pronunciation} for how to interpret the pronunciation given for some entries. Cross-references to other entries look {like this}. Note that not all cross-references actually lead anywhere yet, but if you find one that leads to something inappropriate, please let me know. Dates after entries indicate when that entry was last updated. {More about FOLDOC (about.html)}. (2018-05-22)

Friagne—in occult texts generally, a Tuesday

gandhaghatikā. (T. spos snod; C. xianglu; J. koro; K. hyangno 香爐). In Sanskrit, "censer," "incense burner"; a small stove with a perforated lid, both typically made of bronze or pottery, in which incense is burned as an offering during the performance of a ritual. In certain VINAYA traditions, such as the DHARMAGUPTAKA (see SIFEN LÜ), the censer is included in a list of eighteen requisites (S. astādasadravya; see PARIsKĀRA; NIsRAYA) that monks were allowed to keep, along with tooth cleaners, soap, the three robes, water bottle, begging bowl, sitting mat, walking staff, water filter, handkerchief, knife, fire starter, tweezers, sleeping hammock, sutras, vinaya texts, buddha images, and bodhisattva images.

Gāndhārī. A PRAKRIT language of the GANDHĀRA region of northwest India, which was one of the principal languages used in the early transmission of Buddhism into China. The transcriptions of Buddhist technical terminology found in many of the earliest Buddhist texts translated into Chinese indicate that these texts were written in the Gāndhārī language, not classical Sanskrit. These Chinese transcriptional data from Gāndhārī and other Prakrits have also been used by historical linguists to reconstruct early Chinese phonology and Han-dynasty spoken dialects. Gāndhārī exhibits some tendency toward metathesis (transposition) of syllables-e.g., G. jambodana for S. jāmbunada or P. jambonada ("golden")-a tendency that is noted in Chinese transcriptions. Gāndhārī also tends to show vocalic weakening, e.g., S. ajita > G. ayuda. The extant Gāndhārī corpus consists entirely of mainstream Buddhist materials with little evidence of the MAHĀYĀNA.

Gangānadī. (T. Gang gā'i klung; C. Henghe; J. Goga; K. Hangha 恒河). In Sanskrit and Pāli, the "Ganges River," the major river in the north of India and, according to Buddhist cosmology, one of the four sacred rivers that flow through the southernmost continent of JAMBUDVĪPA, along with the Sindhu, Vaksu, and Sītā. Several of the important Indian kingdoms that supported the growth of Buddhism were based in the Ganges River valley, including KOsALA in the middle and MAGADHA in the lower Ganges valley. The Mauryan dynasty, including its most renowned ruler, AsOKA, had its capital at the city of PĀtALIPUTRA on the banks of the river, as did the Gupta dynasty that followed. The sand in the Ganges River (GAnGĀNADĪVĀLUKĀ) was reputed to be extremely fine in texture, and so is often used in similes in Buddhist texts to refer to an infinity, viz., "as numerous as the sands of the Ganges."

Gangānadīvālukā. [alt. -vālikā] (T. Gang gā'i klung gi bye ma; C. Henghesha; J. Gogasha; K. Hanghasa 恒河沙). In Sanskrit and Pāli, "sands of the Ganges," viz., an "incalculable number." The sands of the Ganges River were universally reputed to be extremely fine in texture, so the term is often used in similes in Buddhist texts to refer to an "infinity," e.g., "for world systems as numerous as the sands of the Ganges" (Gangānadīvālukāsamā lokadhātavaḥ), "eons as numerous as the sands of the Ganges" (Gangānadīvālukāsamān kalpān).

garuda. (P. garuda/garula; T. khyung/mkha' lding; C. jialouluo; J. karura; K. karura 迦樓羅). In Sanskrit and Pāli, mythical "golden-winged bird," one of the eight classes of nonhuman beings (AstASENĀ) who are often in attendance during sĀKYAMUNI's sermons. In traditional Indian mythology, the garuda was a golden-winged bird who was the deification of the sun's brilliance; thus, like the phoenix in Western mythology, it served as a symbol of fire or flame. Garudas served as the mount of Visnu and were the mortal enemies of NĀGAs and snakes. The garuda was said to be fantastic in size, with a massive wingspan (some texts say as wide as 330 YOJANAs), and carried either a wish-fulfilling gem (CINTĀMAnI) or a talisman around its neck. Its wings were said to be adorned with marvelous gems, and it had a huge gullet that would allow it slowly to digest enormous amounts of food. Garudas are sometimes portrayed in Buddhist art as having the head and wings of an eagle and the body of a man. JĀTAKA stories describe garudas as giant birds, massive in both size and strength, which are capable of splitting the ocean by flapping their wings, creating an enormous breeze known as the garuda wind. The SAMYUTTANIKĀYA mentions that garudas roost in the forest of silk-cotton trees, and their nests are in danger of being crushed by Sakka's (S. sAKRA; INDRA) chariot as it speeds through the forest. Garudas eat only flesh and are the enemies of nāgas, which are their main food. In the jātakas, garudas are said to live on the nāga island of Seruma (also called, simply, NĀGADĪPA). With their garuda wind, they can lift into the air nāgas that are a thousand fathoms long, uprooting the banyan trees around which the snakes wrap themselves. Besides possessing impressive strength, garudas are also described in the jātakas as having supernatural powers, such as in the Sussondī Jātaka, where garudas use their special powers to plunge the whole city into darkness in order to carry off Queen Sussondī. Garudas were formerly considered to be wrathful creatures but, after having been converted by the Buddha, they now protect his teachings. In both mainstream and MAHĀYĀNA materials, garudas are said to pay homage to the Buddha as one of a group of eight mythical classes of nonhuman beings (astasenā): divinities (DEVA), nāgas, demons (YAKsA), celestial musicians (GANDHARVA), demigods (ASURA), half-human half-horse (or half-bird) celestial musicians (KIMNARA), and snake spirits (MAHORĀGA). In Buddhist tantra garudas are a DHARMAPĀLA and appear in the PARIVĀRA (retinue) of various tantric deities, as both companion and mount. In tantric Buddhism there exists a group known as the paNcagaruda (khyung rigs lnga): the garudas of the Buddha, karma, ratna, vajra, and padma families.

Gaster, Studies and Texts in Folklore, pp. 128-129.]

Gaster, Studies and Texts in Folklore .]

Gautama. (P. Gotama; T. Go ta ma; C. Jutan; J. Kudon; K. Kudam 瞿曇). The family name of the historical Buddha, also known as sĀKYAMUNI Buddha. He was a member of the sĀKYA tribe of what is today southern Nepal (hence his epithet sākyamuni, "Sage of the sākyas"). Within that group, his family or clan (GOTRA) was Gautama. His name means "descendants of Gotama" in Sanskrit, with Gotama (lit. "Excellent Cow") being the name of several brāhmanas of ancient India, including a poet of the Ṛg Veda. Thus, the name of the Buddha's tribe or ethnic group was sākya, the name of his family or clan was Gautama, and his given name was SIDDHĀRTHA. In Pāli literature, he is more commonly referred to as Gotama Buddha; in Mahāyāna texts, sākyamuni Buddha is more common.

Generic Security Service Application Programming Interface ::: (security, programming) (GSS-API) An application level interface (API) to system security services. It provides a generic interface to services which may be provided by a variety of different security mechanisms. Vanilla GSS-API supports security contexts between two entities (known as principals).GSS-API is a draft internet standard which is being developed in the Common Authentication Technology Working Group (cat-wg) of the Internet Engineering Task Force (IETF).Initial specifications for GSS-API appeared in RFC 1508 and RFC 1509. Subsequent revisions appeared in several draft standards documents. . (1996-05-19)

Generic Security Service Application Programming Interface "security, programming" (GSS-API) An application level interface ({API}) to system security services. It provides a generic interface to services which may be provided by a variety of different security mechanisms. {Vanilla} GSS-API supports {security contexts} between two entities (known as "principals"). GSS-API is a draft internet standard which is being developed in the {Common Authentication Technology Working Group} (cat-wg) of the {Internet Engineering Task Force} (IETF). Initial specifications for GSS-API appeared in {RFC 1508} and {RFC 1509}. Subsequent revisions appeared in several draft standards documents. {(http://dstc.qut.edu.au/~barton/work/project.html)}. (1996-05-19)

Genizah ::: (Heb. Storage). A storeroom used to house worn-out holy books, which according to Jewish tradition are forbidden to be thrown out. Genizot(also referred to as Shemos or Shemos boxes) typically hold worn out holy texts until they can be ritually buried. The most famous is the Cairo Genizah, which contained books and documents that provide source material for Jewish communities living under Islamic rule from about the 9th through the 12th centuries. It was discovered at the end of the 19th century.

Genshin. (源信) (942-1017). Japanese TENDAISHu monk, scholar, and artist, popularly known as ESHIN SoZU (Head Monk of Eshin) because he spent much of his life at the monastery of Eshin at YOKAWA on HIEIZAN. Genshin was born in Yamato province (present-day Nara prefecture), but after losing his father at a young age, he was put in the care of the Tendai center on Mt. Hiei. It is believed that during his teens he formally joined the institution and became a student of the Tendai reformer RYoGEN (912-985). Genshin first gained a name for himself in 974 due to his sterling performance in an important debate at Mt. Hiei. Eventually, Genshin retired to the secluded monastery of Shuryogon'in in Yokawa, where he devoted the rest of his life primarily to scholarship. Genshin wrote on a wide array of Buddhist topics related to both Tendai and PURE LAND practices and is also regarded as the founder of the Eshin school of Tendai, which espoused the notion that everyone is inherently awakened (J. HONGAKU). While it is uncertain if any of his art is extant, Genshin was both a sculptor and painter, and his paintings of the buddha Amida (S. AMITĀBHA) welcoming believers into the PURE LAND, referred to as raigozu, helped to popularize this subject in Japan. The most influential of Genshin's works was the oJo YoSHu ("Collection of Essentials on Going to Rebirth" [in the pure land]), written in 985, one of the first Japanese treatises on the practice of nenbutsu (C. NIANFO) and the soteriological goal of rebirth in the pure land, playing an important role in laying the groundwork for an independent pure land tradition in Japan a century later. The ojo yoshu offers a systematic overview of pure land thought and practice, using extensive passages culled from various scriptures and treatises, especially the writings of the Chinese pure land monks DAOCHUO and SHANDAO. Genshin contends that the practice of nenbutsu is relatively easy for everyone and is appropriate for people during the dharma-ending age (mappo; see MOFA), especially as a deathbed practice. The ojo yoshu was also one of the few texts written in Japan that made its way to China, where it influenced the development of pure land Buddhism on the mainland. Japanese Buddhists have long debated whether Genshin should be primarily viewed as affiliated with either the Tendai or pure land schools. In fact, however, this distinction was not relevant during Genshin's own lifetime, since an independent pure land tradition did not yet exist at that point. Given the Tendai notion that all beings can attain buddhahood through a variety of means, an argument he supports in his Ichijo yoketsu ("Essentials of the One Vehicle"), Genshin asserts that nenbutsu (C. nianfo) practice is the best method for reaching this goal. Pure land practice for Genshin therefore fits under the larger umbrella of Tendai thought. Nonetheless, Genshin's presentation of pure land beliefs and practice offered a foundation for the development of pure land Buddhism in Japan, notably in its influence on HoNEN (1133-1212) and SHINRAN (1173-1263); for this reason, the JoDO SHINSHu school considers Genshin to be the sixth patriarch in its lineage.

ghantā. (T. dril bu; C. jianzhi; J. kenchi; K. konch'i 犍稚). In Sanskrit, "gong"; a resonant instrument used in Buddhist monasteries to announce the time of events, or to assemble the congregation. According to such texts as the MAHĪsĀSAKA VINAYA, ghantās are to be sounded when it is time to recite SuTRAs and to assemble SAMGHA members for meals and other activities, or to announce the time of the UPOsADHA observance. Ghanthās are also ritual bells used in tantric liturgy. When used in conjunction with the VAJRA, the ghantā is said to represent wisdom (PRAJNĀ), while the vajra represents method (UPĀYA).

Gilgit. A region on the northwestern frontier of KASHMIR in northern Pakistan, also the name of the township where the river Gilgit meets the Indus; a trade route passed through the region, giving it strategic importance. Some associate Gilgit with a region the Tibetans call Bru sha. Its rulers (especially the Turuska) supported Buddhism at a number of times during its history, particularly between the sixth and eighth centuries; it fell under the control of the Tibetan kingdom for a time in the late eighth century. A STuPA discovered in Gilgit in 1931 yielded one of the largest troves ever discovered of Indian Buddhist manuscripts, associated especially with the MuLASARVĀSTIVĀDA offshoot of the SARVĀSTIVĀDA school and with the MAHĀYĀNA. The discoveries included manuscripts of significant portions of the MuLASARVĀSTIVĀDA VINAYA, and numerous Mahāyāna texts, including the SADDHARMAPUndARĪKASuTRA and various PRAJNĀPĀRAMITĀ sutras.

Gnam lcags bar ba. (Namchak Barwa). In Tibetan, "Blazing Meteor"; a mountain located in southern Tibet considered to demarcate the western border of the famed hidden land (SBAS YUL) of PADMA BKOD and venerated as the repository of numerous hidden treasure texts (GTER MA). Treasure revealers (GTER STON) who were active in the area include Sangs rgyas gling pa (Sangye Lingpa, 1340-1396) and Bdud 'dul rdo rje (Dudul Dorje, 1615-1672). According to one explanation of the region's sacred geography, the mountain forms the left breast of the deity VAJRAVĀRĀHĪ.

Gnubs chen Sangs rgyas ye shes. (Nupchen Sangye Yeshe) (c. 832-962). A Tibetan Buddhist master revered as one of the twenty-five original disciples of the Indian tantric adept PADMASAMBHAVA. He is the author of the BSAM GTAN MIG SGRON, an early text explaining, among other systems, RDZOGS CHEN. According to traditional biographies, he was born in to the Gnubs (Nup) clan, an important clan that provided ministers to the kings in central Tibet. In his youth, he studied with Padmasambhava and numerous other masters in India, Nepal, and northwest India. He later made seven trips to Nepal and India, collecting and translating tantric texts. He is considered to be the chief recipient of the ANUYOGA teachings. Other sources state that he frightened away king GLANG DAR MA with his magical powers when the king threatened his community of practitioners. ZHI BA 'OD and others criticized the RNYING MA PA for claiming an Indian origin for texts that they alleged had in fact been composed by Gnubs chen Sangs rgyas ye shes.

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TERMINATION You may not copy, modify, sublicense, or distribute the Document except as expressly provided for under this License. Any other attempt to copy, modify, sublicense or distribute the Document is void, and will automatically terminate your rights under this License. However, parties who have received copies, or rights, from you under this License will not have their licenses terminated so long as such parties remain in full compliance. 10. FUTURE REVISIONS OF THIS LICENSE The Free Software Foundation may publish new, revised versions of the GNU Free Documentation License from time to time. Such new versions will be similar in spirit to the present version, but may differ in detail to address new problems or concerns. See {here (http://gnu.org/copyleft/)}. Each version of the License is given a distinguishing version number. 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Goddard, Dwight. (1861-1939). American popularizer of Buddhism and author of the widely read A Buddhist Bible. He was born in Massachusetts and educated in both theology and mechanical engineering. Following the death of his first wife, he enrolled at Hartford Theological Seminary and was ordained as a minister in the Congregational Church. He went to China as a missionary and it was there that he visited his first Buddhist monastery. After holding pastoral positions in Massachusetts and Chicago, he left the ministry to become a mechanical engineer. An invention that he sold to the government made him independently wealthy and allowed him to retire in 1913. He traveled to China several times in the 1920s, where he met a Lutheran minister who was seeking to promote understanding between Buddhists and Christians. Goddard first learned of Zen Buddhism from a Japanese friend in New York in 1928 and later traveled to Japan where he met DAISETZ TEITARO SUZUKI and practiced ZAZEN for eight months in Kyoto. Upon his return to America, Goddard attempted in 1934 to form an American Buddhist community, called the Followers of the Buddha. With property in Vermont and California, the organization was to include a celibate monkhood, called the Homeless Brothers, supported by lay members. Goddard also published a Buddhist magazine, Zen, A Magazine of Self-Realization, before bringing out, with his own funds, what would become his most famous work, A Buddhist Bible, in 1932. The purpose of the anthology was to "show the unreality of all conceptions of the personal ego" and inspire readers to follow the path to buddhahood. It was Goddard's conviction that Buddhism was the religion most capable of meeting the problems of European civilization. Commercially published in 1938, the contents of A Buddhist Bible were organized by the language of a text's origins and contained works that had not been translated into English before. The works came mostly from Chinese, translated by the Chinese monk Wai-tao, in collaboration with Goddard. Tibetan selections were drawn from W. Y. EVANS-WENTZ. A Buddhist Bible is not without its eccentricities. For example, Goddard rearranged the VAJRACCHEDIKĀPRAJNĀPĀRAMITĀSuTRA ("Diamond Sutra") into a more "sensible" order, and he included in his anthology a classic of Chinese philosophy, the Daode jing (Tao te ching). Goddard also composed his own treatise to provide practical guidance in meditation, which he felt was difficult for Europeans and Americans. As one of the first anthologies of Buddhist texts widely available in the West, and especially because it was one of the few that included MAHĀYĀNA works, A Buddhist Bible remained widely read for decades after its publication.

Gofer ::: (language) A lazy functional language designed by Mark Jones at the Programming Research Group, Oxford, UK in 1991. expressions, and wild card, as and irrefutable patterns. It lacks modules, arrays and standard classes.Gofer comes with an interpreter (in C), a compiler which compiles to C, documentation and examples. Unix Version 2.30 (1994-06-10) Mac_Gofer version 0.16 beta. Ported to Sun, Acorn Archimedes, IBM PC, Macintosh, Atari, Amiga.Version 2.30 added support for contexts in datatype and member function definitions, Haskell style arrays, an external function calling mechanism for functional state threads, an experimental implementation of do notation for monad comprehensions.Latest version: HUGS.[Introduction to Gofer 2.20, M.P. Jones.][The implementation of the Gofer functional programming system, Mark P. Jones, Research Report YALEU/DCS/RR-1030, Yale University, Department of Computer Science, May 1994. FTP: nebula.cs.yale.edu/pub/yale-fp/reports]. . . (1995-02-14)

Gofer "language" A {lazy} {functional language} designed by Mark Jones "mpj@cs.nott.ac.uk" at the {Programming Research Group}, Oxford, UK in 1991. It is very similar to {Haskell} 1.2. It has {lazy evaluation}, {higher order functions}, {pattern matching}, and {type class}es, lambda, case, conditional and let expressions, and wild card, "as" and {irrefutable patterns}. It lacks {modules}, {arrays} and standard {classes}. Gofer comes with an {interpreter} (in C), a {compiler} which compiles to {C}, documentation and examples. Unix Version 2.30 (1994-06-10) Mac_Gofer version 0.16 beta. Ported to {Sun}, {Acorn} {Archimedes}, {IBM PC}, {Macintosh}, {Atari}, {Amiga}. Version 2.30 added support for contexts in datatype and member function definitions, Haskell style {arrays}, an external function calling mechanism for gofc, an experimental implementation of Launchbury/Peyton Jones style lazy functional state threads, an experimental implementation of "do" notation for {monad comprehensions}. ["Introduction to Gofer 2.20", M.P. Jones.] [The implementation of the Gofer functional programming system, Mark P. Jones, Research Report YALEU/DCS/RR-1030, Yale University, Department of Computer Science, May 1994. FTP: nebula.cs.yale.edu/pub/yale-fp/reports]. {(http://cs.nott.ac.uk/Department/Staff/mpj/)}. {FTP Yale (ftp://nebula.cs.yale.edu/)}, {FTP Glasgow (ftp://ftp.dcs.glasgow.ac.uk/)}, {FTP Chalmers (ftp://ftp.cs.chalmers.se/pub/haskell/gofer/)}. (1995-02-14)

gomery, Aramaic Incantation Texts from Nippur.]

gomery, Aramaic Incantation Texts from Nippur;

gong'an. (J. koan; K. kongan 公案). In Chinese, "public case," or "precedent"; better known in the West by its Japanese pronunciation koan, a word that has now entered common English parlance as "koan." Gong'an was originally a legal term, referring to the magistrate's (gong) table (an), which by metonymy comes to refer to a legal precedent or an authoritative judgment; the term also comes to mean simply a "story" (gong'an in vernacular Chinese refers to the genre of detective stories). The term is widely used in the CHAN school in a way that conveys both denotations of a legal precedent and a story. The study of gong'an seems to have had its beginnings in the practice, probably dating from the late-Tang dynasty, of commenting on the exchanges or "ancient precedents" (guce) culled from Chan genealogical histories (e.g., JINGDE CHUANDENG LU) and the recorded sayings or discourse records (YULU) of the Chan masters of the past. Commenting on old cases (niangu), often using verses (SONGGU), seems to have become a well-established practice by the early Song dynasty, as more recorded sayings began to include separate sections known as nianggu and songgu. Perhaps one of the most famous collections of verse commentaries on old cases is the Chan master XUEDOU CHONGXIAN's Xuedou heshang baice songgu, which now exists only as part of a larger influential collection of gong'ans known as the BIYAN LU. Other famous gong'an collections, such as the CONGRONG LU and WUMEN GUAN, were compiled during the Song dynasty and thereafter. These collections often shared a similar format. Each case (bence), with some exceptions, begins with a pointer (CHUISHI), a short introductory paragraph. The actual case, often a short anecdote, is interspersed with interlinear notes known as "annotations" or "capping phrases" (C. zhuoyu/zhuyu; see J. JAKUGO). After the case, a prose commentary (pingchang), verse commentary (songgu), and subcommentary on the verse commentary follow. Traditionally, 1,700 specific gong'an are said to have been in circulation in the Chan school. Although this number does have antecedents within the tradition, there are no fixed numbers of cases included in Chan gong'an anthologies; for example, a late Qing-dynasty collection, the 1712 Zongjian falin, includes 2,720 gong'an, which were claimed to be all the gong'an then in active use within the tradition. Whatever the number, there seems not to have been any kind of systematic curriculum within the Chinese Chan or Korean Son traditions using this full panoply of gong'an. The creation of a pedagogical system of training involving mastery of a series of many different koans is commonly attributed to HAKUIN EKAKU (1685-1768) in the Japanese RINZAISHu of ZEN. The widespread reference to 1,700 gong'an in Western-language materials may derive from accounts of Japanese government attempts in 1627 to routinize the Rinzai monastic curriculum, by promulgating a regulation requiring all Zen abbots to master 1,700 cases as part of their training. ¶ The literary endeavor of studying old cases also gave rise to new forms of meditation. The Chan master DAHUI ZONGGAO in the YANGQI PAI of the LINJI ZONG systematized a practice in which one focuses on what he termed the "meditative topic" (HUATOU), which in some contexts refers to the "keyword," or "critical phrase" of a gong'an story. For instance, the famous huatou "WU" (no) that Dahui used as a meditative topic was derived from a popular gong'an attributed to ZHAOZHOU CONGSHEN: A student asked Zhaozhou, "Does a dog have buddha nature, or not?," to which Zhaozhou replied "wu" (no; lit., "it does not have it") (see WU GONG'AN; GOUZI WU FOXING). This new practice was called the "Chan of observing the meditative topic" or, more freely, "questioning meditation" (KANHUA CHAN). During the Song dynasty, students also began to seek private instruction on gong'an from Chan masters. These instructions often occurred in the abbot's quarters (FANGZHANG). ¶ The active study of gong'an in Korean SoN begins with POJO CHINUL and his disciple CHIN'GAK HYESIM, who learned of Dahui's kanhua Chan largely through the writings of their Chinese counterpart. Hyesim was also the first Korean Son monk to compile his own massive collection of cases, titled the SoNMUN YoMSONG CHIP. The use of cases was later transmitted to Japan by pilgrims and émigré monks, where koan study became emblematic of the Rinzaishu. Because rote memorization of capping phrases came to take precedence over skilled literary composition in classical Chinese, the Japanese compiled large collections of capping phrases, such as the ZENRIN KUSHu, to use in their training.

gṛhastha. (P. gahattha; T. khyim na gnas pa; C. zaijia; J. zaike; K. chaega 在家). In Sanskrit, lit. "householder," a married male who has a family and supports his household through his labor. The householder is often contrasted with the sRAMAnA or BHIKsU, who has renounced the life of the householder and the social entanglements it entails (see PRAVRAJITA). The term is often translated simply as "layman" to indicate this distinction from the Buddhist clergy. It is important to note, however, that a householder is not necessarily an UPĀSAKA, a term also often translated as "layman," but perhaps better rendered as "lay [male] disciple." An upāsaka is a householder who has at minimum taken refuge in the three jewels (RATNATRAYA), and who may also hold any of the five upāsaka precepts (see PANCAsĪLA). Householders play important roles in Buddhism, primarily by providing alms to the SAMGHA. The Buddha offered specific teachings for them, generally consisting of advice on how to live an ethical life and accumulate merit so that they will be reborn in heaven (see P. ANUPUBBIKATHĀ, the "graduated discourse"). A number of householders figure prominently in the canon, including the Buddha's wealthy patron ANĀTHAPIndADA. Although among the Buddha's disciples, householders generally do not practice or excel at meditation, there are some exceptions, most notably CITTA. It is said that householders who excel at the practice of meditation achieve the state of the ANĀGĀMIN. Pāli texts state that a layperson who becomes an ARHAT must be ordained as a monk or nun within seven days or die; the body of a layperson, unpurified by monastic vows, is considered incapable of supporting such a state of enlightenment. Although gṛhastha is sometimes used interchangeably with GṚHAPATI, the latter term seems to connote an especially wealthy and influential householder who is a patron of Buddhism.

gsar ma. (sarma). In Tibetan, "new," and taken to mean, "followers of the new translations," in contradistinction to the RNYING MA, the "old" or "followers of the old translations." Tibetan historians describe the dissemination of Buddhism to Tibet as occurring in two waves, the first, called the earlier dissemination (SNGA DAR), beginning in the seventh century and ending with the persecutions of Buddhism under King GLANG DAR MA in the ninth century. The second wave, called the latter dissemination (PHYI DAR), is generally marked by the return of the Tibetan translator RIN CHEN BZANG PO from India and the new translations undertaken by him and others of TANTRAs that had been translated in the earlier period and the translations of a range of texts not previously translated. These are called the "new translations." By extension, the sects that developed subsequently based on the translations of these texts are called collectively the "new sects" (gsar ma), identified as the three sects of BKA' BRGYUD, SA SKYA, and BKA' GDAMS (later DGE LUGS). Those who continued to rely on the earlier translations (which included works that some members of the new sects would claim to be apocryphal) came to be known as the "old sect" (RNYING MA).

Gter bdag gling pa. (Terdak Lingpa) (1646-1714). Also known as Smin gling Gter dag gling pa 'Gyur med rdo rje, an important monk and lama of the RNYING MA sect of Tibetan Buddhism and brother of the prominent teacher Lo chen Dharma shrī. He studied widely with masters of the major traditions of Tibetan Buddhism and was a close associate of the fifth DALAI LAMA, both receiving teachings from him and giving teachings to him. As his name Gter bdag ("Lord of Treasure") suggests, he was an important GTER STON, or discoverer of treasure texts (GTER MA). In addition to discovering important treasure texts, he complied and commented upon the BKA' MA. In 1676, he founded the monastery of SMIN GROL GLING, which would become one of the six major monasteries of the Rnying ma sect.

gter ma. (terma). In Tibetan, "hidden treasures" or "treasure text," a source of Tibetan Buddhist and BON sacred objects, including a wide range of manuscripts, relics, statuary, and ritual implements from earlier periods. Such treasure texts have been found in caves, mountains, lakes, valleys, or sequestered away in monasteries, sometimes within a pillar. Whether gter ma are BUDDHAVACANA, i.e., authentic words of the Buddha (or a buddha) or whether they are APOCRYPHA, is contested. In the RNYING MA canon, a division is made between gter ma and BKA' MA, the latter made up of commonly authenticated canonical works. Some gter ma are authentic (although proper criteria for authenticity is a subject of debate in both traditional and modern sources), and some are clearly forgeries and fabricated antiquities. Gter ma are of three types: sa gter ("earth treasure"), dgongs gter ("mind treasure"), and dag snang ("pure vision"). Those physically discovered in caves and so on are sa gter; they may be revealed in a public gathering (khrom gter) or found privately (gsang gter) and then shown to others; they may be accompanied by a prophecy (lung bstan; gter lung; see VYĀKARAnA) of the discovery, made at the time of concealment; the gter ma may have a guardian (gter srung), and the revealer (GTER STON) is often assisted by a dĀKINĪ. Dgongs gter are discovered in the mindstream of the revealer, placed there as seeds to be found, coming from an earlier lifetime, often as a direct disciple of PADMASAMBHAVA. Dag snang are discovered by the revealer through the power of the innate purity of the mind. Gter ma are associated most closely with the RNYING MA sect, although not exclusively so. The basic account of gter ma, in which myth and historical fact are interwoven, relates that prior to the persecution of Buddhism by GLANG DAR MA (reigned c. 838-842), PADMASAMBHAVA hid many teachings, often dictated to YE SHES MTSHO RGYAL, as treasures to be discovered in later times in order to ensure the continuation of the doctrine and to provide appropriate teachings for future generations. The first Tibetan gter ma appear sometime after the start of the second dispensation (PHYI DAR), c. 1000, with the rise of the new (GSAR MA) sects of BKA' GDAMS, SA SKYA, and BKA' BRGYUD, who in many cases call into question the authenticity of earlier Tibetan practices and translations. Gter ma became more common in the thirteenth and early fourteenth centuries. Prominent among the revealers is PADMA LAS 'BREL RTSAL, a shadowy figure who revealed the RDZOGS CHEN SNYING THIG that KLONG CHEN RAB 'BYAMS PA then systematized into the definitive RDZOGS CHEN teachings. Klong chen pa's scholarly presentation was again made more accessible through a series of gter ma (called the KLONG CHEN SNYING THIG) discovered by 'JIGS MED GLING PA. These are the basis of the rdzogs chen teachings as they are commonly found today in most branches of the Rnying ma sect. According to traditional accounts, Padmasambhava taught a system of meditation called the MKHA' 'GRO SNYING THIG ("Heart Essence of the dākinī") to PADMA GSAL, the daughter of king KHRI SRONG SDE BTSAN, in whose heart he had inscribed a sacred syllable after bringing her back from the dead. They were discovered there by Padma las 'brel rtsal and Klong chen pa, who are her reincarnations. Besides this widely acknowledged tradition, there are numerous other gter ma that form the basis of practices and rituals in specific Rnying ma monasteries. For example, the main line of teachings and consecrations (ABHIsEKA) in the DPAL YUL monastery in the Khams region of eastern Tibet, and in its reestablished Indian branch near Mysore in South India, is based on gter ma teachings combining Rnying ma and Bka' brgyud practices, revealed by Mi 'gyur rdo rje and redacted by KARMA CHAGS MED; the gter ma discovered by PADMA GLING PA are held in great reverence by the 'BRUG PA BKA' BRGYUD sect in Bhutan; and the secret teachings of the fifth DALAI LAMA (1617-1682) that later locate and legitimate the role of the Dalai Lamas in the Dge lugs pa sect originated in gter ma that he revealed. The different gter ma were brought together in a quasi-canonical form by 'JAM MGON KONG SPRUL BLO GROS MTHA' YAS in his RIN CHEN GTER MDZOD ("Treasury of Precious Treasure Teachings"). It is believed that the sacred and even political space of Tibet is empowered through the discovery of gter ma and, by extension, that the religious practice of a region is empowered through the discovery of treasures within it.

gtor ma. (torma). The Tibetan translation of the Sanskrit term bali (offering, tribute), an offering of food to propitiate a deity. There are ritual texts (S. balividhi) for constructing and offering gtor ma, differing based on the purpose of the offering and the status of the recipient. In Tibet the gtor ma is always a distinctive conical shape, and became a canvas for extremely ornate butter sculpture. The spectacular gtor ma ritual culminated in the gtor bzlog (tordok) or gtor rgyag (torgyak) on the last day of the Tibetan year, during which the monastic assembly would march out with the gtor ma. All negativities and bad spirits of the departing year are drawn to the offering, which is then hurled into a blazing pyre accompanied by a cacophony of instruments and the loud bangs of firecrackers. On the last of the fifteen days of festivities celebrating lo gsar (new year) in LHA SA, the bco lnga mchod pa competition to judge the best gtor ma was held; it is reported that some gtor ma were so high that ladders had to be used to reach the top; they were decorated with extremely ornate butter sculptures, including figures manipulated like puppets with hidden strings. There are a variety of gtor mas in Tibet, usually made of barley flour with butter if they are expected to last and be eaten, or with water if they are to be thrown out; they may be painted red if the recipient protector or deity is wrathful, and clear or whitish in color if in a peaceful form.

Guang hongming ji. (J. Kogumyoshu; K. Kwang hongmyong chip 廣弘明集). In Chinese, "Expanded Collection on the Propagation and Clarification [of Buddhism]," a collection of materials pertaining to the propagation and protection of Buddhism in China, compiled by DAOXUAN in 644 CE. As the title indicates, the Guang hongming ji is an updated version of the HONGMING JI compiled by SENGYOU. Daoxuan's text, however, differs from Sengyou's in several respects. Unlike the Hongming ji, which focused on treatises written by the SAMGHA, Daoxuan's text also cites non-Buddhist texts written by Daoists, monks' petitions to the court, court documents, imperial decrees, poetry, and songs. While the Hongming ji was primarily concerned with the Buddhists' attempts to protect their tradition from the attack of the Confucian elite who dominated the courts of the Five Dynasties, the Guang hongming ji had less to do with the Confucians than the Daoist priests of the Tang dynasty. Among the various sources cited in the Guang hongming ji are the Daoist renegade Zhen Luan's Xiaodao lun ("Laughing at the Dao Treatise") and DAO'AN's Erjiao lun ("Two Teachings Treatise"). The Guang hongming ji serves as an important source not only for understanding the different ways in which Chinese Buddhists sought to defend their "foreign" religion, but also for information on the relationship between Buddhism and Daoism in medieval China.

Guishan jingce. [alt. Weishan jingce] (J. Isan kyosaku [alt. keisaku]; K. Wisan kyongch'aek 潙山警策). In Chinese, "Guishan's Admonitions," also known as the Guishan Dayuan chanshi jingce. This treatise by the CHAN master GUISHAN LINGYOU (771-853) warns novices against laziness and lays out in straightforward fashion the proper manner of cultivating oneself. Along with the YIJIAO JING and the SISHI'ER ZHANG JING, the Guishan jingce has been cherished by the CHAN tradition for its simple and accessible style of writing. Sometime during the late Tang and early Song dynasties, the three texts were edited together as the FOZU SANJING ("The Three Scriptures of the Buddhas and Patriarchs") and were recommended to neophytes in Chan practice. (Note in this and following entries that both pronunciations for the Sinograph Gui/Wei are attested in Chinese dictionaries of historical phonology, but in modern times the character is more commonly pronounced Wei.)

Gunabhadra. (C. Qiunabatuoluo; J. Gunabaddara; K. Kunabaltara 求那跋陀羅) (394-468). Indian scholiast and major translator of Buddhist scriptures into Chinese during the Liu Song period (420-479). Born in central India into a brāhmana family, he is said to have studied in his youth the five traditional Indian sciences, as well as astronomy, calligraphy, mathematics, medicine, and magic. He was converted to Buddhism and began systematically to study Buddhist texts, starting with the ABHIDHARMA and proceeding through the most influential MAHĀYĀNA texts, such as the MAHĀPRAJNĀPĀRAMITĀSuTRA and AVATAMSAKASuTRA. Around 435, he departed from Sri Lanka for China, arriving in Guangzhou by sea. In China, he devoted himself to teaching and translating Buddhist scriptures, carrying out most of his translations of Mahāyāna and mainstream Buddhist texts while residing at Qiyuansi in Jiankang and Xinsi in Jingzhou. He translated a total of fifty-two scriptures in 134 rolls, including the SAMYUKTĀGAMA and the PRAKARAnAPĀDA [sĀSTRA], both associated with the SARVĀSTIVĀDA school, such seminal Mahāyāna texts as the sRĪMĀLĀDEVĪSIMHANĀDASuTRA and the LAnKĀVATĀRASuTRA. In the LENGQIE SHIZI JI, a CHAN genealogical history associated with the Northern school (BEI ZONG) of the early Chan tradition, Gunabhadra is placed before BODHIDHARMA in the Chan patriarchal lineage, perhaps because of his role in translating the Lankāvatārasutra, an important scriptural influence in the early Chan school.

Gunānanda. (1823-1890). Also known as Migettuwatte Gunānanda Thera; prominent figure in the Buddhist revival in Ceylon (now Sri Lanka) during the 1860s. Born into a wealthy Buddhist family in Mohottiwatta (Migettuwatta), near Balapitiya in southern Sri Lanka, as a child he studied the Bible and Christianity with a Roman Catholic priest at a local church. He was ordained as a novice Buddhist monk in 1835 and received full ordination in 1844. Gunānanda is best known for his involvement in five debates between Christian missionaries and Buddhist monks. (He was a contemporary of SUMAnGALA, who helped him prepare for the debates.) An impressive orator, Gunānanda's extensive knowledge of both Christian and Buddhist doctrine allowed him to present a nuanced critique of Christianity and the superiority of Buddhism. The last of the debates, between Gunānanda and Reverend David de Silva, took place at Panadura over two days in 1873, with an audience of some five to seven thousand spectators. The audience included the ten-year-old David Hevavitarne, who would later become ANAGĀRIKA DHARMAPĀLA. An edited transcript of the debate, known as the Pānaduravādaya, was published in English in the book Buddhism and Christianity Face to Face in 1878. This book inspired Colonel HENRY STEEL OLCOTT and Madame HELENA PETROVNA BLAVATSKY, founders of the Theosophical Society, to travel to Ceylon, where they played active roles in the revival of Buddhism. Gunānanda wrote many articles and edited three texts on Buddhism. He also sought to revive Sinhala language and literature.

Gunavarman. (C. Qiunabamo; J. Gunabatsuma; K. Kunabalma 求那跋摩) (367-431 CE). A Kashmiri monk who was an important early translator of Buddhist VINAYA and BODHISATTVA preceptive materials into Chinese. He was a prince of Kubhā, who was ordained at the age of twenty and eventually became known as a specialist in the Buddhist canon (TREPItAKA). Upon his father's death, he was offered the throne, but refused, and instead embarked on travels throughout Asia to preach the dharma, including to Java, where he helped to establish the Buddhist tradition. Various miracles are associated with the places he visited, such as fragrance wafting in the air when he meditated and a dragon-like creature who was seen ascending to heaven in his presence. In 424 CE, Gunavarman traveled to China and was invited by Emperor Wen of the Liu Song dynasty to come to the capital in Nanjing. Upon his arrival, a monastery was built in his honor and Gunavarman lectured there on various sutras. During his sojourn in China, he translated some eighteen rolls of seminal Buddhist texts into Chinese, including the BODHISATTVABHuMI, and several other works associated with the BODHISATTVAsĪLA, the DHARMAGUPTAKA VINAYA (SIFEN LÜ), and monastic and lay precepts. Gunavarman was a central figure in founding the order of nuns (BHIKsUNĪ) in China and he helped arrange the ordination of several Chinese nuns whose hagiographies are recorded in the BIQIUNI ZHUAN.

Gu ru chos kyi dbang phyug. (Guru Chokyi Wangchuk) (1212-1270). Also known as Gu ru chos dbang (Guru Chowang); a Tibetan Buddhist master who was considered to be the second of the "five kingly treasure revealers" (GTER STON RGYAL PO LNGA) and the reincarnation of NYANG RAL NYI MA 'OD ZER. According to traditional accounts, at the time of his birth, his father was reading the MANJUsRĪNĀMASAMGĪTI ("Litany of the Names of MaNjusrī") and had just reached the words "lord of doctrine"; hence, the infant was given the name Chos kyi dbang phyug (lit. "lord of doctrine"). A gifted youth, he studied both the ancient (RNYING MA) and new (GSAR MA) traditions of SuTRA and TANTRA, including the doctrinal systems of pacification (ZHID BYED), severance (GCOD), MAHĀMUDRĀ, and RDZOGS CHEN. At twenty-two, he discovered a set of treasure texts (GTER MA), the first of thirteen great collections of treasures attributed to him. He established a seat in the southern Tibetan region of LHO BRAG, and was later renowned by masters of other religious sects such as BU STON RIN CHEN GRUB. His teachings also spread to Nepal through his Newar disciple Bharo Gtsug 'dzin.

Hakuin Ekaku. (白隱慧鶴) (1685-1768). Japanese ZEN master renowned for revitalizing the RINZAISHu. Hakuin was a native of Hara in Shizuoka Prefecture. In 1699, Hakuin was ordained and received the name Ekaku (Wise Crane) from the monk Tanrei Soden (d. 1701) at the nearby temple of Shoinji. Shortly thereafter, Hakuin was sent by Tanrei to the temple of Daishoji in Numazu to serve the abbot Sokudo Fueki (d. 1712). Hakuin is then said to have lost faith in his Buddhist training and devoted much of his time instead to art. In 1704, Hakuin visited the monk Bao Sochiku (1629-1711) at the temple Zuiunji in Mino province. While studying under Bao, Hakuin is said to have read the CHANGUAN CEJIN by YUNQI ZHUHONG, which inspired him to further meditative training. In 1708, Hakuin is said to have had his first awakening experience upon hearing the ringing of a distant bell. That same year, Hakuin met Doju Sokaku (1679-1730), who urged him to visit the Zen master Dokyo Etan (1642-1721), or Shoju Ronin, at the hermitage of Shojuan in Iiyama. During one of his begging rounds, Hakuin is said to have had another important awakening after an old woman struck him with a broom. Shortly after his departure from Shojuan, Hakuin suffered from an illness, which he cured with the help of a legendary hermit named Hakuyu. Hakuin's famous story of his encounter with Hakuyu was recounted in his YASENKANNA, Orategama, and Itsumadegusa. In 1716, Hakuin returned to Shoinji and devoted much of his time to restoring the monastery, teaching students, and lecturing. Hakuin delivered famous lectures on such texts as the VIMALAKĪRTINIRDEsA, SADDHARMAPUndARĪKASuTRA, VAJRACCHEDIKĀPRAJNĀPĀRAMITĀSuTRA, BIYAN LU, BAOJING SANMEI, DAHUI PUJUE CHANSHI SHU, and YUANREN LUN, and the recorded sayings (YULU) of LINJI YIXUAN, WUZU FAYAN, and XUTANG ZHIYU. He also composed a number of important texts during this period, such as the Kanzan shi sendai kimon, Kaian kokugo, and SOKKoROKU KAIEN FUSETSU. Prior to his death, Hakuin established the monastery of Ryutakuji in Mishima (present-day Shizuoka prefecture). Hakuin was a strong advocate of "questioning meditation" (J. kanna Zen; C. KANHUA CHAN), which focused on the role of doubt in contemplating the koan (GONG'AN). Hakuin proposed that the sense of doubt was the catalyst for an initial SATORI (awakening; C. WU), which had then to be enhanced through further koan study in order to mature the experience. The contemporary Rinzai training system involving systematic study of many different koans is attributed to Hakuin, as is the famous koan, "What is the sound of one hand clapping?" (see SEKISHU KoAN). Hakuin was a prolific writer who left many other works as well, including the Dokugo shingyo, Oniazami, Yabukoji, Hebiichigo, Keiso dokuzui, Yaemugura, and Zazen wasan. Hakuin also produced many prominent disciples, including ToREI ENJI, Suio Genro (1716-1789), and GASAN JITo. The contemporary Japanese Rinzai school of Zen traces its lineage and teachings back to Hakuin and his disciples.

hardly ::: “Your ‘barely enough’, instead of the finer and more suggestive ‘hardly’, falls flat upon my ear; one cannot substitute one word for another in this kind of poetry merely because it means intellectually the same thing; ‘hardly’ is the mot juste in this context and, repetition or not, it must remain unless a word not only juste but inevitable comes to replace it… . On this point I may add that in certain contexts ‘barely’ would be the right word, as for instance, ‘There is barely enough food left for two or three meals’, where ‘hardly’ would be adequate but much less forceful. It is the other way about in this line. Letters on Savitri

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.

Hence in its widest sense Scholasticism embraces all the intellectual activities, artistic, philosophical and theological, carried on in the medieval schools. Any attempt to define its narrower meaning in the field of philosophy raises serious difficulties, for in this case, though the term's comprehension is lessened, it still has to cover many centuries of many-faced thought. However, it is still possible to list several characteristics sufficient to differentiate Scholastic from non-Scholastic philosophy. While ancient philosophy was the philosophy of a people and modern thought that of individuals, Scholasticism was the philosophy of a Christian society which transcended the characteristics of individuals, nations and peoples. It was the corporate product of social thought, and as such its reasoning respected authority in the forms of tradition and revealed religion. Tradition consisted primarily in the systems of Plato and Aristotle as sifted, adapted and absorbed through many centuries. It was natural that religion, which played a paramount role in the culture of the middle ages, should bring influence to bear on the medieval, rational view of life. Revelation was held to be at once a norm and an aid to reason. Since the philosophers of the period were primarily scientific theologians, their rational interests were dominated by religious preoccupations. Hence, while in general they preserved the formal distinctions between reason and faith, and maintained the relatively autonomous character of philosophy, the choice of problems and the resources of science were controlled by theology. The most constant characteristic of Scholasticism was its method. This was formed naturally by a series of historical circumstances,   The need of a medium of communication, of a consistent body of technical language tooled to convey the recently revealed meanings of religion, God, man and the material universe led the early Christian thinkers to adopt the means most viable, most widely extant, and nearest at hand, viz. Greek scientific terminology. This, at first purely utilitarian, employment of Greek thought soon developed under Justin, Clement of Alexandria, Origin, and St. Augustine into the "Egyptian-spoils" theory; Greek thought and secular learning were held to be propaedeutic to Christianity on the principle: "Whatever things were rightly said among all men are the property of us Christians." (Justin, Second Apology, ch. XIII). Thus was established the first characteristic of the Scholastic method: philosophy is directly and immediately subordinate to theology.   Because of this subordinate position of philosophy and because of the sacred, exclusive and total nature of revealed wisdom, the interest of early Christian thinkers was focused much more on the form of Greek thought than on its content and, it might be added, much less of this content was absorbed by early Christian thought than is generally supposed. As practical consequences of this specialized interest there followed two important factors in the formation of Scholastic philosophy:     Greek logic en bloc was taken over by Christians;     from the beginning of the Christian era to the end of the XII century, no provision was made in Catholic centers of learning for the formal teaching of philosophy. There was a faculty to teach logic as part of the trivium and a faculty of theology.   For these two reasons, what philosophy there was during this long period of twelve centuries, was dominated first, as has been seen, by theology and, second, by logic. In this latter point is found rooted the second characteristic of the Scholastic method: its preoccupation with logic, deduction, system, and its literary form of syllogistic argumentation.   The third characteristic of the Scholastic method follows directly from the previous elements already indicated. It adds, however, a property of its own gained from the fact that philosophy during the medieval period became an important instrument of pedogogy. It existed in and for the schools. This new element coupled with the domination of logic, the tradition-mindedness and social-consciousness of the medieval Christians, produced opposition of authorities for or against a given problem and, finally, disputation, where a given doctrine is syllogistically defended against the adversaries' objections. This third element of the Scholastic method is its most original characteristic and accounts more than any other single factor for the forms of the works left us from this period. These are to be found as commentaries on single or collected texts; summae, where the method is dialectical or disputational in character.   The main sources of Greek thought are relatively few in number: all that was known of Plato was the Timaeus in the translation and commentary of Chalcidius. Augustine, the pseudo-Areopagite, and the Liber de Causis were the principal fonts of Neoplatonic literature. Parts of Aristotle's logical works (Categoriae and de Interpre.) and the Isagoge of Porphyry were known through the translations of Boethius. Not until 1128 did the Scholastics come to know the rest of Aristotle's logical works. The golden age of Scholasticism was heralded in the late XIIth century by the translations of the rest of his works (Physics, Ethics, Metaphysics, De Anima, etc.) from the Arabic by Gerard of Cremona, John of Spain, Gundisalvi, Michael Scot, and Hermann the German, from the Greek by Robert Grosseteste, William of Moerbeke, and Henry of Brabant. At the same time the Judae-Arabian speculation of Alkindi, Alfarabi, Avencebrol, Avicenna, Averroes, and Maimonides together with the Neoplatonic works of Proclus were made available in translation. At this same period the Scholastic attention to logic was turned to metaphysics, even psychological and ethical problems and the long-discussed question of the universals were approached from this new angle. Philosophy at last achieved a certain degree of autonomy and slowly forced the recently founded universities to accord it a separate faculty.

Hinduism ::: The oldest major religion, as well as a philosophy, that encompasses a variety of traditions and practices but which has shared concepts of cosmology as well a shared collection of sacred texts that expound upon morality, consciousness, and cyclicity.

Höffding, Harald: (1843-1931) Danish philosopher at the University of Copenhagen and brilliant author of texts in psychology, history of philosophy and the philosophy of religion. He held that the world of reality as a whole is unknowable although we may believe that conscious experience and its unity afford the best keys to unlock the metaphysical riddle. His svstem of thought is classified on the positive side as a cautious idealistic monism (his own term is "critical monism").

Horner, Isaline Blew. (1896-1981). British translator of Pāli texts, who published as I. B. Horner. She was born in Walthamstow, England, in 1896 and attended Newnham College at Cambridge in 1914. When she was twelve years of age, her grandmother had introduced her to the pioneering Pāli scholars THOMAS RHYS DAVIDS and CAROLINE RHYS DAVIDS. Thomas Rhys Davids had founded the PĀLI TEXT SOCIETY in 1881; Horner would eventually become its fourth president in 1959. Horner traveled extensively in Sri Lanka (then Ceylon), India, and Burma. Over a four-decade-long career, Horner was a prolific editor and translator of Pāli texts. Her most significant contribution to the field of Pāli studies was a six-volume translation of the VINAYAPItAKA, which she worked on from 1938-1966. Her most important original piece of scholarship was her book Women under Primitive Buddhism: Laywomen and Almswomen, which was published in 1930. Her account of Buddhist women and their roles in sixth century BCE India was the first of its kind to be published in the West and has served as an important source for the study of gender in Buddhism. Horner also published a study of the arahant/ARHAT in her book The Early Buddhist Theory of Man Perfected (1934).

Horus is helper to the dead in the Book of the Dead, where he is shown as presenting the justified pilgrim to Osiris, pleading in his behalf, so that the former may enter the regions of the glorified. In the Pyramid Texts, Horus and Set are portrayed as setting the ladder so that the deceased may proceed on his journey, Horus helping the pilgrim to mount the ladder into the other regions.

https://www.sacred-texts.com/nth/mks/mks28.htm

https://www.sacred-texts.com/pag/enoch1.txt

Huaisu. (J. Kaiso; K. Hoeso 懷素) (634-707). Chinese VINAYA master of the Tang dynasty. Huaisu was ordained at the age of eleven by XUANZANG, under whom he studied various SuTRAs and sĀSTRAs. After receiving his precepts, Huaisu studied the Sifen lü xingshi chao with its author, the renowned vinaya master DAOXUAN. Huaisu also studied Fali's Sifen lü shu under one of his major disciples. After studying the SIFEN LÜ ("Four-Part Vinaya") of the DHARMAGUPTAKA school with these teachers, Huaisu decided to rectify what he considered flaws in earlier studies of the vinaya and composed the Sifen lü kaizong ji, in twenty rolls. Huaisu's text soon came to known as the "new commentary" (xinshu), and he and his followers came to be called the East Pagoda vinaya school (DONGTA LÜ ZONG) in distinction to Daoxuan's NANSHAN LÜ ZONG (Mt. Nan vinaya school) and Fali's XIANGBU LÜ ZONG (Xiang Region vinaya school). Huaisu also authored commentaries on the ABHIDHARMAKOsABHĀsYA, the Dharmaguptaka BHIKsU precepts and their ecclesiastical procedures (karmavācanā), and various other texts.

huatou. (J. wato; K. hwadu 話頭). In Chinese, "topic of inquiry"; in some contexts, "critical phrase" or "keyword." The Song-dynasty CHAN master DAHUI ZONGGAO, in the LINJI ZONG, popularized a meditative technique in which he urged his students (many of whom were educated literati) to use a Chan case (GONG'AN) as a "topic of meditative inquiry" (huatou) rather than interpret it from purely intellectual or literary perspectives. Perhaps the most famous and most widely used huatou is the topic "no" (WU) attributed to the Chan master ZHAOZHOU CONGSHEN: A monk asked Zhaozhou, "Does a dog have buddha-nature (FOXING), or not?," to which Zhaozhou replied "WU" ("no"; lit. "it does not have it"; see GOUZI WU FOXING; WU GONG'AN). Because of the widespread popularity of this particular one-word topic in China, Korea, and Japan, this huatou is often interpreted as a "critical phrase'" or "keyword," in which the word "wu" is presumed to be the principal topic and thus the "keyword," or "critical phrase," of the longer gong'an exchange. Because Zhaozhou's answer in this exchange goes against the grain of East Asian Mahāyāna Buddhism-which presumes that all sentient beings, including dogs, are inherently enlightened-the huatou helps to foster questioning, or technically "doubt" (YIQING), the focus of a new type of Chan meditation called KANHUA CHAN, "the Chan of investigating the huatou." Huatou (which literally means "head of speech," and thus "topic") might best be taken metaphorically as the "apex of speech," or the "point at which (or beyond which) speech exhausts itself." Speech is of course initiated by thought, so "speech" in this context refers to all the discriminative tendencies of the mind, viz., conceptualization. By leading to the very limits of speech-or more accurately thought-the huatou acts as a purification device that frees the mind of its conceptualizing tendencies, leaving it clear, attentive, and calm. Even though the huatou is typically a word or phrase taken from the teachings of previous Chan masters, it is a word that is claimed to bring an end to conceptualization, leaving the mind receptive to the influence of the unconditioned. As Dahui notes, huatou produces a "cleansing knowledge and vision" (see JNĀNADARsANA) that "removes the defects of conceptual understanding so that one may find the road leading to liberation." Huatou is thus sometimes interpreted in Chinese Buddhism as a type of meditative "homeopathy," in which one uses a small dosage of the poison of concepts to cure the disease of conceptualization. Dahui's use of the huatou technique was first taught in Korea by POJO CHINUL, where it is known by its Korean pronunciation as hwadu, and popularized by Chinul's successor, CHIN'GAK HYESIM. Investigation of the hwadu remains the most widespread type of meditation taught and practiced in Korean Buddhism. In Japanese Zen, the use of the wato became widespread within the RINZAISHu, due in large part to the efforts of HAKUIN EKAKU and his disciples.

Huayan bu. (J. Kegonbu; K. Hwaom pu 華嚴部). In Chinese, the "Huayan Division," one of the four major divisions into which the MAHĀYĀNA section of the Chinese Buddhist canon (see DAZANGJING) is divided. This division contains primarily the different Chinese translations of the AVATAMSAKASuTRA and its independent chapters. According to the scriptural catalogue (JINGLU) KAIYUAN SHIJIAO LU, this division comprises twenty-six texts (in 187 rolls) that were catalogued along with the different recensions of the AvataMsakasutra.

Huayan jing tanxuan ji. (J. Kegongyo tangenki; K. Hwaom kyong t'amhyon ki 華嚴經探玄). In Chinese, "Notes Plumbing the Profundities of the AVATAMSAKASuTRA," FAZANG's twenty-roll commentary to BUDDHABHADRA's sixty-roll translation of the Huayan jing and one of the key texts that shaped the mature teachings of the HUAYAN ZONG. Fazang's commentary was especially beholden to ZHIYAN's HUAYAN JING SOUXUAN JI, which uses the idiosyncratic "Ten Profound Categories [of Dependent Origination]" (see SHI XUANMEN) of the Huayan school to explain the meanings of the sutra. Fazang's work was praised within the Huayan tradition as one of the two greatest commentaries to the AvataMsakasutra, along with CHENGGUAN's HUAYAN JING SHU and its accompanying autocommentary HUAYAN JING SUISHU YANYI CHAO.

Huayan jing zhuan[ji]. (J. Kegongyo den[ki]; K. Hwaom kyong chon['gi] 華嚴經傳[]). In Chinese, "Notes on the Transmission of the AVATAMSAKASuTRA," composed by the HUAYAN patriarch FAZANG; Fazang did not finish the text before he passed away, so his disciples Huiyuan and Huiying completed it posthumously. The work offers a treatment of the pre-eighth century history of the AvataMsakasutra in Chinese Buddhism, including discussions of the translators and translations of the sutra, its circulation and instances of its recitation and explanation, commentaries, and other related texts relevant to the study of the scripture.

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

Hum (Sanskrit) Hum, Hūm A mystical syllable used as an interjection or exclamation in sentences in sacred texts such as mantras, closely akin to and virtually identic with the sacred syllables Om and Aum. In Vedic ritual, used before the singing of the Prastava (prelude), as well as during the chanting of the Pratihara (response). It is present in the well-known Tibetan mystical sentence Om mani padme hum.

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

Icon "language" A descendant of {SNOBOL4} with {Pascal}-like syntax, produced by Griswold in the 1970's. Icon is a general-purpose language with special features for string scanning. It has dynamic types: records, sets, lists, strings, tables. If has some {object oriented} features but no {modules} or {exceptions}. It has a primitive {Unix} interface. The central theme of Icon is the generator: when an expression is evaluated it may be suspended and later resumed, producing a result sequence of values until it fails. Resumption takes place implicitly in two contexts: iteration which is syntactically loop-like ('every-do'), and goal-directed evaluation in which a conditional expression automatically attempts to produce at least one result. Expressions that fail are used in lieu of Booleans. Data {backtracking} is supported by a reversible {assignment}. Icon also has {co-expressions}, which can be explicitly resumed at any time. Version 8.8 by Ralph Griswold "ralph@cs.arizona.edu" includes an {interpreter}, a compiler (for some {platforms}) and a library (v8.8). Icon has been ported to {Amiga}, {Atari}, {CMS}, {Macintosh}, {Macintosh/MPW}, {MS-DOS}, {MVS}, {OS/2}, {Unix}, {VMS}, {Acorn}. See also {Ibpag2}. {(ftp://cs.arizona.edu/icon/)}, {MS-DOS FTP (ftp://bellcore.com norman/iconexe.zip)}. {Usenet} newsgroup: {news:comp.lang.icon}. E-mail: "icon-project@cs.arizona.edu", "mengarini@delphi.com". Mailing list: icon-group@arizona.edu. ["The Icon Programmming Language", Ralph E. Griswold and Madge T. Griswold, Prentice Hall, seond edition, 1990]. ["The Implementation of the Icon Programmming Language", Ralph E. Griswold and Madge T. Griswold, Princeton University Press 1986]. (1992-08-21)

In Aramaic incantation texts, Yefefiah figures as

Incantation Texts from Nippur, Sabiel is an angel

ing to the Texts of the Saviour, she is the daughter

in Studies and Texts in Folklore.

Internet Message Access Protocol "protocol, messaging" (IMAP) A {protocol} allowing a {client} to access and manipulate {electronic mail} messages on a {server}. It permits manipulation of remote message folders ({mailboxes}), in a way that is functionally equivalent to local mailboxes. IMAP includes operations for creating, deleting, and renaming mailboxes; checking for new messages; permanently removing messages; searching; and selective fetching of message attributes, texts, and portions thereof. It does not specify a means of posting mail; this function is handled by a mail transfer protocol such as {SMTP}. See {RFC 2060}, {RFC 2061}, and others. Compare: {POP}. (1999-03-14)

intertextuality: When another literary work is referred to within a text, suggesting that texts do not exist in a vacuum because there is always relationships between texts, which readers are often aware of.

In the Dhammapada, one of the most respected texts of the Southern Buddhists, we read: “The self is the master of the self [atta hi attano natho], for who else could be its master?” (12:160); in the Mahaparinibbana-sutta (2:33, 35): attadipa attasarana, “be ye as those who have the self [atta] as their light [diva, also translated as island]; be ye as those who have the self [atta] as their refuge [sarana]” (cf RK Dh. 12, 45). Also we find Nagarjuna stating in his commentary on the Prajna-paramita: “Sometimes the Tathagata taught that the Atman verily exists, and yet at other times he taught that the Atman does not exist” (Chinese recension of Yuan Chung).

In various mathematical contexts, the term constant will be found applied to letters which should properly be called variables (according to our account here), but which are thought of as constant relatively to other variables appearing. The actual distinction in such cases, as revealed by logistic formalization, either is between free and bound variables, or concerns the order and manner in which the variables are bound by quantifiers, abstraction operators, etc.

īryāpatha. (P. iriyāpatha; T. spyod lam; C. weiyi; J. igi; K. wiŭi 威儀). In Sanskrit, lit. "movement," referring specifically to a set of four "postures," "deportments," or modes of physical activity, in progressive order of ease: walking (CAnKRAMA [alt. gamana]; P. caraM), standing (sthāna; P. thāna, titthaM), sitting (nisanna; P. nisinna), and lying down (saya/sayana; P. sayaM/sayāna). Because the body was presumed typically to be always in one or another of these postures, they constituted specific objects of mindfulness of the body (KĀYĀNUPAsYANĀ; P. kāyānupassanā; see also SMṚTYUPASTHĀNA) and there are accounts of monks attaining the rank of ARHAT in each of the four postures. The īryāpatha figure prominently in ĀNANDA's enlightenment experience. After striving in vain all night to perfect his practice before the start of the first Buddhist council (see COUNCIL, FIRST), where the canon was to be redacted, Ānanda had given up, only to become enlightened as he was in the process of lying down to rest-and thus technically between postures. ¶ The term īryāpatha can refer in other contexts to general behavior or "deportment" (but typically to religiously salutary deportment) or to a specific "course" of religious and/or ascetic practice.

The Philosopher&

  “It is admitted that, however inferior to the classical Sanskrit of Panini, the language of the oldest portions of Rig Veda, notwithstanding the antiquity of its grammatical forms, is the same as that of the latest texts. Every one sees — cannot fail to see and to know — that for a language so old and so perfect as the Sanskrit to have survived alone, among all languages, it must have had its cycles of perfection and its cycles of degeneration. And, if one had any intuition, he might have seen that what they call a ‘dead language’ being an anomaly, a useless thing in Nature, it would not have survived, even as a ‘dead’ tongue, had it not its special purpose in the reign of immutable cyclic laws; and that Sanskrit, which came to be nearly lost to the world, is now slowly spreading in Europe, and will one day have the extension it had thousands upon thousands of years back — that of a universal language. The same as to the Greek and the Latin: there will be a time when the Greek of Aeschylus (and more perfect still in its future form) will be spoken by all in Southern Europe, while Sanskrit will be resting in its periodical pralaya; and the Attic will be followed later by the Latin of Virgil. Something ought to have whispered to us that there was also a time — before the original Aryan settlers among the Dravidian and other aborigines, admitted within the fold of Brahmanical initiation, marred the purity of the sacred Sanskrita Bhasha — when Sanskrit was spoken in all its unalloyed subsequent purity, and therefore must have had more than once its rise and fall. The reason for it is simply this: classical Sanskrit was only restored, if in some things perfected, by Panini. Panini, Katyayana, or Patanjali did not create it; it has existed throughout cycles, and will pass through other cycles still” (Five Years of Theosophy 419-20).

It is sometimes necessary to distinguish between functions in intension and functions in extension, the distinction being that two n-adic functions in extension are considered identical if they have the same range and the same value for every possible ordered set of n arguments, whereas some more severe criterion of identity is imposed in the case of functions in intension. In most mathematical contexts the term function (also the roughly synonymous terms operation, transformation) is used in the sense of function in extension.

Jaina. In Sanskrit, lit., "followers of The Victor [JINA]"; one of the major early sects of Indian wandering religious (sRAMAnA), a movement in the fifth-century BCE that included Buddhism among its groups. One of the founders of Jainism, NIRGRANTHA-JNĀTĪPUTRA (P. Nigantha Nātaputta), who is also known by his title of MAHĀVĪRA (Great Victor) (d. c. 488 BCE), was a contemporary of the Buddha and figures prominently in Buddhist literature. The Buddhists classified the Jainas among the TĪRTHIKA groups, the adherents of non-Buddhist religions who are sometimes mistranslated as "heretics." The Jainas were the sramana group closest to Buddhism in its beliefs and practices, and the Buddha often used their teachings as a foil in order to present his own interpretations of important religious principles. Mahāvīra claimed to have achieved enlightenment and become one in a long line of jinas ("victors," e.g., over ignorance) or tīrthaMkaras ("ford-makers") going back through twenty-four generations to Pārsva; this notion of an enlightened lineage of spiritual leaders is found also in Buddhism's doctrine that the Buddha was the latest in a series of previous buddhas (see SAPTATATHĀGATA). The Jainas believed in a theory of KARMAN, as did the Buddhists, but treated karman as a physical substance created through previous unwholesome actions, which constrained the soul and hindered its ability to rise above the physical world to the highest sphere of being; although the Buddhists accepted the notion of moral causality, as did the Jainas, they redefined karman instead as mental intention (CETANĀ). In order to free the soul from the bonds created through past actions, the Jainas held that the body had therefore to be rigorously cleansed of this karmic substance. The foundation of this cleansing process was the five great vows, the basic Jaina code of moral discipline, which parallel the Buddhist five precepts (PANCAsĪLA). The Jainas also practiced more severe austerities than did the Buddhists, including a stricture requiring "non-harming" (AHIMSĀ) of living creatures, rather than Buddhism's somewhat more lenient prohibition against "killing" living creatures. The Jainas also demanded strict vegetarianism from their followers in order to avoid injuring sentient creatures, a requirement that the Buddha rejected when his rival in the order, DEVADATTA, proposed it in his list of austerities (see DHUTAnGA). The Buddha's view was that monks were a "field of merit" (PUnYAKsETRA) for the laity and it was be inappropriate to refuse offerings of meat made to them, except in a very limited number of specific situations (such as if the monk, for example, knew that the animal had been killed specifically to feed him). The vegetarianism that is now prevalent in both MAHĀYĀNA Buddhism and wider Indian Hindu culture is almost certainly a result of Jaina influence and constitutes that religion's most enduring contribution to Indian religion. One branch of the Jainas, the Digambara (lit. "Sky Clad"), took the prohibition against material possessions so strictly that their male adherents were forbidden from even wearing clothing; hence, the Jainas are often referred to in translations of Pāli materials as "naked ascetics." The Jainas were the only one of the six major sramana traditions to survive into the present day on the Indian subcontinent, until Buddhism was reintroduced in the twentieth century by B. R. AMBEDKAR (1891-1956). In Buddhist texts, the Jainas are most commonly referred to as NIRGRANTHA, literally "freed from all ties."

Jaluha—in the gnostic work Texts of the Savior,

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

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

Janapadakalyānī Nandā. (S. Janapandakalyānī Rupanandā; T. Yul gyi bzang mo dga' mo). In Pāli, "Nandā, the Prettiest in the Land"; one of three prominent nuns named Nandā mentioned in the Pāli canon (the others being ABHIRuPĀ NANDĀ and SUNDARĪ NANDĀ), all of whom share similar stories. According to Pāli sources, Janapadakalyānī Nandā was a Sākiyan (S. sĀKYA) woman of great beauty, who was betrothed to the Buddha's half-brother NANDA. On their wedding day, the Buddha visited her fiancé Nanda's palace in Kapilavatthu (S. KAPILAVASTU) and extended his felicitations. He caused Nanda to accompany him on his return to the monastery where he was staying and there asked Nanda to enter the order; Nanda reluctantly assented, but only after the Buddha used his supernatural powers to show him his prospects for enjoying heavenly maidens far more beautiful than his betrothed if he practiced well. Later, Nanda became an arahant (S. ARHAT). Janapadakalyānī was overcome with grief at Nanda's ordination. Since she felt she had nothing else to live for, as soon as women were allowed to enter the order, she decided to become a nun under the leadership of Mahāpajāpatī (S. MAHĀPRAJĀPATĪ). Still attached to her own loveliness, for a long time Janapadakalyānī refused to visit the Buddha for fear that he would speak disparagingly of physical beauty. When finally one day she went together with her companions to hear the Buddha preach, the Buddha, knowing her state of mind, created an apparition of an extraordinarily beautiful woman fanning him. Janapadakalyānī was transfixed by the beauty of the maiden, whom the Buddha then caused to age, die, and decompose right before her very eyes. As the Buddha described the impermanence of physical beauty, Janapadakalyānī attained stream-entry (P. sotāpatti; see SROTAĀPANNA) and, shortly thereafter, arahanthip (see S. ARHAT). The source for the stories related to JANAPADAKALYĀnĪ NANDĀ are the DHAMMAPADAttHAKATHĀ and the Udāya, both texts known only to the Pāli tradition.

japa. (T. bzlas brjod; C. niansong; J. nenju; K. yomsong 念誦). In Sanskrit and Pāli, "recitation"; usually oral recitations of invocations or MANTRAs, often counted by fingering a rosary (JAPAMĀLĀ). The various merits forthcoming from specific numbers of such recitations are related in different scriptures. The number of such recitations to be performed in a single sitting is often related to specific numerical lists, such as varying rosters of stages on the BODHISATTVA path. The recitation would then constitute a reenactment of the path, or a process of purification. Perhaps the most common number across traditions is 108, but these numbers range from as few as seven, to fourteen, twenty-one, twenty-seven, thirty-six, forty-two, or fifty-four, up to as many as 1,080. The common figure of 108 is typically said to correspond to a list of 108 proclivities or afflictions (see KLEsA), although other texts say it refers instead to lists of 108 enlightened ones or 108 SAMĀDHIs; 1,080 would then constitute these 108 across all the ten directions (DAsADIs). (See also other explanations in JAPAMĀLĀ, s.v.)

Jātakamālā. (T. Skyes pa'i rabs kyi rgyud; C. Pusa benshengman lun; J. Bosatsu honjomanron; K. Posal ponsaengman non 菩薩本生鬘論). In Sanskrit, "Garland of Birth Stories," by the poet sura [alt. Āryasura; c. second-century CE], a collection of thirty-four JĀTAKA tales related in an elegant and elliptical literary style. Each story includes sura's introduction relating the specific point of morality illustrated in the story. This narrative is in mixed prose and verse (a style that comes to be termed campu), with a variety of different meters employed. The beauty of sura's literary renderings was so renowned that the Jātakamālā often came to be even more widely read than the Jātaka collections themselves. In Tibet it is a custom for a senior monk to give an explanation of one of the tales from the Jātakamālā on the opening day of the SMON LAM CHEN MO (Great Prayer Festival). ¶ The story surrounding the Chinese "translation" of the Jātakamālā, the Pusa benshengman lun ("Treatise on the Bodhisattva's Garland of Birth Stories"), may be one of the strangest tales in the annals of the translation of Buddhist texts. As modern scholarship has shown, the Chinese "translators" had so much difficulty in construing sura's elaborate style that they managed to produce an "apocryphal" scripture while having the Sanskrit text right in front of them. Working without dictionary or grammar, or the luxury of an Indian pandita to help them construe the text, and apparently faced with an impossible deadline, the translators simply resorted to forgery: where they found a few random words of sura's that they could construe, they lifted wholesale from other texts stories that happened to contain the same words. Except for the titles of some of the stories, there is almost nothing in the Chinese translation that corresponds to sura's Sanskrit.

jātismara. (P. jātissara; T. tshe rabs dran pa; C. suming; J. shukumyo; K. sungmyong 宿命). In Sanskrit, "memory of previous births," is synonymous with "recollection of past lives" (PuRVANIVĀSĀNUSMṚTI); a supernatural power often mentioned in the early Buddhist scriptures as accessible to religious virtuosi. This talent is listed as the first of three knowledges (TRIVIDYĀ), the fourth of five or six supranormal powers (ABHIJNĀ), and the eight of the ten powers (BALA) of a TATHĀGATA. In the context of the supranormal powers, this ability to remember one's past lives is considered to be a mundane (LAUKIKA) achievement that is gained through still more profound refinement of the fourth stage of meditative absorption (DHYĀNA). In other contexts, however, this power is accessible only to those who are ARHATs, buddhas, or otherwise in no further need of training (AsAIKsA). In later MAHĀYĀNA materials, however, bodhisattvas sometimes give even unenlightened ordinary beings (PṚTHAGJANA) this insight into their past lives as a way of inspiring them in their religious practice. In other Mahāyāna texts, such as the SUVARnAPRABHĀSOTTAMASuTRA ("Golden Light Sutra"), this talent is a by-product not of meditation but of specific types of ritual activity, a "blessing" (ANUsAMSA) that accrues, for example, from formulaic exaltations of the qualities of the buddhas, recitation of lists of their names, repetitions of mnemonic codes (DHĀRAnĪ), or copying of scriptures. The ability to remember one's past lives is said to extend back to hundreds, thousands, or even millions of one's previous births. On the night of his enlightenment, the Buddha remembered all of his previous births.

jāti. (T. skye ba; C. sheng; J. sho; K. saeng 生). In Sanskrit and Pāli, "birth," "origination." Birth is one of the varieties of the suffering (DUḤKHA) that is inherent in the conditioned realm of existence and the eleventh of the twelve links in the chain of dependent origination (PRATĪTYASAMUTPĀDA). The future buddha is said to have left the life of the householder in search of a state beyond birth, aging, sickness, and death. In the SARVĀSTIVĀDA ABHIDHARMA system, origination is treated as a "conditioned force dissociated from thought" (CITTAVIPRAYUKTASAMSKĀRA), which functions as one of the four conditioned characteristics (SAMSKṚTALAKsAnA) that is associated with all conditioned objects. Because the ontology of the Sarvāstivāda school, as its name implies, postulated that "everything exists" in all three time periods (TRIKĀLA) of past, present, and future, there had to be some mechanism to account for the apparent change that conditioned objects underwent through time. Therefore, along with the other three characteristics of continuance (STHITI), senescence (JARĀ), and desinence (ANITYATĀ; viz., death), origination was posited as a "conditioned force dissociated from thought," which prepares an object to be produced and thus pulls that object out of the future and into the present. The very definition of conditioned objects is that they are subject to these conditioned characteristics, including this process of production, and this is what ultimately distinguishes them from the unconditioned (ASAMSKṚTA), viz., NIRVĀnA. In less technical contexts, beginning with the Buddha's first sermon (see DHAMMACAKKAPPAVATTANASUTTA), jāti appears in various lists of the sufferings of SAMSĀRA, with a variety of texts describing at length the pain experienced in the womb and during birth.

Jehovists one of the two main trends of ancient Jewish religious thought, the other being the Elohists. “The portions belonging to these respectively are so blended together, so completely mixed up by later hands, that often all external characteristics are lost. Yet it is also known that the two schools were antagonistic; that the one taught esoteric, the other exoteric, or theological doctrines; that the one, the Elohists, were Seers (Roeh), whereas the other, the Jehovists, were prophets (Nabi), and that the latter — who later became Rabbis — were generally only nominally prophets by virtue of their official position, . . . That, again, the Elohists meant by ‘Elohim’ ‘forces,’ identifying their Deity, as in the Secret Doctrine, with Nature; while the Jehovists made of Jehovah a personal God externally, and used the term simply as a phallic symbol — a number of them secretly disbelieving even in metaphysical, abstract Nature, and synthesizing all on the terrestrial scale. Finally, the Elohists made of man the divine incarnate image of the Elohim, emanated first in all Creation; and the Jehovists show him as the last, the crowing glory of the animal creation, instead of his being the head of all the sensible beings on earth” (BCW 14:183-4). David is said to have introduced this worship in Judea after living among the Tyrians and Philistines where such rites and beliefs were common: “David knew nothing of Moses, it seems, and if he introduced the Jehovah-worship, it was not in its monotheistic character, but simply as that of one of the many [Kabeirean] gods of the neighbouring nations — a tutelary deity of his own [hebrew characters]to whom he had given the preference, and chosen among ‘all other [Kabeiri] gods,” (IU 2:45). Blavatsky holds that the Jehovists altered the Mosaic texts. ( )

Jews III, 13). Some rabbinic texts say the angel

jianyuan. (J. kannin; K. kamwon 監院). In Chinese, lit. "overseer of the campus"; the "prior" in a Buddhist monastery. According to the Chan monastic code CHANYUAN QINGGUI, the prior is in charge of supplies, finances, and interaction with both local government officials and lay donors. He purchases staples and supervises oil and flour production in the monastery. Other duties include the management of various ceremonies and festivals, such as the New Year's and winter solstice festivities, and retreat-ending and retreat-commencing feasts (see JIEZHI). The prior had at least one principal assistant (see DUSI), and, during the Yuan dynasty, typically had in addition both a second assistant, called the comptroller (JIANSI), and a third, called the assistant comptroller (FUSI). Later, in certain contexts, the term for the prior's assistant (dusi) came to refer instead to the prior.

jiaoxiang panshi. (J. kyoso hanjaku; K. kyosang p'ansok 教相判釋). In Chinese, lit., "classification and interpretation of the characteristics of the doctrine"; also known as jiaopan or PANJIAO (tenet classification). Tenet classification was a fundamental exegetical practice in East Asian Buddhism, in which scriptures or Buddhist teachings were ranked in order of their supposed relative profundity. The practice flourished in East Asia, especially during the fifth, sixth, and seventh centuries. As more translations of Buddhist texts became available in East Asia, indigenous exegetes struggled with the question of why this plethora of scriptural material, all of which purported to have been spoken by the Buddha himself, offered such differing presentations of Buddhist thought and practice. Drawing on the notion of UPĀYA, or skill in means, exegetes began to reflect on the context and intent of the different Buddhist scriptures that were now available to them. The origin of scriptures and their teachings were analyzed and evaluated comparatively; after which the texts were organized in a hierarchical or, in some cases, chronological, order. Different exegetical traditions adopted different classification criteria. The TIANTAI ZONG, for example, based its classification schema on the different (chronological) stages of the Buddha's teaching career, the content of those teachings, and the varying methods he used in preaching to his audience (see WUSHI BAJIAO). The HUAYAN ZONG, following the lead of FAZANG and CHENGGUAN, divided scriptures into five levels based on the profundity of their respective teachings: HĪNAYĀNA (viz., the ĀGAMAs), elementary MAHĀYĀNA (viz., YOGĀCĀRA and MADHYAMAKA), advanced Mahāyāna (SADDHARMAPUndARĪKASuTRA), sudden teachings (typically CHAN), and perfect teachings (AVATAMSAKASuTRA). Most exegetes placed the central scripture of their schools at the apex of their classificatory hierarchy, thereby using the tenet-classification system as a polemical tool to demonstrate the superiority of their own traditions. See also SIDDHĀNTA.

'Jigs med gling pa. (Jikme Lingpa) (1729-1798). A Tibetan exegete and visionary, renowned as one of the premier treasure revealers (GTER STON) in the RNYING MA sect of Tibetan Buddhism. 'Jigs med gling pa was born in the central Tibetan region of 'Phyong rgyas (Chongye), and from an early age recalled many of his previous incarnations, including those of the Tibetan king KHRI SRONG LDE BTSAN, the scholars SGAM PO PA and KLONG CHEN PA and, in his immediately preceding birth, Chos rje gling pa. After a period of monastic education, in his late twenties, he undertook an intense series of meditation retreats, first at Dpal ri monastery and then at the CHIMS PHU cave complex near BSAM YAS. In one of the numerous visions he experienced during this period, he received the KLONG CHEN SNYING THIG, or "Heart Sphere of the Great Expanse," from a dĀKINĪ at the BODHNĀTH STuPA in Kathmandu. The revelation of this text is considered a "mind treasure" (dgongs gter), composed by Padmasambhava and revealed to the mind of a later disciple. 'Jigs med gling pa kept this revelation secret for seven years before transcribing it. The klong chen snying thig corpus systematized by 'Jigs med gling pa, including numerous explanatory texts, tantric initiations, and ritual cycles, became a seminal component of the RDZOGS CHEN teachings in the Rnying ma sect. While based in central Tibet, 'Jigs med gling pa was also influential in Tibet's eastern regions, serving as spiritual teacher to the royal family of SDE DGE and supervising the printing of the collected Rnying ma tantras in twenty-eight volumes. His patrons and disciples included some of the most powerful and prestigious individuals from Khams in eastern Tibet, and his active participation in reviving Rnying ma traditions during a time of persecution earned him a place at the forefront of the burgeoning eclectic or nonsectarian (RIS MED) movement. Numerous subsequent visionaries involved in promulgating the movement identified themselves as 'Jigs med gling pa's reincarnation, including 'JAM DBYANG MKHYEN BRTSE DBANG PO, MDO MKHYEN BRTSE YE SHES RDO RJE, DPAL SPRUL RIN PO CHE, and DIL MGO MKHYEN BRTSE. See also GTER MA.

jinglu. (J. kyoroku; K. kyongnok 經). In Chinese, "scriptural catalogues"; a genre of Buddhist literature unique to East Asian Buddhism. Because the Chinese state presumed the authority to authorize which texts (including Buddhist scriptures) were allowed to circulate, the Chinese Buddhist institution from early in its history began to compile catalogues of scriptures that were deemed authentic, and thus suitable for inclusion in the Buddhist canon (DAZANGJING), and texts that were deemed suspect and thus potentially to be excluded from the canon (see APOCRYPHA). Scriptural catalogues began to be compiled within a century of the beginnings of the translation of Buddhist texts into Chinese, or sometime around the middle of the third century, and some eighty catalogues were compiled over the next one thousand five hundred years, with the majority dating from the Tang dynasty (618-907) or before. As Buddhist canons came to be compiled in Korea and Japan as well, those countries also began to create their own catalogues. For the Chinese cataloguers, the main standard of scriptural authority was whether there was clear evidence that a scripture had been imported from outside China and then translated into Chinese; any evidence that indigenous material had intruded into texts, whether that evidence involved vocabulary, thought, or practice, could lead to those texts being judged as apocrypha. Important catalogues include DAO'AN's ZONGLI ZHONGJING MULU, the earliest catalogue, composed c. 374; Sengyou's CHU SANZANG JIJI from 515, which established the principal categories into which all subsequent cataloguers would classify texts; Fei Changfang's LIDAI SANBAO JI from 597, which fabricated many translator attributions to texts that had previously been listed as anonymous, so as to quash potential questions about the reliability of the Buddhist textual transmission; DAOXUAN's DA TANG NEIDIAN LU from 664; and Zhisheng's KAIYUAN SHIJIAO LU from 730, the catalogue par excellence, whose scriptural listings would provide the definitive content and organization of the East Asian Buddhist canon from that point onward.

Jingxi Zhanran. (J. Keikei Tannen; K. Hyonggye Tamyon 荊溪湛然) (711-782). Chinese monk who is the putative ninth patriarch of the TIANTAI ZONG; also known as Great Master Miaole (Sublime Bliss) and Dharma Master Jizhu (Lord of Exegesis). Zhanran was a native of Jingqi in present-day Jiangsu province. At age nineteen, Zhanran became a student of the monk Xuanlang (673-754), who had revitalized the community on Mt. Tiantai. After Xuanlang's death, Zhanran continued his efforts to unify the disparate regional centers of Tiantai learning under the school's banner; for his efforts, Zhanran is remembered as one of the great revitalizers of the Tiantai tradition. A gifted exegete who composed numerous commentaries on the treatises of TIANTAI ZHIYI, Zhanran established Zhiyi's MOHE ZHIGUAN, FAHUA XUANYI, and FAHUA WENJU as the three central texts of the Tiantai exegetical tradition. His commentary on the Mohe zhiguan, the MOHE ZHIGUAN FUXING ZHUANHONG JUE, is the first work to correlate ZHIGUAN (calmness and insight) practice as outlined by Zhiyi with the teachings of the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), the central scripture of the Tiantai tradition. In his JINGANG PI ("Adamantine Scalpel"), Zhanran argued in favor of the controversial proposition that insentient beings also possess the buddha-nature (FOXING). Zhanran's interpretation of Tiantai doctrine and the distinction he drew between his own tradition and the rival schools of the HUAYAN ZONG and CHAN ZONG set the stage for the internal Tiantai debates during the Song dynasty between its on-mountain (shanjia) and off-mountain (shanwai) branches (see SHANJIA SHANWAI). Zhanran lectured at various monasteries throughout the country and was later invited by emperors Xuanzong (r. 712-756), Suzong (r. 756-762), and Daizong (r. 762-779) to lecture at court, before retiring to the monastery Guoqingsi on Mt. Tiantai.

Jingying Huiyuan. (J. Joyo Eon; K. Chongyong Hyewon 浄影慧遠) (523-592). Chinese monk and putative DI LUN exegete during the Sui dynasty. Huiyuan was a native of DUNHUANG. At an early age, he entered the monastery of Guxiangusi in Zezhou (present-day Shanxi province) where he was ordained by the monk Sengsi (d.u.). Huiyuan later studied various scriptures under the VINAYA master Lizhan (d.u.) in Ye, the capital of the Eastern Wei dynasty. In his nineteenth year, Huiyuan received the full monastic precepts from Fashang (495-580), ecclesiastical head of the SAMGHA at the time, and became his disciple. Huiyuan also began his training in the DHARMAGUPTAKA "Four-Part Vinaya" (SIFEN LÜ) under the vinaya master Dayin (d.u.). After he completed his studies, Huiyuan moved back to Zezhou and began his residence at the monastery Qinghuasi. In 577, Emperor Wu (r. 560-578) of Northern Zhou began a systematic persecution of Buddhism, and in response, Huiyuan is said to have engaged the emperor in debate; a transcript of the debate, in which Huiyuan defends Buddhism against criticisms of its foreign origins and its neglect of filial piety, is still extant. As the persecution continued, Huiyuan retreated to Mt. Xi in Jijun (present-day Henan province). Shortly after the rise of the Sui dynasty, Huiyuan was summoned by Emperor Wen (r. 581-604) to serve as overseer of the saMgha (shamendu) in Luozhou (present-day Henan). He subsequently spent his time undoing the damage of the earlier persecution. Huiyuan was later asked by Emperor Wen to reside at the monastery of Daxingshansi in the capital. The emperor also built Huiyuan a new monastery named Jingyingsi, which is often used as his toponym to distinguish him from LUSHAN HUIYUAN. Jingying Huiyuan was a prolific writer who composed numerous commentaries on such texts as the AVATAMSAKASuTRA, MAHĀPARINIRVĀnASuTRA, VIMALAKĪRTINIRDEsA, SUKHĀVATĪVYuHASuTRA, sRĪMĀLĀDEVĪSIMHANĀDASuTRA, SHIDI JING LUN (VASUBANDHU's commentary on the DAsABHuMIKASuTRA), DASHENG QIXIN LUN, and others. Among his works, the DASHENG YI ZHANG ("Compendium of the Purport of Mahāyāna"), a comprehensive encyclopedia of Mahāyāna doctrine, is perhaps the most influential and is extensively cited by traditional exegetes throughout East Asia. Jingying Huiyuan also plays a crucial role in the development of early PURE LAND doctrine in East Asia. His commentary on the GUAN WULIANGSHOU JING, the earliest extant treatise on this major pure land scripture, is critical in raising the profile of the Guan jing in East Asian Buddhism. His commentary to this text profoundly influenced Korean commentaries on the pure land scriptures during the Silla dynasty, which in turn were crucial in the the evolution of Japanese pure land thought during the Nara and Heian periods. Jingying Huiyuan's concept of the "dependent origination of the TATHĀGATAGARBHA" (rulaizang yuanqi)-in which tathāgatagarbha is viewed as the "essence" (TI) of both NIRVĀnA and SAMSĀRA, which are its "functioning" (YONG)-is later adapted and popularized by the third HUAYAN patriarch, FAZANG, and is an important precursor of later Huayan reconceptualizations of dependent origination (PRATĪTYASAMUTPĀDA; see FAJIE YUANQI).

Jingzhong zong. (J. Joshushu; K. Chongjung chong 淨衆宗). A branch of the early CHAN ZONG that flourished at the monastery Jingzhongsi in Chengdu (present-day Sichuan province). The history of the Jingzhong line is documented in the LIDAI FABAO JI. According to this text, the Jingzhong line is derived from the Chan master Zhishen (609-702), a disciple of the fifth patriarch HONGREN. Zhishen is also said to have received the purple robe of the Chan founder BODHIDHARMA from Empress Dowager WU ZETIAN, which was ostensibly transmitted to Zhishen's disciple Chuji (648-734/650-732/669-736) and then to CHoNGJUNG MUSANG (C. Jingzhong Wuxiang) and BAOTANG WUZHU. The Lidai fabao ji, authored by a disciple of Wuzhu, claims that the Jingzhong lineage is eventually absorbed into the BAOTANG ZONG, though the two seem in fact to have been distinct lineages. The eminent Chan masters MAZU DAOYI and GUIFENG ZONGMI are also known to have once studied under teachers of the Jingzhong line of Chan. The school is most closely associated with the so-called three propositions (sanju), a unique set of Chan precepts that were equated with the traditional roster of the three trainings (TRIsIKsĀ): "no recollection" (wuyi), which was equated with morality (sĪLA); "no thought" (WUNIAN) with concentration (SAMĀDHI); and "no forgetting" (mowang) with wisdom (PRAJNĀ). These three propositions are associated most closely with Musang, but other texts attribute them instead to Musang's putative successor, Wuzhu. The portrayal in the literature of the teachings of the Jingzhong school divides along the fault line of these two great teachers, with Musang's Chan adaptation of mainstream Buddhist teachings contrasting markedly with Wuzhu's more radical, even antinomian approach, deriving from HEZE SHENHUI. The Jingzhong masters are also said to have had some influence in Tibet (see BSAM YAS DEBATE), including on the development of MAHĀYOGA and RDZOGS CHEN.

jīvita. (T. srog; C. shouming/minggen; J. jumyo/myokon; K. sumyong/myonggŭn 壽命/命根). In Sanskrit and Pāli, "vitality" or "life force." Jīvita appears in the Buddhist scriptures as a predominant factor (INDRIYA), the jīvitendriya, governing birth and prolonging the physical continuum up through the "intermediate state" (ANTARĀBHAVA), which leads to the next rebirth. Early ABHIDHARMA texts equate jīvita with "life" (ĀYUS) itself, viz., the life force that sustains and animates all sentient beings. In the SARVĀSTIVĀDA abhidharma, jīvita is listed as the seventh of fourteen conditioned forces dissociated from thought (CITTAVIPRAYUKTASAMSKĀRA), which is characterized by bodily warmth and serves as the basis for perceptual consciousness. In the Pāli abhidharma, life-force appears twice as the support of both the physical body (as derived materiality, or upādārupa) and the mind (as a morally indeterminate mental concomitant). When jīvita, which is the support of warmth and consciousness, is no longer associated with the physical body, death occurs.

Jizang. (J. Kichizo; K. Kilchang 吉藏) (549-623). In Chinese, "Storehouse of Auspiciousness"; Chinese Buddhist monk of originally Parthian descent and exegete within the SAN LUN ZONG, the Chinese counterpart of the MADHYAMAKA school of Indian thought. At a young age, he is said to have met the Indian translator PARAMĀRTHA, who gave him his dharma name. Jizang is also known to have frequented the lectures of the monk Falang (507-581) with his father, who was also ordained monk. Jizang eventually was ordained by Falang, under whom he studied the so-called Three Treatises (SAN LUN), the foundational texts of the Chinese counterpart of the Madhyamaka school: namely, the Zhong lun (MuLAMADHYAMAKĀRIKĀ), BAI LUN (*sATAsĀSTRA), and SHI'ERMEN LUN (*Dvādasamukhasāstra). At the age of twenty-one, Jizang received the full monastic precepts. After Falang's death in 581, Jizang moved to the monastery of Jiaxiangsi in Huiji (present-day Zhejiang province). There, he devoted himself to lecturing and writing and is said to have attracted more than a thousand students. In 598, Jizang wrote a letter to TIANTAI ZHIYI, inviting him to lecture on the SADDHARMAPUndARĪKASuTRA. In 606, Emperor Yang (r. 604-617) constructed four major centers of Buddhism around the country and assigned Jizang to one in Yangzhou (present-day Jiangsu province). During this period, Jizang composed his influential overview of the doctrines of the Three Treatises school, entitled the SAN LUN XUANYI. Jizang's efforts to promote the study of the three treatises earned him the name "reviver of the San lun tradition." Jizang was a prolific writer who composed numerous commentaries on the three treatises, the Saddharmapundarīkasutra, MAHĀPARINIRVĀnASuTRA, VIMALAKĪRTINIRDEsA, SUKHĀVATĪVYuHASuTRA, etc., as well as an overview of Mahāyāna doctrine, entitled the Dasheng xuan lun.

JNānaprasthāna. (T. Ye shes la 'jug pa; C. Fazhi lun; J. Hotchiron; K. Palchi non 發智論). In Sanskrit, "Foundations of Knowledge," the central text, or "body" (sarīra), of the ABHIDHARMAPItAKA of the SARVĀSTIVĀDA school; attributed to KĀTYĀYANĪPUTRA and probably composed around the last half of the first-century BCE. The other six treatises of the Sarvāstivāda ABHIDHARMA are considered to be the ancillary texts, or "feet" (pādasāstra), of the JNānaprasthāna. The text is extant only in two Chinese translations, the earliest made in 383 by the Kashmiri monk SaMghadeva and ZHU FONIAN (titled the Bajiandu lun, or Astagrantha, after the eight major sections into which the text is divided), the second, definitive translation by XUANZANG and his translation team between 657 and 660. Both recensions divide the treatise into eight sections, with forty-four chapters in total, but there are enough differences in the structure of the discussion to suggest that they may represent Gandhārin and Kashmiri recensions, respectively. The organization of material is as follows:

John.] In the Texts of the Saviour, Barbelo is

Joint Bi-level Image Experts Group ::: (algorithm) (JBIG) An experts group of ISO, IEC and ITU-T (JTC1/SC2/WG9 and SGVIII) working to define a compression standard for lossless image coding. coding and is lossless - the image is unaltered after compression and decompression.JBIG can handle images with from one to 255 bits per pixel. Better compression algorithms exist for more than about eight bits per pixel. With multiple bits adjacent decimal values (e.g. 127 and 128), and thus improve the compression which JBIG does on each bitplane.JBIG uses discrete steps of detail by successively doubling the resolution. The sender computes a number of resolution layers and transmits these starting at layer and some already computed low resolution pixels as an index into a lookup table. The contents of this table can be specified by the user.Compatibility between progressive and sequential coding is achieved by dividing an image into stripes. Each stripe is a horizontal bar with a user definable and then proceeding to the next stripe. Progressive decoding can be done by decoding only a specific resolution layer from all stripes.After dividing an image into bitplanes, resolution layers and stripes, eventually a number of small bi-level bitmaps are left to compress. Compression is done using a Q-coder.The Q-coder codes bi-level pixels as symbols using the probability of occurrence of these symbols in a certain context. JBIG defines two kinds of context, one (differential layers). Differential layer contexts contain pixels in the layer to be coded, and in the corresponding lower resolution layer.For each combination of pixel values in a context, the probability distribution of black and white pixels can be different. In an all white context, the compress bi-level pixels without explicit clustering, as would be necessary using a Huffman coder.[What is clustering?]Maximum compression will be achieved when all probabilities (one set for each combination of pixel values in the context) follow the probabilities of the pixels. The Q-coder therefore continuously adapts these probabilities to the symbols it sees.JBIG can be regarded as two combined algorithms: (1) Sending or storing multiple representations of images at different resolutions with no extra storage cost. Differential layer contexts contain contained in every layer. This means that, within a margin of approximately 5%, the number of resolution layers doesn't effect the compression ratio.(2) A very efficient compression algorithm, mainly for use with bi-level images. Compared to CCITT Group 4, JBIG is approximately 10% to 50% better on text and line art, and even better on halftones. JBIG, just like Group 4, gives worse compression in the presence of noise in images.An example application would be browsing through an image database.[An overview of the basic principles of the Q-coder adaptive binary arithmetic coder, W.B. Pennebaker, J.L. Mitchell, G.G. Langdon, R.B. Arps, IBM Journal of research and development, Vol.32, No.6, November 1988, pp. 771-726]. . (1998-03-29)

Joint Bi-level Image Experts Group "algorithm" (JBIG) An experts group of {ISO}, {IEC} and {ITU-T} (JTC1/SC2/WG9 and SGVIII) working to define a {compression} {standard} for {lossless} {image} coding. Their proposed {algorithm} features compatible {progressive coding} and {sequential coding} and is lossless - the image is unaltered after compression and decompression. JBIG can handle images with from one to 255 bits per {pixel}. Better compression algorithms exist for more than about eight bits per pixel. With multiple bits per pixel, {Gray code} can be used to reduce the number of bit changes between adjacent decimal values (e.g. 127 and 128), and thus improve the compression which JBIG does on each {bitplane}. JBIG uses discrete steps of detail by successively doubling the {resolution}. The sender computes a number of resolution layers and transmits these starting at the lowest resolution. Resolution reduction uses pixels in the high resolution layer and some already computed low resolution pixels as an index into a lookup table. The contents of this table can be specified by the user. Compatibility between progressive and sequential coding is achieved by dividing an image into stripes. Each stripe is a horizontal bar with a user definable height. Each stripe is separately coded and transmitted, and the user can define in which order stripes, resolutions and bitplanes are intermixed in the coded data. A progressively coded image can be decoded sequentially by decoding each stripe, beginning by the one at the top of the image, to its full resolution, and then proceeding to the next stripe. Progressive decoding can be done by decoding only a specific resolution layer from all stripes. After dividing an image into {bitplanes}, {resolution layers} and stripes, eventually a number of small bi-level {bitmaps} are left to compress. Compression is done using a {Q-coder}. The Q-coder codes bi-level pixels as symbols using the probability of occurrence of these symbols in a certain context. JBIG defines two kinds of context, one for the lowest resolution layer (the base layer), and one for all other layers (differential layers). Differential layer contexts contain pixels in the layer to be coded, and in the corresponding lower resolution layer. For each combination of pixel values in a context, the probability distribution of black and white pixels can be different. In an all white context, the probability of coding a white pixel will be much greater than that of coding a black pixel. The Q-coder, like {Huffman coding}, achieves {compression} by assigning more bits to less probable symbols. The Q-coder can, unlike a Huffman coder, assign one output code bit to more than one input symbol, and thus is able to compress bi-level pixels without explicit {clustering}, as would be necessary using a Huffman coder. [What is "clustering"?] Maximum compression will be achieved when all probabilities (one set for each combination of pixel values in the context) follow the probabilities of the pixels. The Q-coder therefore continuously adapts these probabilities to the symbols it sees. JBIG can be regarded as two combined algorithms: (1) Sending or storing multiple representations of images at different resolutions with no extra storage cost. Differential layer contexts contain pixels in two resolution layers, and so enable the Q-coder to effectively code the difference in information between the two layers, instead of the information contained in every layer. This means that, within a margin of approximately 5%, the number of resolution layers doesn't effect the compression ratio. (2) A very efficient compression algorithm, mainly for use with bi-level images. Compared to {CCITT Group 4}, JBIG is approximately 10% to 50% better on text and line art, and even better on {halftones}. JBIG, just like Group 4, gives worse compression in the presence of noise in images. An example application would be browsing through an image database. ["An overview of the basic principles of the Q-coder adaptive binary arithmetic coder", W.B. Pennebaker, J.L. Mitchell, G.G. Langdon, R.B. Arps, IBM Journal of research and development, Vol.32, No.6, November 1988, pp. 771-726]. {(http://crs4.it/~luigi/MPEG/jbig.html)}. (1998-03-29)

Kaiyuan Shijiao lu. (J. Kaigen Shakkyoroku; K. Kaewon Sokkyo nok 開元釋教録). In Chinese, "Record of sĀKYAMUNI's Teachings, Compiled during the Kaiyuan Era"; a comprehensive catalogue (JINGLU) of Buddhist texts compiled by the monk Zhisheng (658-740) in 730. The catalogue began as Zhisheng's own private record of Buddhist scriptures but was adopted soon afterward by the Tang imperial court as an official catalogue of the Chinese Buddhist canon (DAZANGJING) and entered into the canon as well. Zhisheng divided his catalogue into two major sections, a chronological register (rolls one through ten) and a topical register (rolls eleven through twenty). The chronological register contains a list of translated scriptures, organized according to translator's name and the period during which the text was translated. Because this register provides alternative titles of texts, numbers of volumes and rolls, names of translators, and a list of alternate translations, it is an invaluable tool for studying the production and circulation of Buddhist texts in medieval China. The topical register contains "lists of canonical texts" (ruzang lu), which subsequently became the standard rosters from which East Asian Buddhism constructed its canon. This roster also includes 406 titles of texts classified as APOCRYPHA, that is, scriptures listed as either of "doubtful authenticity" (YIJING) or explicitly "spurious" (weijing), which Zhisheng determined were probably of indigenous Chinese origin and therefore not authentic translations of the Buddha's words (BUDDHAVACANA). The renown of the catalogue is due to the great strides Zhisheng made toward eliminating discrepancies between the chronological and topical rosters, inconsistencies that had marred previous catalogues. The content and structure of all later catalogues is derived from Zhisheng's work, making the Kaiyuan Shijiao lu the most important of all the Buddhist scriptural catalogues compiled in East Asia.

Kakuban. (覺鑁) (1095-1143). Japanese monk and putative founder of the Shingi branch of the SHINGONSHu, also known as Mitsugon Sonja (Venerable Secret Adornment). Kakuban was a native of Fujitsu no sho in Hizen (present-day Saga). In 1107, Kakuban became a monk at the monastery NINNAJI in Kyoto and studied the fundamentals of esoteric teachings (MIKKYo) under the eminent master Kanjo (1052-1125). Kakuban spent the next year in Nara, where he is said to have immersed himself in doctrinal studies at the monasteries of KoFUKUJI and ToDAIJI. In 1110, he returned to Ninnaji and was tonsured by Kanjo. In 1112, Kakuban began studying the eighteen ritual procedures according to KuKAI's Juhachi geiin, and the next year he received the KONGoKAI and TAIZoKAI MAndALAs. In 1114, Kakuban received the full monastic precepts at Todaiji, and later that year he climbed KoYASAN where he met the monk Shoren (d.u.). The next year, Kakuban studied a ritual known as the kumonjiho dedicated to ĀKĀsAGARBHA under the monk Myojaku (d.u.), and, during his stay on Mt. Koya, Kakuban is said to have also received the consecration (ABHIsEKA) of DHARMA transmission (J. denbo kanjo) eight times. In 1121, Kakuban received the three SAMAYA precepts and consecration of the two mandalas from Kanjo at the sanctuary (dojo) located in Ninnaji. In 1130, Kakuban established the temple Denboin on Mt. Koya with the support of retired Emperor Toba (1107-1123). There he attempted to reinstate a ritual of esoteric transmission known as the denboe. When the temple proved to be too small to hold a great assembly, Kakuban again established the larger temples Daidenboin and Mitsugon'in on Koyasan in 1132. Kakuban subsequently devoted himself to developing a new esoteric ritual tradition that could incorporate the disparate ritual traditions that had developed in Kyoto, Nara, HIEIZAN, and other monastic centers. This new ritual tradition came to be known as the Denboinryu. In 1134, Kakuban was appointed the head (zasu) of the monasteries of Daidenboin and Kongobuji on Mt. Koya, but Kakuban's rise to power was soon contested by the conservative factions of Kongobuji monks with ties to the monasteries of ToJI and Daigoji. As a result, Kakuban retired to his monastery of Mitsugon'in. In 1140, the monks of Kongobuji launched a violent attack on Daidenboin and Mitsugon'in, which forced Kakuban to flee to Mt. Negoro in Wakayama. In 1288, the split between Kakuban's new ritual tradition (later known as Shingi or "new meaning") and the old traditions of Toji and Kongobuji was formalized by the monk Raiyu's (1226-1304) move of Daidenboin and Mitsugon'in to Mt. Negoro. Kakuban is particularly well known for his efforts towards reestablishing the study of Kukai's writings as the central organizing principle for the study of mikkyo ritual traditions. Kakuban is commonly regarded as having developed a new approach to nenbutsu (see NIANFO), or invocation of the name of the buddha AMITĀBHA, known as the "esoteric recitation," or himitsu nenbutsu. However, by Kakuban's time nenbutsu practice in esoteric Buddhist contexts had already become a nearly ubiquitous feature of monastic and lay practice in Japan, and it would therefore be more accurate to regard Kakuban's writings on this topic as an attempt to propose a unified nenbutsu perspective for the diverse factions of monks and ascetics (HIJIRI) who had come to Mt. Koya in search of rebirth in the pure lands and abodes of MAITREYA, Amitābha, MANJUsRĪ, AVALOKITEsVARA, etc. Long after his death, Emperor Higashiyama (r. 1687-1709) in 1690 gave Kakuban the title Kogyo Daishi.

Kakunyo. (覺如) (1270-1351). A Japanese priest of the JoDO SHINSHu tradition, also known by his posthumous name Shusho. Kakunyo was the great-grandson of the Jodo Shinshu patriarch SHINRAN. As a young man, Kakunyo first studied on HIEIZAN and in Nara, and later studied Jodo Shinshu teachings under Nyoshin (1239-1300), the second main priest of HONGANJI. In 1310, Kakunyo became the third main priest of Honganji. Thereafter, he spent much of his time traveling to spread Shinran's teachings, before passing away in 1351. He authored a number of texts, including the Hoonko shiki, the Shinran shonin den e, the Shui kotokuden, the Kudensho, the Kaijasho, the Shujisho, the Hongansho, the Gangansho, the Shusse gan'i, and the Saiyosho.

Kālacakratantra. (T. Dus kyi 'khor lo rgyud). A late ANUTTARAYOGATANTRA that was highly influential in Tibet. Although the title of the tantra is often translated as "Wheel of Time," this translation is not attested in the text itself. Kālacakra is the name of the central buddha of the tantra, and the tantra deals extensively with time (kāla) as well as various macrocosmic and microcosmic cycles or wheels (CAKRA). According to legend, King SUCANDRA came to India from his kingdom of sAMBHALA and asked that the Buddha set forth a teaching that would allow him to practice the dharma without renouncing the world. In response, the Buddha, while remaining at Vulture Peak (GṚDHRAKutAPARVATA) in RĀJAGṚHA in the guise of a monk, set forth the Kālacakratantra at Dhānyakataka in southern India (near present-day Amarāvatī) in the guise of the buddha Kālacakra. The king returned to sambhala, where he transcribed the tantra in twelve thousand verses. This text is referred to as the root tantra (mulatantra) and is no longer extant. He also wrote a commentary in sixty thousand verses, also lost. He built a three-dimensional Kālacakra MAndALA at the center of the country, which was transformed into an ideal realm for Buddhist practice, with 960 million villages. The eighth king of sambhala, MaNjusrīkīrti, condensed the original version of the tantra into the abridged version (the Laghukālacakra). A later king of sambhala, Pundarīka, composed the VIMALAPRABHĀ commentary, considered crucial for understanding the tantra. These two texts were eventually transported from sambhala to India. Internal evidence in the text makes it possible to date the composition of the tantra rather precisely to between the dates 1025 and 1040 CE. This was the period of Muslim invasions of northern India under Mahmud of Ghazni, during which great destruction of Buddhist institutions occurred. The tantra, drawing on Hindu mythology, describes a coming apocalyptic war in which Buddhist armies will sweep out of sambhala, defeat the barbarians (mleccha), described as being followers of Madhumati (i.e., Muhammad), and restore the dharma in India. After its composition in northern India, the tantra was promulgated by such figures as Pindo and his disciple ATIsA, as well as NĀROPA. From India, it spread to Nepal and Tibet. The millennial quality of the tantra has manifested itself at particular moments in Tibetan history. Prior to World War II, the PAn CHEN LAMA bestowed the Kālacakra initiation in China in an effort to repel the Japanese invaders. The fourteenth DALAI LAMA has given the initiation many times around the world to promote world peace. ¶ The tantra is an anuttarayogatantra dedicated to the buddha Kālacakra and his consort Visvamātā. However, it differs from other tantras of this class in several ways, including its emphasis on the attainment of a body of "empty form" (sunyatābimba) and on its six-branched yoga (sadangayoga). The tantra itself, that is, the Laghukālacakra or "Abridged Kālacakra," has five chapters, which in the Tibetan commentarial tradition is divided into three sections: outer, inner, and other or alternative. The outer, corresponding to the first chapter, deals with the cosmos and treats such topics as cosmology, astrology, chronology, and eschatology (the story of the apocalyptic war against the barbarians is told there). For example, this section describes the days of the year; each of the days is represented in the full Kālacakra mandala as 360 golden (day/male) and dark (night/female) deities in union, with a single central Kālacakra and consort (YAB YUM) in the center. The universe is described as a four-tiered mandala, whose various parts are homologous to the cosmic body of a buddha. This section was highly influential in Tibetan astrology and calendrics. The new calendar of the Tibetans, used to this day, starts in the year 1027 and is based on the Kālacakra system. The inner Kālacakra, corresponding to the second chapter, deals with human embryology, tantric physiology, medicine, yoga, and alchemy. The human body is described as a microcosm of the universe. The other or alternative Kālacakra, corresponding to the third, fourth, and fifth chapters, sets forth the practice of Kālacakra, including initiation (ABHIsEKA), SĀDHANA, and knowledge (JNĀNA). Here, in the stage of generation (UTPATTIKRAMA), the initiate imagines oneself experiencing conception, gestation, and birth as the child of Kālacakra and Vismamātā. In the stage of completion (NIsPANNAKRAMA), one practices the six-branched yoga, which consists of retraction (pratyāhāra), concentration (DHYĀNA), breath control (PRĀnĀYĀMA), retention (dhāranā), recollection (ANUSMṚTI), and SAMĀDHI. In the last of these six branches, 21,600 moments of immutable bliss are created, which course through the system of channels and CAKRAS to eliminate the material aspects of the body, resulting in a body of "empty form" and the achievement of buddhahood as Kālacakra. The Sekoddesatīkā of Nadapāda (or Nāropa) sets forth this distinctive six-branched yoga, unique to the Kālacakra system. ¶ BU STON, the principal redactor of the canon in Tibetan translation, was a strong proponent of the tantra and wrote extensively about it. DOL PO PA SHES RAB RGYAL MTSHAN, a fourteenth-century JO NANG PA writer, championed the Kālacakra over all other Buddhist writings, assigning its composition to a golden age (kṛtayuga). Red mda' ba gzhon nu blo gros, an important scholar associated with SA SKYA sect, regarded the tantra as spurious. TSONG KHA PA, who was influenced by all of these writers, accepted the Kālacakratantra as an authentic ANUTTARAYOGATANTRA but put it in a category by itself.

Kālayasas. (C. Jiangliangyeshe; J. Kyoryoyasha; K. Kangnyangyasa 畺良耶舍) (383-442). A Central Asian monk who was one of the early translators of Buddhist texts into Chinese. Kālayasas arrived at Jiankang, the capital of the Liu-Song dynasty, in 424, where he became an adviser to Emperor Wen. Two works of translation are attributed to him in the Buddhist catalogues. Perhaps the most influential work with which he is associated is the GUAN WULIANGSHOU JING, the "meditation-sutra" on AMITĀBHA Buddha, which is one of the three foundational texts of the East Asian PURE LAND traditions. Because no Sanskrit recension of this sutra is attested, this scripture is now considered to be either a Central Asian or a Chinese indigenous scripture (see APOCRYPHA), and its ascription to Kālayasas is problematic. The second text that he translated is the Guan Yaowang Yaoshang er pusa jing ("Sutra on Visualizing the Two Bodhisattvas Bhaisajyarāja and Bhaisajyasamudgata"), an early sutra on the Medicine Buddha/Bodhisattva cult associated with the bodhisattva BHAIsAJYARĀJA and the buddha BHAIsAJYAGURU.

Kamalasīla. (T. Ka ma la shī la) (c. 740-795). One of the most important Madhyamaka authors of late Indian Buddhism, a major representative of the Yogācāra-Madhyamaka synthesis, and a participant in the famous BSAM YAS DEBATE. According to Tibetan doxographies, he was a proponent of the YOGĀCĀRA-SVĀTANTRIKA-MADHYAMAKA. Although little is known about his life, according to Tibetan sources he was a monk and teacher at NĀLANDĀ. Tibetan sources also count him as one of three (together with sĀNTARAKsITA and JNĀNAGARBHA) "Eastern Svātantrikas" (RANG RGYUD SHAR GSUM), suggesting that he was from Bengal. He was clearly a direct disciple of sāntaraksita, composing important commentaries on his teacher's two major works, the MADHYAMAKĀLAMKĀRA and the TATTVASAMGRAHA. The latter commentary, which is extant in Sanskrit, is an important source for both Hindu and Buddhist philosophical positions in the eighth century. sāntaraksita had gone to Tibet at the invitation of the Tibetan king KHRI SRONG LDE BTSAN, where, with the assistance of PADMASAMBHAVA, he founded BSAM YAS, the first Buddhist monastery in Tibet. According to tradition, at the time of his death sāntaraksita warned that a mistaken philosophical view would become established in Tibet and advised the king to invite Kamalasīla to come to Tibet in order to dispel it. This mistaken view was apparently that of Heshang MOHEYAN, a Northern CHAN (BEI ZONG) monk who had developed a following at the Tibetan court. Kamalasīla was invited, and a debate was held between the Indian monk and his Chinese counterpart, with the king serving as judge. It is unclear whether a face-to-face debate took place or rather an exchange of documents. According to Tibetan sources, the king declared Kamalasīla the winner, named MADHYAMAKA as the official philosophical school of his realm, and banished the Chinese contingent. (Chinese records describe a different outcome.) This event, variously known as the BSAM YAS DEBATE, the Council of Bsam yas, and the Council of Lhasa, is regarded as one of the key moments in the history of Tibetan Buddhism. Three of Kamalasīla's most important works appear to have been composed in response to the issues raised in the debate, although whether all three were composed in Tibet is not established with certainty. These texts, each entitled BHĀVANĀKRAMA or "Stages of Meditation," set forth the process for the potential BODHISATTVA to cultivate BODHICITTA and then develop sAMATHA and VIPAsYANĀ and progress through the bodhisattva stages (BHuMI) to buddhahood. The cultivation of vipasyanā requires the use of both scripture (ĀGAMA) and reasoning (YUKTI) to understand emptiness (suNYATĀ); in the first Bhāvanākrama, he sets forth the three forms of wisdom (PRAJNĀ): the wisdom derived from hearing or learning (sRUTAMAYĪPRAJNĀ), the wisdom derived from thinking and reflection (CINTĀMAYĪPRAJNĀ), and the wisdom derived from meditation (BHĀVANĀMAYĪPRAJNĀ). This "gradual" approach, very different from what was advocated in the Chinese CHAN ZONG, is set forth in all three of the Bhāvanākrama, which, according to Tibetan tradition, were composed in Tibet after the Bsam yas debate, at the request of the king. However, only the third, and the briefest, directly considers, and refutes, the view of "no mental activity" (amanasikāra), which is associated with Moheyan. It was also during his time in Tibet that Kamalasīla composed his most important independent (i.e., noncommentarial) philosophical work, the MADHYAMAKĀLOKA, or "Illumination of the Middle Way," a wide-ranging exposition of the Yogācāra-Madhyamaka synthesis. It deals with a number of central epistemological and logical issues to articulate what is regarded as the defining tenet of the Yogācāra-Svātantrika-Madhyamaka school: that major YOGĀCĀRA doctrines, such as "mind-only" (CITTAMĀTRA), and the three natures (TRISVABHĀVA) are important in initially overcoming misconceptions, but they are in fact only provisional (NEYĀRTHA) teachings for those who have not yet understood the Madhyamaka view. The Madhyamakāloka is also important for its exploration of such central MAHĀYĀNA doctrines as the TATHĀGATAGARBHA and the question of the EKAYĀNA. On this latter point, Kamalasīla argues against the Yogācāra position that there are three final vehicles (for the sRĀVAKA, PRATYEKABUDDHA, and BODHISATTVA, with some beings excluded from any path to liberation) in favor of the position that there is a single vehicle to buddhahood (BUDDHAYĀNA) for all beings. Kamalasīla is said to have been murdered in Tibet by partisans of the Chinese position, who caused his death by squeezing his kidneys.

Kang Senghui. (J. Ko Soe; K. Kang Sŭnghoe 康僧會) (d. 280). Sogdian monk and early translator of numerous mainstream Buddhist texts into Chinese. Kang Senghui emigrated in 247 to Jianye, the capital of the Wu dynasty (222-264). According to his hagiography, Kang Senghui was brought to the court of Wu as part of the court's investigation into Buddhism. As evidence of the truth of his religion, Kang Senghui miraculously manifested a relic (sARĪRA) of the Buddha, for which the marquis of Wu, Sun Quan, built a monastery near the capital named JIANCHUSI. When Sun Quan's grandson, Sun Hao (r. 264-280), attempted to destroy all Buddhist structures in his kingdom, Kang Senghui is said to have successfully dissuaded him from doing so by making recourse to the notion of "sympathetic resonance" (GANYING). Kang Senghui translated several texts, including a collection of AVADĀNAs called the Liudu ji jing, and he wrote an important preface and commentary on the ANBAN SHOUYI JING, a Chinese recension of the *Smṛtyupasthānasutra (P. SATIPAttHĀNASUTTA). As a learned scholar of Buddhism who was also well versed in the Confucian classics, astronomy, and divination, Kang Senghui played a crucial role in the development of a gentry Buddhist culture in the south, which was heavily influenced by indigenous Chinese philosophy.

Kanjur (Tibetan) bka’ ’gyur (kang-gyur, kan-jur) [from bka’ sacred word + ’gyur translation] The portion of the Tibetan Buddhist canon containing the sutras, the texts ascribed to the Buddha himself and called the “Buddha Word” (Sanskrit buddha-vachana). The second part of the Tibetan Buddhist cannon, the Tanjur, contains sastras or commentaries and other scholastic works. The Kanjur consists almost entirely of works translated from Sanskrit or other Indian languages. Although the texts contained in the Kanjur are overwhelmingly of Indian origin, the compilation of the Kanjur was done in Tibet, and in structure it differs greatly from the old Indian Tripitakas. Four more or less complete recensions of the Buddhist canon survive: the Pali, the Chinese, the Tibetan, and the Mongolian, this last, however, being a translation of the Tibetan. The first three recensions differ from each other in content and arrangement. The overall arrangement of the Kanjur is in three sections, giving the Sanskrit names: Vinaya (monastic discipline), Sutra (discourses of the Buddha), and Tantra (esoteric and ritual texts). The Sutra section is divided into several subsections. Each section or subsection contains numerous individual texts.

Kārandavyuha. [alt. Karandavyuha; Avalokitesvaraguna-kārandavyuha] (T. Za ma tog bkod pa'i mdo; C. Dasheng zhuangyan baowang jing; J. Daijo shogon hoogyo; K. Taesŭng changom powang kyong 大乘莊嚴寶王經). In Sanskrit, "Description of the Casket [of AVALOKITEsVARA's Qualities]"; the earliest textual source for the BODHISATTVA Avalokitesvara's MANTRA "OM MAnI PADME HuM" (oM, O Jewel-Lotus); the extended version of the title is Avalokitesvaraguna-kārandavyuha. The earliest version of the Kārandavyuha is presumed to have been composed in Kashmir sometime around the end of the fourth or beginning of the fifth centuries CE. There are Tibetan and Chinese translations, including a late Chinese rendering made by the Kashmiri translator TIAN XIZAI (d. 1000) in 983. The Kārandavyuha displays characteristics of both sutra and TANTRA literature in its emphasis on the doctrine of rebirth in AMITĀBHA Buddha's pure land (SUKHĀVATĪ), as well as such tantric elements as the mantra "oM mani padme huM" and the use of MAndALAs; it is thought to represent a transitional stage between the two categories of texts. The sutra is composed as a dialogue between sĀKYAMUNI Buddha and the bodhisattva SARVANĪVARAnAVIsKAMBHIN. While describing Avalokitesvara's supernal qualities and his vocation of saving sentient beings, sākyamuni Buddha tells his audience about the mantra "oM mani padme huM" and the merits that it enables its reciters to accrue. Avalokitesvara is said to be the embodiment of the SAMBHOGAKĀYA (enjoyment body), the body of the buddha that remains constantly present in the world for the edification of all beings, and the dharma that he makes manifest is expressed in this six-syllable mantra (sAdAKsArĪ), the recitation of which invokes the power of that bodhisattva's great compassion (MAHĀKARUnĀ). The sutra claims that the benefit of copying this mantra but once is equivalent to that of copying all the 84,000 teachings of the DHARMA; in addition, there are an infinite number of benefits that derive from a single recitation of it.

Karma chags med. (a.k.a. Rā ga a sya) (1613-1678). A KARMA BKA' BRGYUD teacher born near the RI BO CHE monastery in eastern Tibet, an unsuccessful candidate for the position of ninth KARMA PA and founder of the Gnas mdo branch of the Karma kaM tshang tradition, named after the monastery Gnas mdo that he established; at the same time, a founding figure in the lineage of the RNYING MA monastery DPAL YUL, one of the four great Rnying ma monasteries of Khams. A prolific author, he is known for his devotion to AMITĀBHA; his Rnam dag bde chen zhing gi smon lam ("Prayer to Be Reborn in SUKHĀVATI") is recited in all sects. As redactor of the GTER MA (treasure texts) revealed by his student and teacher Mi 'gyur rdo rje, he originated a fusion of BKA' BRGYUD and RNYING MA teachings that spread widely in Khams.

Karunāpundarīka. (T. Snying rje pad ma dkar po; C. Beihua jing; J. Hikekyo; K. Pihwa kyong 悲華經). In Sanskrit, "Lotus of Compassion"; a MAHĀYĀNA SuTRA important in the developing cult surrounding worship of the buddha AMITĀBHA. The sutra was translated into Chinese in ten rolls by DHARMAKsEMA and seems to have been compiled from various shorter texts. The sutra tells the story of how a king and his thousand sons aroused the aspiration for enlightenment (BODHICITTOTPĀDA) and received a prediction that they would each be reborn in the PURE LAND. The sutra is important in the pure land schools for its listing of fifty-one vows of the buddha AMITĀBHA, indicating that it was closely aligned with the teachings of the SUKHĀVATĪVYuHASuTRA.

kasina. (S. *kṛtsna/*kṛtsnāyatana; T. zad par gyi skye mched; C. bianchu; J. hensho; K. p'yonch'o 遍處). In Pāli, lit. "totality" or "universal" [alt. kasināyatana], a "visualization device" that serves as the meditative foundation for the "totality" of the mind's attention to an object of concentration. Ten kasina are generally enumerated: visualization devices that are constructed from the physical elements (MAHĀBHuTA) of earth, water, fire, and air; the colors blue, yellow, red, and white; and light and empty space. The earth device, for example, might be constructed from a circle of clay of even texture, the water device from a tub of water, and the red device from a piece of red cloth or a painted red disc. The meditation begins by looking at the physical object; the perception of the device is called the "beginning sign" or "preparatory sign" (P. PARIKAMMANIMITTA). Once the object is clearly perceived, the meditator then memorizes the object so that it is seen as clearly in his mind as with his eyes. This perfect mental image of the device is called the "eidetic sign," or "learning sign" (P. UGGAHANIMITTA) and serves subsequently as the object of concentration. As the internal visualization of this eidetic sign deepens and the five hindrances (NĪVARAnA) to mental absorption (P. JHĀNA; S. DHYĀNA) are temporarily allayed, a "representational sign" or "counterpart sign" (P. PAtIBHĀGANIMITTA) will emerge from out of the eidetic image, as if, the texts say, a sword is being drawn from its scabbard or the moon is emerging from behind clouds. The representational sign is a mental representation of the visualized image, which does not duplicate what was seen with the eyes but represents its abstracted, essentialized quality. The earth disc may now appear like the moon, the water device like a mirror suspended in the sky, or the red device like a bright jewel. Whereas the eidetic sign was an exact mental copy of the visualized beginning sign, the representational sign has no fixed form but may be manipulated at will by the meditator. Continued attention to the representational sign will lead to all four of the meditative absorptions associated with the realm of subtle materiality. Perhaps because of the complexity of preparing the kasina devices, this type of meditation was superseded by techniques such as mindfulness of breathing (P. ānāpānasati; S. ĀNĀPĀNASMṚTI) and is rarely practiced in the THERAVĀDA world today. But its notion of a purely mental object being somehow a purer "representation" of the external sense object viewed by the eyes has compelling connections to later YOGĀCĀRA notions of the world being a projection of mind.

Kāsyapaparivarta. (T. 'Od srung gi le'u; C. Yiri monibao jing; J. Yuinichi manihokyo; K. Yuil manibo kyong 遺日摩尼寶經). In Sanskrit, "The KĀsYAPA Chapter"; a SuTRA from one of the earliest strata of Indian MAHĀYĀNA Buddhism, probably dating from sometime in the first century CE. The sutra offers an overview of practices emblematic of BODHISATTVAs, which are arranged in several groups of four practices apiece. The text cites a "bodhisattva canon" (BODHISATTVAPItAKA) as the source for the teaching on the six perfections (PĀRAMITĀ) and offers one of the earliest mentions of the "thought of enlightenment" (BODHICITTA) in its Mahāyāna interpretation as the aspiration to achieve buddhahood. A bodhisattva who generates this thought even for the first time is said to be superior to the solitary buddhas (PRATYEKABUDDHA) and disciples (sRĀVAKA). Disciples are also censured as not being true sons of the Buddha, an early expression of the later Mahāyāna school's more explicit denunciations of the so-called HĪNAYĀNA. The sutra also refers to bodhisattva precepts (see BODHISATTVAsĪLA), which will subsequently be elaborated upon in such texts as MAITREYA/ASAnGA's BODHISATTVABHuMI and in such Chinese APOCRYPHA as the FANWANG JING. The Kāsyapaparivarta was one of the first sutras translated into Chinese, by the Indo-Scythian monk *LOKAKsEMA (c. 178-198 CE) in 179 CE; a later recension is also included in the massive RATNAKutA collection of sutras. The Kāsyapaparivarta is one of a substantial number of scriptures in the Ratnakuta collection for which Sanskrit recensions have been rediscovered and edited. Its Sanskrit manuscript was first discovered in KHOTAN in the 1890s and was more than one thousand years old; other Sanskrit fragments have subsequently been recovered.

Kāsyapīya. (P. Kassapīya/Kassapika; T. 'Od srung ba'i sde; C. Jiasheyibu/Yinguangbu; J. Kashoyuibu/Onksho; K. Kasobyubu/Ŭmgwangbu 迦遺部/飮光部). In Sanskrit, "Followers of Kāsyapa"; one of the eighteen traditional schools of the mainstream Indian Buddhist tradition. There have been several accounts of the identity of the founder Kāsyapa. PARAMĀRTHA and KUIJI presume he was the Indian sage Kāsyapa (MAHĀKĀsYAPA), while others opine that he was a Kāsyapa who was born some three centuries after the Buddha's death. DAOXUAN (596-667) in his Sifen lü kaizong ji says that Jiashe (Kāsyapa) was the personal name of the founder of the Kāsyapīya school and Shansui (SUVARsAKA) his surname. According to the tradition he is relating, Kāsyapa was one of the five disciples of UPAGUPTA, the fifth successor in the Buddha's lineage about one hundred years following his death. These five disciples established their own schools based on their differing views regarding doctrine and redacted the VINAYA into five distinct recensions (C. Wubu lü). The so-called *Prātimoksavinaya of the Kāsyapīya school is not extant, but it is known through the Prātimoksasutra (Jietuojie jing), a primer of the school's monastic discipline. There are several competing theories regarding the lineage of the Kāsyapīya school. The SAMAYABHEDOPARACANACAKRA posits that the Kāsyapīya split off from the SARVĀSTIVĀDA school about three hundred years after the Buddha's death and identifies it with the Suvarsaka school (C. Shansuibu). But other texts, such as the sariputraparipṛcchāsutra, state that the Kāsyapīya and Suvarsaka schools are distinct, with the former having descended from the STHAVIRANIKĀYA and the latter from the Sarvāstivāda school. (The name of the Suvarsaka school is, however, not attested in Pāli sources.) The MaNjusrīparipṛcchā instead claims that the school derived from the DHARMAGUPTAKA school, while the Tibetan tradition considers it as a collateral lineage of the VIBHAJYAVĀDA school. The most plausible scenario is that the Kāsyapīya, MAHĪsĀSAKA, and Dharmaguptaka were each subsections of the Vibhajyavāda, which was a loose umbrella term for all those schools (except the Sarvāstivāda) that split off from the Sthaviranikāya. Inscriptional evidence for all three schools survives in northwestern India. The doctrines of the Kāsyapīya tend to be closest to those ascribed to the Sarvāstivāda and Dharmaguptaka schools. The arrangement of its TRIPItAKA also seems to have paralleled that of the Dharmaguptaka school, and its ABHIDHARMAPItAKA in particular seems to have been similar in structure to the sāriputrābhidharmasāstra of the Dharmaguptakas. Some of the doctrines that are peculiar to the Kāsyapīyas are as follows: (1) Past KARMAN that has not yet borne fruit exists (but the rest of the past does not), the present exists, and some of the future exists. By limiting the existence of past objects, the Kāsyapīyas reject the Sarvāstivāda position that dharmas perdure in all three time periods. (2) All compounded things (SAMSKĀRA) are instantly destroyed. (3) Whatever is compounded (SAMSKṚTA) has its cause in the past, while the uncompounded (ASAMSKṚTA) has its cause in the future. This view also contrasts with that of the Sarvāstivāda, which holds that future actions can serve as either the retributive cause (VIPĀKAHETU) or the efficient or generic cause (KĀRAnAHETU) of compounded objects, such that every conditioned dharma serves as the generic, indirect cause for the creation of all other compounded things, except itself. (4) The worthy ones (ARHAT) perfect both the knowledge of cessation (KsAYAJNĀNA) and the knowledge of nonproduction (ANUTPĀDAJNĀNA), the two types of knowledge that accompany liberation from rebirth (SAMSĀRA); thus, they are no longer subject to the afflictions (KLEsA).

Kausika. (P. Kosiya; T. Ka'u shi ka; C. Jiaoshijia; J. Kyoshika; K. Kyosiga 憍尸迦). The name for the king of the heaven of the thirty-three (TRĀYASTRIMsA), sAKRO DEVĀnĀM INDRAḤ (known more simply as sAKRA or INDRA), during a previous human lifetime as a brāhmana priest. sakra is often addressed more intimately as Kausika in Buddhist texts.

Kedushah [&

Ketuvim, the books of Ezra and Nehemiah are considered one book, as are the two books of Chronicles). The Bible is therefore known in Hebrew as the Tanach, the abbreviation formed by the first letters of the names of these three sections.All the books of the Bible are authored by G-d, though transmitted through prophecy via the souls of the various prophets, who are known as the &

K. Gödel, The Consistency of the Axiom of Choice and of the Generalized Continuum Hypothesis with the Axioms of Set Theory. Princeton, N.J., 1940. Chou Tun-i: (Chou Lien-hsi, Chou Mao-shu, 1017-1073) Was active in government and was a renowned judge. He was the pioneer of Neo-Confucianism (li hsueh), anticipating the Ch'eng brothers. He wrote the T'ung-shu (explanation of the Book of Changes) and the T'aichi T'u-shu (explanation of the diagram of the Great Ultimate), fundamental texts of Neo-Confucian philosophy. -- W.T.C.

khapuspa. (T. nam mkha'i me tog; C. konghua/xukonghua; J. kuge/kokuge; K. konghwa/hogonghwa 空華/空華). In Sanskrit, lit. "flower in the sky," a common metaphor in Buddhist texts for something illusory. Just as a person with macular degeneration might believe that the "flowers" he perceives floating in the sky are real, when in fact they are actually a symptom of his disease, so too might an ignorant sentient being believe that he possesses a perduring soul (ĀTMAN) or self-nature (SVABHĀVA) that exists in reality, when in fact this notion is simply a misperception of the reality of nonself (ANĀTMAN); or that the afflictions (KLEsA) affecting his mind are real, when in fact they are a product of attachment and are thus emptiness (suNYATĀ).

Khotan. (C. Yutian; J. Uten; K. Ujon 于闐). Indo-European oasis kingdom at the southern edge of the Taklamakhan Desert in Central Asia, along the northern slope of the Kunlun Mountains, which served as a major center of Buddhism in Central Asia and an important conduit for the transmission of Buddhism from India to China. Buddhist sources claim that Khotan was colonized first by Indians, when Kunāla, the eldest son of King AsOKA, is said to have left the northwest Indian city of TAKsAsILĀ (Taxila) for Khotan in the third century BCE. From at least the third through the tenth centuries CE, Khotan was a major Buddhist and trade center along the southern SILK ROAD through Central Asia, where MAHĀYANA traditions associated with northwestern Indian Buddhism predominated. Indeed, through about the tenth century CE, Khotan was essentially a bastion of Indian urban culture in the Tarim Basin, which used GĀNDHĀRĪ PRAKRIT (in the KHAROstHĪ script) in much of its written communications until the relatively late rise in the use of indigenous vernacular Khotanese (probably sometime after the sixth century CE). The Khotanese language, which no longer survives, belonged to the Middle Iranian branch of the Indo-European language family, and fragments of Buddhist texts translated into Khotanese were discovered by SIR MARC AUREL STEIN (1862-1943) during his excavations in the region. Already by the third century CE, Chinese monks were traveling to Khotan to learn Buddhist doctrine and acquire Buddhist scriptures, and Khotanese scholars and monks were making their way to China to transmit and translate Buddhist texts (including such important Mahāyāna scriptures as the AVATAMSAKASuTRA, which was brought from Khotan early in the fifth century). The pilgrimage reports of FAXIAN and XUANZANG attest that Khotan was the home of at least four major monasteries and several smaller ones, with several tens of thousands of monks in residence. The Chinese occupied Khotan during both the first and seventh centuries CE, but throughout the first millennium they maintained close economic and cultural ties with the kingdom. By the eighth century, the continued incursions of Arabs, Turks, and Mongols inexorably led to the demise of Buddhism in the region and the people's conversion to Islam; Khotan was finally converted to Islam in 1004. Since the mid-eighteenth century, during the Qing dynasty (1644-1912), Khotan has been under the political control of China and currently is located in the Uighur Autonomous Region of Xinjiang province. See also KUCHA.

Khuddakapātha. In Pāli, "Miscellaneous Readings"; first of the fifteen books contained in the KHUDDAKANIKĀYA of the Pāli SUTTAPItAKA and comprised of excerpts taken from earlier canonical texts. This late Pāli composition is mentioned as a canonical text only in the commentaries. The KHUDDAKAPĀtHA appears in the Pali Text Society's English translation series as The Minor Readings.

klong chen snying thig. (longchen nyingtik). In Tibetan, the "Heart Essence of the Great Expanse," one of the most important cycles of "treasure texts" (GTER MA) of the RNYING MA sect of Tibetan Buddhism. They are RDZOGS CHEN teachings revealed by 'JIGS MED GLING PA in 1757. The teachings were a dgongs gter, or "mind treasure," discovered by him in his own mind. They are considered to embody the two major snying thig lineages, the BI MA SNYING THIG brought to Tibet by VIMALAMITRA and the MKHA' 'GRO SNYING THIG brought to Tibet by PADMASAMBHAVA. The revelation eventually encompassed three volumes, including dozens of individual treatises, SĀDHANAS, and prayers.

klong sde. (long de). In Tibetan, the "expanse class," one of the three classes of ATIYOGA in the RNYING MA sect of Tibetan Buddhism. The atiyoga or RDZOGS CHEN teachings are traditionally divided into three classes: the mind section (SEMS SDE), which emphasizes the luminosity of the mind (RIG PA) in its natural state; the expanse section, which emphasizes the expansive or spacious mind in its natural state; and the instruction section (MAN NGAG SDE), which emphasizes the indivisibility of luminosity and expansiveness. The root tantra of the klong sde is traditionally said to be the Klong chen rab 'byams rgyal po'i rgyud, a long text in which the term klong figures prominently. Some of the texts ascribed to this class may date from as early as the ninth century, but the genre seems to have taken shape in the twelfth century; an important tantra for this class is the Rdo rje sems dpanam mkha'i mtha' dang mnyam pa'i rgyud chen po, where an important theme is the four signs (brda). According to tradition, klong sde is traced back to the late eighth-century Tibetan master VAIROCANA.

Klu'i rgyal mtshan. (Lui Gyaltsen). (fl. late eighth-early ninth century) A translator (LO TSĀ BA) during the early spread of Buddhism in Tibet. Perhaps a native of Spiti, his clan name is Cog ro. He is known for his collaboration with Jinamitra in translating basic VINAYA texts into Tibetan and for his collaboration with JNĀNAGARBHA on a translation of BHĀVAVIVEKA's PRAJNĀPRADĪPA. See also YE SHES SDE; DPAL BRTSEGS.

Lenin, V. I.: (Ulianov, Vladimir Ilyich) Lenin is generally regarded as the chief exponent of dialectical materialism (q.v.) after Marx and Engels. He was born April 22, 1870, in Simbirsk, Russia, and received the professional training of a lawyer. A Marxist from his student days onward, he lived many years outside of Russia as a political refugee, and read widely in the social sciences and philosophy. In the latter field his "Philosophical Note Books" (as yet untranslated into English) containing detailed critical comments on the works of many leading philosophers, ancient and modern, and in particular on Hegel, indicate his close study of texts. In 1909, Lenin published his best known philosophic work "Materialism and Empirio-Cnticism" which was directed against "a number of writers, would-be Marxists" including Bazarov, Bogdanov, Lunacharsky, Berman, Helfond, Yushkevich, Suvorov and Valentinov, and especially against a symposium of this group published under the title, "Studies in the Philosophy of Marxism" which in general adopted the "positivistic" position of Mach and Avenanus.

LIFE VIEW The life view concerns the consciousness aspect of existence and is the sum total of man's attitude to life, to its meaning and goal, and his view of mankind and man&

Like the Ebionites, the Nazarenes were followers of true esoteric teachings, and occupied themselves in adapting these to what they found around them; so that scholars cannot make up their minds whether to call them Jews, Christians, Judizing Christians, heretics, or what not. Other names for them were St. John Christians, Mendeans, or Sabeans. Epiphanius, the 4th century Church Father, speaks of them as dwelling in Coele-Syria, where they had taken refuge after the expulsion of Jews in the siege of Jerusalem in 70 AD. Both his and Jerome’s accounts represent them as partly Jewish and partly Christian, accepting the new covenant as well as the old. One of their main texts is the Codex Nazaraeus.

literal "programming" A constant made available to a process, by inclusion in the executable text. Most modern systems do not allow texts to modify themselves during execution, so literals are indeed constant; their value is written at compile-time and is read-only at run time. In contrast, values placed in variables or files and accessed by the process via a symbolic name, can be changed during execution. This may be an asset. For example, messages can be given in a choice of languages by placing the translation in a file. Literals are used when such modification is not desired. The name of the file mentioned above (not its content), or a physical constant such as 3.14159, might be coded as a literal. Literals can be accessed quickly, a potential advantage of their use. (1996-01-23)

literal ::: (programming) A constant made available to a process, by inclusion in the executable text. Most modern systems do not allow texts to modify themselves during execution, so literals are indeed constant; their value is written at compile-time and is read-only at run time.In contrast, values placed in variables or files and accessed by the process via a symbolic name, can be changed during execution. This may be an asset. For example, messages can be given in a choice of languages by placing the translation in a file.Literals are used when such modification is not desired. The name of the file mentioned above (not its content), or a physical constant such as 3.14159, might be coded as a literal. Literals can be accessed quickly, a potential advantage of their use. (1996-01-23)

live data ::: 1. Data that is written to be interpreted and takes over program flow when triggered by some un-obvious operation, such as viewing it. One use of such another, there are some well-known bugs in vi that allow certain texts to send arbitrary commands back to the machine when they are simply viewed.2. In C, data that includes pointers to functions (executable code).3. An object, such as a trampoline, that is constructed on the fly by a program and intended to be executed as code.4. Actual real-world data, as opposed to test data. For example, I think I have the record deletion module finished. Have you tried it out on live data? pretty significant, and a haywire record-deletion module running amok on live data would probably cause great harm.[Jargon File]

live data 1. Data that is written to be interpreted and takes over program flow when triggered by some un-obvious operation, such as viewing it. One use of such hacks is to break security. For example, some smart terminals have commands that allow one to download strings to program keys; this can be used to write live data that, when listed to the terminal, infects it with a security-breaking {virus} that is triggered the next time a hapless user strikes that key. For another, there are some well-known bugs in {vi} that allow certain texts to send arbitrary commands back to the machine when they are simply viewed. 2. In {C}, data that includes pointers to functions (executable code). 3. An object, such as a {trampoline}, that is constructed on the fly by a program and intended to be executed as code. 4. Actual real-world data, as opposed to "test data". For example, "I think I have the record deletion module finished." "Have you tried it out on live data?" This usage usually carries the connotation that live data is more fragile and must not be corrupted, or bad things will happen. So a more appropriate response to the above claim might be: "Well, make sure it works perfectly before we throw live data at it." The implication here is that record deletion is something pretty significant, and a haywire record-deletion module running amok on live data would probably cause great harm. [{Jargon File}]

magical texts. Cf. Raphael, angel of baptismal

magic realism: The expression refers to fiction that merges realistic elements with the fantastic. Texts renowned for the use of magic realism include Rushdie'sMidnight's children. Other writers who apply magic realism include Esquival’s Like Water for Chocolate.

mainstream: In a literary sense, this term refers to texts and authors which abide by conventional writing structures and techniques. These are generally aimed at the everyday, dominant reader.

malleusmaleficarum ::: Malleus Maleficarum Translated as The Witches Hammer, this is one of the most important late medieval theological texts against witchcraft. It was written by two Dominican friars, Jakob Sprenger (1436-1495) and Heinrich Kramer (1430-1505), and filled with detailed descriptions and definitions, as a result of which it quickly became the most authoritative study of witchcraft and the methods of detecting it. Thus it became the handbook for witchfinders, and served as a guide to the Holy Inquisition for more than a century.

Masorah or Masoreth (Hebrew) Massōrāh, Massōreth Division, separation, arrangement, supposedly based upon tradition; applied to a school of rabbis in Palestine which flourished towards the commencement of the Christian era. Scholars differ as to the exact date during which the work was in process of perpetuating the alleged traditional method of vocalizing, and hence of pronouncing the vowelless Hebrew Manuscripts of the Bible by means of “points” or “punctating,” but assign the 7th century as the date of completion of the texts. This work in vocalization enabled the rabbis to place virtually any interpretation that they desired upon the vowelless Hebrew texts. See also MASORETIC POINTS

Masoretic Points or Vowels A system adopted by the College of the Massoretes where certain signs were added to the vowelless consonants of the Hebrew manuscripts, in order to supply vowels as well as to mark the division of the consonants into words — hence the term Massorah — thus enabling a reader to give the supposedly correct meaning, pronunciation, and intonation of the texts when read in the synagogue or to oneself. Hebrew, written originally without any spaces between the words, naturally called for some system of division, or vocalizing the series of consonants, and hence arose the usage of the Massoretic points or vowels. The vowel indications consist for the most part of dots and dashes, commonly termed points, and the placing of these dots and points is called puctating. This method of puctating was developed in the schools of Palestine, some say mainly by the rabbis of the School of Tiberias; another system, however, was used in Babylon, which differed in notation rather than in pronunciation. For an illustration of the method of employing differing vowels to the same Hebrew consonants, see also BERE’SHITH

Meaning: A highly ambiguous term, with at least four pivotal senses, involving intention or purpose, designation or reference, definition or translation, causal antecedents or consequences. Each of these provides overlapping families of cases generated by some or all of the following types of systematic ambiguity: -- Arising from a contrast between the standpoints of speaker and interpreter. arising from contrast between the meaning of specific utterances (tokens) and that of the general (type) symbol. arising from attention to one rather than another use of language (e.g., to the expressive rather than the evocative or referential uses). Some of these ambiguities are normally eliminated by attention to the context in which the term 'meaning' occurs. Adequate definition, would, accordingly, involve a detailed analysis of the types of context which are most common. The following is a preliminary outline. "What does X {some event, not necessarily linguistic) mean?" =   "Of what is X an index?"   "Of what is X a sign?" "What does S (a speaker) mean by X (an utterance)?" =   "What are S's interests, intentions, purposes in uttering X?"   "To whom (what) is he referring?"   "What effect does he wish to produce in the hearer?"   "What other utterance could he have used to express the same interest, make the same reference, or produce the same effect?" "What does X (an utterance of a speaker) mean to an interpreter?" =   "What does I take S to have meant by X (in any of the senses listed under B)?" "What does X (a type symbol) mean in language L?"   "What symbols (in L) can be substituted for X (in specified contexts) without appreciable loss of expressive, evocative or referential function?"   In a translation from L into another language M, either of X or of a more complex symbol containing X as part, what portion of the end-product corresponds to X?"   In addition to the above, relatively nontechnical senses, many writers use the word in divergent special ways based upon and implying favored theories about meaning.

medieval Hebrew texts, Zikiel is in control of

-. Miscellaneous Texts (containing Apocalypse oj Paul,

Montgomery, J. A. Aramaic Incantation Texts from

More explicitly: -- Let "context" be used to mean a set of events such that events of the same kind and in the same relations recur "nearly uniformly." Let a be an event such that the complex event a + b would be a context of character C. Let it be granted that a certain utterance (or expectation) is caused jointly by the occurrence of a and residual traces in the speaker of previous adaptations to contexts of character C. Then that event which, in conjunction with a constitutes a context of character C is called the i of the utterance in question. (This covers only true utterances. The 'referents' of false expectations and general beliefs require a separate account). See Ogden and Richards, Meaning of Meaning, passim.

Moses in M. Gaster, Studies and Texts in Folklore .]

mumble ::: 1. Said when the correct response is too complicated to enunciate, or the speaker has not thought it out. Often prefaces a longer answer, or indicates a collector, if the cache is big enough and there are some extra cache bits for the microcode to use? Well, mumble ... I'll have to think about it.2. Yet another metasyntactic variable, like foo.3. Sometimes used in public contexts on-line as a placefiller for things one is barred from giving details about. For example, a poster with pre-released hardware in his machine might say Yup, my machine now has an extra 16M of memory, thanks to the card I'm testing for Mumbleco.4. A conversational wild card used to designate something one doesn't want to bother spelling out, but which can be glarked from context. Compare blurgle.5. [XEROX PARC] A colloquialism used to suggest that further discussion would be fruitless. (1997-03-27)

mumble 1. Said when the correct response is too complicated to enunciate, or the speaker has not thought it out. Often prefaces a longer answer, or indicates a general reluctance to get into a long discussion. "Don't you think that we could improve LISP performance by using a hybrid reference-count transaction garbage collector, if the cache is big enough and there are some extra cache bits for the {microcode} to use?" "Well, mumble ... I'll have to think about it." 2. Yet another {metasyntactic variable}, like {foo}. 3. Sometimes used in "public" contexts on-line as a placefiller for things one is barred from giving details about. For example, a poster with pre-released hardware in his machine might say "Yup, my machine now has an extra 16M of memory, thanks to the card I'm testing for Mumbleco." 4. A conversational wild card used to designate something one doesn't want to bother spelling out, but which can be {glark}ed from context. Compare {blurgle}. 5. [XEROX PARC] A colloquialism used to suggest that further discussion would be fruitless. (1997-03-27)

natural language processing "artificial intelligence" (NLP) Computer understanding, analysis, manipulation, and/or generation of {natural language}. This can refer to anything from fairly simple string-manipulation tasks like {stemming}, or building concordances of natural language texts, to higher-level {AI}-like tasks like processing user {queries} in {natural language}. (1997-09-12)

natural language processing ::: (artificial intelligence) (NLP) Computer understanding, analysis, manipulation, and/or generation of natural language.This can refer to anything from fairly simple string-manipulation tasks like stemming, or building concordances of natural language texts, to higher-level AI-like tasks like processing user queries in natural language. (1997-09-12)

Nekhebet (Egyptian) Nekhebet. A daughter of Ra, who in later texts becomes completely identified with Hathor, being styled the mother of the gods, she who brought forth light, etc. She and her sister Uatchit in the Underworld act as helpers of the dead. See also MUT

network address ::: (networking) 1. The network portion of an IP address. For a class A network, the network address is the first byte of the IP address. For a class B In each case, the remainder is the host address. In the Internet, assigned network addresses are globally unique.See also subnet address, Internet Registry.2. (Or net address) An electronic mail address on the network. In the 1980s this might have been a bang path but now (1997) it is nearly always a domain work with, sell to, or recruit from among hackers but *don't* display net addresses are quietly presumed to be clueless poseurs and mentally flushed.Hackers often put their net addresses on their business cards and wear them prominently in contexts where they expect to meet other hackers face-to-face know each other quite well by network names without ever learning each others' real monikers.See also sitename, domainist.[Jargon File] (1997-05-10)

network address "networking" 1. The network portion of an {IP address}. For a {class A} network, the network address is the first {byte} of the IP address. For a {class B network}, the network address is the first two bytes of the IP address. For a {class C network}, the network address is the first three bytes of the IP address. In each case, the remainder is the {host address}. In the {Internet}, assigned network addresses are globally unique. See also {subnet address}, {Internet Registry}. 2. (Or "net address") An {electronic mail} address on {the network}. In the 1980s this might have been a {bang path} but now (1997) it is nearly always a {domain address}. Such an address is essential if one wants to be to be taken seriously by {hackers}; in particular, persons or organisations that claim to understand, work with, sell to, or recruit from among hackers but *don't* display net addresses are quietly presumed to be clueless poseurs and mentally {flush}ed. Hackers often put their net addresses on their business cards and wear them prominently in contexts where they expect to meet other hackers face-to-face (e.g. {science-fiction fandom}). This is mostly functional, but is also a signal that one identifies with hackerdom (like lodge pins among Masons or tie-dyed T-shirts among Grateful Dead fans). Net addresses are often used in e-mail text as a more concise substitute for personal names; indeed, hackers may come to know each other quite well by network names without ever learning each others' real monikers. See also {sitename}, {domainist}. [{Jargon File}] (1997-05-10)

niyamas. ::: self-purification and study; religious observances divided into five disciplines that should all be practiced in word, thought and deed &

observational equivalence ::: Two terms M and N are observationally equivalent iff for all contexts C[] where C[M] is a valid term, C[N] is also a valid term with the same value.

observational equivalence Two terms M and N are observationally equivalent iff for all contexts C[] where C[M] is a valid term, C[N] is also a valid term with the same value.

pancharatra. ::: the Vaishnava Sanskrit texts dedicated to worship of Narayana and which form part of the Agamas

Pantheism, medieval: True pantheistic ideas are rare in medieval literature. The accusation raised against Scotus Eriugena seems unfounded and was caused more by his writings being quoted as authorities by the followers of Amalric of Bene (1206-7) whose views were condemned in 1210. His writings are lost, he apparently taught the identity of Creator and creature and called God the essence of all beings A contemporary was David of Dinant of whom still less is known, he identified, as it seems, God with prime matter. Master Eckhardt too has been accused of pantheism and some modern authors have believed to find confirmation in his writings. A more thorough study of them, especially of the Latin texts, shows this to be a misinterpretation. -- R.A.

Paradise ::: (Greek, park, garden; possibly derived from Heb. pardes) Term used to describe the location of the creation of humankind as well as the destination where those favored by God will ultimately arrive (especially in Islam). Also used in apocalyptic texts for one of the heavens or levels above the inhabited earth, near God.

pencil and paper ::: An archaic information storage and transmission device that works by depositing smears of graphite on bleached wood pulp. More recent developments in deprecate pencil-and-paper technology and often resist using it in any but the most trivial contexts.[Jargon File] (1994-12-06)

pencil and paper An archaic information storage and transmission device that works by depositing smears of graphite on bleached wood pulp. More recent developments in paper-based technology include improved "write-once" update devices which use tiny rolling heads similar to mouse balls to deposit coloured pigment. All these devices require an operator skilled at so-called "handwriting" technique. These technologies are ubiquitous outside hackerdom, but nearly forgotten inside it. Most hackers had terrible handwriting to begin with, and years of keyboarding tend to have encouraged it to degrade further. Perhaps for this reason, hackers deprecate pencil-and-paper technology and often resist using it in any but the most trivial contexts. [{Jargon File}] (1994-12-06)

per annum: A phrase meaning "per year" in Latin. Often used in financial contexts such as relating to interest rates.

PHOCUS ::: An object-oriented Prolog-like language.[PHOCUS: Production Rules, Horn Clauses, Objects and Contexts in a Unification Based System, D. Chan et al, Actes du Sem Prog et Logique, Tregastel (May 1987), pp. 77-108]. (1994-11-09)

PHOCUS An {object-oriented} {Prolog}-like language. ["PHOCUS: Production Rules, Horn Clauses, Objects and Contexts in a Unification Based System", D. Chan et al, Actes du Sem Prog et Logique, Tregastel (May 1987), pp. 77-108]. (1994-11-09)

Platonism, medieval: Plato's works were not accessible to the medievil writers previous to the 13th century. They possessed only part of the Timaeus in the translation and commentary by Chalcidius. Nor were they acquainted with the writings of the Neo-Platonists. They had the logical texts by Porphyrius; little besides. St. Augustine, the greatest authority in these ages, was well acquainted with the teachings of the "Academy" of his time and became a source for Neo-Platonic influences. Furthermore, there were the writings of Pseudo-Dionysius of which first Alcuin had made a rather insufficient, later Scotus Eriugena a readible translation. Scotus himself was thoroughly Neo-Platonic in his philosophy, however "Christianized" his Platonism may have been. The medieval "Platoniststs" held, among some propositions of minor importance, that universals were existent substances (Realism, q.v.), that body and soul were two independent substances, united more or less accidentally; they assumed accordingly a "plurality of forms" in one substance. Some believed that Plato had been given a peculiar insight even in the mysteries of Christian faith. Thus they went so far as to identify the anima mundi, which they believed to be a Platonic notion, with the Holy Ghost (e.g. Abelard). Even after the revival of Aristotelian philosophy, against which the "Platonists" reacted violently, Platonism, or as they afterwards preferred to call it, Augustinianism persisted in many schools, especially in those depending on the Franciscans. -- R.A.

post-colonial literature: This term refers to writings in the colonial language (e.g English, French etc) that derive from former colonies of Empires. These texts are sometimes written by natives of that colony after colonial times. Such literatureoften reveals and comments on, explicitly or implicitly, the cultural, political and social impact of colonisation. Examples of post-colonial writers include Achebe and Coetzee.

pulsatance: Angular frequency - known as pulsatance in specific contexts.

Purva-mimansa (Sanskrit) Pūrva-mīmāṃsā [from pūrva prior + mīmāṃsā profound or striving thought or meditation from the verbal root man to think] Inquiry into the first portion of the Veda — the matra portion; the fifth of the six Darsanas or schools of Hindu philosophy. The school of philosophy in our days considered to be chiefly concerned with the correct interpretation of the Vedic texts; hence sometimes called the First Vedantic School. Jaimini is reputed to be its founder, as well as the author of the Mimansa-darsana, the sutras or aphorisms which constitute its chief doctrinal authority. This school is also sometimes termed Karma-mimansa because of the doctrine advocated that by its teaching one can be more or less freed from the making of new karma.

Qu-Prolog ::: An extension of Prolog which performs meta-level computations over object languages, such as predicate calculi and lambda-calculi, which have object-level Qu-Prolog is well suited as an implementation language for theorem provers and support notations typically found in texts on mathematics and logic.

Qu-Prolog An extension of {Prolog} which performs {meta-level computations} over {object languages}, such as {predicate calculi} and {lambda-calculi}, which have object-level variables, and {quantifiers} that create local {scopes} for those variables. Qu-Prolog is well suited as an implementation language for {theorem provers} and support notations typically found in texts on mathematics and logic.

record "data, database, programming" An {ordered set} of {fields}, usually stored contiguously. The term is used with similar meaning in several different contexts. In a file, a "record" probably has some fixed length, in contrast to a "line" which may have any length and is terminated by some {End Of Line} sequence). A {database} record is also called a "row". In a {spreadsheet} it is always called a "row". Some programming languages use the term to mean a type composed of fields of several other types ({C} calls this a "{struct}"). In all these cases, a record represents an entity with certain field values. Fields may be of a fixed width ({bits} or {characters}) or they may be separated by a {delimiter} character, often {comma} ({CSV}) or {HT} ({TSV}). In a database the list of values of a given field from all records is called a column. (2002-03-22)

Related to, and contained in, the Pistis Sophia texts.

Revelation of Moses. In M. Gaster, Studies and Texts in

[Rf Isaac ha-Cohen of Soria’s texts.]

[Rf. Texts of the Saviour ; Butler, Ritual Magic,

Ritual Tools ::: The implements used in a ritual. These also refer to items on an altar and to the elemental tools frequently employed, or symbolically positioned, in various ritualistic contexts.

Ross, (William) David: (1877-1940) Is principally known as an Aristotelian scholar. He served first as joint editor, later as editor of the Oxford translation of Aristotle. In this series he himself translated the Metaphysics and the Nicomachean Ethics. In addition he published critical texts with commentaries of the Metaphysics and the Physics, and also an edition of Theophrastus's Metaphysics. Besides enjoying a reputation as Aristotelian interpreter, Sir David has gained repute as a writer on morality and ethics. -- C.K.D.

Sabaoth Adamas—in the Texts of the Saviour,

samadhana. ::: perfect concentration of the mind on the one Reality; concentration and contemplation upon the vedantic texts and the words of the Guru

Sanskrit: The ancient language of India, language of the Vedas and other sacred and classical texts of Hinduism; the linguistic ancestor of the mode prakritas or vernaculars.

shatkasampatti &

sig virus A parasitic {meme} embedded in a {sig block}. There was a {meme plague} or fad for these on {Usenet} in late 1991. Most were equivalents of "I am a .sig virus. Please reproduce me in your .sig block.". Of course, the .sig virus's memetic hook is the giggle value of going along with the gag; this, however, was a self-limiting phenomenon as more and more people picked up on the idea. There were creative variants on it; some people stuck "sig virus antibody" texts in their sigs, and there was at least one instance of a sig virus eater. [{Jargon File}]

sig virus ::: A parasitic meme embedded in a sig block. There was a meme plague or fad for these on Usenet in late 1991. Most were equivalents of I am a .sig virus. were creative variants on it; some people stuck sig virus antibody texts in their sigs, and there was at least one instance of a sig virus eater.[Jargon File]

sortilege ::: (on page 44) divination by the random selection of playingcards; (elsewhere) a method of receiving guidance and predictions from texts found seemingly by chance (as by opening a book at random) and interpreted by the faculties of jñana; also, a text found in this way and subjected to this kind of interpretation. Sri Aurobindo listed sortileges among the "external means" that can provide "data for a past and future knowledge" (see trikaladr.s.t.i); although some sortileges required "a very figurative & even fanciful interpretation", he took the results he obtained by this method to be signs of "an intelligent, omniscient & all-combining Mind at work which uses everything in the world as its instrument & is superior to the system of relations & connections already fixed in this world".

sound ::: 1. To investigate (water, etc.) by the use of the line and lead or other means, in order to ascertain the depth or the quality of the bottom; to measure or examine in some way resembling this. 2. In fig. contexts: To measure, fathom or ascertain, as by sounding. sounded.

soyle ::: v. t. --> To solve, to clear up; as, to soyl all other texts. ::: n. --> Prey.

Sri Aurobindo: "Your ‘barely enough", instead of the finer and more suggestive ‘hardly", falls flat upon my ear; one cannot substitute one word for another in this kind of poetry merely because it means intellectually the same thing; ‘hardly" is the mot juste in this context and, repetition or not, it must remain unless a word not only juste but inevitable comes to replace it… . On this point I may add that in certain contexts ‘barely" would be the right word, as for instance, ‘There is barely enough food left for two or three meals", where ‘hardly" would be adequate but much less forceful. It is the other way about in this line. Letters on Savitri

srotavyasya srutasya ca ::: [of scripture to be heard or heard]; texts old and new. [Gita 2.52]

Stanford Artificial Intelligence Language "language" (SAIL) Dan Swinehart & Bob Sproull, Stanford AI Project, 1970. A large ALGOL 60-like language for the DEC-10 and DEC-20. Its main feature is a symbolic data system based upon an associative store (originally called LEAP). Items may be stored as unordered sets or as associations (triples). Processes, events and interrupts, contexts, backtracking and record garbage collection. Block- structured macros. "Recent Developments in SAIL - An ALGOL-based Language for Artificial Intelligence", J. Feldman et al, Proc FJCC 41(2), AFIPS (Fall 1972). (See MAINSAIL). The Stanford Artificial Intelligence Language used at {SAIL} (the place). It was an ALGOL 60 derivative with a coroutining facility and some new data types intended for building search trees and association lists. A number of interesting software systems were coded in SAIL, including early versions of {FTP} and {TeX} and a document formatting system called {PUB}. In 1978, there were half a dozen different operating systems for the PDP-10: WAITS (Stanford), ITS (MIT), TOPS-10 (DEC), CMU TOPS-10 (CMU), TENEX (BBN), and TOPS-20 (DEC, after TENEX). SAIL was ported from {WAITS} to {ITS} so that {MIT} researchers could make use of software developed at {Stanford University}. Every port usually required the rewriting of I/O code in each application. [{Jargon File}] (2001-06-22)

St. Thomas was a teacher and a writer for some twenty years (1254-1273). Among his works are: Scriptum in IV Libros Sententiarum (1254-1256), Summa Contra Gentiles (c. 1260), Summa Theologica (1265-1272); commentaries on Boethius. (De Trinitate, c. 1257-1258), on Dionysius the Pseudo-Areopagite (De Divinis Nominibus, c. 1261), on the anonymous and important Liber de Causis (1268), and especially on Aristotle's works (1261-1272), Physics, Metaphysics, Nicomachean Ethics, Politics, On the Soul, Posterior Analytics, On Interpretation, On the Heavens, On Generation and Corruption; Quaestiones Disputatae, which includes questions on such large subjects as De Veritate (1256-1259); De Potentia (1259-1263); De Malo (1263-1268); De Spiritualibus Creaturis, De Anima (1269-1270); small treatises or Opuscula, among which especially noteworthy are the De Ente et Essentia (1256); De Aeternitate Mundi (1270), De Unitate Intellecus (1270), De Substantiis Separatis (1272). While it is extremely difficult to grasp in its entirety the personality behind this complex theological and philosophical activity, some points are quite clear and beyond dispute. During the first five years of his activity as a thinker and a teacher, St. Thomas seems to have formulated his most fundamental ideas in their definite form, to have clarified his historical conceptions of Greek and Arabian philosophers, and to have made more precise and even corrected his doctrinal positions, (cf., e.g., the change on the question of creation between In II Sent., d.l, q.l, a.3, and the later De Potentia, q. III, a.4). This is natural enough, though we cannot pretend to explain why he should have come to think as he did. The more he grew, and that very rapidly, towards maturity, the more his thought became inextricably involved in the defense of Aristotle (beginning with c. 1260), his texts and his ideas, against the Averroists, who were then beginning to become prominent in the faculty of arts at the University of Paris; against the traditional Augustinianism of a man like St. Bonaventure; as well as against that more subtle Augustinianism which could breathe some of the spirit of Augustine, speak the language of Aristotle, but expound, with increasing faithfulness and therefore more imminent disaster, Christian ideas through the Neoplatonic techniques of Avicenna. This last group includes such different thinkers as St. Albert the Great, Henry of Ghent, the many disciples of St. Bonaventure, including, some think, Duns Scotus himself, and Meister Eckhart of Hochheim.

Studies and Texts in Folklore II, 1030. Gaster be¬

Studies and Texts in Folklore, p. 1025:

Suttee [from Sanskrit satī faithful wife, one who burns herself on a funeral pyre, either on the same pyre as her husbands corpse or at a distance] The practice of voluntary self-immolation by widows was prohibited by the British in India and finally abolished. When its cessation was first commanded, the Brahmins — who were principally responsible for the continuance of this dreadful custom — maintained that their sacred scriptures approved of the practice, but Orientalists have demonstrated that the texts so cited had been altered. “Professor Wilson was the first to point out the falsification of the text and the change of ‘yonim agre’ into ‘yonim agneh’ [womb of fire] . . . According to the hymns of the ‘Rig-Veda,’ and the Vaidic ceremonial contained in the ‘Grihya-Sutras,’ the wife accompanies the corpse of her husband to the funeral pile, but she is there addressed with a verse taken from the ‘Rig-Veda,’ and ordered to leave her husband, and to return to the world of the living” (Max Muller, Chips from a German Workshop 2:35).

swadhyaya. ::: personal study; study of the sacred texts

tale is retold by M. Gaster in Studies and Texts in

Talmud (Hebrew) Talmūd [from the verbal root lāmad to teach, train in learning, discipline] Study of and instruction in anything (whether by anyone else or by oneself); learning acquired; style, system (as such it is synonymous with Mishnah — oral tradition — in one of its meanings); theory in contradistinction to practice; interpretation of the Mosaic law as is apparent on the surface and not requiring further disquisition; the noncanonical tradition (Barayetha’); the oldest commentary on the canonical tradition (Gemara’); the texts of tradition and commentary combined — this last meaning being the one commonly applied. The Talmud is the body of Rabbinical commentaries on Judaism.

tation Texts from Nippur, an angel “that may be

Tat or Djed or Tet (Egyptian) Ṭeṭ [from the verbal root ṭeṭ to establish] The emblem of stability; the pillar found in connection with Osiris in hieroglyphic texts and inscriptions, especially in the scenes depicting what is called the funeral of Osiris, scenes which are one aspect of the initiation cycle held in the Mysteries of ancient Egypt. The hieroglyphic representation of the tat is that of a tapered pillar surmounted by four crossbars, said to represent the branches of a tree, and to be connected with the four cardinal points. It was a favorite form for amulets fashioned out of lapis lazuli and carnelian. “The top part is a regular equilateral cross. This, on its phallic basis, represented the two principles of creation, the male and the female, and related to nature and cosmos; but when the tat stood by itself, crowned with the atf (or atef), the triple crown of Horus — two feathers with the uraeus in front — it represented the septenary man; the cross, or the two cross-pieces, standing for the lower quaternary, and the atf for the higher triad” (TG 322).

textman ::: n. --> One ready in quoting texts.

Texts, 1842.

Texts from Nippur, an angel invoked in love

Texts from Nippur, an angel invoked in the exor¬

Texts from Nippur, p. 97; The Douce Apocalypse;

Texts from Nippur.

Texts from Nippur.]

Texts not presented in quotes are written by me.

Texts of the Saviour (also called the Books of the Saviour).

textual ::: a. --> Of, pertaining to, or contained in, the text; as, textual criticism; a textual reading.
Serving for, or depending on, texts.
Familiar with texts or authorities so as to cite them accurately.


The Enoch books led me on to related hierological sources and texts: apocalyptic, cabalistic,

The Esoteric Dictionary
is primarily an inventory of the terminology used by Henry T. Laurency, secondarily of the terminology used in theosophy and the works of Alice A. Bailey. The Dictionary is intended to be more than a mere vocabulary. It contains more than 500 entries, the majority of which besides definitions of the terms also cite excerpts from The Philosopher&

The second Koryo canon was used as the basis of the modern Japanese TAISHo SHINSHu DAIZoKYo ("New Edition of the Buddhist Canon Compiled during the Taisho Reign Era"), edited by TAKAKUSU JUNJIRo and Watanabe Kaikyoku and published using movable-type printing between 1924 and 1935, which has become the standard reference source for East Asian Buddhist materials. The Taisho canon includes 2,920 texts in eighty-five volumes (each volume is about one thousand pages in length), along with twelve volumes devoted to iconography, and three volumes of bibliography and scriptural catalogues. The Taisho's arrangement is constructed following modern scholarly views regarding the historical development of the Buddhist scriptural tradition, with mainstream Buddhist scriptures opening the canon, followed by Indian Mahāyāna materials, indigenous Chinese writings, and Japanese writings:

The Tibetan Kanjur was originally collected in manuscript, perhaps in the early 14th century. Beginning in 1410, the Kanjur has been published in numerous editions printed from woodblocks. Over twenty manuscript and blockprint editions are known to have existed. The following five blockprint editions are the best known in the West, and can give an idea of the immense extent of the Kanjur: 1) The Peking editions of 1700-37 — about 1055 texts in 106 volumes; 2) The Narthang edition of 1730-32 — about 761 texts in 100 volumes; 3) The Derge editon of 1729-33 — about 1108 texts in 102 volumes; 4) the Cone (cho-ne) edition of 1721-31 — 1055 texts in 107 volumes; and 5) The Lhasa edition of 1934 — 808 texts in 99 volumes.

This new dictionary seeks to address the needs of this present age. For the great majority of scholars of Buddhism, who do not command all of the major Buddhist languages, this reference book provides a repository of many of the most important terms used across the traditions, and their rendering in several Buddhist languages. For the college professor who teaches "Introduction to Buddhism" every year, requiring one to venture beyond one's particular area of geographical and doctrinal expertise, it provides descriptions of many of the important figures and texts in the major traditions. For the student of Buddhism, whether inside or outside the classroom, it offers information on many fundamental doctrines and practices of the various traditions of the religion. This dictionary is based primarily on six Buddhist languages and their traditions: Sanskrit, PAli, Tibetan, Chinese, Japanese, and Korean. Also included, although appearing much less frequently, are terms and proper names in vernacular Burmese, Lao, Mongolian, Sinhalese, Thai, and Vietnamese. The majority of entries fall into three categories: the terminology of Buddhist doctrine and practice, the texts in which those teachings are set forth, and the persons (both human and divine) who wrote those texts or appear in their pages. In addition, there are entries on important places-including monasteries and sacred mountains-as well as on the major schools and sects of the various Buddhist traditions. The vast majority of the main entries are in their original language, although cross-references are sometimes provided to a common English rendering. Unlike many terminological dictionaries, which merely provide a brief listing of meanings with perhaps some of the equivalencies in various Buddhist languages, this work seeks to function as an encyclopedic dictionary. The main entries offer a short essay on the extended meaning and significance of the terms covered, typically in the range of two hundred to six hundred words, but sometimes substantially longer. To offer further assistance in understanding a term or tracing related concepts, an extensive set of internal cross-references (marked in small capital letters) guides the reader to related entries throughout the dictionary. But even with over a million words and five thousand entries, we constantly had to make difficult choices about what to include and how much to say. Given the long history and vast geographical scope of the Buddhist traditions, it is difficult to imagine any dictionary ever being truly comprehensive. Authors also write about what they know (or would like to know); so inevitably the dictionary reflects our own areas of scholarly expertise, academic interests, and judgments about what readers need to learn about the various Buddhist traditions.

Thoth, Thot (Greek) Tehuti (Egyptian) Teḥuti. Egyptian god of wisdom, equivalent to the Greek Hermes, Thoth was often represented as an ibis-headed deity, and also with a human head, especially in his aspect of Aah-Tehuti (the moon god), and as the god of Mendes he is depicted as bull-headed. Although best known in his character of the scribe or recorder of the gods, holding stylus and tablet, this is but another manner of showing that Thoth is the god of wisdom, inventor of science and learning; thus to him is attributed the establishment of the worship of the gods and the hymns and sacrifices, and the author of every work on every branch of knowledge both human and divine. He is described in the texts as “self-created, he to whom none hath given birth; the One; he who reckons in heaven, the counter of the stars; the enumerator and measurer of the earth [cosmic space] and all that is contained therein: the heart of Ra cometh forth in the form of the god Tehuti” — for he represents the heart and tongue of Ra, reason and the mental powers of the god and the utterer of speech. It has been suggested that Thoth is thus the equivalent of the Platonic Logos. Many are his epithets: his best known being “thrice greatest” — in later times becoming Hermes Trismegistus.

Thus in ordinary numerical algebra and in real number theory, the symbols x, y, z are variables, while 0, 1, 3, -- 1/2, π, e are constants. In such mathematical contexts the term constant is often restricted to unambiguous (non-variable) names of numbeis. But such symbols as +, =, < may also be called constants, as denoting particular functions and relations.

tion of Hell. [Rf. M. Gaster, Studies and Texts of

Tiryaksrotas (Sanskrit) Tiryaksrotas [from tiryak horizontal, lying crosswise, crooked + srotas stream, current] Those animals in which the digestive canals are involved or crooked; according to the Puranas, the fifth of the seven creations of living beings by Brahma, the creation of sacred animals. “The esoteric meaning of the expression ‘animals’ is the germs of all animal life including man. Man is called a sacrificial animal, and an animal that is the only one among animal creation who sacrifices to the gods. Moreover, by the ‘sacred animals,’ the 12 signs of the zodiac are often meant in the sacred texts . . .” (SD 1:446n).

to be bodiless and, hence, sexless. 29 But the authors of our sacred texts were not logicians or

tree-killer "jargon, abuse" (Sun) 1. A printer. 2. A person who wastes paper. This epithet should be interpreted in a broad sense; "wasting paper" includes the production of {spiffy} but {content-free} documents. Thus, most {suits} are tree-killers. This term may derive from {J.R.R. Tolkien's "Lord of the Rings" (http://sf.www.lysator.liu.se/sf_archive/sf-texts/SF_resource_guide/sfrgft.htm)}. in which Treebeard the Ent uses it to refer to the orcs' master, Saruman of Isengard. Saruman represents, among other things, technology at its most misguided. See also: {dead tree}. [{Jargon File}] (1999-11-03)

Unlike Tibetan, where there are generally standard translations for Indian terms, in the East Asian tradition there are a plethora of alternate Sinographic renderings, including both translations and transcriptions (i.e., using the Chinese characters purely for their phonetic value to render Sanskrit or Middle Indic terms). We obviously could not include all possible renderings and have typically chosen one or at most two of the most common, e.g., one translation and one transcription. In addition, in Tibet and China, translations of Indian terms and texts were often given in abbreviated forms. We have attempted to provide the full form in most cases, using the abbreviation when it is the better known version of the term or text.

Vaibhasika: (Skr.) A Buddist school of realism so named after a commentary (vibhasa) on one of their standard texts, same as Bahyapratyaksavada (q.v.) -- K.F.L.

Vaishnava (Sanskrit) Vaiṣṇava A follower of any sect recognizing and worshiping Vishnu as the sectarian supreme divinity. There are at present four principal Vaishnava sects: the Ramanujas founded by Ramanujacharya; the Madhvas founded by Madhva; the Vallabhas or Vallabhacharyas founded by Vallabhacharya; and a sect in Bengal founded by Chaitanya. Other minor sects are those founded by Ramananda and Kabir. All these Vaishnava sects are of relatively modern origin, though they use at least some of the ancient Hindu writings as their texts.

vedanta ::: n. --> A system of philosophy among the Hindus, founded on scattered texts of the Vedas, and thence termed the "Anta," or end or substance.

vernacular: From the Latin vernaculus, meaning ‘native, indigenous’, vernacular refers to the common or everyday language of a geographic area. It can also be described as the native language of the common people in a region or country, rather than an esteemed dead language (eg. Latin), which is preserved artificially in schools or through literary texts.

Wissenschaft des Judenthums; and in Studies and Texts

with the sources where I might come upon them (the 16th-century texts of Jacob and Isaac ha-Cohen of

Wordpassing, Passwords Communication or passing of the word or words in two contexts: 1) in the sacred Mysteries, by one hierophant just before his death to his successor; and 2) as the culminating act of initiation, from the initiate to the candidate or neophyte, as in Freemasonry by the Master of the Lodge, representing King Solomon, to the candidate after his raising.

X ::: 1. (convention) Used in various speech and writing contexts (also in lowercase) in roughly its algebraic sense of unknown within a set defined by 80386 or Intel 80486. A Unix hacker might write these as 680[0-4]0 and 80[1-4]86 or 680?0 and 80?86 respectively; see glob.2. (graphics) An alternative name for the X Window System.3. (storage) A suffix for the speed of a CD-ROM drive relative to standard music CDs (1x). 32x is common in September 1999.[Jargon File] (1999-09-15)

X 1. "convention" Used in various speech and writing contexts (also in lowercase) in roughly its algebraic sense of "unknown within a set defined by context" (compare {N}). Thus, the abbreviation {680x0} stands for 68000, 68010, 68020, 68030 or 68040, and {80x86} stands for {Intel 80186}, {Intel 80286}, {Intel 80386} or {Intel 80486}. A {Unix} hacker might write these as 680[0-4]0 and 80[1-4]86 or 680?0 and 80?86 respectively; see {glob}. 2. "graphics" An alternative name for the {X Window System}. 3. "storage" A suffix for the speed of a {CD-ROM} drive relative to standard music CDs (1x). 32x is common in September 1999. [{Jargon File}] (1999-09-15)

Yasna (Pahlavi) Worship; also the name given to each of the 17 songs of the Gathas, known too as Haiti (hat in Zoroastrianism today). Other Yasnas have been added to the original Yasnas of Gathas, making 72 in total. It is the principle liturgical book of the Parsis, containing the texts read at the sacred ceremonies in honor of the Zoroastrian deities. The part of this book of particular interest, the Gathas (ch 28-54), contain the discourses of the prophet Zoroaster, written in a metrical style and in a dialect older than and differing from that in which the other portions of the extant Avesta are written.

Zend also means “The ‘rendering of the esoteric into exoteric sentences,’ the veil used to conceal the correct meaning of the Zen-(d)-zar texts, the sacerdotal language in use among the initiates of archaic India. Found now in several undecipherable inscriptions, it is still used and studied unto this day in the secret communities of the Eastern adepts, and called by them — according to the locality — Zend-zar and Brahma- or Deva-Bhashya” (BCW 4:517-8n). See also ZEND-AVESTA; AVESTA; SENZAR

Zero-cost_strategy ::: refers to a trading or business decision that does not entail any expense to execute. A zero-cost strategy costs a business or individual nothing while at the same time improves operations, makes processes more efficient, or serves to reduce future expenses. As a practice, a zero-cost strategy may be applied in a number of contexts to improve the performance of an asset.

Zohar (&



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   44 Buddhist Texts
   1 Zhuang Zhou
   1 Wikipedia
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   1 Satprem
   1 M P Pandit
   1 Manly P Hall
   1 Longchenpa
   1 Ken Wilber
   1 I take you in health or sickness
   1 Inca Texts
   1 "Hermes Trismegistus
   1 Egyptian Texts
   1 Diadochus of Photice
   1 Chinese Texts
   1 Sri Ramana Maharshi
   1 Sri Ramakrishna
   1 Jetsun Milarepa

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   44 Buddhist Texts
   28 Anonymous
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1:The renewed soul is made doubly steadfast. ~ Egyptian Texts,
2:Indolence is a soil. ~ Buddhist Texts, the Eternal Wisdom
3:Heedlessness is the road of death. ~ Buddhist Texts, the Eternal Wisdom
4:I study my mind and therefore all appearances are my texts. ~ Jetsun Milarepa,
5:We must be humble and reverent when face to face with the source of enlightenment. ~ Chinese Texts, I Ching,
6:Root out in thee all love of thyself and all egoism. ~ Buddhist Texts, the Eternal Wisdom
7:Three roots of evil: desire, disliking and ignorance. ~ Buddhist Texts, the Eternal Wisdom
8:Leave hereafter iniquity and accomplish righteousness. ~ Buddhist Texts, the Eternal Wisdom
9:Let this light from within and without illuminate our inner vision and guide us through darkness in time of chaos. ~ Inca Texts,
10:Battle with all thy force to cross the great torrent of desire. ~ Buddhist Texts, the Eternal Wisdom
11:Use all your forces for endeavour and leave no room for carelessness. ~ Buddhist Texts, the Eternal Wisdom
12:Be firm in the accomplishment of your duties, the great and the small. ~ Buddhist Texts, the Eternal Wisdom
13:Evil has no existence, except when we give it existence through our actions. ~ Diadochus of Photice, 'One Hundred Texts' (Philokalia vol. I p. 253),
14:As a living man abstains from mortal poisons, so put away from thee all defilement. ~ Buddhist Texts, the Eternal Wisdom
15:A torrent of clarity streams from the mind which is purified in full of all its impurities. ~ Buddhist Texts, the Eternal Wisdom
16:Seek out swiftly the way of righteousness; turn without delay from that which defiles thee. ~ Buddhist Texts, the Eternal Wisdom
17:Enter ye in at the strait gate: for wide is the gate and broad is the way that leadeth to destruction. ~ Buddhist Texts, the Eternal Wisdom
18:Young and old and those who are growing to age, shall all die one after the other like fruits that fall. ~ Buddhist Texts, the Eternal Wisdom
19:If thou art weary of suffering and affliction, do no longer any transgression, neither openly nor in secret. ~ Buddhist Texts, the Eternal Wisdom
20:ike burning coals are our desires; they are full of suffering, full of torment and a yet heavier distressfulness. ~ Buddhist Texts, the Eternal Wisdom
21:When thou art purified of thy omissions and thy pollutions, thou shalt come by that which is beyond age and death. ~ Buddhist Texts, the Eternal Wisdom
22:Like the waves of a rivulet, day and night are flowing the hours of life and coining nearer and nearer to their end. ~ Buddhist Texts, the Eternal Wisdom
23:Those who are consecrated to Truth shall surely gain the other shore and they shall cross the torrent waves of death. ~ Buddhist Texts, the Eternal Wisdom
24:Be not taken in the snares of the Prince of death, let him not cast thee to the ground because thou hast been heedless. ~ Buddhist Texts, the Eternal Wisdom
25:Like the waves of a river that flow slowly on and return never back, the days of human life pass and come not back again. ~ Buddhist Texts, the Eternal Wisdom
26:he man who has conquered his unreined desires, offers no hold to sorrow; it glides over him like water over the leaves of the lotus. ~ Buddhist Texts, the Eternal Wisdom
27:Not that the One is two, but that these two are one. ~ "Hermes Trismegistus , (the 2nd or 3rd cent. AD)?, a series of sacred texts that are the basis of Hermeticism, Wikipedia. Also see: https://bit.ly/3atyenG,
28:As a ripe fruit is at every moment in peril of detaching itself from the branch, so every creature born lives under a perpetual menace of death. ~ Buddhist Texts, the Eternal Wisdom
29:Two kinds of joy are there, O my brothers, and what are they? The joy to possess and the joy to renounce; but nobler is the joy of renunciation. ~ Buddhist Texts, the Eternal Wisdom
30:You must practice tapasya. Only then can you attain the goal. It will avail you nothing even if you learn the texts of the scriptures by heart. You must swallow some. ~ Sri Ramakrishna,
31:et all men accomplish only the works of righteousness, and they shall build for themselves a place of safety where they can store their treasures. ~ Buddhist Texts, the Eternal Wisdom
32:Two kinds of joy are there O my brothers, and what are they? The joy of the senses and the joy of the spirit; but nobler is the joy of the spirit. ~ Buddhist Texts, the Eternal Wisdom
33:The lives of mortal men are like vases of many colours made by the potter's hands; they are broken into a thousand pieces ; there is one end for all. ~ Buddhist Texts, the Eternal Wisdom
34:Two kinds of joy are there, O my brothers, and what are they? The joy of distraction and the joy of vigilance; but nobler is the joy that is heedful. ~ Buddhist Texts, the Eternal Wisdom
35:A single day of life of the man who stimulates himself by an act of energy, is of more value than a hundred years passed in norchalance and indolence. ~ Buddhist Texts, the Eternal Wisdom
36:Two kinds of joy are there, O my brothers, and what are they? The joy of egoism and the joy to forget oneself; but nobler is the joy of self-oblivion. ~ Buddhist Texts, the Eternal Wisdom
37:Two kinds of joy are there, O my brothers, and what are they? The joy of the sated senses and the joy of the equal soul; but nobler is the joy of equality. ~ Buddhist Texts, the Eternal Wisdom
38:t is in the foundation of our being that the conditions of existence have their root. It is from the foundation of our being that they start up and take form. ~ Buddhist Texts, the Eternal Wisdom
39:Let not the favourable moment pass thee by, for those who have suffered it to escape them, shall lament when they find themselves on the path which leads to the abyss. ~ Buddhist Texts, the Eternal Wisdom
40:I strive not against the world, but it is the world which strives against me.-It is better to perish in the battle against evil than to be conquered by it and remain living. ~ Buddhist Texts, the Eternal Wisdom
41:The disciple has rejected indolence and indolence conquers him not; loving the light, intelligent, clearly conscient, he purifies his heart of all laxness and all lassitude. ~ Buddhist Texts, the Eternal Wisdom
42:Therefore regard attentively this ocean of impermanence, contemplate it even to its foundation and labour no more to attain but one sole thing,-the kingdom of the Permanent. ~ Buddhist Texts, the Eternal Wisdom
43:Every action a man performs in thought, word and act, remains his veritable possession. It follows him and does not leave him even as a shadow separates not by a line from him who casts it. ~ Buddhist Texts, the Eternal Wisdom
44:One road conducts to the goods of this world, honour and riches, but the other to victory over the world. Seek not the goods of the world, riches and honour. Let your aim be to transcend the world. ~ Buddhist Texts, the Eternal Wisdom
45:From time forth created things From time too, they advance in growth. Likewise in time they disappear Time is a form and formless too.." ~ "Upaninshads," part of the Sanskrit texts that contain some of the central philosophical concepts and ideas of Hinduism, Wikipedia.,
46:When the heart is right 'for' and 'against' are forgotten." ~ Zhuang Zhou, influential Chinese philosopher, lived around the 4th century BC, credited with writing—in part or in whole—a work known by his name, the Zhuangzi, one of the foundational texts of Taoism, Wikipedia,
47:Deliver yourself from all that is not your self; but what is it that is not your self? The body, the sensations, the perceptions, the relative differentiations. This liberation will lead you to felicity and peace. ~ Buddhist Texts, the Eternal Wisdom
48:I know nothing which engenders evil and weakens good so much as carelessness; in the uncaring evil appears at once and effaces good. I know nothing which engenders good and weakens evil so much as energy; in the energetic good at once appears and evil vanishes. ~ Buddhist Texts, the Eternal Wisdom
49:he action of man made of desire, dislike and illusion starts from his own being, in himself it has its source and, wherever it is found, must come to ripeness, and wherever his action comes to ripeness, man gathers its fruits whether in this or some other form of life. ~ Buddhist Texts, the Eternal Wisdom
50:This is the noble way in regard to the origin of suffering; its origin is that thirst made up of egoistic desires which produces individual existence and which now here, now there hunts for its self-satisfaction, and such is the thirst of sensation, the thirst of existence, the thirst of domination and well-being. ~ Buddhist Texts, the Eternal Wisdom
51:There is an internal war in man between reason and the passions. He could get some peace if he had only reason without passions or only passions without reason, but because he has both, he must be at war, since he cannot have peace with one without being at war with the other. Thus he is always divided and in opposition to himself. ~ Buddhist Texts, the Eternal Wisdom
52:The saintly disciple who applies himself in silence to right meditation, has surmounted covetousness, negligence, wrath, the inquietude of speculation and doubt; he contemplates and enlightens all beings friendly or hostile, with a limitless compassion, a limitless sympathy, a limitless serenity. He recognises that all internal phenomena are impermanent, subjected to sorrow and without substantial reality, and turning from these things he concentrates his mind on the permanent. ~ Buddhist Texts, the Eternal Wisdom
53:he consciousness which is born of the battle of the sense-organs with their corresponding objects, man finds agreeable and takes pleasure in it; it is in that pleasure that this thirst takes its origin, is developed and becomes fixed and rooted. The sensations which are born of the senses, man finds agreeable and takes pleasure in them; it is in that pleasure that this thirst takes its origin, is developed and becomes fixed and rooted. The perception and the representation of the objects sensed by the senses, man finds agreeable and takes pleasure in them; it is in that pleasure that this thirst takes origin, is developed and becomes fixed and rooted. ~ Buddhist Texts, the Eternal Wisdom
54:The books I liked became a Bible from which I drew advice and support; I copied out long passages from them; I memorized new canticles and new litanies, psalms, proverbs, and prophecies, and I sanctified every incident in my life by the recital of these sacred texts. My emotions, my tears, and my hopes were no less sincere on account of that; the words and the cadences, the lines and the verses were not aids to make believe: but they rescued from silent oblivion all those intimate adventures of the spirit that I couldn't speak to anyone about; they created a kind of communion between myself and those twin souls which existed somewhere out of reach; instead of living out my small private existence, I was participating in a great spiritual epic. ~ Simone de Beauvoir,
55:Seek ye first the kingdom of Heaven and its righteousness, and all other things shall be added unto you." The alchemist, therefore is assured that if he achieved the inner mystery, the fulfillment of the outer part will be inevitable. But practically every charlatan in alchemy has determined primarily to achieve the physical purpose first. His primary interest has been to make gold, or perhaps one of the other aspects of it, such as a medicine against illness. He has wanted the physical effect first but because the physical effect was not intended to be first, when he starts to study and explore the various texts, he comes upon a dilemma, HIS OWN INTERNAL RESOURCES CANNOT DISCOVER THE CORRECT INSTRUCTIONS. The words may be there but the meaning eludes him because the meaning is not part of his own present spiritual integrity. ~ Manly P Hall,
56:The fourth condition is study. One must cultivate the mind, know what others have thought, open the mental being to this impact of the higher vibrations of knowledge. A mental knowledge is not tantamount to realization, it is true, but still one must know mentally where one is going, what has happened to others, how they have achieved, what are the hindrances and the helping points. This education of oneself by study, study of spiritual writings, suddhydya as it is called, a disciplined reading and incorporation of the knowledge contained in scriptures and authentic texts - that is a very important part. Even when you don't understand a text, still if you persist at it, the force that is in that book creates certain new grooves in your brain and the second or the third time when you read it, it begins to make some meaning. This is the meaning of studying, of exposing your mind to the constant vibrations of higher levels of knowledge. Incidentally, the mind gets developed, a mental climate is created, a climate of spiritual culture.
   ~ M P Pandit, The Advent 1981, 30,
57:34
D: What are the eight limbs of knowledge (jnana ashtanga)?
M: The eight limbs are those which have been already mentioned, viz., yama, niyama etc., but differently defined:
(1) Yama: This is controlling the aggregate of sense-organs, realizing the defects that are present in the world consisting of the body, etc.
(2) Niyama: This is maintaining a stream of mental modes that relate to the Self and rejecting the contrary modes. In other words, it means love that arises uninterruptedly for the Supreme Self.
(3) Asana: That with the help of which constant meditation on Brahman is made possible with ease is asana.
(4) Pranayama: Rechaka (exhalation) is removing the two unreal aspects of name and form from the objects constituting the world, the body etc., puraka (inhalation) is grasping the three real aspects, existence, consciousness and bliss, which are constant in those objects, and kumbhaka is retaining those aspects thus grasped.
(5) Pratyahara: This is preventing name and form which have been removed from re-entering the mind.
(6) Dharana: This is making the mind stay in the Heart, without straying outward, and realizing that one is the Self itself which is Existence-Consciousness-Bliss.
(7) Dhyana: This is meditation of the form 'I am only pure consciousness'. That is, after leaving aside the body which consists of five sheaths, one enquires 'Who am I?', and as a result of that, one stays as 'I' which shines as the Self.
(8) Samadhi: When the 'I-manifestation' also ceases, there is (subtle) direct experience. This is samadhi.
For pranayama, etc., detailed here, the disciplines such as asana, etc., mentioned in connection with yoga are not necessary.
The limbs of knowledge may be practised at all places and at all times. Of yoga and knowledge, one may follow whichever is pleasing to one, or both, according to circumstances. The great teachers say that forgetfulness is the root of all evil, and is death for those who seek release,10 so one should rest the mind in one's Self and should never forget the Self: this is the aim. If the mind is controlled, all else can be controlled. The distinction between yoga with eight limbs and knowledge with eight limbs has been set forth elaborately in the sacred texts; so only the substance of this teaching has been given here. ~ Sri Ramana Maharshi, Self-Enquiry, 34,
58:The majority of Buddhists and Buddhist teachers in the West are green postmodern pluralists, and thus Buddhism is largely interpreted in terms of the green altitude and the pluralistic value set, whereas the greatest Buddhist texts are all 2nd tier, teal (Holistic) or higher (for example, Lankavatara Sutra, Kalachakra Tantra, Longchenpa's Kindly Bent to Ease Us, Nagarjuna's Madhyamaka treatises, and so forth).

This makes teal (Holistic), or Integral 2nd tier in general, the lowest deeply adequate level with which to interpret Buddhism, ultimate Reality, and Suchness itself. Thus, interpreting Suchness in pluralistic terms (or lower) would have to be viewed ultimately as a dysfunction, certainly a case of arrested development, and one requiring urgent attention in any Fourth Turning.

These are some of the problems with interpreting states (in this case, Suchness states) with a too-low structure (in short, a severe misinterpretation and thus misunderstanding of the Ultimate). As for interpreting them with dysfunctional structures (of any altitude), the problem more or less speaks for itself. Whether the structure in itself is high enough or not, any malformation of the structure will be included in the interpretation of any state (or any other experience), and hence will deform the interpretation itself, usually in the same basic ways as the structure itself is deformed. Thus, for example, if there is a major Fulcrum-3 (red altitude) repression of various bodily states (sex, aggression, power, feelings), those repressions will be interpreted as part of the higher state itself, and so the state will thus be viewed as devoid of (whereas this is actually a repression of) any sex, aggression, power, feelings, or whatever it is that is dis-owned and pushed into the repressed submergent unconscious. If there is an orange altitude problem with self-esteem (Fulcrum-5), that problem will be magnified by the state experience, and the more intense the state experience, the greater the magnification. Too little self-esteem, and even profound spiritual experiences can be interpreted as "I'm not worthy, so this state-which seems to love me unconditionally-must be confused." If too much self-esteem, higher experiences are misinterpreted, not as a transcendence of the self, but as a reward for being the amazing self I am-"the wonder of being me." ~ Ken Wilber, The Religion Of Tomorrow,
59:Countless books on divination, astrology, medicine and other subjects
Describe ways to read signs. They do add to your learning,
But they generate new thoughts and your stable attention breaks up.
Cut down on this kind of knowledge - that's my sincere advice.

You stop arranging your usual living space,
But make everything just right for your retreat.
This makes little sense and just wastes time.
Forget all this - that's my sincere advice.

You make an effort at practice and become a good and knowledgeable person.
You may even master some particular capabilities.
But whatever you attach to will tie you up.
Be unbiased and know how to let things be - that's my sincere advice.

You may think awakened activity means to subdue skeptics
By using sorcery, directing or warding off hail or lightning, for example.
But to burn the minds of others will lead you to lower states.
Keep a low profile - that's my sincere advice.

Maybe you collect a lot of important writings,
Major texts, personal instructions, private notes, whatever.
If you haven't practiced, books won't help you when you die.
Look at the mind - that's my sincere advice.

When you focus on practice, to compare understandings and experience,
Write books or poetry, to compose songs about your experience
Are all expressions of your creativity. But they just give rise to thinking.
Keep yourself free from intellectualization - that's my sincere advice.

In these difficult times you may feel that it is helpful
To be sharp and critical with aggressive people around you.
This approach will just be a source of distress and confusion for you.
Speak calmly - that's my sincere advice.

Intending to be helpful and without personal investment,
You tell your friends what is really wrong with them.
You may have been honest but your words gnaw at their heart.
Speak pleasantly - that's my sincere advice.

You engage in discussions, defending your views and refuting others'
Thinking that you are clarifying the teachings.
But this just gives rise to emotional posturing.
Keep quiet - that's my sincere advice.

You feel that you are being loyal
By being partial to your teacher, lineage or philosophical tradition.
Boosting yourself and putting down others just causes hard feelings.
Have nothing to do with all this - that's my sincere advice.
~ Longchenpa, excerpts from 30 Pieces of Sincere Advice
,
60:Who could have thought that this tanned young man with gentle, dreamy eyes, long wavy hair parted in the middle and falling to the neck, clad in a common coarse Ahmedabad dhoti, a close-fitting Indian jacket, and old-fashioned slippers with upturned toes, and whose face was slightly marked with smallpox, was no other than Mister Aurobindo Ghose, living treasure of French, Latin and Greek?" Actually, Sri Aurobindo was not yet through with books; the Western momentum was still there; he devoured books ordered from Bombay and Calcutta by the case. "Aurobindo would sit at his desk," his Bengali teacher continues, "and read by the light of an oil lamp till one in the morning, oblivious of the intolerable mosquito bites. I would see him seated there in the same posture for hours on end, his eyes fixed on his book, like a yogi lost in the contemplation of the Divine, unaware of all that went on around him. Even if the house had caught fire, it would not have broken this concentration." He read English, Russian, German, and French novels, but also, in ever larger numbers, the sacred books of India, the Upanishads, the Bhagavad Gita, the Ramayana, although he had never been in a temple except as an observer. "Once, having returned from the College," one of his friends recalls, "Sri Aurobindo sat down, picked up a book at random and started to read, while Z and some friends began a noisy game of chess. After half an hour, he put the book down and took a cup of tea. We had already seen him do this many times and were waiting eagerly for a chance to verify whether he read the books from cover to cover or only scanned a few pages here and there. Soon the test began. Z opened the book, read a line aloud and asked Sri Aurobindo to recite what followed. Sri Aurobindo concentrated for a moment, and then repeated the entire page without a single mistake. If he could read a hundred pages in half an hour, no wonder he could go through a case of books in such an incredibly short time." But Sri Aurobindo did not stop at the translations of the sacred texts; he began to study Sanskrit, which, typically, he learned by himself. When a subject was known to be difficult or impossible, he would refuse to take anyone's word for it, whether he were a grammarian, pandit, or clergyman, and would insist upon trying it himself. The method seemed to have some merit, for not only did he learn Sanskrit, but a few years later he discovered the lost meaning of the Veda. ~ Satprem, Sri Aurobindo Or The Adventure of Consciousness,
61:Ekajaṭī or Ekajaṭā, (Sanskrit: "One Plait Woman"; Wylie: ral gcig ma: one who has one knot of hair),[1] also known as Māhacīnatārā,[2] is one of the 21 Taras. Ekajati is, along with Palden Lhamo deity, one of the most powerful and fierce goddesses of Vajrayana Buddhist mythology.[1][3] According to Tibetan legends, her right eye was pierced by the tantric master Padmasambhava so that she could much more effectively help him subjugate Tibetan demons.

Ekajati is also known as "Blue Tara", Vajra Tara or "Ugra Tara".[1][3] She is generally considered one of the three principal protectors of the Nyingma school along with Rāhula and Vajrasādhu (Wylie: rdo rje legs pa).

Often Ekajati appears as liberator in the mandala of the Green Tara. Along with that, her ascribed powers are removing the fear of enemies, spreading joy, and removing personal hindrances on the path to enlightenment.

Ekajati is the protector of secret mantras and "as the mother of the mothers of all the Buddhas" represents the ultimate unity. As such, her own mantra is also secret. She is the most important protector of the Vajrayana teachings, especially the Inner Tantras and termas. As the protector of mantra, she supports the practitioner in deciphering symbolic dakini codes and properly determines appropriate times and circumstances for revealing tantric teachings. Because she completely realizes the texts and mantras under her care, she reminds the practitioner of their preciousness and secrecy.[4] Düsum Khyenpa, 1st Karmapa Lama meditated upon her in early childhood.

According to Namkhai Norbu, Ekajati is the principal guardian of the Dzogchen teachings and is "a personification of the essentially non-dual nature of primordial energy."[5]

Dzogchen is the most closely guarded teaching in Tibetan Buddhism, of which Ekajati is a main guardian as mentioned above. It is said that Sri Singha (Sanskrit: Śrī Siṃha) himself entrusted the "Heart Essence" (Wylie: snying thig) teachings to her care. To the great master Longchenpa, who initiated the dissemination of certain Dzogchen teachings, Ekajati offered uncharacteristically personal guidance. In his thirty-second year, Ekajati appeared to Longchenpa, supervising every ritual detail of the Heart Essence of the Dakinis empowerment, insisting on the use of a peacock feather and removing unnecessary basin. When Longchenpa performed the ritual, she nodded her head in approval but corrected his pronunciation. When he recited the mantra, Ekajati admonished him, saying, "Imitate me," and sang it in a strange, harmonious melody in the dakini's language. Later she appeared at the gathering and joyously danced, proclaiming the approval of Padmasambhava and the dakinis.[6] ~ Wikipedia,
62:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.
The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.
The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.
It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.
As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.

And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.

It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!
This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.
My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?

A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.
Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.

Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.
If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.
First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!
Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"
I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.
Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.
These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."
Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.
If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'
The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passage

Omnes eodem cogimur, omnium
Versatur urna serius ocius
Sors exitura et nos in aeternum
Exilium impositura cymbae.

Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?
And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'
We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?
And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.
I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!

"Who sins in hope, who, sinning, says,
'Sorrow for sin God's judgement stays!'
Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,
Like a scorch'd fly, that spins in vain
Upon the axis of its pain,
Then takes its doom, to limp and crawl,
Blind and forgot, from fall to fall."

Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.
But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!
One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.
But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!

'Farewell, farewell! but this I tell
To thee, thou Wedding-Guest!
He prayeth well, who loveth well
Both man and bird and beast.
He prayeth best, who loveth best
All things both great and small;
For the dear God who loveth us,
He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno,

*** WISDOM TROVE ***

1:Personally, as a student who loves words, who loves texts, I am concerned with finding something in the text from within. ~ elie-wiesel, @wisdomtrove
2:The stupid texts of the Bible - from which, be the talents of the preacher what they may, only stupid sermons can be preached. ~ thomas-paine, @wisdomtrove
3:The best way to drive out the devil, if he will not yield to texts of Scripture, is to jeer and flout him, for he cannot bear scorn. ~ martin-luther, @wisdomtrove
4:Great men are the inspired texts of that divine Book of Revelations, whereof a chapter is completed from epoch to epoch, and by some named History. ~ thomas-carlyle, @wisdomtrove
5:The Elements of True Piety (1677). "The Shorter Leibniz Texts: A Collection of New Translations" edited by Lloyd H. Strickland, p. 189, 2006. ~ gottfried-wilhelm-leibniz, @wisdomtrove
6:I want the public as well as libraries and schools to enjoy unlimited access to public-domain books. This means no charges for these kind of texts themselves. ~ tom-peters, @wisdomtrove
7:I am bound by the texts of the Bible, my conscience is captive to the Word of God, I neither can nor will recant anything, since it is neither right nor safe to act against my conscience. ~ martin-luther, @wisdomtrove
8:It took me whole decades to appreciate the depth and true value of yoga. Sacred texts supported my discoveries, but it was not they that signposted the way. What I learned through yoga, I found out through yoga. ~ b-k-s-iyengar, @wisdomtrove
9:One of the most spiritual things you can do is embrace your humanity. Connect with those around you today. Say, "I love you", "I'm sorry", "I appreciate you", "I'm proud of you"... whatever you're feeling. Send random texts, write a cute note, embrace your truth and share it... cause a smile today for someone else... and give plenty of hugs. ~ steve-maraboli, @wisdomtrove
10:Take for instance the study of Vedanta. Some seekers become completely drowned in it. Just as others may so lose themselves in kirtan as to fall into a trance, a student of Vedanta may become wholly absorbed in his texts, even more so than the one who gets carried away by kirtan. According to one’s specific line of approach, one will be able to achieve full concentration through the study of a particular Scripture, or by some other means. ~ anandamayi-ma, @wisdomtrove
11:prejudice, prejudice, prejudice, how many hast thou destroyed! Men who might have been wise have remained fools because they thought they were wise. Many judge what the gospel ought to be, but do not actually enquire as to what it is. They do not come to the Bible to obtain their views of religion, but they open that Book to find texts to suit the opinions which they bring to it. They are not open to the honest force of truth, and therefore are not saved by it. ~ charles-spurgeon, @wisdomtrove
12:When, as a child, I first opened my eyes on a Sunday-morning, a feeling of dismal anicipation, which began at least on the Friday,culminated. I knew what was before me, and my wish, if not my word, was "Would God it were evening!" It was no day of rest, but a day of texts, of catechisms (Watts'), of tracts about converted swearers, godly charwomen, and edifying deaths of sinners saved... . There was but one rosy spot, in the distance, all that day: and that was "bed-time," which never could come too early! ~ lewis-carroll, @wisdomtrove
13:Sacred Scripture, since it has no science above itself, can dispute with one who denies its principles only if the opponent admits some at least of the truths obtained through divine revelation; thus we can argue with heretics from texts in Holy Writ, and against those who deny one article of faith we can argue from another. If our opponent believes nothing of divine revelation, there is no longer any means of proving the articles of faith by reasoning, but only of answering his objections - if he has any - against faith. ~ denis-diderot, @wisdomtrove
14:Sacred Scripture, since it has no science above itself, can dispute with one who denies its principles only if the opponent admits some at least of the truths obtained through divine revelation; thus we can argue with heretics from texts in Holy Writ, and against those who deny one article of faith we can argue from another. If our opponent believes nothing of divine revelation, there is no longer any means of proving the articles of faith by reasoning, but only of answering his objections - if he has any - against faith. ~ thomas-aquinas, @wisdomtrove
15:The Scientific Revolution has not been a revolution of knowledge. It has been above all a revolution of ignorance. The great discovery that launched the Scientific Revolution was the discovery that humans do not know the answers to their most important questions. Premodern traditions of knowledge such as Islam, Christianity, Buddhism and Confucianism asserted that everything that is important to know about the world was already known. The great gods, or the one almighty God, or the wise people of the past possessed all-encompassing wisdom, which they revealed to us in scriptures and oral traditions. Ordinary mortals gained knowledge by delving into these ancient texts and traditions and understanding them properly. It was inconceivable that the Bible, the Qur’an or the Vedas were missing out on a crucial secret of the universe – a secret that might yet be discovered by flesh-and-blood creatures. ~ yuval-noah-harari, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Indolence is a soil. ~ Buddhist Texts,
2:texts don’t speak for themselves ~ Sam Harris,
3:Texts are not finished objects. ~ Edward W Said,
4:Sacred texts always offend reason. ~ Mason Cooley,
5:Heedlessness is the road of death. ~ Buddhist Texts,
6:No more dirty texts. Just dirty thoughts. ~ Meghan March,
7:A picture is worth a thousand texts. ~ Melissa de la Cruz,
8:Twitter? No, I'd rather use phone and texts. ~ Domenico Dolce,
9:I've always been a composer dependent on texts. ~ David Del Tredici,
10:Exile is a series of photographs without texts. ~ William J Mitchell,
11:Root out in thee all love of thyself and all egoism. ~ Buddhist Texts,
12:Three roots of evil: desire, disliking and ignorance. ~ Buddhist Texts,
13:Leave hereafter iniquity and accomplish righteousness. ~ Buddhist Texts,
14:wisdom? As the Zen texts explain, “To live in trusting ~ Jack Kornfield,
15:Your texts used to be so loving: Now your texts are like: or: ~ Aziz Ansari,
16:They found the library sadly lacking in texts they could use. ~ Marge Piercy,
17:Uh...What psycho sets their texts to preview mode? (Mallory) ~ Mary H K Choi,
18:I study my mind and therefore all appearances are my texts. ~ Jetsun Milarepa,
19:The way to learn about a writer is to read the text. Or texts. ~ Annie Dillard,
20:Some clergymen make a motto, instead of a theme, of their texts. ~ Hosea Ballou,
21:The world's holy texts are built on ancient oral traditions. ~ Martin Lindstrom,
22:Battle with all thy force to cross the great torrent of desire. ~ Buddhist Texts,
23:First-hand acquaintance with the actual texts is always the best way. ~ N T Wright,
24:My mother always texts me saying 'Fighting! Do well, my handsome son!'. ~ Jay Park,
25:Be brave, be strong, read your sacred texts, and practice death. ~ Suzanne Morrison,
26:In truth man is made rather to eat ices than to pore over old texts. ~ Anatole France,
27:Mine is to chew on the appropriate texts and make them delectable. ~ Gregory of Nyssa,
28:(Confession? Sometimes I don’t read my texts in a timely manner.) “PEEN! ~ Lauren Rowe,
29:Use all your forces for endeavour and leave no room for carelessness. ~ Buddhist Texts,
30:A lot of religious texts make for good reading. That's why they hold up. ~ Cass McCombs,
31:Be firm in the accomplishment of your duties, the great and the small. ~ Buddhist Texts,
32:Imagine the wisdom to be passed down from the classical Buddhist texts. ~ Russell Brand,
33:for the texts neither form a connected work nor belong to one period; ~ E A Wallis Budge,
34:learning texts is worth doing not because it's easy but because it's hard. ~ Joshua Foer,
35:Mine is to chew on the appropriate texts and make them delectable. ~ Gregory of Nazianzus,
36:I spend a lot of time writing. I get inspiration from texts rather than images. ~ Bill Viola,
37:a whole series of arguments and texts showing that war—that is, the wounding and ~ Leo Tolstoy,
38:A song gets absorbed into our imagination in a way that mere texts rarely do. ~ James K A Smith,
39:I cannot understate the ability to handle classical texts such as Shakespeare. ~ Louise Jameson,
40:I still put punctuation in my texts. If it's an 'I', I make sure it's a capital. ~ Simon Cowell,
41:I text tiny a minute later. MADE NEW GAY FRIEND. And he texts back PROGRESS!!! ~ David Levithan,
42:Bible texts are best read with a pair of glasses made out of today's newspaper. ~ Dorothee Solle,
43:Some ancient Indian texts claim that numbers are almost divine, or "Brahma-natured. ~ Mario Livio,
44:Like the Bible, Stanislavsky's basic texts on acting can be quoted to any purpose. ~ Lee Strasberg,
45:As a living man abstains from mortal poisons, so put away from thee all defilement. ~ Buddhist Texts,
46:As a bookish adolescent, I sopped up texts as if I were blotting paper and they were fluid. ~ Will Self,
47:It is a form of generational narcissism to change texts to suit one's own needs. ~ Luke Timothy Johnson,
48:I'm not deaf and the Commission isn't operating in a parallel world of legal texts. ~ Jean Claude Juncker,
49:Anything based on ancient texts is difficult for a modern reader to get their head around. ~ Joanne Harris,
50:He should discard the texts altogether, as the man who seeks rice discards the husk. ~ Chidananda Saraswati,
51:A torrent of clarity streams from the mind which is purified in full of all its impurities. ~ Buddhist Texts,
52:Seek out swiftly the way of righteousness; turn without delay from that which defiles thee. ~ Buddhist Texts,
53:There are diverse ways of reading texts, depending on who you are. We all access books differently. ~ S K Ali,
54:The Scriptures were written with built-in tension between texts and its resultant theology. ~ James MacDonald,
55:I was paid to read Western economic texts. In a way, the regime paid for their own undermining. ~ Vaclav Klaus,
56:So many paintings have hidden meanings or need wall texts, but my work is not in that category. ~ Caio Fonseca,
57:There are no rare texts. Wretched ones, to be sure, and luminous ones, but none of them rare. ~ Roberto Bola o,
58:Someone needed to come up with a way to take back texts. It would solve a world full of problems. ~ Katee Robert,
59:We can contemplate the creation of new kinds of vital texts: curate sociology rather than just write it ~ Les Back,
60:I got a lot of texts from friends and emails from friends and most of them were just pure jealousy. ~ Michael Schur,
61:Autographs: The original texts of the biblical books as they issued from the hands of the human authors. ~ Anonymous,
62:I text tiny a minute later.

MADE NEW GAY FRIEND.

And he texts back

PROGRESS!!! ~ David Levithan,
63:Couple stares, couple texts, couple dates. Couple 'I think that we're ready's couple 'I think we should wait's ~ Drake,
64:Some texts are born literary, some achieve literariness, and some have literariness thrust upon them. ~ Terry Eagleton,
65:Enter ye in at the strait gate: for wide is the gate and broad is the way that leadeth to destruction. ~ Buddhist Texts,
66:In reality, the monotheist texts preach neither peace, love nor tolerance. They are texts of hate. ~ Michel Houellebecq,
67:Not responding to the texts of a man who has wronged you is truly one of the sweetest pleasures in life.. ~ Jessi Klein,
68:Some texts are born literary, some achieve literariness, and some have literariness thrust upon them. – ~ Terry Eagleton,
69:You cannot force me to make my wishes now" She squared her shoulders and looked at him. "I've read texts. ~ Melissa Marr,
70:Young and old and those who are growing to age, shall all die one after the other like fruits that fall. ~ Buddhist Texts,
71:Scripture is not inerrant; believers are called to interpret biblical texts in light of tradition and reason. ~ Jon Meacham,
72:If thou art weary of suffering and affliction, do no longer any transgression, neither openly nor in secret. ~ Buddhist Texts,
73:Islam is based on naql (texts) and ‘aql (intellect). Some people just have the texts – we call them naql-heads. ~ Hamza Yusuf,
74:My collapse also resulted in a heightened awareness referred to in psychological texts as a “watcher” or “witness. ~ Ken Dickson,
75:the Greeks were deeply critical of the written word, which they worried would destroy our ability to memorize texts. ~ Anonymous,
76:Our bodies are the texts that carry the memories and therefore remembering is no less than reincarnation. ~ Bessel A van der Kolk,
77:I have a friend - I send her one text and I get 20 texts back. Guys don't want a million texts. It's exhausting. ~ Anderson Cooper,
78:I'm not talking about reforming #Islam..it is to reform the #Muslim minds & the Muslim understandings of the texts. ~ Tariq Ramadan,
79:Like burning coals are our desires; they are full of suffering, full of torment and a yet heavier distressfulness. ~ Buddhist Texts,
80:When thou art purified of thy omissions and thy pollutions, thou shalt come by that which is beyond age and death. ~ Buddhist Texts,
81:So, you purchased ancient Babylonian texts, which may or may not call forth Gozer the Destroyer, on eBay?” Zeb asked. ~ Molly Harper,
82:Like the waves of a rivulet, day and night are flowing the hours of life and coining nearer and nearer to their end. ~ Buddhist Texts,
83:More than two hundred death penalties are gone from the law books, but the [biblical] texts that authorised them remain. ~ Mark Twain,
84:Then let’s treat all these holy texts as stories, fictions, and imperfections that could excite us to tears or erections. ~ Rawi Hage,
85:The would-be Sufi needs guidance precisely because books, texts, while telling you what is needed, do not tell you when. ~ Idries Shah,
86:Those who are consecrated to Truth shall surely gain the other shore and they shall cross the torrent waves of death. ~ Buddhist Texts,
87:Personally, as a student who loves words, who loves texts, I am concerned with finding something in the text from within. ~ Elie Wiesel,
88:Be not taken in the snares of the Prince of death, let him not cast thee to the ground because thou hast been heedless. ~ Buddhist Texts,
89:Texts and e-mails travel no faster than phone calls and telegrams, and their content isn't necessarily richer or poorer. ~ Alison Gopnik,
90:After several missed calls and texts from Joey, I finally turned my phone off and kept it that way the rest of the day. ~ Jessica Daniels,
91:Fresh newsprint, good coffee, assorted texts, some messages on her BlackBerry, what more could the modern world offer? ~ Margaret Drabble,
92:Many, many composers have only found their way to a certain form, through familiarizing themselves with texts. ~ Dietrich Fischer Dieskau,
93:Like the waves of a river that flow slowly on and return never back, the days of human life pass and come not back again. ~ Buddhist Texts,
94:Group texts are the worst. They're like a terrible, technological snowball, coming down a mountain, and you can't stop it. ~ Jase Robertson,
95:His second cycle of teachings discusses the cosmology of the universes. But in his later years, he wrote the tantric texts. ~ Frederick Lenz,
96:The story of sacred texts has always been the story of their readers: of shifting and often clashing interpretations. ~ Kwame Anthony Appiah,
97:The stupid texts of the Bible - from which, be the talents of the preacher what they may, only stupid sermons can be preached. ~ Thomas Paine,
98:If you cannot find a method for assessing students that uses authentic texts, I would ask why that concept is worth teaching. ~ Donalyn Miller,
99:In unremarkable texts we soon trip on phrases that penetrate into us, as if a sword has thrust up to its hilt inside us. ~ Nicol s G mez D vila,
100:The epiphany for me was that I wasnt a writer, and I had to do something with these texts. I put them in the streets as posters. ~ Jenny Holzer,
101:Because of the parallels between DNA and language, scientists can even analyze literary texts and genomic “texts” with the same tools. ~ Sam Kean,
102:You could, if so inclined, read more Greek texts in the original Greek than the most prestigious Greek nobleman of classical times. ~ Kevin Kelly,
103:Most people start the day by checking email, texts, and social media. And most people struggle to be successful. It’s not a coincidence. ~ Hal Elrod,
104:The best way to drive out the devil, if he will not yield to texts of Scripture, is to jeer and flout him, for he cannot bear scorn. ~ Martin Luther,
105:As soon as Neil is out of the shower, he texts Peter.

You up? he asks.

And the reply comes instantly:
For anything. ~ David Levithan,
106:The man who has conquered his unreined desires, offers no hold to sorrow; it glides over him like water over the leaves of the lotus. ~ Buddhist Texts,
107:Colonial historians drew on texts encapsulating the upper-caste perspectives of Indian society and extended it to the whole of society. ~ Romila Thapar,
108:We come from a long line of people who live to read boring texts – I think it may be why we all die young. Complete boredom. (Geary) ~ Sherrilyn Kenyon,
109:The Buddha who stares back at us from the texts will be too much a reflection of ourselves, too little an image of the Enlightened One. ~ Dalai Lama XIV,
110:Scripture: From the Latin scriptura, meaning “writings”; refers to sacred texts, but more specifically, the Bible as the Word of God written. ~ Anonymous,
111:We all have a history of digital texts, posts, messages, reposts/tweets that are sitting out there and can be used by anyone for any reason. ~ Mark Cuban,
112:Buddhist texts say that in the cycle of death and rebirth, no place, not even one the size of a needle’s point, is exempt from suffering. ~ Matthieu Ricard,
113:Studying texts and stiff meditation can make you lose your Original Mind.
A solitary tune by a fisherman, though, can be an invaluable treasure. ~ Ikkyu,
114:Here, Faulkner. Behold the girly texts,” Toby said, holding out his phone. “And note that I put up with them solely due to our friendship. ~ Robyn Schneider,
115:The good thing about being in one's midtwenties is that you know nothing bad is going to happen if you don't return people's texts and voice mails ~ Meg Cabot,
116:In my work, I construct texts and images. Between those two points the blur occurs. Each is altered by the other again and again, back and forth. ~ Taryn Simon,
117:The bases for historical knowledge are not empirical facts but written texts, even if these texts masquerade in the guise of wars or revolutions. ~ Paul de Man,
118:As a ripe fruit is at every moment in peril of detaching itself from the branch, so every creature born lives under a perpetual menace of death. ~ Buddhist Texts,
119:Poor reading, like poor writing, is imposing what you already know on texts. You should go into reading to discover, not to reaffirm what you know. ~ Azar Nafisi,
120:There are two texts: one from Patrick and one from her mother. Patrick: asdhaosihdkqebrkb. (Butt dial? Or incredibly drunk? Ava doesn’t care.) ~ Elin Hilderbrand,
121:Two kinds of joy are there, O my brothers, and what are they? The joy to possess and the joy to renounce; but nobler is the joy of renunciation. ~ Buddhist Texts,
122:Caches of data are being recovered all the time. Why, just the other day, I heard that we now had complete texts for all three of Shakespire's plays! ~ Dan Abnett,
123:Form is emptiness, emptiness is form" states the Heart Sutra, one of the best known ancient Buddhist texts. The essence of all things is emptiness. ~ Eckhart Tolle,
124:Science fiction is the literature of dreams, and texts concerning dreams always say something about the dreamer, the dream interpreter, and the audience. ~ Ken Liu,
125:Two kinds of joy are there O my brothers, and what are they? The joy of the senses and the joy of the spirit; but nobler is the joy of the spirit. ~ Buddhist Texts,
126:By failing to live by the letter of the texts, while tolerating the irrationality of those who do, religious moderates betray faith and reason equally. ~ Sam Harris,
127:Digital books and other texts are increasingly coming under the control of distributors and other gatekeepers rather than readers and libraries. ~ Jonathan Zittrain,
128:Great men are the inspired texts of that divine Book of Revelations, whereof a chapter is completed from epoch to epoch, and by some named History. ~ Thomas Carlyle,
129:Let all men accomplish only the works of righteousness, and they shall build for themselves a place of safety where they can store their treasures. ~ Buddhist Texts,
130:The best way to drive out the devil, if he will not yield to texts of scripture, is to jeer and flout him, for he cannot bear scorn. —Martin Luther* The ~ C S Lewis,
131:And part of the problem is that phone. You have that function on that fucking phone that enables you to know when your texts are opened and ignored. ~ Caroline Kepnes,
132:Stay with friends who support you in these. Talk with them about sacred texts, and how you are doing, and how they are doing, and keep your practices together. ~ Rumi,
133:The lives of mortal men are like vases of many colours made by the potter’s hands; they are broken into a thousand pieces ; there is one end for all. ~ Buddhist Texts,
134:Two kinds of joy are there, O my brothers, and what are they? The joy of distraction and the joy of vigilance; but nobler is the joy that is heedful. ~ Buddhist Texts,
135:A single day of life of the man who stimulates himself by an act of energy, is of more value than a hundred years passed in norchalance and indolence. ~ Buddhist Texts,
136:How much better life must have been for jealous drunks before emails and texts and mobile phones, before all this electronica and the traces it leaves. ~ Paula Hawkins,
137:Two kinds of joy are there, O my brothers, and what are they? The joy of egoism and the joy to forget oneself; but nobler is the joy of self-oblivion. ~ Buddhist Texts,
138:You can’t take back texts. If you come off all moody and melancholy in a text, it just sits there in your phone, reminding you of what a drag you are. ~ Rainbow Rowell,
139:Charlie: There's this really neat feature on your phone called, "read receipts." If you're going to ignore texts, you should probably turn that off. ;) ~ Colleen Hoover,
140:Two great critiques of modernity by biblical scholars are Walter Brueggemann’s Texts Under Negotiation and Walter Wink’s The Bible in Human Transformation. ~ Peter Enns,
141:When you're connected to the ocean, you really don't think about what's going on with your email or texts or any of that. You're just a lot more liberated. ~ Leven Rambin,
142:You can already download any of the religious texts onto electronic mechanisms like a Kindle. But I think many people prefer to hold a book in their hands. ~ Jimmy Carter,
143:(In the computer era we have returned to the custom of scrolling through texts, but we now scroll up and down, rather than right to left as the Romans did.) ~ Tom Standage,
144:I want the public as well as libraries and schools to enjoy unlimited access to public-domain books. This means no charges for these kind of texts themselves. ~ Tom Peters,
145:Two kinds of joy are there, O my brothers, and what are they? The joy of the sated senses and the joy of the equal soul; but nobler is the joy of equality. ~ Buddhist Texts,
146:Hence one could say cum grano salis that history could be constructed just as easily from one’s own unconscious as from the actual texts. ~ Carl Jung, Psychology and Alchemy,
147:How much better life must have been for jealous drunks before emails and texts and mobile phones, before all this electronica and the traces it leaves. There ~ Paula Hawkins,
148:JAMES STILL HADN’T RETURNED Kick’s texts, which meant he was deep into programming or, more likely, playing Skyrim. Kick knew he wouldn’t deal well with this, ~ Chelsea Cain,
149:If rulers refuse to consider poems as crimes, then someone must commit crimes that serve the function of poetry, or texts that possess the resonance of terrorism. ~ Hakim Bey,
150:The personal power of being confident and clear about our actions and saying what we know without holding back is described in the texts as 'the lions roar. ~ Sharon Salzberg,
151:It is in the foundation of our being that the conditions of existence have their root. It is from the foundation of our being that they start up and take form. ~ Buddhist Texts,
152:Reading Scripture merely to look for doctrinal proof texts or sermon illustrations, rather than as the blazing Word which is alive and active, kills our spirit. ~ Kelly M Kapic,
153:Aeronautical engineering texts do not define the goal of their field as making “machines that fly so exactly like pigeons that they can fool even other pigeons. ~ Stuart Russell,
154:I never saw the necessity to attend all those classes, so many days a week, or purchase unreadable texts when so much fiction and poetry waited in the bookstore. ~ Frances Mayes,
155:Let us use texts of Scripture as fuel for our heart’s fire, they are live coals; let us attend sermons, but above all, let us be much alone with Jesus. ~ Charles Haddon Spurgeon,
156:This explains why the characters in the Mahabharata and in other texts of the classical Indian tradition prefer to depend on reason rather than on blind faith. 56 ~ Gurcharan Das,
157:Jesus quotes three texts given to Israel when they were tempted in the wilderness. Here he quotes from Dt 8:3, which in context addressed Israel as God’s “son” (Dt 8:5 ~ Anonymous,
158:Someone needed to invent a way to be close to people without having to see them, or talk to them on the phone, or write (or read) letters, or e-mails, or texts. ~ Jonathan Safran Foer,
159:Bethany and I often hook up like this. She texts me at the height of her boredom, unable to sleep, and since it's past midnight she's probably drowning her sorrows. ~ Penelope Fletcher,
160:First, it is not unimportant that the legislative texts of the Old Testament are placed in the mouth of Moses and within the narrative framework of the sojourn at Sinai. ~ Paul Ricoeur,
161:I promise to send you flowers for anniversaries, texts for no reason, and to kiss you in the rain. I promise to be faithful to you and only you for the rest of my life. ~ Adriana Locke,
162:Let not the favourable moment pass thee by, for those who have suffered it to escape them, shall lament when they find themselves on the path which leads to the abyss. ~ Buddhist Texts,
163:the creation tales of Genesis are edited and abbreviated versions of much more detailed Mesopotamian texts, which were in turn versions of an original Sumerian text. ~ Zecharia Sitchin,
164:Greeks were so much a part of the Roman world that, in the surviving texts, they are often more visible by the shadow they cast than by their actual written presence. ~ Elizabeth Speller,
165:Ancient eschatological texts are actually maps of the inner territories of the psyche that seem to transcend race and culture and originate in the collective unconscious. ~ Stanislav Grof,
166:English translations of most of the texts are found in the Sacred Books of the East series (1879–1910), which is now in the public domain and easily accessible online. ~ Stephen E Flowers,
167:I wanted to do justice to texts that are in verse in their original, so I tried to invest my version with a comparable poetic power; hence even more literary fireworks there. ~ Hal Duncan,
168:Luther came to see that the Spirit may particularly illumine our minds and assures our hearts with God’s reality, as Paul hints in texts such as Romans 5:5 and 8:15–16. ~ Timothy J Keller,
169:that's it - hundreds of texts and conversations, thousands upon thousands of words spoken and sent, all boiled down into a single line. is that what relationships become? ~ David Levithan,
170:Why is it that Christian activists are regularly pilloried for basing social standards on biblical texts while liberals are actually praised for mixing religion and politics? ~ Gary DeMar,
171:The idea that the mind belongs to a separate realm, distinct from the body, was theorized early on, in major philosophical texts such Plato’s Phaedo (fourth century BC) ~ Stanislas Dehaene,
172:All I wanted was my money. Instead, I got you. You, the one person in the world I have to convince I’m charming, and on top of that I find out that my texts are annoying. ~ Rachel Higginson,
173:I wanted to study them all; obviously, not as a specialist, but still rigorously, working directly from texts, because I have a horror of improvisation and hearsay learning. ~ Mircea Eliade,
174:I strive not against the world, but it is the world which strives against me.—It is better to perish in the battle against evil than to be conquered by it and remain living. ~ Buddhist Texts,
175:It’s like when you marry a woman, you marry her family. When you date a woman who texts compulsively, you’re taking two hundred of her Friends out to dinner. I can’t afford that! ~ Anonymous,
176:Like translation itself, Asymptote is a fluid web reaching out to all sides, bringing texts and readers together, through the most improbable and marvelous of connections. ~ Jonathan Littell,
177:Pyramid Texts" is the name now commonly given to the long hieroglyphic inscriptions that are cut upon the walls of the chambers and corridors of five pyramids at Sakkārah. ~ E A Wallis Budge,
178:The disciple has rejected indolence and indolence conquers him not; loving the light, intelligent, clearly conscient, he purifies his heart of all laxness and all lassitude. ~ Buddhist Texts,
179:Therefore regard attentively this ocean of impermanence, contemplate it even to its foundation and labour no more to attain but one sole thing,—the kingdom of the Permanent. ~ Buddhist Texts,
180:The Koran was assembled from a variety of prior Hagarene texts (hence the contradictions re Jesus' death) in order to provide the Moses-like Muhammad with a Torah of his own. ~ Robert M Price,
181:Listen to me, not to her. I am authentic. I speak with authority. Go to the full texts of the journals, the letters home, and the rest. They will tell you what you want to know. ~ Janet Malcolm,
182:luckily, tiny texts me every five minutes or so. i don't know how he does it without getting caught in class. maybe he hides the phone in the folds of his stomach or something. ~ David Levithan,
183:the have-nots will be inspired by the scriptures and the language of apocalyptic, rather than by the texts of Marx and Mao. In this vision, the West could be the final Babylon. ~ Philip Jenkins,
184:All logic texts are divided into two parts. In the first part, on deductible logic, the fallacies are explained; in the second part, on inductive logic, they are committed. ~ Morris Raphael Cohen,
185:When [Jesus] wanted fully to explain what his forthcoming death was all about He didn't give a theory. He didn't even give them a set of Scriptural texts. He gave them a meal. ~ Rachel Held Evans,
186:He would not stoop even to pick up the old manuscript I am going to seek with so much trouble and fatigue. And in truth man is made rather to eat ices than to pore over old texts. ~ Anatole France,
187:Just looking at pictures used to be considered cheating. No longer. The graphic novel is booming. Comics, heavily illustrated texts, books with no words are now accepted as reading. ~ Jon Scieszka,
188:Everyone understands that [democrat Senator Harry Reid] is deliberately lying. The man reads his lies from prepared texts. You can't read from a script and then claim you misspoke. ~ Jonah Goldberg,
189:However, though we may never achieve perfect transparency, we can limit the impact of personal bias upon the process of interpretation by giving the words of the texts due respect. ~ Dalai Lama XIV,
190:Justin Martyr says that he was impressed in his study of the Old Testament, at the seriousness and contents of these writings, and became convinced that Jesus fulfilled these texts. ~ Larry Hurtado,
191:My most resolute opponents believe that I am too visible, that I am a little too alive, that my name echoes too much in the texts which they nevertheless claim to be inaccessible. ~ Jacques Derrida,
192:Obscure words should be defined in texts or made clear from context. But the reading vocabulary of the average citizen is larger than the writing vocabulary of the typical author. ~ Roy Peter Clark,
193:Hell sent texts messages—group ones at that? It kind of fit, since there was nothing worse than being on the receiving end of a group message—sort of like being held hostage. ~ Jennifer L Armentrout,
194:Your next SMS will probably be around longer, and remain more legible, than your tombstone. For, unlike your tombstone or even your mortal coil, your texts may be worth something. ~ Douglas Rushkoff,
195:In my mortal life, I saw mainly those texts that the church sanctioned--the gospels and the Orthodox commentary on them, for example. These works were of no use to me, in the end. ~ Elizabeth Kostova,
196:Yet in those days the only full texts of the Bible were in cloisters, not on pulpits. Here and there a parish had received one as a gift, but these were locked up in their sacristies. ~ Alix Christie,
197:The biblical texts that we Christians have used for centuries to justify our hostility toward the Jews need to be banished forever from the sacred writings of the Christian church. ~ John Shelby Spong,
198:The important thing for me as an educator is how to - how do we unsettle the minds and touch the souls of significant numbers of young people who don't read texts or don't read my texts. ~ Cornel West,
199:If we had to accept the idea of an independent creator, the explanations given in [several Buddhist texts] which completely refutes the existence per se of all phenomena, would be negated. ~ Dalai Lama,
200:Most intellectual development depends upon new readings of old texts. I am all for putting new wine in old bottles, especially if the pressure of the new wine makes the bottles explode. ~ Angela Carter,
201:Pašovi invited me to see his Grad (City), a collage, with music, of declamations, partly drawn from texts by Constantine Cavafy, Zbigniew Herbert, and Sylvia Plath, using a dozen actors; ~ Susan Sontag,
202:Some consider the puzzles that are created by their omissions as spicy challenges, without which their texts would be boring; others shun clarity lest their work is considered trivial. ~ Edsger Dijkstra,
203:I am bound by the texts of the Bible, my conscience is captive to the Word of God, I neither can nor will recant anything, since it is neither right nor safe to act against my conscience. ~ Martin Luther,
204:Judaism is not, and never has been, a single stream of thought, but a river formed of many, often contradictory, streams, and rabbinic texts are composites of different kinds of thinking. ~ Howard Schwartz,
205:The Nag Hammadi scrolls are a collection of biblical texts, essentially Gnostic in character, which date, it would appear, from the late fourth or early fifth century—from about A.D. 400. ~ Michael Baigent,
206:Every action a man performs in thought, word and act, remains his veritable possession. It follows him and does not leave him even as a shadow separates not by a line from him who casts it. ~ Buddhist Texts,
207:If the ancient churches, in debating and deciding the greatest mysteries of religion, knew nothing of these two texts, I understand not why we should be so fond of them now the debate is over. ~ Isaac Newton,
208:Were people really going around and laughing that hard over texts and emails... and, in this case, IM messages? Call me a cynic, but I thought “LOLs” were making liars out of most everyone. What’s ~ J R Rain,
209:The American biblical scholar Bart Ehrman, in a book whose subtitle is The Story Behind Who Changed the New Testament and Why, unfolds the huge uncertainty befogging the New Testament texts. ~ Richard Dawkins,
210:Above all, the translation of books into digital formats means the destruction of boundaries. Bound, printed texts are discrete objects: immutable, individual, lendable, cut off from the world. ~ Tom Chatfield,
211:When he texts you, he’s thinking about you. When he calls you, he misses you. When he shows up, he wants you. When he suddenly stops doing all of the above for you, he’s doing it for someone else. ~ Amari Soul,
212:Those who would assail The Book of Mormon should bear in mind that its veracity is no more dubious than the veracity of the Bible, say, or the Qur’an, or the sacred texts of most other religions. ~ Jon Krakauer,
213:I read his texts over and over. They're spaced minutes apart, so I know he must be fretting over whether I'm mad or not. I don't want to be mad. I just want things to go back to how they were before. ~ Jenny Han,
214:Much though he recites the sacred texts, but acts not accordingly, that heedless man is like a cowherd who only counts the cows of others - he does not partake of the blessings of the holy life. ~ Gautama Buddha,
215:As strange as this may sound, I very seldom read fiction. Because my novels require so much research, almost everything I read is non - fiction - histories, biographies, translations of ancient texts. ~ Dan Brown,
216:Literary texts do not exist on bookshelves: they are processes of signification materialized only in the practice of reading. For literature to happen, the reader is quite as vital as the author. ~ Terry Eagleton,
217:There wasn’t much there—just Macy’s school texts, various biology and anatomy and nursing tomes. Fascinating stuff, I’m sure. Especially the one on thanatochemistry, whatever the hell that was. ~ Kelley Armstrong,
218:I say there is no modern evil which cannot be justified by these ancient texts; and there is nowhere in Christendom a clergy which cannot be persuaded to cite them at the demand of ruling classes. ~ Upton Sinclair,
219:Through its appropriation of "texts of terror" and especially through the application of those texts to the Jews, the Christian religion created the conditions for the oppression of Palestinians. ~ Brian D McLaren,
220:A powerful wind swept through the shtetl, making it whistle. Those studying obscure texts in dimly lit rooms looked up. Lovers making amends and promises, amendments and excuses, fell silent. ~ Jonathan Safran Foer,
221:One road conducts to the goods of this world, honour and riches, but the other to victory over the world. Seek not the goods of the world, riches and honour. Let your aim be to transcend the world. ~ Buddhist Texts,
222:singing is a full-bodied action that activates the whole person—or at least more of the whole person than is affected by merely sitting and passively listening, or even reading and reciting texts. ~ James K A Smith,
223:The intelligent student, after studying vedic texts, is solely intent on acquiring wisdom and realization. He should discard the texts altogether, as the man who seeks rice discards the husk. ~ Chidananda Saraswati,
224:One widely held position is that Jesus and the writers of the NT used noncontextual hermeneutical methods that caused them to miss the original meaning of the OT texts that they were trying to interpret. ~ G K Beale,
225:We must begin to understand the nature of intertextuality . . . the manner by which texts poems and novels respond to other texts. After all, all cats may be black at night, but not to other cats. ~ Henry Louis Gates,
226:Yes, [my texts] deal with distress. Some people object to this in my writing. At a party an English intellectual—so-called—asked me why I write always about distress. As if it were perverse to do so! ~ Samuel Beckett,
227:I don't mind if somebody texts me but I'm not a big texter, the things are too small. I don't mind if they text, '7 o'clock,' that's fine, that's logistics but, 'What's up?' Get real! Pick up a phone! ~ Penny Marshall,
228:No calamity happens to those who eagerly follow auspicious customs and the rule of good conduct, to those who are always careful of purity, and to those who mutter ,sacred texts and offer burnt oblations. ~ Guru Nanak,
229:Don't blindly believe what I say. Don't believe me because others convince you of my words. Don't believe anything you see, read, or hear from others, whether of authority, religious teachers or texts. ~ Gautama Buddha,
230:I studied scriptural interpretation, which is more about how people get meaning out of texts, looking at stuff in the Old Testament - Muslims, Christians, Jews, different interpretations of the same texts. ~ Win Butler,
231:Rid of craving and without clinging, an expert in the study of texts, and understanding the right sequence of the words, he may indeed be called "In his last body", "Great in wisdom" and a "Great man." ~ Gautama Buddha,
232:Beyond flakiness, as far as dating goes, I’ve observed many men who, while hopefully decent human beings in person, become sexually aggressive “douche monsters” when hiding behind the texts on their phone. ~ Aziz Ansari,
233:It has been passed down in many texts of old and by the word of mouth; that no matter the strength of the weapons of man, there is only one thing powerful enough to defeat them all... The power of love. ~ Imania Margria,
234:Ladies, when a guy stops calling, stops responding to your texts and avoids you, he’s no longer interested. Do us both a favor and disappear quietly. Creating a scene just makes everyone uncomfortable. “You ~ J Sterling,
235:The Kalachakra texts claim that, prior to its formation, any particular universe remains in the state of emptiness, where all its material elements exist in the form of potentiality as “space particles. ~ Dalai Lama XIV,
236:I returned the vial to the book, then surveyed the damage to my library. Angry as I was at Deb’s betrayal, seeing the bullet-ridden texts was worse. It was one thing to shoot at me, but to destroy my books  ~ Jim C Hines,
237:He had learned how to assemble Jewish texts, Greek philosophy, and Middle-Western evangelistic anecdotes into a sermon. And he had learned that poverty was blessed, but that bankers make the best deacons. ~ Sinclair Lewis,
238:You must test your own religious claims and texts by the same standards you apply to other religions. If your religion's claims and texts fair no better, then your religion is just as false as theirs is. ~ Richard Carrier,
239:Jews participated in the ownership of human beings right up through to the nineteenth century, and biblical texts were quoted by some Civil War–era American rabbis to justify the South’s “peculiar institution. ~ Leo Rosten,
240:Later on in life you will learn that writers are merely open, helpless texts with no real understanding of what they have written and therefore must half-believe anything and everything that is said of them. ~ Lorrie Moore,
241:Even when educators survey grade school texts and create new bibliographies to help teachers include Asians, Eskimos, and other Americans, females in and out of those groups may be down-played or forgotten. ~ Gloria Steinem,
242:He texts me on Wednesday and asks if I want to have dinner with him on Friday night. I say I have plans because I’m trying to play hard to get, which has absolutely never worked for me in my entire life. He ~ Jami Attenberg,
243:The average college graduate's proficient literacy in English [the ability to read lengthy, complex texts and draw complicated inferences] has declined from 40 percent in 1992 to 31 percent ten years later. ~ Charles Colson,
244:Gaiaguys are free to think for themselves, and since their translations of our texts - even if these are of a preliminary nature - are sought for by many people, we see no reason for withdrawing our permission. ~ Billy Meier,
245:Everyone stared at me now. I’d studied linguistics a long time ago. A little philology too, the study of languages from analyzing texts. Mostly for the fun of it, but the subject came in useful sometimes. Ellis ~ Jeffery Deaver,
246:It took me whole decades to appreciate the depth and true value of yoga. Sacred texts supported my discoveries, but it was not they that signposted the way. What I learned through yoga, I found out through yoga. ~ B K S Iyengar,
247:Much of the discussion in this book is about biases of intuition. However, the focus on error does not denigrate human intelligence, any more than the attention to diseases in medical texts denies good health. ~ Daniel Kahneman,
248:In your house, do you use the term “scanning” when you refer to skimming through posts and texts and reserve the word “reading” for ONLY longer articles and books? Doing so may sound picky, but it promotes awareness. ~ Anonymous,
249:Deliver yourself from all that is not your self; but what is it that is not your self? The body, the sensations, the perceptions, the relative differentiations. This liberation will lead you to felicity and peace. ~ Buddhist Texts,
250:My books piled up before me for my use waiting in space where I placed them, they haven't disappeared, time's left its remnants and qualities for me to use -- my words piled up, my texts, my manuscripts, my loves. ~ Allen Ginsberg,
251:Reading the Bible responsibly and respectfully today means learning what it meant for ancient Israelites to talk about God the way they did, and not pushing alien expectations onto texts written long ago and far away. ~ Peter Enns,
252:If philosophy is practice, a demand to know the manner in which its history is to be studied is entailed: a theoretical attitude toward it becomes real only in the living appropriation of its contents from the texts. ~ Karl Jaspers,
253:V'lane: Are you busy tomorrow MacKayla ?
Barrons: She's working on old texts with me.
V'lane: Ah. Old texts. A banner day at the bookstore.
Barrons: We're translating Kama Sutra...with interactive aids. ~ Karen Marie Moning,
254:We like to put sacred texts in flowing waters, so I rolled it up, tied it to a piece of wood, placed a dandelion on top, and floated it in the stream which flows into the Swat River. Surely God would find it there. ~ Malala Yousafzai,
255:it appears that inherited (I should say stale) evangelical apologetics has almost completely displaced any serious attempt to seek the most likely meaning of gospel texts in their own right, in their ancient contexts. ~ Robert M Price,
256:In our society of fixed texts and printed words, it is the function of the poet to see the life value of the facts round about, and to deify them, as it were, to provide images that relate the everyday to the eternal. ~ Joseph Campbell,
257:The very admission of the need to harmonize is an admission that the burden of proof is on the narratives, not on those who doubt them. What harmonizing shows is that despite appearances, the texts still might be true. ~ Robert M Price,
258:I have been threatened occasionally. But that happens to everybody who is writing this kind of things. Threats will come without fail. It might happen to the most 'innocent' texts. If it gets too much we call the police. ~ Steig Larsson,
259:expository preaching means you can’t completely predetermine what your people will be hearing over the next few weeks or months. As the texts are opened, questions and answers emerge that no one might have seen coming. ~ Timothy J Keller,
260:Not taking the Bible (or other texts based on 'revealed truths') literally leaves it up to the reader to cherry-pick elements for belief. There exists no guide for such cherry-picking, and zero religious sanction for it. ~ Jeffrey Tayler,
261:Only an obstinate prejudice about this period (which I will presently try to account for) could blind us to a certain change which comes over the merely literary texts as we pass from the Middle Ages to the sixteenth century. ~ C S Lewis,
262:The writers of religious scriptures and texts would have done humanity a grand service if they would have used just one sentence, in one of the pages out of the thousands, to support respectful and peaceful disagreement. ~ Steve Maraboli,
263:Leaving religious texts open too interpretation is the downfall of religion itself. If it is truly the word of God then there is no room for interpretation; you either take all of it or none. There is no selective belief ~ Stephen Colbert,
264:Pick up a fifth-grade math or rhetoric textbook from 1850 and you’ll see that the texts were pitched then on what would today be considered college level. The continuing cry for “basic skills” practice is a smoke screen ~ John Taylor Gatto,
265:You have that function on that fucking phone that enables you to know when your texts are opened and ignored, and Benji he ignores the fuck out of you, he is more passionate about blowing you off than being inside of you. ~ Caroline Kepnes,
266:Not only are magical texts among the oldest surviving pieces of literature, but many scholars and anthropologists suggest that it was the need to record spells and divination results that stimulated the very birth of writing. ~ Judika Illes,
267:If the Bible’s texts of terror compel us to face with fresh horror and resolve the ongoing oppression and exploitation of women, then perhaps these stories do not trouble us in vain. Perhaps we can use them for some good. ~ Rachel Held Evans,
268:the fundamentally paradoxical ways that our very subjectivities are constituted: as cultural scripts, as texts written before us as us. It is confusing being a novel, a piece of fiction that considers itself a simple fact. ~ Whitley Strieber,
269:Composers need words, but they do not necessarily need poetry. The Russian composer, Aleksandr Mossolov, who chose texts from newspaper small ads, had a good point to make. With revolutionary music, any text can be set to work. ~ James Fenton,
270:I cried because sometimes no matter what you try to hide behind— letters or texts or emails or a busy schedule— life still finds a way to barrel through all the distractions. And life still hurts. Even though it's beautiful. ~ Hannah Brencher,
271:It is a primary text of the Vaishnava branch of Hinduism, and one of the Cnanonical puranas of the Visnhu Category. Among the portions of interest are a cycle of legends of the boyhood deeds of Krishna and Rama. ~ Sacred Texts, in "Hinduism".,
272:[Jung] says of the visions, texts, and paintings in [The Red Book] that they were the decisive experiences of his entire life and he spent all his remaining years putting them forth into the world. ~ Ann Belford Ulanov, Madness and Creativity,
273:Cillian's been gone for a while. Like gone, Mal. Won't answer texts or anything."
Mal shrugged again, encouraging the apeshit.
"Mal. Did. You. Kill. Him."
Mal stared at him steadily, then shook his head. Slowly.
"Good. ~ S E Jakes,
274:Going back to why people don't vote, I presume the main reason is because they understand without reading political science texts that it doesn't make any difference how they vote. It's not going to affect policy, so why bother? ~ Noam Chomsky,
275:The novels take longer to write than the picture book texts, and they do take a different sort of concentration. However, a very short, simple story that works well is just as exciting to me as any longer and more complex book. ~ Margaret Mahy,
276:The standard texts are powerful instruments of disorientation; for confusing the mind and preparing it for the acceptance of myths of growing complexity and unreality. —Guy Routh, The Origin of Economic Ideas ========== Culture Jam: ~ Anonymous,
277:But, reasonable though it may have been, that talk had left me touchy and defensive, so I let his e-mails and texts go unanswered while I licked my “never gonna spend the morning cuddled at the Hyde Park library together” wounds. ~ Samantha Irby,
278:Queen Elizabeth I has a fair claim to be the best educated monarch ever to sit on the throne of England. Apart from her mastery of rhetoric — demonstrated at Tilbury — she spoke six languages and translated French and Latin texts. ~ Melvyn Bragg,
279:We may read the same texts, but the dhvani that manifests within you will be unique. Your beauty will be your own. If you re-read a story that you read 10 years ago, its dhvani within you will be new. Poetr's beauty is infinite. ~ Vikram Chandra,
280:Accepting a psychiatric diagnosis is like a religious conversion. It's an adjustment in cosmology, with all its accompanying high priests, sacred texts, and stories of religion. And I am, for better or worse, an instant convert. ~ Kiera Van Gelder,
281:Earlier in the summer, I'd found the syllabi to a couple of the courses I was taking at Defriese in the fall, and I'd hunted down a few of the texts at the U bookstore, figuring it couldn't hurt to acquaint myself with the material. ~ Sarah Dessen,
282:The party of God and the party of Literature have more in common than either will admit their texts may conflict, but their bigotries coincide. Both insist on being the sole custodians of the true word and its only interpreters. ~ Frederic Raphael,
283:When He Stops Doing The Small Things “When he texts you, he’s thinking about you. When he calls you, he misses you. When he shows up, he wants you. When he suddenly stops doing all of the above for you, he’s doing it for someone else. ~ Amari Soul,
284:In passing I draw attention to another English expression which often occurs in Dutch texts: "the real world". In Dutch - and I am afraid not in Dutch alone - its usage is almost always a symptom of a violent anti-intellectualism. ~ Edsger Dijkstra,
285:Using “the spy-glass of Anthropology,” her work celebrates rather than moralizes; it shows rather than tells, such that “both behavior and art become self-evident as the tale texts and hoodoo rituals accrete during the reading. ~ Zora Neale Hurston,
286:And I'm the first one to tell people to break the rules. But you can only break the rules once you know what the rules are. The other thing is, fashion is the last design discipline to actually have academic texts and historical analysis. ~ Tim Gunn,
287:I don't really like to write anywhere but my own apartment. I send a lot of text messages to myself as email when I'm not at home. My texts are usually like, "If I ever break up with my boyfriend I want to date a very angry rapper." ~ Chelsea Martin,
288:Then the pints will get further apart, and then one of us will get into a relationship and won’t be around as much; the texts will start with Hey, too long no see, and all of a sudden we’ll realize it’s been a year since we met up. And ~ Tana French,
289:This is the emancipation of the nigredo from literalism. Like cures like; we cure the nigredo by becoming, as the texts say, blacker than black – archetypally black, and thereby no longer colored by all-too-human prejudices of color. ~ James Hillman,
290:Those who can sit in a chair, undistracted for hours, mastering subjects and creating things will rule the world—while the rest of us frantically and futilely try to keep up with texts, tweets, and other incessant interruptions. ~ Arianna Huffington,
291:He explains that learning texts is worth doing not because it’s easy but because it’s hard. “I believe that they who wish to do easy things without trouble and toil must previously have been trained in more difficult things,” he writes. ~ Joshua Foer,
292:She wasn’t this careful. Maybe Johnny had more to lose. Oh, she deleted texts from Micah eventually. But not right away. She needed to savor them first. But whatever Johnny was doing, he wasn’t sentimental about it, apparently. ~ Victoria Helen Stone,
293:I knew something about loneliness, knew what it was to sit in my room, checking my phone for texts that never came, logging onto Facebook to see other people's statuses, happy statuses indicating their lives had gone on while mine hadn't. ~ Alex Flinn,
294:Prior to any generalization about literature, literary texts have to be read, and the possibility of reading can never be taken for granted. It is an act of understanding that can never be observed, nor in any way prescribed or verified. ~ Paul De Man,
295:She had spent considerable time writing the letter. The younger generation, with all of its tweets and Facebook and cryptic texts and emails where no actual language or grammar were involved, would never have understood taking the time ~ David Baldacci,
296:I think Gmail chats are different than IRL conversations because Gmail chats are saved by Gmail exactly as they occurred. I like texts and emails. Seems like I don't have anything to say that isn't obvious about texts, emails, and Gmail chats. ~ Tao Lin,
297:Many fairy tales and ballads present us with animals who are nobler, truer, and kinder than the greedy human beings who desire to possess them. I guess I tend to read these stories as very early (and possibly unconscious) feminist texts. ~ Delia Sherman,
298:You would do better, at least no worse, to obliterate texts than to blacken margins, to fill in the holes of words till all is blank and flat and the whole ghastly business looks like what it is, senseless, speechless, issueless misery. ~ Samuel Beckett,
299:The absence from the Dead Sea Scrolls of historical texts proper should not surprise us. Neither in the inter-Testamental period, nor in earlier biblical times, was the recording of history as we understand it a strong point among the Jews. ~ Geza Vermes,
300:Unlike modern military codes, ancient texts are almost never purposely misleading, purposely scrambled. ... indeed, literacy was so uncommon until classical times that the very writing of a message sufficed to keep it from almost everybody. ~ E J W Barber,
301:distracted themselves with all kinds of gadgets and devices, flooding themselves incessantly with information and texts and communication and entertainment from every direction to try to make themselves forget it: where we were, what we were. ~ Donna Tartt,
302:Poetry is often very critical of the culture from which it emerges. Quite often literary critics of a nationalist bent talk up the national culture, in a way that the literary texts don't. Poetry can bring out areas of denial and repression. ~ Edna Longley,
303:...at the end of the day there was nothing to be gained by reminding people that everything that had ever been written, even the greatest and most authoritative texts in the world, were about dreams, not real life, dreams conjured up by words. ~ Orhan Pamuk,
304:Sethian texts frequently portray the glorious fullness (plrma) of the divine in graphic detail, and they highlight the fall of the divine, through wisdom’s folly, as the source of the creation, fall, and redemption of the world of humankind. ~ Marvin W Meyer,
305:Another indication of the slug hieroglyph serving merely as a reference to its shell (i.e., Great Pyramid) is the fact that in the ancient Egyptian texts it can be found commonly [used as the possessive pronoun, namely as, his, hers, or its]. ~ Ibrahim Ibrahim,
306:He opened up the texts so they understood what they’d been reading all their lives: that the Messiah absolutely had to be put to death and raised from the dead—there were no other options—and that “this Jesus I’m introducing you to is that Messiah. ~ Anonymous,
307:Many modern and postmodern texts are essentially ironic, in which the allusions to biblical sources are used not to heighten continuities between the religious tradition and the contemporary moment but to illustrate a disparity or disruption. ~ Thomas C Foster,
308:He cocks an eyebrow. “Booksting?” “Yeah. When a hot guy talks books with a girl. It’s like sexting, but out loud and with books instead of sex. Nor does it have to do with texts. Okay, so it’s nothing like sexting, but it made sense in my head. ~ Colleen Hoover,
309:There are points in life when everything changes, and changes in a big way. The old sophistic texts refer to these points as synchrons. Synchrons supposedly tie great forces and personalities together. You can’t predict them and you can’t avoid them. ~ Greg Bear,
310:If you are an ardent reader, seek not brilliant and erudite texts; otherwise the demon of haughtiness will strike your heart. But like a wise bee that gathers honey from flowers, so also through your reading obtain healing for your soul. ~ Saint Ephrem the Syrian,
311:If this is what happens, then a transference and displacement of the psychical intensity of the individual elements has taken place; as a consequence, the difference between the texts of the dream-content and the dream-thoughts makes its appearance. ~ Sigmund Freud,
312:Increasingly, those who used to teach and write critical or theoretical texts are writing fiction, poetry and so on; and kinds of texts are being produced that call for budding readers rather different from those who studied literature in the past. ~ Nicholas Royle,
313:Religious moderation is the product of secular knowledge and scriptural ignorance. [...] By failing to live by the letter of the texts [scripture], while tolerating the irrationality of those who do, religious moderates betray faith and reason equally. ~ Sam Harris,
314:Extremists often derive their inspiration from literal interpretations of texts that should rightly be read not as Associated Press reports from the ancient world, but as theological and literary enterprises requiring independent intellectual assessment. ~ Jon Meacham,
315:I am not altogether confident of my ability to put my thoughts into words: My texts are usually better after an editor has hacked away at them, and I am used to both editing and being edited. Which is to say that I am not oversensitive in such matters. ~ Steig Larsson,
316:Send kindness out in big, generous waves, send it near and far, send it through texts and e-mails and calls and words and hugs, send it by showing up, send it by proximity, send it in casseroles, send it with a well-timed “me too,” send it with abandon. ~ Jen Hatmaker,
317:There's not much to do underground besides train."
"I can think of a few more interesting ways to spend one's time."
"Is that supposed to be innuendo?"
"What a filthy mind you have. I was referring to puzzles and the perusal of edifying texts. ~ Leigh Bardugo,
318:Whenever a mind is simple and receives an old wisdom, old things pass away,--means, teachers, texts, temples fall; it lives now, and absorbs past and future into present hour. All things are made sacred by relation to it,--one as much as another. ~ Ralph Waldo Emerson,
319:Before God and in conscience, Muslims cannot satisfy themselves by repeating what the texts say and then snap their fingers at daily social realities: that would be to speak of an ideal while at the same time blind themselves as to their daily betrayal. ~ Tariq Ramadan,
320:I was astonished to learn in one of these best-selling books (on church life) that the size of my church parking lot had far more to do with how things fared in my congregation than my choice of texts in preaching. I was being lied to and I knew it. ~ Eugene H Peterson,
321:Andorrans deserve much better than the rule of superstitious hysterics and extreme authoritarians, who try to instill obedience to their Holy Texts and chosen Divinities - and we should not fail to see that the terms are appropriate, if anything too kind. ~ Noam Chomsky,
322:Religion is a practical discipline and in the 17th century in the West, we turned it onto a head trip. But it's like dancing, or swimming, or driving, which you can't learn by texts. You have to get into the car and learn how to manipulate the vehicle. ~ Karen Armstrong,
323:The fact that books today are mostly a string of words makes it easier to forget the text. With the impact of the iPad and the future of the book being up for re-imagination, I wonder whether we'll rediscover the importance of making texts richer visually. ~ Joshua Foer,
324:Elaine Pagels, in Beyond Belief, emphasizes the centrality of such insight and creative thinking in gnostic texts by discussing the role of epinoia, which may be translated “insight,” “afterthought,” “creativity,” or the like, in the Secret Book of John. ~ Marvin W Meyer,
325:intertextuality,” however, is fuzzy. The word’s original meaning and its ongoing typical definition is the synchronic study of multiple linkages among texts that are not the result of authorial intent but are considered often only from the readers’ viewpoint. ~ G K Beale,
326:Albert Einstein had Max Talmud, his first mentor. It was Max who introduced a ten-year-old Einstein to key texts in math, science, and philosophy. Max took one meal a week with the Einstein family for six years while guiding young Albert. No one is self-made. ~ Gary Keller,
327:phone whistled. That was the sound she used for texts from Aunt Cathy. Like a cuckoo bird, which seemed fitting. Momma used to say Aunt Cathy was plumb crazy. Her momma would always follow it up with—“but the good kind.” Was there really a good kind of crazy? ~ Nancy Naigle,
328:Tackling Old Testament ethics is a challenge. Besides a lot of territory to cover, the ancient Near East seems so strange and even otherworldly! We need a good bit of background discussion to help make better sense of this world and of certain Old Testament texts. ~ Paul Copan,
329:I know nothing which engenders evil and weakens good so much as carelessness; in the uncaring evil appears at once and effaces good. I know nothing which engenders good and weakens evil so much as energy; in the energetic good at once appears and evil vanishes. ~ Buddhist Texts,
330:Many organizers cite books like Woman on the Edge of Time, Dhalgren, Midnight Robber, Futureland, The Dispossessed, Fifth Sacred Thing, Who Fears Death? and Lillith’s Brood as important texts to study for anyone thinking about building alternatives to incarceration. ~ Anonymous,
331:Teach your students real-world writing purposes, add a teacher who models his or her struggles with the writing process, throw in lots of real-world mentor texts for students to emulate, and give our kids the time necessary to enable them to stretch as writers. ~ Kelly Gallagher,
332:(Catholic) monks taught metallurgy, introduced new crops, copied ancient texts, preserved literacy, pioneered in technology, invented champagne, improved the European landscape, provided for wanderers of every stripe, and looked after the lost and shipwrecked. ~ Thomas E Woods Jr,
333:American civil religion.”22 The president must invoke the name of God (though not Jesus), glorify America’s heroes and history, quote its sacred texts (the Declaration of Independence and the Constitution), and perform the transubstantiation of pluribus into unum. ~ Jonathan Haidt,
334:I wanted to tell you that I just--I miss you. And maybe that sounds ridiculous--like we barely know each other, but between the emails and texts and... everything else, I felt like we did. Like we do. and I miss--I don't know how else to say it--I miss both of you. ~ Tammara Webber,
335:Some of Buddhist texts say that, in the moment after you die, you think of New Jersey and you go to New Jersey or you think of 1820 and you go to 1820. Also, all your sort of inner-symbology gets writ large. So, if you're a Christian, you see Christian iconography. ~ George Saunders,
336:In this great age of communication, there a lot of people you can't actually understand. I know everyone tweets, and twits and texts and all that, but actually we've all got voices, and it is awfully nice to hear them and if you can understand what people are saying. ~ Penelope Keith,
337:I’ve spent eleven days with you in the past eight months and that’s all it took for me to fall for you. Because I’ve sent you over five thousand texts and called you two hundred and eighteen times and you know what I have to show for that? I fucking love you. ~ Kate Canterbary,
338:Pascal in his bitter rendition of the practices of the Jesuit intellectuals he despised, including their demonstration of "the utility of interpretation," a device of manufacturing consent based on reinterpretation of sacred texts to serve wealth, power, and privilege. ~ Noam Chomsky,
339:The herbivores mostly sit with their front legs tucked in while the carnivores sit with their frontal limbs spread. Omnivores alternate between the two postures. Vedic texts regard the former posture as a sign of an inward mind that promotes stability and grace in movements. ~ Om Swami,
340:The action of man made of desire, dislike and illusion starts from his own being, in himself it has its source and, wherever it is found, must come to ripeness, and wherever his action comes to ripeness, man gathers its fruits whether in this or some other form of life. ~ Buddhist Texts,
341:Why not stakeholder action? There's no economic principal that says that management should be responsive to shareholders, in fact you can read in texts of business economics that they could just as well have a system in which the management is responsible to stakeholders. ~ Noam Chomsky,
342:Ils ont les textes pour eux; disait-il, j'en suis faché pour les textes. - Translated: They have the texts in their favor; said he, so much the worse for the texts. ~ Pierre Paul Royer-Collard, Dictionnaire de Sciences Philosophiques (Paris 1851, vol. V) "Life of M. Royer Collard" p. 442,
343:There are no witches. The witch text remains; only the practice has changed. Hell fire is gone, but the text remains. Infant damnation is gone, but the text remains. More than two hundred death penalties are gone from the law books, but the texts that authorized them remain. ~ Mark Twain,
344:Learning to read and write disables the oral poet, Lord found: it introduces into his mind the concept of a text as controlling the narrative and thereby interferes with the oral composing processes, which have nothing to do with texts but are ‘the remembrance of songs sung ~ Walter J Ong,
345:Studying texts and stiff meditation can make you lose your Original Mind.
A solitary tune by a fisherman, though, can be an invaluable treasure.
Dusk rain on the river, the moon peeking in and out of the clouds;
Elegant beyond words, he chants his songs night after night. ~ Ikkyu,
346:Because in these healing texts, Jesus does not just cure people’s diseases and cast out their demons and then say, “Mission accomplished.” He’s always after something more than that because the healing is never fully accomplished until there is a restoration to community. ~ Nadia Bolz Weber,
347:The real meaning of the sacred texts gave me greater determination to attack evils like caste, animal sacrifices and other rituals being propagated by the priestly class. I was determined to curb meaningless rituals and sacrifices and put an end to the curse of caste. We ~ Anand Neelakantan,
348:The spirituality of the sun was, for thousands of years, the dominant religion of the ancient world. If you trace it far back enough, its origin stretches well beyond recorded history into the most ancient sacred texts, and from there, into the most ancient of myths and legends. ~ Belsebuub,
349:Interpretation is a task that we repeatedly have to take up and start again from the beginning, Sisyphus-like. But, as Camus said, we must always imagine Sisyphus happy, and this is not so difficult when it's a matter of texts that reveal important truths about being human. ~ George Pattison,
350:Tiny decides to ignore me, and he tells Jane that he hopes one day to have enough texts from Will Grayson to turn them into a book, because his texts are like poetry.

Before I can stop myself, I say, “‘Shall I compare thee to a summer’s day’ becomes ‘u r hawt like august. ~ John Green,
351:that's it -- hundreds of texts and conversations, thousands upon thousands of words spoken and sent, all boiled down into a single line. is that what relationships become? a reduced version of the hurt, nothing else let in. it was more than that. i know it was more than that. ~ David Levithan,
352:If Hell is where nothing connects, then being in the field of English must be the key to heaven's door! We are in the business of finding connections--within texts, between texts and contexts, between texts and ourselves, between our readings and the readings of other interpreters. ~ T S Eliot,
353:Musk had spent months studying the aerospace industry and the physics behind it. From Cantrell and others, he’d borrowed Rocket Propulsion Elements, Fundamentals of Astrodynamics, and Aerothermodynamics of Gas Turbine and Rocket Propulsion, along with several more seminal texts. ~ Ashlee Vance,
354:No such individual would find the Golden Rule surprising in any way because at its base lies the foundation of most human interactions and exchanges and it can be found in countless texts throughout recorded history and from around the world - a testimony to its universality. ~ Michael Shermer,
355:When [Jesus] wanted fully to explain what his forthcoming death was all about,” writes New Testament scholar N. T. Wright, “he didn’t give a theory. He didn’t even give them a set of scriptural texts. He gave them a meal.”46 I guess sometimes you just have to taste and see. ~ Rachel Held Evans,
356:I feel your hands on your phone when you read my texts. I
go to the Stock after your shifts just to stand where you’ve stood. I fall asleep on the pillow you used
when you were in my bed. I need to share whatever piece of the world you’re in. Tell me you don’t
feel the same. ~ C D Reiss,
357:In the Buddhist texts, some of them say, when you die, basically that wild horse gets cut loose, and the mind is incredibly powerful and expansive, omniscient and can go anywhere and see anything, but - and this is the catch - it's colored by the habits of thought we made in life. ~ George Saunders,
358:The frontiers of a book are never clear-cut: beyond the title, the first lines, and the last full-stop, beyond its internal configuration and its autonomous form, it is caught up in a system of references to other books, other texts, other sentences: it is a node within a network. ~ Michel Foucault,
359:I find a lot of things kind of funny and I often say what's on my mind, and then get nine texts from all my friends going, 'What's the matter with you?' But I haven't ever made a big attempt to have any particular image. And I don't really worry about it. If it's funny, I don't care. ~ Kate Beckinsale,
360:Seems Heather’s dad had a part in the filming, and she’d used his Mac to get the texts that were tied in with his iPhone. Chad had given Heather the password recently when she’d asked to use his Mac for a school presentation because the graphics were better on his computer than her PC. ~ Tamra Baumann,
361:In fact, yogic and Ayurvedic texts mention knowledge (jnana), scientific knowledge (vijnana), restraint (samyam), mindfulness (smriti) and concentration (ekagrata) as the antidote and treatment for mental afflictions caused by imbalanced mental humours. Each of these five strengthens sattva. ~ Om Swami,
362:If you're looking for a place to rest Cold Mountain is good for a long stay The breeze blowing through the dark pines Sounds better the closer you come And under the trees a white haired man Mumbles over his Taoist texts Ten years now he hasn't gone home He's even forgotten the road he came by ~ Hanshan,
363:The voices began to take over the book and to speak to the reader over the biographer’s head. They whispered, “Listen to me, not to her. I am authentic. I speak with authority. Go to the full texts of the journals, the letters home, and the rest. They will tell you what you want to know. ~ Janet Malcolm,
364:And we’re reinforced in this idolatry by bad preachers, by ministers with no respect for the Scriptures, by talking heads who teach out of emotion instead of texts, who tickle ears with no evident fear of the God who curses bringers of alternative gospels (Gal. 1:8–9). He owes us nothing. ~ Matt Chandler,
365:Cole gets up and then says, “Adam. Five texts. I can read them to you.” He pauses. “Unless they’re personal.” I roll my eyes.
“Not that it’s any of your business, but I’m pretty sure he’s desperately in love with my sister.” Cole snorts.
“He’s crazy.”
“He’d have to be, right? ~ Kiersten White,
366:Problems come and go over time, and to understand why is a difficult historical task. If one wanted to find the origin of a problem, historical research and close attention to texts is what is needed, not unconstrained speculation about the 'pictures' that philosophers must be in the grip of. ~ Tim Crane,
367:What does it mean when a girl texts you a bunch of x’s and o’s?” I ask, frowning at my screen. “Are you for real right now?” When I send Shep a helpless look he shakes his head, muttering under his breath. “It means hugs and kisses, dumbass. Jesus, where have you been? Living under a rock? ~ Monica Murphy,
368:In the texts, and as His Holiness the Dalai Lama reminds us, we should check the person's behavior not when they're sitting on a big throne, but behind the scenes. How do they treat ordinary people - not the big sponsors - but just ordinary people who are of no particular importance to them. ~ Tenzin Palmo,
369:Being in church so often, spending those hours sitting in front of a highly symbolic array of objects, hearing those beautiful texts - it teaches a kid that there are important truths beyond the literal ones, and that we have ways to access those truths that are, let's say, super-rational. ~ George Saunders,
370:He texts back: I love you.
I'm starting to text back, I love you, too, when my phone rings. It's Peter's house number, and I answer it eagerly.
"I love you, too," I say.
There is surprised silence on the other end, then a little laugh to cover it up. "Hi, Lara Jean. This is Peter's mom. ~ Jenny Han,
371:The Bön texts are thousands of years old, and I am sure that not even 7 percent of what is still in monasteries, libraries and caves has been translated. Even without taking into consideration the spiritual aspect, Bön should be preserved as a treasure for humanity just for its cultural aspect. ~ Anne Klein,
372:There's no way you can misunderstand the teachings of the Qur'an, there's no way you can misunderstand the teachings of the Bible, there's no way you can misunderstand the teachings of the Bhaghavad Gita, or of the Book of Mormon, or of the other sacred texts of many of those religions. ~ Neale Donald Walsch,
373:When I began research, I read the writings of the Sonderkommandos. They are not well known, but these prisoners wrote from the middle of hell from Auschwitz, to let the world know what happened. The texts were buried beneath the ground and found after the liberation of the concentration camps. ~ Laszlo Nemes,
374:It wasn't a romance; it was too perfect for that. With texts there were only the words and none of the awkwardness. They could get to know each other completely and get comfortable before they had to do anything unnecessarily overwhelming like look at each other's eyeballs with their eyeballs. ~ Mary H K Choi,
375:I despise the religions we have, nothing but flummery and manipulation based on texts and materials so reworked over time they’re all meaningless. I despise the division religions religions bring; humans have enough problems without that. I despise con men like Father Melly. And yet, and yet … ~ Stephen Baxter,
376:Old texts say many things. You say these things as though they are special-- as if it is unusual for one person to see another in pain, and wish to help. As if, he says quietly, to do the extraordinary --or what you think is extraordinary-- a person must be told to do so, by the Divine. ~ Robert Jackson Bennett,
377:For example, in a topic we’ll revisit in more depth later, breaking up with someone via text seems pretty brutal to people of my generation, but when we interviewed younger people, several said their breakups happened exclusively by text. For younger generations, who knows what texts lie ahead? THE ~ Aziz Ansari,
378:Happy was in every minute I spent with Charlie, no matter if we were driving to work, laughing over Chinese food, or telling scary stories by the fire pit in her back yard. Happy was in her looks, in her texts, in her voice and in her laugh. Happy, I discovered, was simply doing life with Charlie. ~ Nicole Deese,
379:It's certainly true that I was brought up in that British amateur tradition, the one which always held that if you were reasonably good at cricket, knew one or two Latin texts and a few zingy Oscar Wilde quotes for dinner parties, you were pretty much ready to go and run some outpost in Hindustan. ~ Damian Lewis,
380:The last thing I wanted when things were just barely started with Dax was having my friends make aware. What if they told my family? What was there even to tell so far? We'd kissed twice. We'd exchanged a few texts. I thought about him constantly. I'd named our first three children.
So what? ~ Lindsey Leavitt,
381:When texting was first introduced, teens sent and received about the same number of texts as they did phone calls. Only two years later, teens sent and received an average of 3,146 texts per month (approximately ten texts per waking, nonschool hour) while making and receiving 191 phone calls monthly. ~ Anonymous,
382:I can always tell how plastered Logan is based on the grammar of his texts. And tonight he must be shit-faced, because I had to go full-on Sherlock to decrypt his messages. Suprz meant surprise. Gyabh had taken longer to decode, but I think it meant get your ass back here? But who knows with Logan. ~ Elle Kennedy,
383:They are not the vanguard for a new age of piety, but reactionaries, who hope that if they indoctrinate and intimidate they can block out modernity. Their desires mock their hopes. The rifles they fire, the nuclear weapons they crave come from a technology that has no connection to their sacred texts. ~ Nick Cohen,
384:Knowing only one word of Dharma and putting that into practice brings profound and special results; whereas those who can recite from memory 100,000 texts but don’t practise the Dharma won’t experience all that much benefit. Therefore, special mention is made of the purpose of practice at this time. ~ Dalai Lama XIV,
385:According to one recent study, each teen sends an average of 3,300 texts every month. (Girls average more: 4,050 texts a month.) Researchers at a sleep disorders clinic at JFK Medical Center in New Jersey estimate that one in five teenagers actually interrupts his or her sleep in order to text. The ~ Frances E Jensen,
386:Although some popular religious texts such as the New Testament, Quran, Bhagavad Gita, Tao Te Ching, or Tibetan Book of the Dead contain interesting insights and stories, it is the Jewish religious texts such as the Old Testament (Hebrew Scriptures) that contain valuable information on acquiring wealth. ~ H W Charles,
387:Poem by Cold Mountain

"Looking for a refuge
Cold Mountain will keep you safe
a faint wind stirs dark pines
come closer the sound gets better
below them sits a gray-haired man
chanting Taoist texts
ten years unable to return
he forgot the way he came"

Translated by Red Pine ~ Red Pine,
388:Propaganda's content increasingly resembles information. It has even clearly been proved that a violent, excessive, shock-provoking propaganda texts leads ultimately to less conviction and participation. The listeners critical powers decrease if the propaganda message is more rational and less violent. ~ Jacques Ellul,
389:Remember this: pure literalism always leads to a decrease in meaning. Mythology and sacred texts try to lead us and allow us to have the experience for ourselves. Through our experience we discover that encounter is not only possible but desirable. So often we struggle with experiencing our experiences. ~ Richard Rohr,
390:The Koran is compared wrongly to the Bible. The Koran is only 14% of Islam’s sacred texts and does not contain nearly enough information to tell someone how to be a Muslim. The Muslim Bible would be the Koran, the Sira and the Hadith. Measured by the textual doctrine, Islam is 86% Mohammed and 14% Allah. ~ Bill Warner,
391:...there are still truths in the Bible and many other ancient texts despite what religions have done to destroy and debase them. Religious dogma and myth have been used very successfully either to suppress understanding or to twist the truth sufficiently to turn something positive into something negative. ~ David Icke,
392:I love language. It doesn't bother me that its effects are partial. To me that is very sanity-producing. It would be weird if the effects of language were more than partial, if your whole life existed within your texts. That would be much scarier to me than language being an inadequate tool to represent. ~ Maggie Nelson,
393:Blessed is he who invented recording! But what a pity that he was not born centuries earlier! Think only of all that we would be able to hear and therefore understand better. Oh, the unending research in libraries and museums, the readings and collations of texts, the maddening desire to know the truth! ~ Wanda Landowska,
394:Central to all these interlinked themes was that curious irrational, phi, the Golden Section. Schwaller de Lubicz believed that if ancient Egypt possessed knowledge of ultimate causes, that knowledge would be written into their temples not in explicit texts but in harmony, proportion, myth and symbol. ~ John Anthony West,
395:Rereading the texts of terror as a young woman, I kept anticipating some sort of postscript or epilogue chastising the major players for their sins, a sort of Arrested Development–style “lesson” to wrap it all up—“And that’s why you should always challenge the patriarchy!” But no such epilogue exists. ~ Rachel Held Evans,
396:Another study shows ethicists to be especially delinquent library patrons: compared with other philosophy texts, “contemporary ethics books of the sort likely to be borrowed mainly by professors and advanced students of philosophy” were roughly 50 percent more likely to be permanently missing  [3]. Philosophers ~ Anonymous,
397:The 21st century - and the atheists - needs the presence of religion, just as religion must deal with the real challenges and the thinkers of the day in order to sharpen the conscience and the intelligence of those who study the timeless sacred texts in a spirit of responding to the questions of their time. ~ Tariq Ramadan,
398:the discovery in Upper Egypt of a stash of manuscripts in 1945. In the village of Nag Hammadi, not far from Luxor and the Valley of the Kings, thirteen ancient codices were unearthed, containing over fifty crumbling texts once thought to have been destroyed during the early Church’s struggle to define orthodoxy. ~ Dan Eaton,
399:The idea that we live in a post-modern culture is a myth. In fact a post-modern culture is an impossibility; it would be utterly unlivable. Nobody is a post-modernist when it comes to reading the labels on a medicine bottle versus a box of rat poison! You better believe that texts have objective meaning! ~ William Lane Craig,
400:We all know or have read about someone who has been burned on social media. We have taught our kids not to post pictures publicly that could impact their future, but we have not yet taught ourselves that texts, messages and social media posts could be used just as maliciously or with as much downside as pictures. ~ Mark Cuban,
401:If we are here for any good purpose at all (other than collating texts, running rivers, and learning the stars), I suppose it is to entertain the rest of nature. A gang of sexy primate clowns. All the little critters creep in close to listen when the human beings are in a good mood and willing to play some tunes. ~ Gary Snyder,
402:The women were, in this smoky light, largely on the attractive side, albeit young, and dressed more like they were playing adults than actually being ones. The majority of the women had their cell phones out, skinny fingers tapping off texts; they danced with a languorousness that bordered on comatose. Esperanza ~ Harlan Coben,
403:What makes a civilization real to its inhabitants, in the end, is not just the splendid edifices at it centre, nor even the smooth functioning of the institutions they house. At its core, a civilization is the texts that are taught in its schools, learned by its students and recollected in times of tribulation. ~ Niall Ferguson,
404:Miss you so much it hurts.

Seconds later, she texts back, The feeling is mushrooms,followed by a second text reading, Yes, autocorrect, I meant to say mushrooms, not mutual. Good catch.

Life without you does feel a little bit like fungus
, I reply. But definitely less tasty. ~ Emily Henry,
405:Socialist ideology, like so many others, has two main dangers. One stems from confused and incomplete readings of foreign texts, and the other from the arrogance and hidden rage of those who, in order to climb up in the world, pretend to be frantic defenders of the helpless so as to have shoulders on which to stand. ~ Jose Marti,
406:Don’t believe everything you see, read, or hear from others, whether of authority, religious teachers or texts. Find out for yourself what is truth, what is real. Discover that there are virtuous things and there are non-virtuous things. Once you have discovered for yourself, give up the bad and embrace the good. ~ Timber Hawkeye,
407:My dad sent me dozens of texts to the effect that he was ready to forgive me for my 'outburst' and that if I met him for dinner he would act as if nothing had happened. Which was, of course, precisely the problem, or one of them: his willingness and ability to go on acting as though nothing had ever happened. ~ Gideon Lewis Kraus,
408:This is the noble way in regard to the origin of suffering; its origin is that thirst made up of egoistic desires which produces individual existence and which now here, now there hunts for its self-satisfaction, and such is the thirst of sensation, the thirst of existence, the thirst of domination and well-being. ~ Buddhist Texts,
409:What did it take to claim a person, really? One perfect night? A few weeks of phone calls, hundreds of texts, all of them full of future plans and promises made?...You can't measure love by time put in, but the weight of those moments. Some in life are light, like a touch. Others, you can't help but stagger beneath. ~ Sarah Dessen,
410:Because most of the girls were still in mourning and all of them had lost their textbooks, even pencils and pens, Shaukat Ali began the first classes by reading to them from poetry and religious texts. "Reading, literature, and spirituality are good for the soul," he told them. "So we will start with these studies. ~ Greg Mortenson,
411:Civil rights activists quoted heavily from biblical texts, as did the Christian segregationists who opposed them. The Bible’s ancient refrains have given voice to the laments of millions of oppressed people and, too often, provided justification to their oppressors. Wars still rage over its disputed geographies. ~ Rachel Held Evans,
412:Here we find a power of metaphor that we have not
previously discussed, the power of revelation. This is the power that metaphor has
to reveal comprehensive hidden meanings to us, to allow us to find meanings be-
yond the surface, to interpret texts as wholes, and to make sense of patterns of
events. ~ George Lakoff,
413:When I get interested in a new topic I teach a class on it. There's a graduate seminar I teach in which the students and I try to expand the terminology we use to talk about poetry as well as expand our notion of what makes a poem - we read source texts on architecture, dance, photography, film and the graphic novel. ~ Matthea Harvey,
414:Social and economic inequality was accepted as normal by Vedic Brahmanism and whether one approves or disapproves of it, it was an established point of view. To propagate the texts associated with this assumption and yet insist that they are appropriate to modern values of democracy and secularism is hardly acceptable. ~ Romila Thapar,
415:How do I know I’m in love if I don’t want to kill myself all the time? Mavis is the nicest person I’ve ever met, and it was hard to recognize I was in love with her because she never let so much time elapse between “hey wats up winky-face emoji” texts that I had deleted her number and had to respond, “NEW PHONE WHO DIS. ~ Samantha Irby,
416:To make matters worse, Jackson placed great value on regurgitating every last detail of the assigned texts. When, in response to Jackson's question 'What are the three simple machines?' a cadet answered, 'The inclined plane, the lever, and the wheel,' Jackson replied, 'No, sir. The lever, the wheel, and the inclined plane. ~ S C Gwynne,
417:Wendy Doniger has spent decades collecting not only myths from ancient texts but stories of all kinds from novels, movies, newspapers about an old mystery: what has or hasn't happened in bed for centuries. Rich in insights about sex, lies, and personal identity, the result is entertaining, enthralling, and, yes, sexy. ~ Roberto Calasso,
418:There was a formula—a sort of list of things to say and do—which I recognised as something black and forbidden; something which I had read of before in furtive paragraphs of mixed abhorrence and fascination penned by those strange ancient delvers into the universe’s guarded secrets whose decaying texts I loved to absorb. ~ H P Lovecraft,
419:well suited for long texts on coarse resolution displays, and that’s exactly why Amazon chose it as the default face for their Kindle. PMN Caecilia also has a very pleasant, inviting quality, delivering text without pretension. Good for: Books on low-res screens or in poor printing conditions. Professional but approachable ~ Stephen Coles,
420:Along with Islam and Christianity, Judaism does insist that some turgid and contradictory and sometimes evil and mad texts, obviously written by fairly unexceptional humans, are in fact the word of god. I think that the indispensable condition of any intellectual liberty is the realisation that there is no such thing. ~ Christopher Hitchens,
421:Studies of the people named and described in earliest Christian texts show that, right from the earliest years, they included craftsmen, merchants, and owners of businesses. Of course, there were also slaves and poor among believers. By at least the second century, there were also believers from upper levels of Roman society. ~ Larry Hurtado,
422:In conversations and visits with friends from Africa, Asia, Latin America, the Middle East, and Eastern Europe I am often struck by the gaps in our Western theological approaches. The most common texts used in evangelical schools have been written in the US, UK, and Australia. However, they miss some fundamental contextual issues. ~ Ed McBain,
423:I know a lot of people connect with my story. Every night that I do shows, I get emails and texts and tweets about how my life story has helped change other people's lives. With my sobriety and what I went through. I don't do a whole bunch of songs, that from start to end talk about one particular thing. That's a missing puzzle. ~ Shane Bunting,
424:Religion is part of the human make-up. It's also part of our cultural and intellectual history. Religion was our first attempt at literature, the texts, our first attempt at cosmology, making sense of where we are in the universe, our first attempt at health care, believing in faith healing, our first attempt at philosophy. ~ Christopher Hitchens,
425:Secular humanism does not have the essential attributes of a religion: belief in a deity, the wish for some sort of afterlife, sacred dogma or texts, or an absolutist moral creed. Instead, it expresses a philosophical and ethical point of view, and it draws upon the scientific method in formulationg its naturalistic view of the nature. ~ Paul Kurtz,
426:There is an internal war in man between reason and the passions. He could get some peace if he had only reason without passions or only passions without reason, but because he has both, he must be at war, since he cannot have peace with one without being at war with the other. Thus he is always divided and in opposition to himself. ~ Buddhist Texts,
427:The president is the high priest of what sociologist Robert Bellah calls the 'American civil religion.' The president must invoke the name of God (though not Jesus), glorify America's heroes and history,quote its sacred texts (the Declaration of Independence and the Constitution), and perform the transubstantiation of pluribus unum. ~ Jonathan Haidt,
428:When I assert that Islam is not a religion of peace I do not mean that Islamic belief makes Muslims naturally violent. This is manifestly not the case: there are many millions of peaceful Muslims in the world. What I do say is that the call to violence and the justification for it are explicitly stated in the sacred texts of Islam. ~ Ayaan Hirsi Ali,
429:at Heliopolis, where the Pyramid Texts were compiled, and announced ahead of time to all the other major temples up and down the Nile.53 I remembered that Sirius was referred to directly in the Pyramid Texts by ‘her name of the New Year’.54 Together with other relevant utterances (e.g., 66955), this confirmed that the Sothic calendar ~ Graham Hancock,
430:has been diminished in modern Christian thought. Some Definitions and Notes on Use It is important in a book like this to define some key concepts from the outset. I refer often to the scriptures, or scriptural text(s), which are authoritative texts in a religious community. Their appearance in individual scrolls and manuscripts ~ Timothy Michael Law,
431:Kaufmann was nothing if not thorough. He exposed in detail the machinations of Nietzsche’s sister Elisabeth to manipulate her brother’s texts, and to enlist him in the very causes that he had consistently denounced. Her crude prejudices, including a heavy dose of anti-Semitism, had nothing in common with her brother’s philosophy. ~ Friedrich Nietzsche,
432:He was addicted to me and now he has gone cold turkey. He used to send me fifty texts a day. And now he is ignoring me. It's like I was once his Barack Obama. And now I am John McCain, conceding defeat like a sad-face sock puppet, knowing I have sold the best of myself. He, my electorate, not only does not want me, he actively feels pity. ~ Emma Forrest,
433:When you're at drama school you spend so much time working on amazing texts and analyzing them, digging into them, and figuring out why it happens, why you are being asked to say what you're saying, and what the words mean. But then when you start working, most of the stuff would just fall apart if you subject it to that kind of scrutiny. ~ Jared Harris,
434:Once you write something down it becomes fixed. It becomes dogma. People can argue about it, they become authoritative, they refer to the texts, they produce new manuscripts, they argue more and soon they’re putting each other to death. If you never write anything down then no one knows exactly what you said so you can always change it. ~ Bernard Cornwell,
435:One of the most spiritual things you can do is embrace your humanity. Connect with those around you today. Say, "I love you", "I'm sorry", "I appreciate you", "I'm proud of you"...whatever you're feeling. Send random texts, write a cute note, embrace your truth and share it...cause a smile today for someone else...and give plenty of hugs. ~ Steve Maraboli,
436:I think most Israelis prefer not to know. So for them, texts about the occupation are like something that's been written in a foreign language that they can't understand. If they want, you can translate it to them. But it is their choice. In general, though, I think Israelis don't want to know. Very few do. Basically, I write to the converted. ~ Amira Hass,
437:Before examining the texts about the divine council it is important to understand that the English word “God,” can be misleading in Biblical interpretation. The most common Hebrew word translated in English as “God” in the Bible is Elohim. But God has many names in the text and each of them is used to describe different aspects of his person. ~ Brian Godawa,
438:On top of whatever else I'm doing, I'm usually teaching some form of composition. The benefit of this is I get to read across disciplines. Often enough that work spills over to my creative reading/thinking, and I reach a point of saturation where I can't distinguish between texts and writers and everything starts to blur and smudge together. ~ Gregory Pardlo,
439:As someone who sends texts messages more or less non-stop, I enjoy one particular aspect of texting more than anything else: that it is possible to sit in a crowded railway carriage laboriously spelling out quite long words in full, and using an enormous amount of punctuation, without anyone being aware of how outrageously subversive I am being. ~ Lynne Truss,
440:Get your texts from God - your thoughts, your words, from God... It is not great talents God blesses so much as great likeness to Jesus. A holy minister is an awful weapon in the hand of God. A word spoken by you when your conscience is clear, and your heart full of God's Spirit, is worth ten thousand words spoken in unbelief and sin. ~ Robert Murray M Cheyne,
441:I am an Episcopalian who takes the faith of my fathers seriously, and I would, I think, be disheartened if my own young children were to turn away from the church when they grow up. I am also a critic of Christianity, if by critic one means an observer who brings historical and literary judgment to bear on the texts and traditions of the church. ~ Jon Meacham,
442:That's why he was here, to surrender himself to longing, to listen to his host recite the anecdotal texts, all the passed-down stories of bonehead plays and swirling brawls, the pitching duels that carried into twilight, stories that Marvin had been collecting for half a century--the deep eros of memory that separates baseball from other sports. ~ Don DeLillo,
443:The truth was, when it came to Islam, it had been violent since its inception. Its clearly stated goal was worldwide conquest. It was a mandate handed down in all of its religious texts. And while Harvath believed there were peaceful and moderate Muslims, he knew from studying the religion that there was no such thing as peaceful and moderate Islam. ~ Brad Thor,
444:Too many scholars think of research as purely a cerebral pursuit. If we do nothing with the knowledge we gain, then we have wasted our study. Books can store information better than we can--what we we do that books cannot is interpret. So if one is not going to draw conclusions, then one might as well just leave the information in the texts. ~ Brandon Sanderson,
445:The dichotomy of the gun-toting, substance-abusing queer seeking spiritual refuge might strike some as anticlimactic. But William Burroughs was not what he appeared to be to many of his fans. The work which so many revere as biblical texts in the church of addiction were always seen by the writer himself as cautionary rather than visionary. ~ William S Burroughs,
446:25:34 In other early Jewish parables, the King (here, Jesus; v. 31) almost always represents God. Jewish texts often spoke of the righteous “inheriting” the kingdom or the world to come. 25:35 The basic hospitality described here fits expectations for how agents of the kingdom should be treated (10:11, 42). 25:36 sick and you looked after me. Visiting ~ Anonymous,
447:All sentences of the type 'deconstruction is X' or 'deconstruction is not X', a priori miss the point, which is to say that they are at least false. As you know, one of the principal things at stake in what is called in my texts 'deconstruction', is precisely the delimiting of ontology and above all of the third-person present indicative: S is P. ~ Jacques Derrida,
448:So we start with an oversignifying reader. Those texts that appear to reward this reader for this additional investment - text that we find exceptionally suggestive, apposite, or musical - are usually adjudged to be 'poetic'. ... The work of the poet is to contribute a text that will firstly invite such a reading; and secondly reward such a reading. ~ Don Paterson,
449:The Massachusetts elite had read everything in sight, some of it too closely. As would be said of logic-loving Ipswich minister John Wise, those men were not so much the masters as the victims of learning. They had read and reread bushels of witchcraft texts. They parsed legal code. They knew their history. They worked in the sterling name of reason. ~ Stacy Schiff,
450:According to the historian John LeDonne, “The existence of a national network of families and client systems made a mockery of the rigid hierarchy established by legislative texts in a constant search for administrative order and ‘regularity.’ It explained why the Russian government, more than any other, was a government of men and not of laws.”28 ~ Francis Fukuyama,
451:Kofi Annan described World Summit on the Information Society as the first summit to deal primarily with an opportunity. The range of issues and potential opportunities that might be included in the Information Society is enormous. Compromise texts are very poor at addressing these in any meaningful way, and many governments see little point in trying. ~ David Souter,
452:There is a metaphor in the Tibetan texts that says that one who receives teachings but does not gain experience through practice is like a farmer who doesn’t tend his own fields—even as he constantly tells others how they should tend theirs. People today receive many teachings, but at the time of death have they gained enough experience to die well? ~ Anyen Rinpoche,
453:An emphasis on reading individual texts with a view to understanding the ideological visions of the world that underlie them has also had a dramatic impact. This type of interpretation requires historians to treat ancient authors, not as sources of fact, but rather like second-hand-car salesmen whom they would do well to approach with a healthy caution. ~ Peter Heather,
454:The bibliographer in the digital age returns to the revelatory practice of her medieval forebears. Librarians, like those scribes of the Middle Ages, do not merely keep and classify texts; they create them, in the form of online finding aids, CD-ROM concordances, and other electronic texts, not to mention paper study guides and published bibliographies. ~ Matthew Battles,
455:Those who followed al-Ghazāli adopted the same literalist view as Christian fundamentalists do today: the only cause of anything was God, and the texts of the old books, in this case not the Bible but the Quran and the Hadīth (the recorded conversations of the Prophet Muhammad), gave Muslims everything they would ever need to know about their faith, ~ Shawn Lawrence Otto,
456:If we want to understand how the ancient Jews understood the terms they used, we should look at how they themselves interpreted the texts. If one uses only Scripture to interpret Scripture without its cultural context, then one is not actually using Scripture to interpret Scripture, but conforming Scripture to one’s own cultural bias and preconceived ideas. ~ Brian Godawa,
457:The liturgical person discovers who he is in the context of a community that listens to and explains the Bible and acts in accord with it. In this, he stands opposed to those whose identity is shaped by the heroes, ideals, and norms of the environing secular culture and to those whose sense of self is formed by the texts and practices of other religions. ~ Robert E Barron,
458:Study universal holiness of life. Your whole usefulness depends on this, for your sermons last but an hour or two, your life preaches all the week. If Satan can only make a covetous minister a lover of praise, of pleasure, of good eating, he has ruined your ministry. Give yourselves to prayer, and get your texts, your thoughts, your words from God. ~ Robert Murray M Cheyne,
459:What I discovered during my studies in Poe's and other early Americans' texts was the intellectual source of racial Whiteness. Here, in these pages, was the very fossil record of how this odd and illogical sickness formed. Here was the twisted mythic underpinnings of modern racial thought that could never before be dismantled because we were standing on them. ~ Mat Johnson,
460:She’d inherited Eli’s old phone and often got texts meant for him. One night, that senior girl who always talked about ballet and wore leotards and jeans to school texted twenty-four times. One of the texts had said—Deenie never forgot it—MY PUSSY ACHES FOR U. It had to have been the worst thing she’d ever read. She’d read it over and over before deleting it. ~ Megan Abbott,
461:We could encourage the best qualities of youthfulness - curiosity, adventure, resilience, the capacity for surprising insight simply by being more flexible about time, texts, and tests, by introducing kids into truly competent adults, and by giving each student what autonomy he or she needs in order to take a risk every now and then. But we don't do that. ~ John Taylor Gatto,
462:Even if nothing worse than wasted mental effort could be laid to the charge of theology, that alone ought to be sufficient to banish it from the earth ... What a vast amount of labour and learning has been expended, as uselessly as emptying shallow puddles into sieves! How much intellect has been employed mousing after texts, to sustain preconceived doctrines! ~ Lydia M Child,
463:the commercial reader (not you, of course; not me), who presumably consumes texts only for story, is assumed to stand deaf to style, and is thought to applaud only the endlessly repeated pornographies of action and passion that, for all their violences, still manage to pander to an astonishingly untroubled acceptance of the personal and political status quo. ~ Samuel R Delany,
464:I love you. I want to shout it sometimes. I know you worry about our letters and texts getting read--shades of WWII, haunting us still, I guess, and I'm well aware that nothing's safe on the internet. I worry too. You need to know that when I say it, when I ask you to say it, it's because my lungs feel full of dark water, and seeing it or writing it lets me breathe. ~ Amy Lane,
465:We don't form our personal spiritual lives out of a random assemblage of favorite texts in combination with individual circumstances; we are formed by the Holy Spirit in accordance with the text of Holy Scripture. God does not put us in charge of forming our personal spiritualities. We grow in accordance with the revealed Word implanted in us by the Spirit. ~ Eugene H Peterson,
466:In the ordinary jumble of my literary drawer, I sometimes find texts I wrote ten, fifteen, or even more years ago. And many of them seem to me written by a stranger: I simply do not recognize myself in them. There was a person who wrote them, and it was I. I experienced them, but it was in another life, from which I just woke up, as if from someone else's dream. ~ Fernando Pessoa,
467:Merlin had, according to legend, created the White Council of Wizards from the chaos of the fall of the Roman Empire. He plunged into the flames of the burning Library of Alexandria to save the most critical texts, helped engineer the Catholic Church as a vessel to preserve knowledge and culture during Europe's Dark Ages, and leapt tall cathedrals in a single bound. ~ Jim Butcher,
468:nothing is sacred in and of itself...Ideas, texts, even people can be made
sacred...
the act of making sacred is in truth an event in history. It is the product of the
many and complex pressures of the time in which the act occurs. And
events in history must always be subject to questioning, deconstruction,
even to declaration of their obsolescence ~ Salman Rushdie,
469:Those who would assail the Book of Mormon should bear in mind that its veracity is no more dubious than the veracity of the Bible, say, or the Qur'an, or the sacred texts of most other religions. The latter texts simply enjoy the considerable advantage of having made their public debut in the shadowy recesses of the ancient past, and are thus much harder to refute. ~ Jon Krakauer,
470:I have never seen a contemporary history book that informs students that witch trials were also occurring across the world at that time with 500,000 put to death in Europe,45 including 30,000 in England, 75,000 in France, and 100,000 in Germany.46 Why do modern texts point out the twenty-seven deaths in America but ignore the 500,000 elsewhere? Historical Negativism. ~ David Barton,
471:Okay, it’s late. I’m about to call you and tell you goodnight, but true to form, I had to get all my thoughts out to you in a letter first. I know I’ve said it before, but I love that we still write letters to each other. Texts get deleted and conversations fade, but I swear I’ll have every single letter you’ve ever written me until the day I die. #SnailMailForever ~ Colleen Hoover,
472:Romans 8:28 is one of the most comforting texts in all of Scripture. It assures the believer that all "tragedies" are ultimately blessings. It does not declare that all things that happen are good in themselves but that in all the thing that happen to us God is working in and through them for our good. This is also fimrly grounded in His eternal purpose for His people. ~ R C Sproul,
473:Studying texts and stiff meditation can make you lose your Original Mind. A solitary tune by a fisherman, though, can be an invaluable treasure. Dusk rain on the river, the moon peeking in and out of the clouds; Elegant beyond words, he chants his songs night after night. [1795.jpg] -- from Wild Ways: Zen Poems of Ikkyu, Translated by John Stevens

~ Ikkyu, A Fisherman
,
474:They teach us that human beings learn and absorb ideas and concepts through narrative, through stories, not through lessons or theoretical speeches. This is what any religious texts teach us. They’re all tales about characters who must confront life and overcome obstacles, figures setting off on a journey of spiritual enrichment through exploits and revelations. ~ Carlos Ruiz Zaf n,
475:but it wasn’t until 1999 that text messages could cross from one phone network to another, and after that usage began to rise. In 2007 the number of texts exchanged in a month outnumbered the number of phone calls made in the United States for the first time in history. And in 2010 people sent 6.1 trillion texts across the planet, roughly 200,000 per minute. Technology ~ Aziz Ansari,
476:Most teachers have little control over school policy or curriculum or choice of texts or special placement of students, but most have a great deal of autonomy inside the classroom. To a degree shared by only a few other occupations, such as police work, public education rests precariously on the skill and virtue of the people at the bottom of the institutional pyramid. ~ Tracy Kidder,
477:Aesthetic value emanates from the struggle between texts: in the reader, in language, in the classroom, in arguments within a society. Aesthetic value rises out of memory, and so (as Nietzsche saw) out of pain, the pain of surrendering easier pleasures in favour of much more difficult ones ... successful literary works are achieved anxieties, not releases from anxieties. ~ Harold Bloom,
478:In my mind, there is no question that they're out there. My Career is well established. My texts books are required reading in all the major capitals on planet earth. If you want to become a physist to learn about the unified feild therory-you read my books. Therefore, I'm in a position to say: Yes- Most likely they're out their, perhaps even visited, perhaps on our moon. ~ Michio Kaku,
479:He was addicted to me
and now he has gone cold turkey.
He used to send me fifty texts a day.
And now he is ignoring me.
It's like I was once his Barack Obama.
And now I am John McCain,
conceding defeat like a sad-face sock puppet, knowing I have sold the best of myself.
He, my electorate,
not only does not want me,
he actively feels pity. ~ Emma Forrest,
480:My idea is that the Koran is a kind of cocktail of texts that were not all understood even at the time of Muhammad. Many of them may even be a hundred years older than Islam itself. Even within Islamic traditions there is a huge body of contradictory information, including a significant Christian substrate; one can derive a whole Islamic anti-history from them if one wants. ~ Gerd R Puin,
481:That happens a lot when people become parents, too. There's just so much at stake suddenly, and you're also witness to the total miracle of birth, and stuff like that. So I started reading tons of religious texts and checking everything out. One of the things I wanted to make sure of on the record is that it still has a "searching" vibe rather than an authoritative vibe. ~ Mason Jennings,
482:When we criticize sentimentality, perhaps part of what we fear is the possibility that it allows us to usurp the texts we read, insert ourselves and our emotional needs too aggressively into their narratives, clog their situations and their syntax with our tears. Which brings us back to the danger that we're mainly crying for ourselves, or at least to feel ourselves cry. ~ Leslie Jamison,
483:But what remains is astonishing: some fifty-two texts from the early centuries of the Christian era—including a collection of early Christian gospels, previously unknown. Besides the Gospel of Thomas and the Gospel of Philip, the find included the Gospel of Truth and the Gospel to the Egyptians, which identifies itself as “the [sacred book] of the Great Invisible [Spirit]. ~ Elaine Pagels,
484:My phone buzzed in the center console again.
"What's happening with this thing?" Dad grabbed it.
"Dad, really?" I didn't want him to see the texts between Dash and me. Awkward.
"He says he knew it."
The traffic opened up, and I went right on Sunset. "Please don't scroll."
"Knew what?"
"I have no idea, and I'm driving. So forget it for now."
"I'll ask him."
,
485:The act of immolation is first described in Greek texts, quoting from earlier accounts referring to incidents of the fourth century BC. Widows are burnt on the funeral pyres of their dead husbands among the Katheae (Kshatriya or khattiya) in the Punjab. Unable to explain this practice the author remarks that it was an attempt to prevent wives from poisoning their husbands! ~ Romila Thapar,
486:The rongorongo tablets may constitute the oldest surviving texts, thousands of years older than the Judeo-Christian Bible. Isolated on their tiny island, the Easter Islanders can be compared to medieval monks closely copying and recopying their treasured written archives. Maybe this is why, of all places, the detailed record survives on this remote little Pacific island. ~ Robert M Schoch,
487:One can contrive a religious motivation for virtually any choice of action, from commitment to the highest ideals to support for the most horrendous atrocities. In the sacred texts, we can find uplifting calls for peace, justice and mercy, along with the most genocidal passages in the literary canon. Conscience is our guide, whatever trappings we might choose to clothe it in. ~ Noam Chomsky,
488:The only thing I've consistently been interested in in the last twenty-five years is writing very short texts. That continues to interest me as a project, to contain some part of reality, which is chaotic by definition, in a contained space. I like small apartments. I like getting rid of stuff. I went through my files yesterday and spent hours shredding things. It was great. ~ Sarah Manguso,
489:Any hint as to its meaning?'
'No. I asked Jessamy once, and she said she’d looked in the texts herself and found no mention of them. ‘Perhaps they are an enigma left behind by our ancestors to inspire us to search for knowledge,’ was what she said to me.' Shifting into the space between Elena’s legs, he was patient as she traced the vibrant, living mark with her fingertips. ~ Nalini Singh,
490:But, the true reason for the success of such new expositions [translated Eastern religious texts] is to be found where they are the most accommodating, least rigid, least severe, most vague, and ready to come to easy terms with the prejudices and weaknesses of the modern world. Let everyone have the courage to look deeply into himself and to see what it is that he really wants. ~ Julius Evola,
491:I like to be challenged with language, so I start to do texts for my blogs that people can download, can spread. There is no commercial interest behind it. It's only for fun, like doing something that you really enjoy to do. I have texts that I write specifically for the internet and I put them there. I am interested in how readers also respond to the texts that I write to them. ~ Paulo Coelho,
492:On the edge of the prairie, where the sun had gone down, the sky was turquoise blue, like a lake, with gold light throbbing in it. Higher up, in the utter clarity of the western slope, the evening star hung like a lamp suspended by silver chains -- like the lamp engraved up the title-page of old Latin texts, which is always appearing in new heavens and waking new desires in men. ~ Willa Cather,
493:Other texts indicate that their authors had wondered to whom a single, masculine God proposed, “Let us make man [adam] in our image, after our likeness” (Genesis 1:26). Since the Genesis account goes on to say that humanity was created “male and female” (1:27), some concluded that the God in whose image we are made must also be both masculine and feminine—both Father and Mother. ~ Elaine Pagels,
494:In all the ages the Roman Church has owned slaves, bought and sold slaves, authorized and encouraged her children to trade in them. . . . There were the texts; there was no mistaking their meaning; . . . she was doing in all this thing what the Bible had mapped out for her to do. So unassailable was her position that in all the centuries she had no word to say against human slavery. ~ Mark Twain,
495:Marie's drunk texts:
Marie: Horse, muss yu
Marie: Why dont anser?
Marie: Horse like yur name. Horsey. I'd like to rid u horsey, LOL. You sleeping? Or busy with someone?
Marie: I know yur there. I bet you got a new gurl alredy. Screw you.
Marie: Screw you and your slut. I hate you. Take yur club and shove it up yur ass I wudn't be yoor old lady for ten milion dollrs. ~ Joanna Wylde,
496:As Allen Dwight Callahan explained in his masterful work The Talking Book: African Americans and the Bible, “African Americans found the Bible to be both healing balm and poison book. They could not lay claim to the balm without braving the poison. . . . The antidote to hostile texts of the Bible was more Bible, homeopathically administered to counteract the toxins of the text. ~ Rachel Held Evans,
497:I'm not particularly in favor of doctrine or creed, ordination, the elevation of holy texts, the institution of church, or, for that matter, Christianity. Like most religions, it has irreconcilable shortcomings and an unforgivable history. What I do favor is the attempt to make sense of things by living within a story. The Christian story, for good or ill, is my inheritance. ~ Elizabeth Jarrett Andrew,
498:There is in fact no good reason al-Ghazali and his ilk should have the last word in defining Islam. Muslims around the world cannot go on claiming that “true” Islam has somehow been “hijacked” by a group of extremists. Instead they must acknowledge that inducements to violence lie at the root of their own most sacred texts, and take responsibility for actively redefining their faith. ~ Ayaan Hirsi Ali,
499:Hiring SREs well is critical to having a high-functioning reliability organization, as explored in “Hiring Site Reliability Engineers” [Jon15]. Google’s hiring practices have been detailed in texts like Work Rules! [Boc15],1 but hiring SREs has its own set of particularities. Even by Google’s overall standards, SRE candidates are difficult to find and even harder to interview effectively. ~ Betsy Beyer,
500:There was no place in the land where the seeker could not find some small budding sign of pity for the slave. No place in all the land but one - the pulpit. It yielded last; it always does. It fought a strong and stubborn fight, and then did what it always does, joined the procession - at the tail end. Slavery fell. The slavery texts in the Bible remained; the practice changed; that was all. ~ Mark Twain,
501:There are two billion Christians out there, Sean, and a lot of them think of the Bible as God’s words. His actual words. They think the twenty-seven texts that make up the New Testament were handed down to us by God himself, to help us lead better lives and achieve eternal salvation. They don’t realize that nothing could be farther from the truth and that what we call the Bible was actually ~ Raymond Khoury,
502:If you want to make good friends, be a good friend. Send kindness out in big, generous waves, send it near and far, send it through texts and e-mails and calls and words and hugs, send it by showing up, send it by proximity, send it in casseroles, send it with a well-timed “me too,” send it with abandon. Put out exactly what you hope to draw in, and expect it back in kind and in equal measure. ~ Jen Hatmaker,
503:Viktor Frankl's timeless formula for survival. One of the classic psychiatric texts of our time, Man's Search for Meaning is a meditation on the irreducible gift of one's own counsel in the face of great suffering, as well as a reminder of the responsibility each of us owes in valuing the community of our humanity. There are few wiser, kinder, or more comforting challenges than Frankl's. ~ Patricia J Williams,
504:Bonnard,” I said to myself, “thou knowest how to decipher old texts; but thou dost not know how to read in the Book of Life. That giddy little Madame Trepof, whom thou once believed to possess no more soul than a bird, has expended, in pure gratitude, more zeal and finer tact than thou didst ever show for anybody’s sake. Right royally hath she repaid thee for the log-fire of her churching-day! ~ Anatole France,
505:If you trace the history of Islamist terrorism, you see that its founders were great admirers of European fascism. They read the texts of European fascism, they quoted them in speeches and letters. This is not from the Koran - the Koran doesn't teach you how to repress people; there's nothing in there about women having to cover their faces, there's certainly nothing about suicide bombing. ~ Bernard Henri Levy,
506:That’s a perfect clone of Richter’s phone. Has all his voice mails, text history, contacts, data usage, apps. More importantly, every call or text that comes to Richter will first hit us. We’ll have the option to intercept, pass along, or kill it. You’ll see the incoming texts and calls on that phone. I’ll see them on my laptop. If it’s okay with you, I’ll just set up my base of operations here. ~ Blake Crouch,
507:It is my sincere opinion that our precious time on earth should not be spent attempting to justify unbelievable acts of cruelty, death, and disease as a part of 'God’s Plan' or the greater good — and clinging to ancient texts that preach ill-concealed bigotry and sexism. Instead, we should find ways to make this life happy and satisfying, without regard to the unknowable nature of an afterlife. ~ David G McAfee,
508:Many liberals believe in God; many conservatives do. What matters is not whether people believe in God but what text, if any, they believe to be divine. Those who believe that He has spoken through a given text will generally think differently from those who believe that no text is divine. Such people will usually get their values from other texts, or more likely from their conscience and heart. ~ Dennis Prager,
509:Regardless of whether the authors I've translated have been "dead and canonized," or "living and established," or even simply "emerging," I must put myself to the same, old test: "can I do their texts justice?" I've translated twenty-one books, and except for three commissions, I "hand-picked" all my authors on the basis of whether my own peculiar idiosyncrasies would complement their own. ~ Andre Naffis Sahely,
510:The ancient Vedic texts known as the Upanishads declare, “You are what your deepest desire is. As is your desire, so is your intention. As is your intention, so is your will. As is your will, so is your deed. As is your deed, so is your destiny.” Our destiny ultimately comes from the deepest level of desire and also from the deepest level of intention. The two are intimately linked to each other. ~ Deepak Chopra,
511:the Alexandrian Library was a tragedy of some moment, for it was believed to contain the complete published works of Æschylus, Sophocles, Polybius, Livy, Tacitus, and a hundred others, who have come down to us in mangled form; full texts of the pre-Socratic philosophers, who survive only in snatches; and thousands of volumes of Greek, Egyptian, and Roman history, science, literature, and philosophy. ~ Will Durant,
512:Widespread criticisms of jihad in Islam and the so-called sword verses in the Quran have unearthed for fair-minded Christians difficult questions about Christianity's own traditions of holy war and 'texts of terror.' Like Hinduism's Mahabharata epic, the Bible devotes entire books to war and rumors thereof. Unlike the Quran, however, it contains hardly any rules for how to conduct a just war. ~ Stephen R Prothero,
513:The Torah, then, was compact, transferable history, law, wisdom, poetic chant, prophecy, consolation and self-strengthening counsel. Just as the sanctuary could be erected in safety and dismantled in crisis, the speaking scroll was designed to survive even incineration, because the scribes who had composed and edited it had memorised its oral traditions and its texts as part of their basic education. ~ Simon Schama,
514:If I wanted, I could remove the offending passage from the screen but not from the memory, thereby creating an archive of my repressions while denying omnivorous Freudians and virtuosi of variant texts the pleasure of conjecture, the exercise of their occupation, their academic glory. This is better than real memory, because real memory, at the cost of much effort, learns to remember but not to forget. ~ Umberto Eco,
515:When I learned that some members of the Shakespeare program in general population were also quilters, I was amazed that they found the time to engage in two such demanding hobbies in addition to a schedule that often included a fulltime job and college classes every night. They told me that they recited Shakespearean texts while sewing, entertaining their quilting comrades while memorizing their lines. ~ Laura Bates,
516:One problem with Yahweh, as they used to say in the old Christian Gnostic texts, is that he forgot he was a metaphor. He thought he was a fact. And when he said, “I am God,” a voice was heard to say, “You are mistaken, Samael.” “Samael” means “blind god”: blind to the infinite Light of which he is a local historical manifestation. This is known as the blasphemy of Jehovah—that he thought he was God. ~ Joseph Campbell,
517:Sorry about that," Ramil said awkwardly, gesturing to himself and then into the hall. "The messenger made it sound as if I had to come at once."

"A wise king never hurries without knowing to what he goes," said Lagan, quoting from the Book of Monarchs,one of Ramil's least favorite texts from his days in the schoolroom.

"Yes, but the wise son jumps when his father whistles," Ramil countered. ~ Julia Golding,
518:When you read my texts, you saw a curt, miserable git. And you told me so. Maybe you're right. But you know what I saw when I read yours? - Sam No. And I don't want to know. - Poppy I saw a girl who races to help others but doesn't help herself. And right now you need to help yourself. No one should walk up the aisle feeling inferior or in a different league or trying to be something they're not. - Sam ~ Sophie Kinsella,
519:Did you realize that much of the original Bible included chapters of Gnostic wisdom?" Ambrose said. "They were purged from the King James Version, many of them lost and destroyed. Lost wisdom destroyed out of fear and narrow-mindedness. They were misunderstood, reviled, much like your own Mormon texts, as not fitting with the clockwork view of the universe as presented by the lying god's groveling servants. ~ R S Belcher,
520:I guess I will say, going back to the Judaism questions, there are mental reflexes or patterns that I think of as Jewish in my own feelings about mysticism and theology.Franz Kafka is someone I very much revere. If I believed in holy texts I'd go to him as a touchstone. Not that I read Kafka all the time at this point. In a way, this is what I most want to talk about and it's the hardest to talk about. ~ Jonathan Raymond,
521:heaven knows there is much in the modern world that I should like to complain about had I the time to devote to it – but I do wish people like Hughes wouldn’t involve the Lord quite so recklessly in their endeavours. One has to admire the resourcefulness they exhibit in their careful selection of scriptural texts to support their small-mindedness, but it doesn’t always sit well with the Christianity I preach. ~ T E Kinsey,
522:that most embarrassing of statistical fictions, the commercial reader (not you, of course; not me), who presumably consumes texts only for story, is assumed to stand deaf to style, and is thought to applaud only the endlessly repeated pornographies of action and passion that, for all their violences, still manage to pander to an astonishingly untroubled acceptance of the personal and political status quo. ~ Samuel R Delany,
523:I went to law school which is a 3-year program in the US that is focused primarily on memorizing certain doctrines and taking exams that test whether you can apply those doctrines to help prepare for the bar exam. If you are lucky, you get a few classes where you are encouraged to think more critically and read critical texts rather than just casebooks, and perhaps write a paper that is not a legal memo or brief. ~ Dean Spade,
524:When you read my texts, you saw a curt, miserable git. And you told me so. Maybe you're right. But you know what I saw when I read yours? - Sam
No. And I don't want to know. - Poppy
I saw a girl who races to help others but doesn't help herself. And right now you need to help yourself. No one should walk up the aisle feeling inferior or in a different league or trying to be something they're not. - Sam ~ Sophie Kinsella,
525:Art is a way into other realities, other personalities. When I let myself be affected by a book, I let into myself new customs and new desires. The book does not reproduce me, it re-defines me, pushes at my boundaries, shatters the palings that guard my heart. Strong texts work along the borders of our minds and alter what already exists. They could not do this if they merely reflected what already exists. ~ Jeanette Winterson,
526:I openly embrace the label of bad feminist. I do so because I am flawed and human. I am not terribly well versed in feminist history. I am not as well read in key feminist texts as I would like to be. I have certain . . . interests and personality traits and opinions that may not fall in line with mainstream feminism, but I am still a feminist. I cannot tell you how freeing it has been to accept this about myself. ~ Roxane Gay,
527:Hundreds of millions of moderate Muslims and Christians claim that their sacred texts are perfect and complete without ever confronting what that actually means: that slavery, sexual slavery, torture and genocide can, under the right circumstances, be holy. That women and children are property of men. That the Golden Rule doesn’t apply to nonbelievers. And that blasphemy is a greater sin than killing the blasphemer. ~ Anonymous,
528:What did it take to claim a person, really? One perfect night? A few weeks of phone calls, hundreds of texts, all of them full of future plans and promises made? I'd spent less than a day with Ethan, but still felt like he knew me better than just about anyone. You can't measure love by time put in, but the weight of those moments. Some in life are light, like a touch. Others, you can't help but stagger underneath. ~ Sarah Dessen,
529:SGTCWGC GUIDELINES HOW TO GET CAUGTH 1. Text and read texts openly in class. 2. Look at your phone and laugh. 3. Wear clothing without pockets. 4. Forget to silence your phone. HOW NOT TO GET CAUGTH 1. Text without looking at your phone. 2. Sneak a peek at your phone and respond later. 3. Wear a sweatshirt with a front pocket or carry a purse to conceal your phone. 4. Know where your teacher is at all times. ~ Rachel Ren e Russell,
530:Tomb Of The Grammarian Lysias
In the Beirut library, just to the right as you go in,
we buried wise Lysias, the grammarian.
The spot is beautifully chosen.
We put him near those things of his
that he remembers maybe even there:
notes, texts, commentaries, variants,
voluminous studies of Greek idioms.
Also, this way, as we go to the books,
we'll see, we'll honour his tomb.
~ Constantine P. Cavafy,
531:I view each world religion, including Judeo-Christianity and Islam, as a complex symbol system, a metaphysical lens through which we can see the vastness and sublimity of the universe. Knowledge of the Bible, one of the West's foundational texts, is a dangerously waning among aspiring young artists and writers. When a society becomes all-consumed in the provincial minutiae of partisan politics, all perspective is lost. ~ Camille Paglia,
532:History can be ironic, particularly with regard to the invention of traditions in general and traditions of language in particular. Few people have noticed, or are willing to acknowledge, that the Land of Israel of biblical texts did not include Jerusalem, Hebron, Bethlehem, or their surrounding areas, but rather only Samaria and a number of adjacent areas—in other words, the land of the northern kingdom of Israel. Because ~ Shlomo Sand,
533:We do not ask the trees
to teach us moral lessons, and only the Salvation Army feels it necessary
to pin texts upon them. We know that these texts are ridiculous,
but many of us do not yet see that to write an obvious moral
all over a work of art, picture, statue, or poem, is not only ridiculous,
but timid and vulgar. We distrust a beauty we only half understand,
and rush in with our impertinent suggestions. ~ Amy Lowell,
534:I'm always reading many books at a time. It might be quite unorthodox, but what I do is, since I'm always surrounded with books, I'll read a page of physics, and then I'll read a chapter of a novel that I really love, and then I'll say, "Oh well, what does that mixture do in my head?" I adore reference books. I love encyclopedias. I also like just going back to original texts, because a lot of these self-help books today. ~ Daphne Guinness,
535:When I re-read the Odyssey, it felt like I was reading PD James or Minette Walters - you feel that you are sharing in something that hundreds of millions of people have read with love, and I think that this is worth holding onto. It is not a matter of canonical texts or elitism, which the universities are trying to make us wary about. It is about shared language and metaphor and experience and imagery and that is all good. ~ Robert Dessaix,
536:For it is not the bare Words, but the Scope of the writer that giveth true light, by which any writing is to bee interpreted; and they that insist upon single Texts, without considering the main Designe, can derive no thing from them clearly; but rather by casting atomes of Scripture, as dust before mens eyes, make everything more obscure than it is; an ordinary artifice of those who seek not the truth, but their own advantage. ~ Thomas Hobbes,
537:Jake still won’t talk to me, and I miss him so much, it’s like I’ve been hollowed out by a nuclear blast and there’s nothing left but ashes fluttering inside brittle bones. I’ve sent him dozens of texts that aren’t only unanswered; they’re unread. He unfriended me on Facebook and unfollowed me on Instagram and Snapchat. He’s pretending I don’t exist and I’m starting to think he’s right. If I’m not Jake’s girlfriend, who am I? ~ Karen M McManus,
538:She is very clever, your Miss Gale. She knows what to say to convince a man and she has evidently worked her sorcery on you. I assume she has manufactured a story to make you sympathize with her. Stories, Mr. Fleetwood, are dangerous things." He pointed to the walls around them. "That is precisely why we ensure that there are no stories here: no novels, no fiction. Only clinical texts, religious tracts, and, of course, the Bible. ~ Anna Mazzola,
539:The Puranas are post-Vedic texts which typically contain a complete narrative of the history of the Universe from creation to destruction, genealogies of the kings, heroes and demigods, and descriptions of Hindu cosmology and geography. There are 18 canonical Puranas, divided into three categories, each named after a deity: Brahma, Vishnu and Shiva. There are also many other works termed Purana, known as 'Upapuranas. ~ Sacred Texts, in Hinduism,
540:There are hard texts in each tradition which we must confront and ask ourselves, 'Can we reinterpret those texts to allow us to live peaceably, and respectfully, with people of other faiths?' That is a job only Jews can do for Judaism, only Christians can do for Christianity, and only Muslims can do for Islam. But sometimes the sight of someone in one faith wrestling with that faith can empower you to wrestle with another faith. ~ Jonathan Sacks,
541:He turns the screen around to face me. “What the hell kind of texts are these?” He turns the phone around and reads one. “Sky, you are beautiful. You are possibly the most exquisite creature in the universe and if anyone tells you otherwise, I’ll cut a bitch.” He arches an eyebrow and looks up at me, then back down to the phone. “Oh, God. They’re all like this. Please tell me you don’t text these to yourself for daily motivation. ~ Colleen Hoover,
542:The bookcases are full of previous resolutions, taken up and shelved. No-Sweat Indian Cooking. A Hundred Hikes in the Greater Yellowstone. A Field Guide to Eastern Songbirds. To Eastern Wildflowers. Off the Beaten Path in Europe. Unknown Thailand. Manuals of beer brewing and wine making. Untouched foreign language texts. All those scattered explorations theirs to sample and squander. They have lived like flighty and forgetful gods. ~ Richard Powers,
543:As Stephen Krashen and Joanne Ujiie (2005) assert, “Many people are fearful that if children engage in ‘light reading,' if they read comics and magazines they will stay with this kind of reading forever, that they will never go on to more ‘serious' reading. The opposite appears to be the case. The evidence suggests that light reading provides the competence and motivation to continue reading and to read more demanding texts” (p. 6). ~ Donalyn Miller,
544:Interpretation that aims at, or thrives on, uniqueness can usually be attributed to pride (an attempt to “outclever” the rest of the world), a false understanding of spirituality (wherein the Bible is full of deeply buried truths waiting to be mined by the spiritually sensitive person with special insight), or vested interests (the need to support a theological bias, especially in dealing with texts that seem to go against that bias). ~ Gordon D Fee,
545:they recorded a tale of creation that matches, in some parts word for word, the tale of Genesis. George Smith of the British Museum pieced together the broken tablets that held the creation texts and published, in 1876, The Chaldean Genesis; it conclusively established that there indeed existed an Akkadian text of the Genesis tale, written in the Old Babylonian dialect, that preceded the biblical text by at least a thousand years. ~ Zecharia Sitchin,
546:We have been led to expect that spiritual experiences are when we are touched by the light and transformed. When actually far more spiritual experience takes place in the dark. A cursory flick through the stories of spiritual transformation in any of the major sacred texts will quickly show you that the road to spiritual power is littered with trials, exile, infertility, loss, disability, wrestling angels and wandering in the desert. ~ Lucy H Pearce,
547:Accordingly, the Chinese texts regard war not as an instrument for the attainment of this end or that but as the product of stern necessity, something which must be confronted and coped with and managed and brought to an end. Clausewitz emphasizes that war is brutal and bloody and seeks to achieve a great victory. By contrast, the Chinese texts are permeated by a humanitarian approach and have as their aim the restoration of dao. ~ Martin van Creveld,
548:I am not very impressed with theological arguments whatever they may be used to support. Such arguments have often been found unsatisfactory in the past. In the time of Galileo it was argued that the texts, 'And the sun stood still... and hasted not to go down about a whole day' (Joshua x. 13) and 'He laid the foundations of the earth, that it should not move at any time' (Psalm cv. 5) were an adequate refutation of the Copernican theory. ~ Alan Turing,
549:Maybe “texts” get worn out. I once debated with Alan Sinfield, a professor in England, who argued that even classics like Shakespeare’s plays lose their appeal or relevance over time. Or maybe he was just saying, as Foucault might have said, that works of literature are “constructed” by cultural materialism and can’t be separated from their political context—just the opposite view from all our “humanists” who think the classics are eternal. ~ Edmund White,
550:When I was packing those, I caught myself taking all the important, profound, and indispensable titles I could – nearly filled the box. But one of the more eccentric librarians at the internment compound I’d gotten permission to riffle had put up a whole shelf full of cubes of women writers or texts about women. She was convinced nobody could be truly educated unless they’d read them – though nobody I ever met had, except her, maybe. […] ~ Samuel R Delany,
551:Many expressions in the New Testament come naturally to the lips of all Protestants, and it furnishes the most pregnant and practical texts. There is no harmless dreaming, no wise speculation in it, but everywhere a substratum of good sense. It never reflects, but it repents. There is no poetry in it, we may say, nothing regarded in the light of beauty merely, but moral truth is its object. All mortals are convicted by its conscience. ~ Henry David Thoreau,
552:Views of women, on one side, as inwardly directed toward home and family and notions of men, on the other, as outwardly striving toward fame and fortune have resounded throughout literature and in the texts of history, biology, and psychology until they seem uncontestable. Such dichotomous views defy the complexities of individuals and stifle the potential for people to reveal different dimensions of themselves in various settings. ~ Sara Lawrence Lightfoot,
553:Thank you, 4:00 p.m., for being the time of day that thoroughly confuses me: post-homework and pre-dinner. I am already exhausted and fairly irritable. The children are losing their ever-loving minds, and husband is still tucked away in his sane office with all mental faculties intact and won’t answer my SOS texts to hurry and come home or their blood is on your hands. Do I make a coffee? Or pour a glass of wine? Yours, Witching-Hour Survivor. ~ Jen Hatmaker,
554:The whole bible is the working out of the relationship between God and man. God is not a dictator barking out orders and demanding silent obedience. Were it so, there would be no relationship at all. No real relationship goes just one way. There are always two active parties. We must have reverence and awe for God, and honor for the chain of tradition. But that doesn't mean we can't use new information to help us read the holy texts in new ways. ~ A J Jacobs,
555:I've been a little disappointed in directors in America. I'm really after a theater that doesn't just deal with the actual texts that I brought in. But with a director that really deals with images too, that takes the play to another level. We have to remember that theater takes place in the third dimension, and we have to take into consideration the visual aspect of the play. I think images are important for the theater. Because I do write images. ~ Nilo Cruz,
556:Do not however suppose that the conclusion to be drawn will turn out to be one of despair. Angst is an intermittently fashionable emotion and the misreading of some existentialist texts has turned despair itself into a kind of psychological nostrum. But if we are indeed in as bad a state as I take us to be, pessimism too will turn out to be one more cultural luxury that we shall have to dispense with in order to survive in these hard times. ~ Alasdair MacIntyre,
557:The heart qualities of faith, confidence, and trust are actual powers we can cultivate. In Buddhist texts they are likened to a magical gem that settles impurities in water. Faith in the possibility of awakening, confidence in the moment’s experience and in the nature of awareness itself, trust in the direction of our lives—all of these settle doubt, confusion, and agitation. They create an inner environment of clarity, stillness, and beauty. ~ Joseph Goldstein,
558:These points of continuity and discontinuity should have an important role in our interpretation of the Bible, and knowledge of them should guard against a facile or uninformed imposition of our own cognitive environment on the texts of ancient Israel, which is all too typical in confessional circles. This recognition should also create a more level playing ground as critical scholarship continues to evaluate the literature of the ancient world. ~ John H Walton,
559:After you finish (writing a book) you are intensely depressed. It doesn’t much matter whether the reviews are good or not. You feel empty, a field lying fallow, and you must let it stay fallow for a while. You love a book when it’s being written. You are so close to it. You are the only person who knows it and it’s still full of potential… Then, suddenly, there’s the dreadful day when you have the printed proof texts… It’s a feeling of death, really. ~ John Fowles,
560:The resulting texts always took a narrative term, enigmatic at first but ultimately explicit and often premonitory. The semantic distribution of these basic elements diverted them from their original meaning, thus revealing their real significance. Henceforth, every form of writing will consist of an operation of decoding, of contamination, and of sense perversion. All this because all language is essentially mystification, and everything is fiction. ~ Brion Gysin,
561:In his anti-Darwinian book... (and eponymously named The Neck of the Giraffe ), Francis Hitching tells the story... "The need to survive by reaching ever higher for food is, like so many Darwinian explanations of its kind, little more than a post hoc speculation." Hitching is quite correct, but he rebuts a fairy story that Darwin was far too smart to tell - even though the tale later entered our high school texts as a "classic case" nonetheless. ~ Stephen Jay Gould,
562:If I looked at some of these pieces as if this project was not spoken-word but just short anthology, I probably would have fussed with some of the sentences, you know? Syllabication and prosody and such crap. Because the printed word is etched in stone. But for reading purposes I accepted this book of texts in the manner in which I wrote them, no need to fuss. Most of the shorter stuff was written as poetry. Meaning lots of white space on the page. ~ Richard Meltzer,
563:If you read philosophical texts of the tradition, you'll notice they almost never said 'I,' and didn't speak in the first person. From Aristotle to Heidegger, they try to consider their own lives as something marginal or accidental. What was essential was their teaching and their thinking. Biography is something empirical and outside, and is considered an accident that isn't necessarily or essentially linked to the philosophical activity or system. ~ Jacques Derrida,
564:Narcissistic abusers first idealize their partners, flattering them excessively, giving them all sorts of attention in the form of constant texts and gifts. They share secrets and stories with you to create a special bond; this technique also enables you to feel as if you can share your deepest insecurities and desires with them. Later, they will use your disclosure as ammunition and pick at your weak spots to regain a sense of psychological control. ~ Shahida Arabi,
565:in Hebrews 1:5, Jesus is superior to the angels not only because Old Testament texts and their trajectories point to him as the long-promised Davidic king whose rule extends to the whole world and brings in the consummation, but also because he is not just David’s heir and thus the Son of God by virtue of being the Davidic king, but he is also the Son of God by virtue of his preexistence and unqualified divine status. No angel can match him on either score. ~ D A Carson,
566:Many Jewish texts, as well as OT hope in general, expected that in the end Israel would be restored to a place of great blessing (Jer. 16:15; 23:8; 31:27–34 [where the new covenant is mentioned]; Ezek. 34–37; Isa. 2:2–4; 49:6; Amos 9:11–15; Sir. 48:10; Ps. Sol. 17–18; 1 En. 24–25; Tob. 13–14; Eighteen Benedictions 14).[1] The question is a natural one for Jews who have embraced the messianic hope. Luke 1–2 expressed this hope vividly (1:69–74; 2:25, 38). ~ Darrell L Bock,
567:I’ll go,” Clay said around a mouthful of cantaloupe. “I’ve got a package waiting at the post office.”
“I’m sure you do,” I said.
“He does,” Jeremy said. “The postman left a card the other day.”
“Books I ordered from the U.K.,” Clay said.
“Which you need right now,” I said. “For a little light reading between maiming and killing?”
“They shouldn’t sit at the post office,” Clay said. “Someone might get suspicious.”
“Of anthropology texts? ~ Kelley Armstrong,
568:My view is that our minds are incredibly powerful animals that are, during life, kept somewhat in check by the load of our bodies. Once that load is gone (or so some ancient texts teach us) the mind is like a horse off the tether. So the habits we get into here might have something to do with what happens to us afterwards. An exciting but harrowing idea, given the everyday state of my mind. But also hopeful, since that's something a person can work with. ~ George Saunders,
569:I hold the view that the alchemist’s hope of conjuring out of matter the philosophical gold, or the panacea, or the wonderful stone, was only in part an illusion, an effect of projection; for the rest it corresponded to certain psychic facts that are of great importance in the psychology of the unconscious. As is shown by the texts and their symbolism, the alchemist projected what I have called the process of individuation into the phenomena of chemical change. ~ Carl Jung,
570:It would be facile, even exculpatory, to call the problem of the Islamic State 'a problem with Islam.' The religion allows many interpretations, and Islamic State supporters are morally on the hook for the one they choose. And yet simply denouncing the Islamic State as un-Islamic can be counterproductive, especially if those who hear the message have read the holy texts and seen the endorsement of many of the caliphate’s practices written plainly within them. ~ Graeme Wood,
571:For the Buddha of the Pali Canon, the goal is liberation: the cessation of suffering, the end of the endless hamster-wheel of dependent origination, of mental formations leading to desire leading to clinging leading to suffering and so on. Nibbana, or nirvana, was not originally conceived as some magical heavenly world, or even a permanent altered state of consciousness. It is usually described, in the early texts, negatively: as a candle being snuffed out. ~ Jay Michaelson,
572:Instead, to develop agency, our students would be better served if we created what Judy Wallis, a veteran teacher in Houston, refers to as a “three-text” classroom: a place where students encounter texts we all read, where students encounter texts that some of us read, and where students encounter texts that they read independently. Our students need a blended reading experience, and in Chapter 8 I discuss a model for developing this kind of a classroom. I ~ Kelly Gallagher,
573:I can't honestly say where the inspiration for my work came from. I think it came from reading. It came from texts, from Nietzsche, Schopenhauer, it came from, you know, Jean-Paul Sartre. These are the ideas that got me worked up and inspired. It wasn't so much the visual things that inspired me. Although, of course, there were plenty of painters in history that I admired all the way from Brueghel to Goya, to Picasso - because everything visual stimulates me. ~ Lebbeus Woods,
574:After about a minute, I received a text back.

Beck: I know

A few seconds later, a smiley face came through, and I had to laugh. A week or so ago, I’d told him that his texts were always so short and blunt.

“Couldn’t you add a smiley face or something?” I’d asked.

He actually listened! A smug sense of victory swirled through me. He could be so stubborn about things that I could hardly believe it, even as the emoticon smiled up at me. ~ Cindi Madsen,
575:Everyone accepts the abstraction of Bach. My work aspires to the same kind of abstraction, which is so engaging that you're distracted from asking about what it means. So many paintings have hidden meanings or need wall texts, but my work is not in that category. Once it's in the viewer's eyes my job will be judged on whether or not it is engaging and pulls you in to a kind of intelligence or poetic something going on there that makes it sustainable to look at. ~ Caio Fonseca,
576:Nehemiah was a Jew born in Babylon, a former cup-bearer to the Persian emperor. In 444 BC, he managed to talk the Great King into appointing him governor of his native Judaea. He also received permission to rebuild the Temple in Jerusalem that had been destroyed by Nebuchadnezzar more than two centuries earlier. In the course of rebuilding, sacred texts were recovered and restored; in a sense, this was the moment of the creation of what we now consider Judaism. ~ David Graeber,
577:As Jews, Christians and Muslims, we have to be prepared to ask the most uncomfortable questions. Does the God of Abraham want his disciples to kill for his sake? Does he demand human sacrifice? Does he rejoice in holy war? Does he want us to hate our enemies and terrorise unbelievers? Have we read our sacred texts correctly? What is God saying to us, here, now? We are not prophets but we are their heirs and we are not bereft of guidance on these fateful issues. ~ Jonathan Sacks,
578:Note: When reading dry political theory, such as the texts you will find on the following pages, it may be useful to apply the Exclamation Point Test from time to time, to determine if the material you are reading is actually relevant to your life. To apply this test, simply go through the text replacing all the punctuation marks at the ends of the sentences with exclamation points. If the results sound absurd when read aloud, then you know you're wasting your time. ~ CrimethInc,
579:We have the power those who came before us have given us, to move beyond the place where they were standing. We have the trees, and water, and sun, and our children. Malcolm X does not live in the dry texts of his words as we read them; he lives in the energy we generate and use to move along the visions we share with him. We are making the future as well as bonding to survive the enormous pressures of the present, and that is what it means to be a part of history. ~ Audre Lorde,
580:The basic elements of DNA—hydrogen, nitrogen, oxygen, and carbon—translate directly to key letters of the Hebrew and Arabic alphabets. In these languages, our genetic code spells the ancient name of God. The same name lives within all humans, regardless of their beliefs, actions, lifestyle, religion, or heritage. This relationship was described in sacred texts, such as the Hebrew Sepher Yetzirah, at least 1,000 years before modern science verified such connections. ~ Gregg Braden,
581:The real question is: What is expiation? Is it compatible with a pure image of God? Is it not a phase in man’s religious development that we need to move beyond? If Jesus is to be the new messenger of God, should he not be opposing this notion? So the actual point at issue is whether the New Testament texts—if read rightly—articulate an understanding of expiation that we too can accept, whether we are prepared to listen to the whole of the message that it offers us. ~ Benedict XVI,
582:The universal hero myth always refers to a powerful man or god-man who vanquishes evil in the form of dragons, serpents, monsters, demons, and so on, and who liberates his people from destruction and death. The narration or ritual repetition of sacred texts and ceremonies, and the worship of such a figure with dances, music, hymns, prayers, and sacrifices, grip the audience with numinous emotions and exalt the individual to an identification with the hero. P. 68 ~ Carl Gustav Jung,
583:O prejudice, prejudice, prejudice, how many hast thou destroyed! Men who might have been wise have remained fools because they thought they were wise. Many judge what the gospel ought to be, but do not actually enquire as to what it is. They do not come to the Bible to obtain their views of religion, but they open that Book to find texts to suit the opinions which they bring to it. They are not open to the honest force of truth, and therefore are not saved by it. ~ Charles Spurgeon,
584:THE FIVE EXCELLENT PRACTICES OF PILGRIMAGES Inspired by a fifth-century conversation between Zi Zhang and Confucius about the practices of wise rulers in The Analects, here are five excellent practices for travelers on sacred journeys: Practice the arts of attention and listening.
Practice renewing yourself every day.
Practice meandering toward the center of every place.
Practice the ritual of reading sacred texts.
Practice gratitude and praise-singing. ~ Phil Cousineau,
585:hierarchical cultures of business and the state, where status determines access to information, and criticism is met with punishment. Nearly all of us work in hierarchies. Nearly all of us bite our tongues when we should speak freely. Yet few of the classic or modern texts on freedom of speech discuss freedom of speech at work, even though, as the crash of 2008 showed, self-censorship in the workplace can be as great a threat to national security as foreign enemies are. ~ Nick Cohen,
586:It’s a way of life to be always texting and when you looks at these texts it really is thoughts in formation. I do studies where I just sit for hours and hours at red lights watching people unable to tolerate being alone. Its as though being along has become a problem that needs to be solved and then technology presents itself as a solution to this problem…Being alone is not a problem that needs to be solved. The capacity for solitude is a very important human skill. ~ Sherry Turkle,
587:The Grave Of The Grammarian Lysias
Very close to you, as you enter on the right, in the Beirut
library, we buried the sage Lysias,
the grammarian. The spot is beautifully right.
We placed him near those things of his that he perhaps
remembers even there -- scholia, texts, grammars,
scriptures, numerous commentaries in tomes on hellenisms.
This way, his grave will also be seen and honored
by us, when we pass among the books.
~ Constantine P. Cavafy,
588:In the beginning, I want to say something about human greatness. Some time ago, I was reading texts of Kungtse. When I read these texts, I understood something about human greatness. What I understood from his writings was: What is greatest in human beings is what makes them equal to everybody else. Everything else that deviates higher or lower from what is common to all human beings makes us less. If we know this, we can develop a deep respect for every human being. ~ Bert Hellinger,
589:Texts like the Bible and the works of the holy elders were written under the inspiration and guidance of the Holy Spirit. The person who studies them partakes of this Divine Grace in a mystical way. The soul is nourished with Grace even if the person who reads such literature does not understand the meaning of what is being read. “Just by reading this material,” he claimed, “the individual becomes spiritually empowered by the Grace embedded in the words themselves. ~ Kyriacos C Markides,
590:A great number of elements in the characters’ lives, both psychic and factual, are not communicated to us. […] These characters, I believe, enjoy a much greater autonomy than we usually think, and are able to take initiatives unknown both to the writer and the reader. When characters have their own will, their own autonomy, it gives the literary universe a greater internal mobility; it also makes the texts through which we view this world all the more open and incomplete. ~ Pierre Bayard,
591:Criticism is above all a gift, an intuition, a matter of tact and flair; it cannot be taught or demonstrated--it is an art. Critical genius means an aptitude for discerning truth under appearances or in disguises which conceal it; for discovering it in spite of the errors of testimony, the frauds of tradition, the dust of time, the loss or alteration of texts. It is the sagacity of the hunter whom nothing deceives for long, and whom no ruse can throw off the trail. ~ Henri Frederic Amiel,
592:To be honest, I thought it was similar to animal husbandry."
Sally's tone turned dry. "Sometimes, my lady I'm afraid it isn't that different."
Pippa paused, considering the ords. "Is that so?"
"Men are uncomplicated, generally," Sally said, all too sage. "They're beasts when they want to be."
"Brute ones!"
"Ah, so you understand."
Pippa tilted her head to one side. "I've read about them."
Sally nodded. "Erotic texts?"
"The book of Common Prayer.... ~ Sarah MacLean,
593:All these texts tried in one way or another to explain the strange uniformity of the American businessman. He commuted to work in his immaculate gray suit from his neat suburban tract house. He kept his front lawn and his hair trimmed to lengths tacitly agreed upon by his peers. He avoided high culture, or anything else that smacked of elitism. He worked for some enormous gray corporation such as IBM or AT&T that was more of a home to him than his house in the suburbs. ~ Michael Lewis,
594:O prejudice, prejudice, prejudice, how many hast thou destroyed! Men who might have been wise have remained fools because they thought they were wise. Many judge what the gospel ought to be, but do not actually enquire as to what it is. They do not come to the Bible to obtain their views of religion, but they open that Book to find texts to suit the opinions which they bring to it. They are not open to the honest force of truth, and therefore are not saved by it. ~ Charles Haddon Spurgeon,
595:What’s been bugging you, Remi?” My chest rose and I took a deep breath. “I—I have a theory about London on why you never answered my texts.” His hand stilled. “Oh?” I swallowed, staring down at my hands. At my ring. “It’s—it’s because you did come back with breakfast but you saw me with Hartford when the door was open or you heard him through the door. You left—because you were hurt.” My voice cracked at the end. God, I was taking such a chance here. What if I was wrong? ~ Ilsa Madden Mills,
596:I will never forget the experience I had when I was in Japan, a place that never heard of the Fall and the Garden of Eden. One of the Shinto texts says that the processes of nature cannot be evil. Every natural impulse is not to be corrected but to be sublimated, to be beautified. There is a glorious interest in the beauty of nature and cooperation with nature, so that in some of those gardens you don’t know where nature begins and art ends—this was a tremendous experience. ~ Joseph Campbell,
597:There is no rigorous and effective deconstruction without the faithful memory of philosophies and literatures, without the respectful and competent reading of texts of the past, as well as singular works of our own time. Deconstruction is also a certain thinking about tradition and context. Mark Taylor evokes this with great clarity in the course of a remarkable introduction. He reconstitutes a set of premises without which no deconstruction could have seen the light of day. ~ Jacques Derrida,
598:God did not just start talking to us with the Bible or the church or the prophets. Do we really think that God had nothing at all to say for 13.7 billion years, and started speaking only in the latest nanosecond of geological time? Did all history prior to our sacred texts provide no basis for truth or authority? Of course not. The radiance of the Divine Presence has been glowing and expanding since the beginning of time, before there were any human eyes to see or know about it. ~ Richard Rohr,
599:Our unwillingness, or our inability, to thin-slice the texts and then discern the tangents has created widespread fundamentalist Christianity, Judaism and Islam, which, ironically, usually miss the “fundamentals”! If you do not know the direction and the momentum, you will not recognize the backpedaling. You will end up making very accidental themes into “fundamentals” while missing the biggies! One dot is not wisdom: You can prove anything you want from a single Scripture quote. ~ Richard Rohr,
600:The saintly disciple who applies himself in silence to right meditation, has surmounted covetousness, negligence, wrath, the inquietude of speculation and doubt; he contemplates and enlightens all beings friendly or hostile, with a limitless compassion, a limitless sympathy, a limitless serenity. He recognises that all internal phenomena are impermanent, subjected to sorrow and without substantial reality, and turning from these things he concentrates his mind on the permanent. ~ Buddhist Texts,
601:The subject matter covered in Carmina stays pretty basic: love, lust, the pleasures of drinking and the heightened moods evoked by springtime. These primitive and persistently relevant themes are nicely camouflaged by the Latin and old German texts, so the listener can actually feign ignorance while listening to virtually X-rated lyrics. (Veni Veni Venias! Come, come come now!)The music itself toggles between huge forces and a single voice, juxtaposing majesty and intimacy with ease. ~ Carl Orff,
602:I like first editions, though I’ll sometimes settle for a later printing if it’s within a year or two of the book’s original publication date. Only these editions possess that distinctive aura of the original, a glamour that subsequent reissues can never recapture. That said, I do gravitate toward well printed, scholarly treatments of certain classic texts, with lots of notes and a good bibliography. If I’m going to spend my life reading books, I want my experiences to be optimal. ~ Michael Dirda,
603:Without cultural indoctrination, all of us would be atheists. Or, more specifically, while many may dream up their own gods as did our ancestors, they would certainly not be ‘Christian’ or ‘Jewish’ or ‘Muslim’ or any other established religion. That’s because, without the texts and churches and familial instruction, there are no independent evidences that any specific religion is true. Outside of the Bible, how would one hear of Jesus? The same goes for every established religion. ~ David G McAfee,
604:The lurid descriptions of what lay between death and salvation conjure up a Hieronymus Bosch vision of hell, reflecting the universal horror of death and the desperate wish for eternal life. The ancient Egyptians’ fears ranged from the all-too-familiar afflictions of thirst and starvation to the peculiar horror of an upside-down world in which they would have to walk on their heads, drink urine, and eat excrement. The Coffin Texts show the human imagination at its most fevered. The ~ Toby Wilkinson,
605:So as not to risk appearing to introduce a duality, let alone a plurality, into the one and personal God, the Semitic texts and their commentators refuse to give the right answer by stating that God, being "all-powerful," "doeth what He wills"; we find this argument in Isaiah, Job and Saint Paul, as well as in the Koran. It is a doubl-edged argument, yet for certain psychological reasons it was efficacious for three or four millennia, in the climate for which it was destined. - p98 ~ Frithjof Schuon,
606:27:9–10 Jewish teachers linked texts based on shared key words or phrases, and sometimes conflated similar texts so that one would read one text in light of the other. By using words from Zechariah but the name of Jeremiah, Matthew may want Biblically literate hearers to link the passages (cf. Jer 32:6–14, which is similar to Zec 11:12–13; perhaps also Jer 19:10–13). Zec 11:13 adds that the money was thrown to the potter “at the house of the LORD,” as Matthew’s audience may have realized. ~ Anonymous,
607:Lots of men wanted to have sex with me - I dated casually, I got texts in the night - they just didn't want to go to a restaurant with me, or bring me to their office party, or open Christmas presents with me. It would have been relatively simple to swallow the idea that I was objectively sexually undesirable, but the truth was more painful: There was something about me that was symbolically shameful. It's not that men didn't like me; it's that they hated themselves for doing so. But why? ~ Lindy West,
608:Lots of men wanted to have sex with me – I dated casually, I got texts in the night – they just didn’t want to go to a restaurant with me, or bring me to their office party, or open Christmas presents with me. It would have been relatively simple to swallow the idea that I was objectively sexually undesirable, but the truth was more painful: There was something about me that was symbolically shameful. It’s not that men didn’t like me; it’s that they hated themselves for doing so. But why? ~ Lindy West,
609:Muslims can say that slavery is not legitimate now, and that crucifixion is wrong at this historical juncture. Many say precisely this. But they cannot condemn slavery or crucifixion outright without contradicting the Koran and the example of the Prophet. 'The only principled ground that the Islamic State’s opponents could take is to say that certain core texts and traditional teachings of Islam are no longer valid,' Bernard Haykel says. That really would be an act of apostasy. ~ Graeme Wood,
610:Traces of the same spiritual concepts and symbolism that enlighten the Egyptian texts are found all around the world among cultures that we can be certain were never in direct contact. Straightforward diffusion from one to the other is therefore not the answer, and 'coincidence' doesn't even begin to account for the level of detail in the similarities. The best explanation, in my view, is that we're looking at a legacy, shared worldwide, passed down from a single, remotely ancient source. ~ Graham Hancock,
611:Contemporary fantasists all bow politely to Lord Tennyson and Papa Tolkien, then step around them to go back to the original texts for inspiration--and there are a lot of those texts. We have King Arthur and his gang in English; we've got Siegfried and Brunhild in German; Charlemagne and Roland in French; El Cid in Spanish; Sigurd the Volsung in Icelandic; and assorted 'myghtiest Knights on lyfe' in a half-dozen other cultures. Without shame, we pillage medieval romance for all we're worth. ~ David Eddings,
612:The extraterrestrials Aryan from Adelbaran told Maria that they were here before, thousands of years ago. And people took them for gods. They descended in the Near East and created colonies. They also told her about the Nordics, the Lyrans, the Igigi and the Anunnaki who created us genetically in their Chimiti. This, seems to correspond to numerous texts and epics found on clay tablets in Mesopotamia and Phoenicia, as well as in Ugaritic myths and Biblical texts. ~ Jean Maximillien De La Croix de Lafayette,
613:I think that we are passionate creatures who really live our fullest life when we are deeply engaged, when we feel successes, and exult in them, when we feel losses and tragedies and are hurt by them. So I came to the conclusion that Eastern ideas of withdrawal may not be right for modern Westerners. If you read the ancient texts, they're pretty severe. I mean, they really are not the sort of thing that you would think compatible with really throwing yourself into life and being a part of it. ~ Jonathan Haidt,
614:Instead, we ask those who sincerely believe that it does make sense to organize our discipline entirely around European and American figures and texts to pursue this agenda with honesty and openness. We therefore suggest that any department that regularly offers courses only on Western philosophy should rename itself “Department of European and American Philosophy.” ~ Jay L. Garfield and Bryan W. Van Norden, "If Philosophy Won’t Diversify, Let’s Call It What It Really Is," New York Times editorial, May 11, 2016,
615:It is one of the strangest of historical paradoxes that the King James Bible, whose whole purpose had been nation-building in the service of a ceremonial and episcopal state church, should become the guiding text of Puritan America. But the translation’s lifeblood had been inclusiveness, it was drenched with the splendour of a divinely sanctioned authority, and by the end of the seventeenth century it had come to be treasured by Americans as much as by the British as one of their national texts. ~ Adam Nicolson,
616:I often notice how students can gain the capacity to use certain critical methodologies through engaging with very different texts - how a graphic novel about gentrification and an anthology about Hurricane Katrina and a journalistic account of war profiteering might all lead to very similar classroom conversations and critical engagement. I'm particularly interested in this when teaching law students who often resist reading interdisciplinary materials or materials they interpret as too theoretical. ~ Dean Spade,
617:Let others slander me; I bear their condemnation. Those who try to burn the sky only exhaust themselves. When I hear it, it's just like drinking sweet dew. Thus smelted and refined, suddenly one enters the inconceivable. [bk1sm.gif] -- from Song of Enlightenment: By Great Master Yung Chia of the T'ang Dynasty, Edited by Tripitaka Master Hua / Translated by International Institute for the Translation of Buddhist Texts

~ Hsuan Chueh of Yung Chia, Let others slander me (from The Song of Enlightenment)
,
618:My house is buried in the deepest recess of the forest
Every year, ivy vines grow longer than the year before.
Undisturbed by the affairs of the world I live at ease,
Woodmens singing rarely reaching me through the trees.
While the sun stays in the sky, I mend my torn clothes
And facing the moon, I read holy texts aloud to myself.
Let me drop a word of advice for believers of my faith.
To enjoy lifes immensity, you do not need many things.

~ Taigu Ryokan, You Do Not Need Many Things
,
619:A good person is one who follows the Ten Commandments and the golden rule. There is plenty of precedent in history to guide us and we probably evolved to be sensitive to Bible-Golden Rule situations. But the dilemmas faced by a worker - a journalist, an architect, an auditor - or by a citizen (what position to take on stem cell research, whether to run for office, what is the proper balance between taxation and social nets) - are not questions that can be answered by traditional texts or precedents. ~ Howard Gardner,
620:Hodgson should have added that the division of the world into “the West” and “the East,” “Europe and Asia” left out a third part—in the words of the Yale historian Christopher Miller, “a blank darkness”—that was said to lack history or civilization because it lacked either great texts or great monuments. This blank darkness comprised Africa, the pre-Columbian Americas, and the lands of the Pacific, excepting, of course, Egypt and Ethiopia—which for this purpose were classified as belonging to Asia. ~ Mahmood Mamdani,
621:The Confidante Loquitur
That gay one who is the abode of virtue
Incessantly murmurs thy name,
On hearing a word of thee
His limbs are pervaded by a thrill,
Bending down lowly his head
Tears pour from his eyes,
If one should ask him a word
He waves (him) away with his hand,
If one should speak concerning thee
Thou wilt see there is nothing else in his mind.
There is no firmness (left) in him;
A serious matter Cha.n.dî Dâs sings.
[From 'Sacred Texts']
~ Chandidas,
622:This year, Mami has filled out the forms, signed me up, and marched me to church before I can tell her that Jesus feels like a friend I’ve had my whole childhood who has suddenly become brand-new; who invites himself over too often, who texts me too much. A friend I just don’t think I need anymore. (I know, I know . . . even writing that is blasphemous.) But I don’t know how to tell Mami that this year, it’s not about feeling unready, it’s about knowing that this doubt has already been confirmed. ~ Elizabeth Acevedo,
623:The Ramayana, for instance, and the Mahabharata were first recorded in Sanskrit but have been retold—both written down and orally performed—in Tamil, Bangla and most of the other languages of India. And the people who share these texts did have ways of referring to themselves long before they called themselves ‘Hindu’. The term ‘Hindu’ was coined in opposition to other religions, but this self-definition through otherness began centuries before there was contact with Europeans (or, indeed, with Muslims). ~ Wendy Doniger,
624:When, as a child, I first opened my eyes on a Sunday-morning, a feeling of dismal anicipation, which began at least on the Friday,culminated. I knew what was before me, and my wish, if not my word, was "Would God it were evening!" It was no day of rest, but a day of texts, of catechisms (Watts'), of tracts about converted swearers, godly charwomen, and edifying deaths of sinners saved.... There was but one rosy spot, in the distance, all that day: and that was "bed-time," which never could come too early! ~ Lewis Carroll,
625:I've heard all kinds of explanations from Christian apologists for why the Bible includes such harsh laws about women: that the laws were progressive in comparison to the surrounding culture, that they were designed to protect women from exploitation, that they weren't strictly observed anyway. These are useful insights, I suppose, but sometimes I wish these apologists wouldn't be in such a hurry to explain these troubling texts away, that they would allow themselves to be bothered by them now and then. ~ Rachel Held Evans,
626:I walk into my bedroom after my morning shower to hear my phone ringing. And since everyone my age texts instead of calls, I know exactly who it is without having to check the screen.

“Hey, Mom,” I greet her, gripping the edge of my towel as I head for the dresser.

“Mom? Holy shish kebob. So it’s true? I mean, I thought I gave birth to a beautiful baby boy twenty-one years ago, but that seems like a distant memory. Because if I did have a son, he’d probably call me more than once a month, right ~ Elle Kennedy,
627:The moral vacuum we now feel ourselves to be in has always been there, even if we haven’t recognized it Religious people are already entirely accustomed to picking and choosing which texts from holy book they obey and which they reject. There are passages of the Judeo-Christian Bible which no modern Christian or Jew would wish to follow. The story of Isaac’s narrowly averted sacrifice by his father Abraham strikes us moderns as a shocking piece of child abuse, whether we read it literally or symbolically. ~ Richard Dawkins,
628:If you want to study classical values such as courage or learn about stoicism, don’t necessarily look for classicists. One is never a career academic without a reason. Read the texts themselves: Seneca, Caesar, or Marcus Aurelius, when possible. Or read commentators on the classics who were doers themselves, such as Montaigne—people who at some point had some skin in the game, then retired to write books. Avoid the intermediary, when possible. Or fuhgetaboud the texts, just engage in acts of courage. ~ Nassim Nicholas Taleb,
629:That evening and for the next few days I immersed myself in psychology texts: clinical, personality, psycho-metrics, learning, experimental psychology, animal psychology, physiological psychology, behaviorist, gestalt, analytical, functional, dynamic, organismic, and all the rest of the ancient and modern factions, schools, and systems of thought. The depressing thing is that so many of the ideas on which our psychologists base their beliefs about human intelligence, memory, and learning are all wishful thinking. ~ Anonymous,
630:Who is without thought? Who is without birth? If there is really no production, there is nothing not produced. Summon a wooden statue and inquire of it. Apply yourself to seeking Buddha-hood; sooner or later you will accomplish it. [bk1sm.gif] -- from Song of Enlightenment: By Great Master Yung Chia of the T'ang Dynasty, Edited by Tripitaka Master Hua / Translated by International Institute for the Translation of Buddhist Texts

~ Hsuan Chueh of Yung Chia, Who is without thought? (from The Song of Enlightenment)
,
631:The point is not to argue that Psalm 132 is superior to Psalm 89 (though my Protestant inclinations are in that direction). It is rather to see that David's truth, even when formulated by the state, is filled with ambiguity, and that there continued to be conflict over it. One cannot just pick one of these texts in preference to the others. Rather, we need to recognize that each has its claim and its social function, and none may be taken as the "true exposition" of 2 Samuel 7, simply because we prefer it so. ~ Walter Brueggemann,
632:If the Edfu Texts contain a record of these events, as I have proposed, then we should take seriously the message they transmit, that there were survivors of the cataclysm who made it their mission to bring about: 'The resurrection of the former world of the gods. ... The re-creation of a destroyed world.'
These survivors are said to have wandered the earth, setting out and building sacred mounds wherever they went, and teaching the fundamentals of civilization, including religion, agriculture, and architecture. ~ Graham Hancock,
633:This reminded me of the stories His Holiness Zong Rinpoche told about meditators who had achieved the illusory body. While they were sleeping at night, they would use their subtle body to read and memorize many scriptures at the same time. I thought that Lama was able to read so many texts in such a short time because he did it at night with the illusory body. From the way Lama talked so confidently about the many actions that a yogi could do with their subtle body, I could see that Lama himself had this power. ~ Lama Thubten Yeshe,
634:Garrett has been the best friend a girl could want, so how could I be so stupid as to think about shutting him out for good? I've been so busy thinking about my unrequited love, I haven't even stopped to consider the other, more important part of our relationship.

Friendship.

Ignoring him now would make him think I don't care, that I don't want to be friends. I want to get over him, not lose him for good! How must he feel, with me not replying to his texts and e-mails like this? What kind of friend am I? ~ Abby McDonald,
635:The David given here, and the world of David presumed here is liturgically shaped. That is, these are images, pictures, and scenarios that Israel experienced in public worship. The public worship lying behind these texts is not a sober description of what is, but a visionary, evocative portrayal of what will be. The David of these texts is not obvious to everyone in this dismal historical setting, but is the David trusted and hoped-for by this community, which could find little to value in its actual circumstance. ~ Walter Brueggemann,
636:In 1879 the Bengali scholar S.M. Tagore compiled a more extensive list of ruby colors from the Purana sacred texts: ‘like the China rose, like blood, like the seeds of the pomegranate, like red lead, like the red lotus, like saffron, like the resin of certain trees, like the eyes of the Greek partridge or the Indian crane…and like the interior of the half-blown water lily.’ With so many gorgeous descriptive possibilities it is curious that in English the two ancient names for rubies have come to sound incredibly ugly. ~ Victoria Finlay,
637:I'm in no rush to patch up these questions. God save me from the day when stories of violence, rape, and ethnic cleansing inspire within me anything other than revulsion. I don't want to become a person who is unbothered by these texts, and if Jesus is who he says he is, then I don't think he wants me to either. There are parts of the Bible that inspire, parts that perplex, and parts that leave you with an open wound. I'm still wrestling, and like Jacob, I will wrestle until I am blessed. God hasn't let go of me yet. ~ Rachel Held Evans,
638:Curing America's racial pathology couldn't be done with good intentions or presidential elections. Like all diseases, it had to be analyzed at a microscopic level. What I discovered during my studies in Poe's and other early Americans' texts was the intellectual source of racial Whiteness. Here, in these pages, was the very fossil record of how this odd and illogical sickness formed. Here was the twisted mythic underpinnings of modern racial thought that could never before be dismantled because we were standing on them. (8) ~ Mat Johnson,
639:I think a lot of my interest in history now isn't so much in places and names and texts and public figures, but more in examining all the nuances and idiosyncrasies of particular stories of everyday people. And if that doesn't happen, then I usually transplant myself and my own stories to a particular historical event. Which is why you'll see me, the first person pronoun, interacting in a song about Carl Sandburg, or you'll find my [sic] interacting with Saul Bellow. It's sort of a re-rendering of history and making it my own. ~ Sufjan Stevens,
640:Okay. So how is she missing?” “She went for the weekend. That’s what she told me, and she always tells me where she’s going and exactly how long she’ll be gone. But she’s been gone now for a week, and she won’t return my calls or texts, and I know it’s that boy.” That boy. “How long have Krista and that boy been together?” Thinking about it seemed to sicken her. “Six or seven months. I’ve only met him two or three times, but I don’t like him. He has this attitude.” She said “attitude” as if it was another word for “disease.” “Do ~ Robert Crais,
641:Sacred Scripture, since it has no science above itself, can dispute with one who denies its principles only if the opponent admits some at least of the truths obtained through divine revelation; thus we can argue with heretics from texts in Holy Writ, and against those who deny one article of faith we can argue from another. If our opponent believes nothing of divine revelation, there is no longer any means of proving the articles of faith by reasoning, but only of answering his objections - if he has any - against faith. ~ Saint Thomas Aquinas,
642:It's classical mythology, Cohen," said the minstrel. "I thought everyone knew. He was chained to a rock for eternity and every day an eagle comes and pecks out his liver."
"Is that true?"
"It's mentioned in many of the classic texts."
"I'm not much of a reader," said Cohen. "Chained to a rock? For a first offence? He's still there?"
"Eternity isn't finished yet, Cohen."
"He must've had a big liver!"
"It grows again every night, according to the legend," said the minstrel.
"I wish my kidneys did," said Cohen. ~ Terry Pratchett,
643:Notebooks. There are dozens of notebooks. I always carry notebooks with me. I scribble in them in a barely readable scrawl. I do not write jokes. I write moments. Thoughts. Fragments that I have to sweat over as if they’re cryptic texts in a lost language when I try to interpret them. That shouldn’t be part of my process—decoding my own writing—but it has been for my entire life. What does that say about me? Why can’t I make it easy? I need to complicate everything to protect myself from success and to remain complicated and overwhelmed. ~ Marc Maron,
644:Every walk to the woods is a religious rite, every bath in the stream is a saving ordinance. Communion service is at all hours, and the bread and wine are from the heart and marrow of Mother Earth. There are no heretics in Nature's church; all are believers, all are communicants. The beauty of natural religion is that you have it all the time; you do not have to seek it afar off in myths and legends, in catacombs, in garbled texts, in miracles of dead saints or wine-bibbing friars. It is of today; it is now and here; it is everywhere. ~ John Burroughs,
645:Through luminous and erudite readings of the texts, Hasana Sharp shows us how profound and radical is Spinoza's conception of nature and his claim that humans always remain part of nature, acting solely according to the same rules. She demonstrates the political consequences of adopting this perspective through a provocative intervention in contemporary feminist theory, while along the way opening promising avenues for future work in a variety of other fields, such as animal studies and ecology. This is a challenging and important book. ~ Michael Hardt,
646:In most archaeological texts the female religion is referred to as a “fertility cult,” perhaps revealing the attitudes toward sexuality held by the various contemporary religions that may have influenced the writers. But archaeological and mythological evidence of the veneration of the female deity as creator and lawmaker of the universe, prophetess, provider of human destinies, inventor, healer, hunter and valiant leader in battle suggests that the title “fertility cult” may be a gross oversimplification of a complex theological structure. ~ Merlin Stone,
647:I’ve got an idea I want to run by you,” he murmured, his lids growing heavy.

Oh. Back to that. Ever since I’d returned, I’d been avoiding the subject of My Promise, hoping Brandon would take a hint.

In texts, he’d actually begun counting down the days left until my birthday—like he had a cherry countdown widget.

When I caught him sneaking a glance at my chest, his expression one of longing, I remembered a movie where one of the heroines had likened boobs to smart bombs. I’d laughed. Now I marveled at how right she’d been. ~ Kresley Cole,
648:What happens if the writer is good is usually not that the work seems derivative or trivial but just the opposite: the work actually acquires depth and resonance from the echoes and chimes it sets up with prior texts, weight from the accumulated use of certain basic patterns and tendencies. Moreover, works are actually more comforting because we can recognize elements of them from our prior reading. I suspect that a wholly original work, one that owed nothing to previous writing, would so lack familiarity as to be quite unnerving to readers. ~ Thomas C Foster,
649:How many times have you struggled with the interpretation of certain Biblical texts related to the time of Jesus' return because they did not fit with a preconceived system of eschatology? Russell's Parousia takes the Bible seriously when it tells us of the nearness of Christ's return. Those who claim to interpret the Bible literally, trip over the obvious meaning of these time texts by making Scripture mean the opposite of what it unequivocally declares. Reading Russell is a breath of fresh air in a room filled with smoke and mirror hermeneutics. ~ Gary DeMar,
650:Once we begin to use the “avoid disputed passages” approach, we lose the ability to appeal to hundreds of passages in God’s Word that he gave us to understand, to believe, and to obey. When that happens, our churches will be “tossed to and fro by the waves and carried about by every wind of doctrine” (Eph. 4:14). A better approach is to say that God has given us his Word so that it can be understood. Therefore we must study these “controversial texts” and follow the arguments on both sides until we come to a satisfactory answer on what they mean. ~ Wayne Grudem,
651:kind of sorcery, this, the dearth of engine roar not ten miles from the heart of the city. He fished out his phone from the pocket of his duffle coat. News about some kind of CIA man surfacing in Moscow but no emails, no texts from her. Vanessa used to tease him about how often he fiddled with this, his ‘anxiety machine’. Oh God, how he missed her beautiful contempt. Only a few days into the new year and it had no more joy than the old one. Battery almost flat, he killed the phone and turned his back on London’s distant skyline, an old, comfortable ~ John Sweeney,
652:Every text is unique and, at the same time, it is the translation of another text. No text is entirely original because language itself, in its essence, is already a translation: firstly, of the non-verbal world and secondly, since every sign and every phrase is the translation of another sign and another phrase. However, this argument can be turned around without losing any of its validity: all texts are original because every translation is distinctive. Every translation, up to a certain point, is an invention and as such it constitutes a unique text. ~ Octavio Paz,
653:The Red Hill was referred to in the most ancient surviving work of Tamil literature, the Tolkappiyam, which itself makes reference to an even earlier work now lost to history which in turn had supposedly been part of a library of archaic texts, all now also vanished, the compilation of which was said to have begun more than 10,000 years previously. This had been the library of the legendary First Sangam -- or 'Academy' -- of the lost Tamil civilization of Kumari Kandam, swallowed up, as Captain Narayan put it, 'by a major eruption of the sea'. ~ Graham Hancock,
654:We got off the train and headed forward toward the exit. When we entered the lobby, my phone vibrated. Win sent the following text: BRING TERESE TO THE PENTHOUSE. THEN GO TO ROOM 118. ALONE. The two seconds later, Win added: PLEASE REFRAIN FROM TEXTING BACK SOME WITTY ALBEIT HOMOPHOBIC COMEBACK VIS-À-VIS THE “ALONE” COMMENT. Win was the only person I knew who was more verbose in texts than in person. I took Terese up to the penthouse. There was a laptop with Internet access. I pointed to it. “Maybe you can start digging into this Save the Angels charity. ~ Harlan Coben,
655:In 1934, he wrote an essay envisioning a great compendium of electronic documents that could be accessed via a computer in your household: a reseau, or “web.” “Here, the workspace is no longer cluttered with any books. In their place, a screen and a telephone within reach,” Otlet wrote. “Over there, in an immense edifice, are all the books and information. From there, the page to be read . . . is made to appear on the screen. The screen could be divided in half, by four, or even by ten, if multiple texts and documents had to be consulted simultaneously. ~ Clive Thompson,
656:The theory they used to prevent women voting was that the female brain could not comprehend the complexity of politics. Politics was for men. Child-bearing was for women. And the best supplier of reasons for keeping people in their place has always been religion. We saw it at work in the debate over slavery. The Bible and the Qur’an both took slavery for granted. They took the subordination of women for granted too. So we run up against the awkward fact that sacred texts can be used to supply ammunition for those who want to keep people under control. ~ Richard Holloway,
657:5:33 Do not break your oath. An oath invoked a deity’s witness that one was telling the truth. Here Jesus alludes to texts such as Lev 19:12; Nu 30:2; Dt 23:21–22. 5:34–35 do not swear an oath at all. A few radical sages and sects forbade oaths, demanding that one’s integrity be so great that oaths were unnecessary. Other Jewish people sometimes tried to evade the curse incurred in broken oaths by swearing by something less than God. heaven. “Heaven” is God’s throne and “earth” his footstool in Isa 66:1; “Jerusalem” is “the city of the Great King” in Ps 48:2. ~ Anonymous,
658:With Sudden enlightened understanding Of the Dhyana of the Thus Come Ones, The six crossings-over and ten thousand practices are complete in substance, In a dream, very clearly, there are six destinies; After Enlightenment, completely empty, there is no universe. [bk1sm.gif] -- from Song of Enlightenment: By Great Master Yung Chia of the T'ang Dynasty, Edited by Tripitaka Master Hua / Translated by International Institute for the Translation of Buddhist Texts

~ Hsuan Chueh of Yung Chia, With Sudden enlightened understanding (from The Song of Enlightenment)
,
659:The life of a man is like a ball in the river, the Buddhist texts state - no matter what our will wants or desires, we are swept along by an invisible current that finally delivers us to the limitless expanse of the black sea. This image rather appeals to me. It suggests there are times when we float lightly along life's surface, bobbing from one languid, long pool to another. But then, when we least expect it, we turn a river bend and find ourselves plummeting over a thundering waterfall into the churning abyss below. This I have experienced. And more. ~ Richard C Morais,
660:some might be surprised to see us say that reincarnation is an exclusively modern idea. Too many confusions and misconceptions have been going on for a century so that many people, even outside "neo-spiritualist" circles, are not seriously affected by them; this distortion has even reached such a point that official orientalists, for example, routinely interpret in a reincarnationist sense texts where there is no such thing, and that they have become completely incapable of understanding them in any other way. is to say that they understand absolutely nothing. ~ Ren Gu non,
661:Ita: (1) In late Praxic Orth, an acronym (therefore, in ancient texts sometimes written ITA) whose precise etymology is a casualty of the loss of shoddily preserved information that will forever enshroud the time of the Harbingers and the Terrible Events. Almost all scholars agree that the first two letters come from the words Information Technology, which is late Praxic Age commercial bulshytt for syntactic devices. The third letter is disputed; hypotheses include Authority, Associate, Arm, Archive, Aggregator, Amalgamated, Analyst, Agency, and Assistant. ~ Neal Stephenson,
662:Does that mean that religious texts are worthless as guides to ethics? Of course not. They are magnificent sources of insight into human nature, and into the possibilities of ethical codes. Just as we should not be surprised to discover that ancient folk medicine has a great deal to teach modern hightech medicine, we should not be surprised if we find that these great religious texts hold versions of the very best ethical systems any human culture will ever devise. But, like folk medicine, we should test it all carefully, and take nothing whatever on faith. ~ Daniel C Dennett,
663:I wince. I have no idea what to say. "Do you want to hit me back? You can."
"No, I don't want to hit you back, you idiot. I've sent you like thiry texts. Are you okay?"
My eyebrows go up. "You are asking me if I'm okay?"
"Yes."
It's like the moment I realised Dad wasn't going to let me chase him out of my room. I want to crumple on the floor. "No," I say. "I'm not."
"Then come on."
I don't move. My head is spinning. "Where are we going?"
"Downstairs. Get your gloves. If you need to throw punches, let's find something better than my face. ~ Brigid Kemmerer,
664:However, a desk full of a million tiny books would not on its own solve the problem of information overload; if anything, it would exacerbate it. To remedy this problem, Bush envisioned that the texts could be strung together into “associative trails.” Largely, this task would fall to hardy souls “who find delight in the task of establishing useful trails through the enormous mass of the common record.” It would be the job of these “trail blazers” to wade through the mass of information and connect them thematically, and then to share their trails, like guidebooks. ~ Robert Moor,
665:It must be that when God speaketh, he should communicate, not one thing, but all things; should fill the world with his voice; should scatter forth light, nature, time, souls, from the centre of the present thought; and new date and new create the whole.Whenever a mind is simple and receives a divine wisdom, old things pass away, - means, teachers, texts, temples fall; it lives now, and absorbs past and future into the present hour. All things are made sacred by relation to it,-one as much as another. All things are disolved to ther center by thier cause. ~ Ralph Waldo Emerson,
666:Mister Cameron - I have read the unexpurgated Ovid, the love poems of Sappho, the Decameron in the original, and a great many texts in Greek and Latin histories that were not though fit for proper gentlemen to read, much less proper ladies. I know in precise detail what Caligula did to, and with, his sisters, and I can quote it to you in Latin or in my own translation if you wish. I am interested in historical truth, and truth in history is often unpleasant and distasteful to those of fine sensibility. I frankly doubt that you will produce anything to shock me. ~ Mercedes Lackey,
667:Mister Cameron - I have read the unexpurgated Ovid, the love poems of Sappho, the Decameron in the original, and a great many texts in Greek and Latin histories that were not though fit for proper gentlemen to read, much less proper ladies. I know in precise detail what Caligula did to, and with, his sisters, and I can quote it to you in Latin or in my own translation if you wish. I am interested in historical truth, and truth in history is often unpleasant and distasteful to those of fine sensibility. I frankly doubt that you will produce anything to shock me. ~ Mercedes Lackey,
668:My phone buzzes, and I shut off YouTube so I can access my messages.

Logan: Just found the perfect xmas present for you in Boston.

A photo promptly appears, summoning a loud groan from my throat. The asshole sent me a pic of a novelty My Little Pony dildo. Damn thing is bright pink, with rainbow sparkles on the handle.

Logan: And it’s rechargeable! U don’t have to buy batteries. THAT’S handy!

Me: Hardy-har-har. You = comedian.

Then I message Grace: Tell your BF to stop being mean to me.

She texts back a smiley face. Traitor. ~ Elle Kennedy,
669:People say that America has no religion, but it's the opposite: America has every religion, all the old ones, and produces more new ones than anywhere else on earth. America;'s religious life is like the photo mosaic in which a thousand little images add up to one big picture, except there's no big picture, just a blob of unrelated and unrelatable images, texts, and poses, the freedom to take what you want from a religion and reject hte rest and be lonely, standing outsdie the warm shelters of temples with your own goon god that no one else can understand. ~ Michael Muhammad Knight,
670:The Bible became the book of books, but it is not one document. It is a mystical library of interwoven texts by unknown authors who wrote and edited at different times with widely divergent aims. This sacred work of so many epochs and so many hands contains some facts of provable history, some stories of unprovable myth, some poetry of soaring beauty, and many passages of unintelligible, perhaps coded, perhaps simply mistranslated, mystery. Most of it is written not to recount events but to promote a higher truth—the relationship of one people and their God. ~ Simon Sebag Montefiore,
671:I liked to call myself a poet and had affected a habit of reading classical texts (in translation, of course – I was a lazy student). I would ride the Greyhound for thirty-six hours down from the Midwest to Leechfield, then spend days dressed in black in the scalding heat of my mother’s front porch reading Homer (or Ovid or Virgil) and waiting for someone to ask me what I was reading. No one ever did. People asked me what I was drinking, how much I weighed, where I was living, and if I had married yet, but no one gave me a chance to deliver my lecture on Great Literature. ~ Mary Karr,
672:The tensions between Gotama and the Buddha and between the dharma and Buddhism may have started during Gotama’s lifetime. The discourses themselves provide ample examples of how Gotama was transformed from a human being into a quasi-deity, and the dharma was transformed from a practical ethics into a metaphysical doctrine. The texts that make up the early canon cannot, therefore, be regarded as sharing an equivalent antiquity, but need to be understood as products of the doctrinal and literary evolution of a tradition that took place over at least three centuries. ~ Stephen Batchelor,
673:For many in the Arminian tradition, who emphasize the believer’s free will and responsibility, texts like Romans 8:30; 9:18 – 24; Galatians 1:15; and Ephesians 1:4 – 5 are something of an embarrassment. Likewise many Calvinists have their own ways of getting around what is said quite plainly in passages like 1 Corinthians 10:1 – 13; 2 Peter 2:20 – 22; and Hebrews 6:4 – 6. Indeed our experience as teachers is that students from these traditions seldom ask what these texts mean; they want only to know “how to get around” what these various passages seem clearly to affirm! ~ Gordon D Fee,
674:It is important to note that multiculturalism does not share the postmodernist stance. Its passions are political; its assumptionsempirical; its conception of identities visceral. For it, there is no doubting that history is something that happened and that those happenings have left their mark within our collective consciousness. History for multiculturalists is not a succession of dissolving texts, but a tense tangle of past actions that have reshaped the landscape, distributed the nation's wealth, established boundaries, engendered prejudices, and unleashed energies. ~ Joyce Appleby,
675:Ihrig’s book is illustrated with haunting political cartoons about Turkey’s example excavated from Nazi and other Weimar newspapers. The images make the point Ihrig intends, namely, that there can be no doubt about the significance of Atatürk’s inspiration in Nazi circles. They also remind us, as archival texts alone could not, how dark and threatening the German political imagination became after Versailles. Atatürk died in 1938, but Hitler’s admiration of him persisted until the Führer’s final days; he cherished a bust of Atatürk fashioned by the Nazi sculptor Josef Thorak. ~ Anonymous,
676:[Fables] teach us that human beings learn and absorb ideas and concepts through narrative, through stories, not through lessons or theoretical speeches. This is what any of the religious texts teach us. They're all tales about characters who must confront life and overcome obstacles, figures setting off on a journey of spiritual enrichment through exploits and revelations. All holy books are, above all, great stories whose plots deal with the basic aspects of human nature, setting them within a particular moral context and a particular framework of supernatural dogmas. ~ Carlos Ruiz Zaf n,
677:The Burning Of The Books
When the Regime
commanded the unlawful books to be burned,
teams of dull oxen hauled huge cartloads to the bonfires.
Then a banished writer, one of the best,
scanning the list of excommunicated texts,
became enraged: he'd been excluded!
He rushed to his desk, full of contemptuous wrath,
to write fierce letters to the morons in power —
Burn me! he wrote with his blazing pen —
Haven't I always reported the truth?
Now here you are, treating me like a liar!
Burn me!
Translated by Michael R. Burch
~ Bertolt Brecht,
678:Some Western Christians read the story as a factual account of the Original Sin that condemned the human race to everlasting perdition. But this is a peculiarly Western Christian interpretation and was introduced controversially by Saint Augustine of Hippo only in the early fifth century. The Eden story has never been understood in this way in either the Jewish or the Orthodox Christian traditions. However, we all tend to see these ancient tales through the filter of subsequent history and project current beliefs onto texts that originally meant something quite different. ~ Karen Armstrong,
679:For reasons that are both obvious and highly functional, science textbooks (and too many of the older histories of science) refer only to that part of the work of past scientists that can easily be viewed as contributions to the statement and solution of the texts' paradigm problems. Partly by selection and partly by distortion, the scientists of early ages are implicitly represented as having worked upon the same set of fixed problems and in accordance with the same set of fixed canons that the most recent revolution in scientific theory and method has made seem scientific. ~ Thomas S Kuhn,
680:imagine instead that you’re a fifth-century AD student of philosophy. You have come to the great center of learning that is the city of Alexandria in Egypt. (Don’t forget to visit the lighthouse, I hear it’s wonderful.) You already have a good education under your belt—you are literate, and have studied some rhetoric—and now you are going to try to master philosophy. What’s the first thing you will study? Of course it will be Aristotle. In late antiquity even Platonists introduced their students to philosophy through Aristotle, saving Plato’s texts for more advanced research. ~ Peter Adamson,
681:It is natural to think that the fear of God means to be afraid he is going to punish us. 1 John 4:18, however, tells us that “perfect love drives out fear” and adds that the kind of fear it drives out has “to do with punishment.” Romans 8:1 teaches that there is no condemnation for those who are in Christ Jesus. From this we conclude that a Christian’s fear of God can’t mean we are constantly afraid of being spiritually lost if we don’t live just right. Other texts, like the surprising Psalm 130:4, says that the experience of forgiveness actually increases the fear of God. ~ Timothy J Keller,
682:The letters between Pliny and Trajan amount to one of the most loquacious non-Christian discussions of the new religion to survive. The Christian texts of the third, fourth and fifth centuries CE are some of the most extreme examples ever of the rewriting of history to fit the agenda of the winners. They construct a triumphalist history of Christianity as victorious both against its pagan rivals, despite cruel persecution by the Roman state, and against all the internal variants (‘heresies’, as later Christians defined them), which challenged what came to be Christian orthodoxy. ~ Mary Beard,
683:A final word. Curious. Many years of reading many books has led me to a somewhat bizarre literary critical theory, namely that all significant texts are distinguished by the preponderance of a single word. In Alice’s adventures in Wonderland that word is ‘curious’ (In The Brothers Karamazov it’s ‘ecstasy’, but that needn’t concern us here.) The word ‘curious’ appears so frequently in Carroll’s text that it becomes a kind of tocsin awakening us from our reverie. But it isn’t the strangeness of Alice’s Wonderland that it reminds us of-it’s the bizarre incomprehensibility of our own. ~ Will Self,
684:The whole history of these books (i.e. the Gospels) is so defective and doubtful that it seems vain to attempt minute enquiry into it: and such tricks have been played with their text, and with the texts of other books relating to them, that we have a right, from that cause, to entertain much doubt what parts of them are genuine. In the New Testament there is internal evidence that parts of it have proceeded from an extraordinary man; and that other parts are of the fabric of very inferior minds. It is as easy to separate those parts, as to pick out diamonds from dunghills. ~ Thomas Jefferson,
685:Daniel Defoe was an English writer, journalist and spy, who gained enduring fame for his novel Robinson Crusoe. Defoe is notable for being one of the earliest practitioners of the novel and helped popularize the genre in Britain. In some texts he is even referred to as one of the founders, if not the founder, of the English novel. A prolific and versatile writer, he wrote over five hundred books, pamphlets, and journals on various topics (including politics, crime, religion, marriage, psychology and the supernatural). He was also a pioneer of economic journalism. Source: Wikipedia ~ Daniel Defoe,
686:So if Rebecca wanted to hear the news about someone, she either had to e-mail them (which was only a little less weirdly formal these days than mailing a handwritten letter) or call them (which was far too intimate) or text them (and a text from someone you hadn’t kept in touch with regularly had a good chance of going ignored—people got too many texts to respond to them all). And all of these involved remembering that someone existed whom you hadn’t thought of in a while, an ability that had atrophied in the minds of people who could not remember a time without social networking, ~ Dexter Palmer,
687:Then I realized I just wanted you around. My days were better when they involved you. I enjoyed your thoughts. It was thrilling to see you discover magic. You had a mad hopefulness about sorcery that I have not felt in almost a decade. I started finding excuses to take you away, not because you needed my teaching but because, because I wanted to see you. I looked forward to our meetings and—like that, Vhalla—your opinion mattered to the crown prince of the Empire. You mattered for who you were, not for your magic and what some dusty texts say Windwalkers may or may not be able to do. ~ Elise Kova,
688:It is useful to distinguish hindsight from fast-forwarding. Hindsight often misreads an earlier phenomenon by assuming that it meant then the same thing that it meant later, reading the past through the present, forgetting that we cannot simply lay the present over the past like a plastic map overlay. The false Orientalist assumptions that India was timeless and that the classical texts of the Brahmins described an existing society led to the equally false assumption that the village and caste organization of colonial or even contemporary India was a guide to their historical past. ~ Wendy Doniger,
689:But unlike Paul, his alternatives present him with a "double avoidance conflict"-neither is acceptable, for to hear the plain sense of both texts means to cancel the basis for heeding either, since scripture is seen not to be free of contradiction. On the other hand, to harmonize them is to admit that one employs some type of "canon-within-the-canon" since one must choose which text's plain sense is to prevail as authoritative. The other text will be harmonized into it, as if some "less obvious" sense, unavailable by exegesis of the text itself, would give a more agreeable reading. ~ Robert M Price,
690:Now, when I assert that Islam is not a religion of peace I do not mean that Islamic belief makes Muslims naturally violent. This is manifestly not the case: there are many millions of peaceful Muslims in the world. What I do say is that the call to violence and the justification for it are explicitly stated in the sacred texts of Islam. Moreover, this theologically sanctioned violence is there to be activated by any number of offenses, including but not limited to apostasy, adultery, blasphemy, and even something as vague as threats to family honor or to the honor of Islam itself. ~ Ayaan Hirsi Ali,
691:It is clearly seen: There is not a single thing. Nor are there any people; nor are there any Buddhas. The great thousand worlds are bubbles in the sea. All the worthy Sages are like flashes of lightning. Even if an iron wheel were rolled over one's head, Samadhi and wisdom would be fully bright and never lost. [bk1sm.gif] -- from Song of Enlightenment: By Great Master Yung Chia of the T'ang Dynasty, Edited by Tripitaka Master Hua / Translated by International Institute for the Translation of Buddhist Texts

~ Hsuan Chueh of Yung Chia, It is clearly seen (from The Song of Enlightenment)
,
692:we need to think through issues in terms of the Bible’s big story—a biblical worldview. Our social involvement should be set in the framework of a biblical worldview shaped by the story of redemption. We should explore issues by looking at them in the light of creation, humanity’s fall into sin, God’s redemption—promised in the Old Testament and accomplished through Christ—and the return of Christ and the transformation of all things. Being biblical, then, means ensuring that our actions are related to our biblical framework rather than appending isolated biblical texts to each action. ~ Tim Chester,
693:Let's consider: at the time of the Buddha, when he attained enlightenment, according to the old texts, in the first watch of the night, he went through all of his past lifetimes. Then in the second watch of the night, his mind opened still further and encompassed the coming into being and dying and re-coming into being of all beings, everywhere. The third watch of the night, he realized interdependent origination. He realized interdependent origination because he saw it. It wasn't some theory he thought up. He saw it. That was his enlightenment experience. That was why he was a Buddha. ~ Tenzin Palmo,
694:The phone in my hand buzzed, demanding my attention, and a text flashed on the screen. It was from Cletus and the sight made my heart lurch and twist, a pining ache stealing my breath. As I scrolled through my notifications, I noticed several texts.

Cletus: I’m sorry. I was wrong, you were right.

Cletus: I just realized you probably don’t have your phone.

Cletus: I think I’m going to make myself useful by retrieving your phone.

Cletus: I just left your parents’ house. I have your phone.

Cletus: Clearly I had your phone, if you’re reading these messages. ~ Penny Reid,
695:I can't keep doing this to myself, getting my hopes up so high, only to have them come crashing down. I can't keep waiting for him to come to his senses, having my whole emotional state rest on what he decides. What if he never wakes up to how perfect we'd be together? What if I spend another year pining for him - or longer even? In a terrible flash, I see my future stretching out before me: waiting for his calls, rearranging my life around college visits, and decoding texts and instant messages like they could be something real, something true.

This isn't love; this is pure torment. ~ Abby McDonald,
696:Physicists tell us that the solidity of matter is an illusion. Even seemingly solid matter, including your physical body, is nearly 100 percent empty space — so vast are the distances between the atoms compared to their size. What is more, even inside every atom there is mostly empty space. What is left is more like a vibrational frequency than particles of solid matter, more like a musical note. Buddhists have known that for over 2,500 years. “Form is emptiness, emptiness is form,” states the Heart Sutra, one of the best known ancient Buddhist texts. The essence of all things is emptiness. ~ Eckhart Tolle,
697:Yes, Kālāmas, it is proper that your have doubt, that you have perplexity, for a doubt has arisen in a matter which is doubtful. Now, look you Kālāmas, do not be led by reports, or traditions, or hearsay. Be not led by the authority of religious texts, not by the delight in speculative opinions, nor by seeming possibilities, not by the idea: 'this is our teacher'. But, O Kālāmas, when you know for yourself that certain things are unwholesome, and wrong, and bad, then give them up... And when you know for yourself that certain things are wholesome and good, then accept them and follow them. ~ Gautama Buddha,
698:After graduate school, I stumbled into teaching mostly by chance. I was lucky and picked up new fields as I taught, expanding from creative writing to composition to graphic novels to editing and publishing to, inevitably, game studies. I devoured the work of Ian Bogost, Janet Murray, and Nathan Altice and slowly began weaving those texts into my courses, beginning with the more mainstream Tom Bissell and working up to MIT’s platform studies or dense compendiums like The Video Game Theory Reader and articles collected on Critical Distance, my favorite aggregator of online game theory. After ~ Salvatore Pane,
699:One of the most moving narratives of modern history is the story of how men and women languishing under various forms of oppression came to acquire, often at great personal cost, the sort of technical knowledge necessary for them to understand their own condition more deeply, and so acquire some of the theoretical armoury essential to change it. ... There is no reason why literary critics should not turn to autobiography or anecdotalism, or simply slice up their texts and deliver them to their publishers in a cardboard box, if they are not so politically placed as to need emancipatory knowledge. ~ Terry Eagleton,
700:For studying courage in textbooks doesn’t make you any more courageous than eating cow meat makes you bovine. By some mysterious mental mechanism, people fail to realize that the principal thing you can learn from a professor is how to be a professor—and the chief thing you can learn from, say, a life coach or inspirational speaker is how to become a life coach or inspirational speaker. So remember that the heroes of history were not classicists and library rats, those people who live vicariously in their texts. They were people of deeds and had to be endowed with the spirit of risk taking ~ Nassim Nicholas Taleb,
701:We have seen in this book numerous ambiguous texts that can be interpreted in two different ways: as an assertion that is true but relatively banal, or as one that is radical but manifestly false. And we cannot help thinking that, in many cases, these ambiguities are deliberate. Indeed, they offer a great advantage in intellectual battles: the radical interpretation can serve to attract relatively inexperienced listeners or readers; and if the absurdity of this version is exposed, the author can always defend himself by claiming to have been misunderstood, and retreat to the innocuous interpretation. ~ Alan Sokal,
702:I am constantly surrounded by noise: TV, texts, the internet, music, meaningless small talk, my thinking. All of it blocks my consciousness, my ability to her the ME that exists beneath the cacophony. I am my consciousness, my awareness of my circumstance, my presence in every moment. So I cultivate silence every morning. I sit in it, bask in it, wrap it around myself, and hear and feel me. Then, wherever the day takes me, the people I meet are the beneficiaries of my having taken that time - they get the real me, not someone shaped and altered by the noise around me. Silence is the stuff of life. ~ Richard Wagamese,
703:I’ve concluded there are four chapters missing from the working Bibles of all too many Christians, and these missing chapters are not some obscure ceremonial texts or dusty corners of the royal chronicles. Instead, they are the very bookends of Scripture: the first two chapters of Genesis and the last two chapters of Revelation. And to miss these chapters—the first two about the creation, the second two about the new creation—is to miss the whole point of the biblical story. When these chapters drop out of our functional Bibles, our understanding of culture, power and salvation itself is badly weakened. ~ Andy Crouch,
704:the papyri referred to a period, roughly three hundred years after the death of Christ, in which the barbarous Roman emperor Diocletian had initiated what was commonly known as the Great Persecution. It was from this era that most of the well-known stories of Christians martyred in the arena to ravenous beasts, of saints being roasted over slow fires, of endless roads lined with teetering crosses bearing the bodies of the crucified, sprang. Diocletian himself had come to Egypt on one of his triumphal tours, and in Alexandria had torn down all of the Christian churches and burned thousands of holy texts. ~ Robert Masello,
705:used the interpretation of ancient Jewish texts and legends as my paradigm to place Abraham back during the time of the Tower of Babel, an event that would be considered about a thousand years before Abraham under the conventional chronology. While this supposition is largely rejected now, it has a long venerable tradition in 2nd Temple Jewish literature and Talmudic interpretation and shows up in Ginzberg’s famous Legends of the Jews.[5] It is that interpretation that I found interesting enough to present within the pages of the novel because I have used these ancient Jewish sources throughout the entire series ~ Brian Godawa,
706:And once again I am I will not say alone, no, that's not like me, but, how shall I say, I don't know, restored to myself, no, I never left myself, free, yes, I don't know what that means but it's the word I mean to use, free to do what, to do nothing, to know, but what, the laws of the mind perhaps, of my mind, that for example water rises in proportion as it drowns you and that you would do better, at least no worse, to obliterate texts than to blacken margins, to fill in the holes of words till all is blank and flat and the whole ghastly business looks like what it is, senseless, speechless, issueless misery. ~ Samuel Beckett,
707:In truth, France. Germany, Austria, Spain, Portugal and England had nothing to do with Athens and the history of Rome from its earliest days to its demise. This was glossed over as artists, writers and architects went to work, borrowing themes, ideas and texts from antiquity to provide a narrative that chose selectively from the past to create a story which over time became not only increasingly plausible but standard. So although scholars have long called this period the Renaissance, this was no rebirth. Rather, it was a Naissance - a birth. For the first time in history, Europe lay at the heart of the world. ~ Peter Frankopan,
708:Texts, books, and discourses really began to have authors (other than mythical, “sacralized” and “sacralizing” figures) to the extent that authors became subject to punishment, that is, to the extent that discourses could be transgressive. In our culture (and doubtless in many others), discourse was not originally a product, a thing, a kind of goods; it was essentially an act an act placed in the bipolar field of the sacred and the profane, the licit and the illicit, the religious and the blasphemous. Historically, it was a gesture fraught with risks before becoming goods caught up in a circuit of ownership. ~ Michel Foucault,
709:As a reader of texts intended to explain the mind, I failed because the words and phrases in front of my eyes gave rise only to the poorest sort of image. Reading about our minds or the mind...I supposed the endless-seeming landscapes of my own thoughts and feelings must have been a paradise by comparison with the drab sites where others located their selves or their personalities or whatever they called their mental territories. And so, I decided long ago to take no further interest in the theoretical and to study instead the actual, which was for me the seeming scenery behind everything I did or thought or read. ~ Gerald Murnane,
710:Claiming to be a unique divinely guided state, destined by the Almighty to bring Christian civilization to the entire globe, lost most of its force after two-thirds of the empire had been conquered by the standard-bearers of a different religion. Fortunately, Judaeo-Christian texts offered another, now more apposite model. From divinely ordained world conquerors, emperors were able to use the Old Testament to morph themselves into the leaders of a Chosen People, riding the Constantinopolitan Ark of salvation through besetting tempests towards final Salvation and Triumph, with apocalypse a recurrently popular genre. ~ Peter Heather,
711:A contemporary funeral dirge for the twenty-first-century American church would require the effort to more fully understand and learn another’s history. It could be as simple as watching films that depict the atrocities of the slave trade and the institution of slavery. It may involve visiting museums that teach the history of racism in the United States. It may require a deepening understanding by reading texts that engage this oftenhidden history. The knowledge of this history can begin the process toward an authentic lament. The church must engage in a funeral dirge that reflects the truth of our tainted history. ~ Soong Chan Rah,
712:I locked my door. I put a chair against it. I went to bed alone, and woke up to find Charlotte Holmes curled up in a small, dark ball on my floor.
"Watson," she said sleepily, lifting her head from the carpet. "You keep getting texts. So I tossed your phone out the window."
The window in question was still open. A cold win was driving through it. To my credit - to my everlasting credit - I didn't wrap her in blankets, or scream, or demand answers, or douse the room in gasoline.
At least we were on the ground floor.
As coolly as I could, I got up, stepped over her, and pulled my phone from a rosebush. ~ Brittany Cavallaro,
713:Isaiah said, “I’ll need access to Richter’s phone for one hour. This is his replacement.” “Does it work?” “No. It was impossible for Mark to replicate his contact list, apps, texts, call history. Safer play to swap it for a nonfunctioning phone. It’ll power up and display a black screen. What I’m asking isn’t easy. I need you to swap his current phone out for this one. Then you’re going to have to hand off his phone to my contact at the club. He’ll find you, so don’t worry about that. Then you have to entertain Richter for an hour while my guy builds the clone. Then you have to switch his real phone back for the fake. ~ Blake Crouch,
714:Did you know we were leaving for Idris?" "Catarina told me she'd been summoned to make a portal. I guessed," Magnus said wryly. "I was a little surprised you hadn't called or texted to tell me you were going away."
"You never answer my calls or texts," said Alec.
"That hasn't stopped you before."
"Everyone gives up eventually," Alec said. "Besides, Jace broke my phone."
Magnus huffed a laughter. "Oh, Alexander."
"What?" alec asked, honestly puzzled.
"you're just--You're so--I really want to kiss you," Magnus said abruptly, and then shook his head. "See this is why I haven't been willing to see you. ~ Cassandra Clare,
715:In Rome, the dense ruin of the Forum has a few unmistakable landmarks. Turning up a cobbled slope towards the green peace of the Palatine, the visitor immediately confronts one of them: an uncompromising, fairly well-preserved ceremonial arch. The Arch of Titus was erected posthumously to celebrate the eponymous prince’s triumphs in Judea during the reign of his father, Vespasian, and during the childhood of Hadrian. One of the relief carvings shows the removal of the sacred texts, trumpets and menorah of the Jewish Temple. They were not to return to Jerusalem for 500 years and the Temple itself was never rebuilt. ~ Elizabeth Speller,
716:Those Who From Heaven To Earth Came". They landed on Earth, colonized it, mining the Earth for gold and other minerals, establishing a spaceport in what today is the Iraq-Iran area, and lived in a kind of idealistic society as a small colony.

They returned when Earth was more populated and genetically interfered in our indigenous DNA to create a slave-race to work their mines, farms, and other enterprises in Sumeria, which was the so-called Cradle of Civilization in out-dated pre-1980s school history texts. They created Man, Homo Sapiens, through genetic manipulation with themselves and ape man Homo Erectus. ~ Zecharia Sitchin,
717:The whole Bible is the working out of the relationship between God and man,” says Greenberg. “God is not a dictator barking out orders and demanding silent obedience. Were it so, there would be no relationship at all. No real relationship goes just one way. There are always two active parties. We must have reverence and awe for God, and honor for the chain of tradition. But that doesn’t mean we can’t use new information to help us read the holy texts in new ways. We don’t have to sit back and passively accept that Leviticus bans sex between men at all times and in all ways if other convincing ways of reading can be found. ~ A J Jacobs,
718:In contemporary Islam, the problem is not the text, but the reader. In most cases, the Islamic heritage is lost between analytically competent readers who are woefully incapable of penetrating the classical texts and readers who can decipher the classical texts, but who live in a time warp and are largely oblivious to the hermeneutic and analytic strategies of modern scholars. Put simply, the first group is equipped to handle modernity, but not the classical tradition, while the second group is in precisely the opposite position. This dilemma ought to be recognized as the real tragedy of modern Islamic scholarship. ~ Khaled Abou El Fadl,
719:Orthodox Jews and Christians insist that a chasm separates humanity from its creator: God is wholly other. But some of the gnostics who wrote these gospels contradict this: self-knowledge is knowledge of God; the self and the divine are identical. Second, the “living Jesus” of these texts speaks of illusion and enlightenment, not of sin and repentance, like the Jesus of the New Testament. Instead of coming to save us from sin, he comes as a guide who opens access to spiritual understanding. But when the disciple attains enlightenment, Jesus no longer serves as his spiritual master: the two have become equal—even identical. ~ Elaine Pagels,
720:The union of a zillion streams of information intermingling, flowing into each other, is what we call the cloud. Software flows from the cloud to you as a stream of upgrades. The cloud is where your stream of texts go before they arrive on your friend’s screen. The cloud is where the parade of movies under your account rests until you call for them. The cloud is the reservoir that songs escape from. The cloud is the seat where the intelligence of Siri sits, even as she speaks to you. The cloud is the new organizing metaphor for computers. The foundational units of this third digital regime, then, are flows, tags, and clouds. ~ Kevin Kelly,
721:Bonhoeffer well knew the dangers of pietism, but he drew on the conservative theological tradition of the Herrnhüter throughout his life, always using the Moravian’s daily Bible texts for private devotions. Each day there was a verse from the Old Testament and a verse from the New Testament. Published yearly since Zinzendorf’s time, they were known to Bonhoeffer as Losungen (watch words), although he sometimes just called them “the texts.” These Losungen figured prominently in his decision to return to Germany in 1939. He continued these devotions to the end of his life and introduced the practice to his fiancée and many others. ~ Eric Metaxas,
722:I saw the texts on Bethany's phone. I know you kidnapped her and I know she's in danger and I have no idea what you're planning on doing to her, but I swear to God, I will bring you down and destroy everything you love and I heard you talking in that locker and I don't care how you got in there but I am so sick of these freaking secrets so bring me to her right now or...or...I'll" I wracked my brain in the second it took to catch my breath and said the first thing that came to my mind, raging lunatic or not: "Or I'll puke on you. I swear to God, I'll throw up right on you." I paused for dramatic effect. "And I had tacos for lunch. ~ Lisa Roecker,
723:The flood myth motif is widespread among many cultures, as seen in Mesopotamian flood stories, the Puranas (ancient Hindu texts), in the Greek Deucalion mythology, the lore of the K'iche' and Maya peoples of Central America, as well as the Muisca people of present day Colombia in South America. In fact, there are oral traidition stories pertaining to this concept from antiquity, from cultures of Sumeria, Babylonia, Germany, Ireland, Finland, the Maasai of Africa, Egypt, India, Turkestan, China, Korea, Malaysia, Lao, Australia, Polynesia, and Native people of North America, Mesoamerica and South America... to name just a handful. ~ Brien Foerster,
724:The Garuda Purana is one of the Vishnu Puranas. It is in the form of a dialog between Vishnu and Garuda, the King of Birds... Portions of the Garuda Purana are used by some Hindus as funeral liturgy…. The Garuda Purana starts with the details of the afterlife. The final part of this text is an appeal to self-knowledge as the key to liberation, going beyond austerities and study of the texts: "The fool, not knowing that the truth is seated in himself, is bewildered by the Shastras,--a foolish goatherd, with the young goat under his arm, peers into the well." ~ Sacred Text, in The Garuda Purana Translated by Ernest Wood and S.V. Subrahmanyam (1911),
725:The depiction of the divine family is one of the key expressions of the greatest word of power, the Unpronounceable Name of God, or Tetragrammaton.  This fourfold name is comprised of the Hebrew letters Yod, Heh, Vav, Heh corresponding respectively to the Father, Mother, Son, and Daughter.  The correct pronunciation of Tetragrammaton, which was said to be immensely powerful and capable of destroying the universe, has been lost for centuries.  Significantly, if the Yod, symbolising God the Father, is removed from this name, we are left with Heh Vav Heh, which spells Eve, the first woman of the Book of Genesis and some of the Gnostic texts. ~ Sorita d Este,
726:Who knows, maybe one day there will no longer be Literature. Instead there will be literary web sites. Like those stars, still shining but long dead, the web sites will testify to the existence of past writers. There will be quotes, fragments of texts, which prove that there used to be complete texts once. Instead of readers there will be cyber space travelers who will stumble upon the websites by chance and stop for a moment to gaze at them. How they will read them? Like hieroglyphs? As we read the instructions for a dishwasher today? Or like remnants of a strange communication that meant something in the past, and was called Literature? ~ Dubravka Ugre i,
727:I fought to stay awake and keep the car on the road. And I thought back to texts I had read from the British Army in India, during the Raj, at the height of their empire. Young subalterns trapped in junior ranks had their own mess. They would dine together in splendid dress uniforms and talk about their chances of promotion. But they had none, unless a superior officer died. Dead men's shoes was the rule. So they would raise their crystal glasses of fine French wine and toast "bloody wars and dread diseases" because a casualty further up the chain of command was their only way to get ahead. Brutal, but that's how it's always been, in the military. ~ Lee Child,
728:There are few aspects of my family not imbued with Jewishness; it is braided through every memory, part of nearly every conversation and every relationship. On every wall of this house, there is contemporary Israeli art. Books overflow onto every free surface - this is a house made not only of bricks but of books. On my parents' shelves, novels and volumes of poetry mingle with Jewish texts and books of Jewish folktales, books about Israel and Jewish spirituality and philosophical works by Modern Orthodox rabbis who advocate integrating secular ideas with religious ones. At least on these shelves, there is an easy commingling of disparate ideas. ~ Tova Mirvis,
729:MT: That also makes me think of Jesus's “Father, forgive them for they know not what they do.” And yet, doesn't Christ also speak of violence? RG: “I didn't come to bring peace but war, I came to separate the son from the father, the daughter from the mother, and so on” doesn't mean, “I've come to bring violence,” but rather, “I've come to bring a kind of peace that is so utterly free of victims that it surpasses what you are capable of and eventually you'll have to come to a reckoning with your victimary phenomena.” These texts are the religious texts of the modern world. They're not just Western. They don't belong to anyone, they're universal. MT ~ Ren Girard,
730:Mountain of the young gods" in the environs of Kadesh, and two peaks of El and Asherah—Shad Elim, Shad Asherath u Rahim—in the south of the peninsula. It was to that area at mebokh naharam ("Where the two bodies of water begin"), kerev apheq tehomtam ("Near the cleft of the two seas") that El had retired in his old age. The texts, we believe, describe the southern tip of the Sinai peninsula. There was, we conclude, a Gateway Mount on the perimeter of the Spaceport in the Central Plain. And there were two peaks in the peninsula's southern tip that also played a role in the comings and goings of the Nefilim. They were the two peaks that measured up. ~ Zecharia Sitchin,
731:For Chuang Tzu, the truly great man is therefore not the man who has, by a lifetime of study and practice, accumulated a great fund of virtue and merit, but the man in whom “Tao acts without impediment,” the “man of Tao.” Several of the texts in this present book describe the “man of Tao.” Others tell us what he is not. One of the most instructive, in this respect, is the long and delightful story of the anxiety-ridden, perfectionistic disciple of Keng Sang Chu, who is sent to Lao Tzu to learn the “elements.” He is told that “if you persist in trying to attain what is never attained … in reasoning about what cannot be understood, you will be destroyed. ~ Thomas Merton,
732:earliest Sumerian and Akkadian texts with geographical information, only the Babylonian map of the world and another text, The Sargon Geography, describe the earth’s surface, and they both picture a central circular continent surrounded by cosmic waters, often referred to as “the circle of the earth.”[88] Other texts like the Akkadian Epic of Gilgamesh, and Egyptian, and Sumerian works share in common with the Babylonian map the notion of mountains at the edge of the earth beyond which is the cosmic sea and the unknown,[89] and from which come “the circle of the four winds” that blow upon the four corners of the earth (a reference to compass points).[90] ~ Brian Godawa,
733:The consciousness which is born of the battle of the sense-organs with their corresponding objects, man finds agreeable and takes pleasure in it; it is in that pleasure that this thirst takes its origin, is developed and becomes fixed and rooted. The sensations which are born of the senses, man finds agreeable and takes pleasure in them; it is in that pleasure that this thirst takes its origin, is developed and becomes fixed and rooted. The perception and the representation of the objects sensed by the senses, man finds agreeable and takes pleasure in them; it is in that pleasure that this thirst takes origin, is developed and becomes fixed and rooted. ~ Buddhist Texts,
734:Bashan is the region of the cities Ashtaroth and Edrei, whichboth the Bible and the Ugaritic texts mention as abodes of the Rephaim. What’s even more fascinating is that in the Ugaritic language, this region was known not as Bashan, but Bathan—the Semitic people of Ugarit pronounced the Hebrew “sh” as “th” in their dialect. Why is that of interest? Because “Bathan” is a common word across all the Semitic languages, biblical Hebrew included, for “serpent.” The region of Bashan was known as “the place of the serpent.” It was ground zero for the Rephaim giant clan and, spiritually speaking, the gateway to the abode of the infernal deified Rephaim spirits.[54] ~ Brian Godawa,
735:There is no official guidebook anywhere on texting yet, but a cultural consensus has slowly formed in regard to texts. Some basic rules: • Don’t text back right away. You come off like a loser who has nothing going on. • If you write to someone, don’t text them again until you hear from them. • The amount of text you write should be of a similar length to what the other person has written to you. • Carrying this through, if your messages are in blue and the other person’s messages are green, if there is a shit ton more blue than green in your conversation, this person doesn’t give a shit about you. • The person who receives the last message in a convo WINS! ~ Aziz Ansari,
736:I truly believe that all religions were descended to mankind in different styles and languages so that the natives of each land would be able to understand them. The underlying principles of all religions are the same even though their messengers came in different colors and voices. If you study all the religions of the world, you will find common correlations in all spiritual beliefs, and ancient texts often speak of the exact same entities even if though they have different names. The golden rule exists in every single religion, except Satanism. Truth is out there. We are all children from the same light source whatever He, She or It may be called. Period. ~ Suzy Kassem,
737:People gambled and golfed and planted gardens and traded stocks and had sex and bought new cars and practiced yoga and worked and prayed and redecorated their homes and got worked up over the news and fussed over their children and gossiped about their neighbors and pored over restaurant reviews and founded charitable organizations and supported political candidates and attended the U.S. Open and dined and travelled and distracted themselves with all kinds of gadgets and devices, flooding themselves incessantly with information and texts and communication and entertainment from every direction to try to make themselves forget it: where we were, what we were. ~ Donna Tartt,
738:The one thing I know for sure is that feelings are rarely mutual, so when they are, drop everything, forget belongings and expectations, forget the games, the two days between texts, the hard to gets because this is it, this is what the entire world is after and you’ve stumbled upon it by chance, by accident––so take a deep breath, take a step forward, now run, collide like planets in the system of a dying sun, embrace each other with both arms and let all the rules, the opinions and common sense crash down around you. Because this is love kid, and it’s all yours. Believe me, you're in for one hell of a ride, after all––this is the one thing I know for sure. ~ Beau Taplin,
739:It is all too often the case with certain types of scholars of Malay-Indonesian Islam, when dealing with Islamic texts such as the one in question in which they are confronted with a word they do not quite understand, that instead of admitting their failure to explain the word in the text as due to their own lack of understanding, they would proceed to conjure up some excuse for branding the word as an enigma, and then, because it is an enigma to them, they would proceed further to reject it with such pronouncements as: “it seems obvious that this puzzling word is due to a scribal error”, so that they might suggest their own futile substitute. ~ Syed Muhammad Naquib al Attas,
740:It is also wrong to think that Bible exposition can’t have a very strong focus on human need. Nearly all Bible texts do address such existential issues directly or indirectly. However, if we start with our questions and only then look to the Bible for answers, we assume that we are asking all the right questions—that we properly understand our need. However, we need not only the Bible’s prescription to our problems but also its diagnosis of them. We may even have maladies we are completely unaware of. If we don’t begin with the Bible, we will almost certainly come to superficial conclusions, having stacked the deck in favor of our own biases and assumptions. ~ Timothy J Keller,
741:what is this word “logos”? It’s a term that is always difficult to translate in Greek philosophical texts; in this case, it’s even harder. Basically logos means “word,” but it expands to mean many other things too, like “account” and “reason,” or even “proportion” or “measure.” It’s where we get all those English words that end in “-ology.” For example, “theology” is giving an “account,” a logos, of “god,” theos; “anthropology” is giving an “account,” a logos, of “man,” anthropos; and we just saw that bios means “life,” hence our word “biology.” So, quite an important word, and it’s here in Heraclitus that it first becomes really crucial in philosophical Greek. ~ Peter Adamson,
742:I thought you weren’t allowed to have a phone,” he says. “Or was that a really pathetic excuse to avoid giving me your number?”
“I’m not allowed. My best friend gave it to me the other day. It can’t do anything but text.” He turns the screen around to face me. “What the hell kind
of texts are these?” He turns the phone around and reads one.
“Sky, you are beautiful. You are possibly the most exquisite creature in the universe and if anyone tells you otherwise, I’ll cut a bitch.” He arches
an eyebrow and looks up at me, then back down to the phone. “Oh, God. They’re all like this. Please tell me you don’t text these to yourself for daily
motivation. ~ Colleen Hoover,
743:I can handle heaven and hell, but not limbo.”
“I thought you had no religion in Cokyri. How do you know about heaven and hell?”
“We don’t practice religion, but we have education. I probably know more about your faith than you do.”
I placed a hand on his chest and pushed myself up to look at him in mock umbrage. “Then tell me how our wedding will proceed.”
That I don’t know,” he said with a grin. “I suspect Hytanica’s marital traditions and rites would fill a volume more than double the rest of our history texts put together.”
“You’re ridiculous!” I lightly smothered him with a pillow, then nestled upon his chest, content and ready for sleep. ~ Cayla Kluver,
744:Silver Rule in intellectual debates. You can criticize either what a person said or what a person meant. The former is more sensational, hence lends itself more readily to dissemination. The mark of a charlatan—say the writer and pseudo-rationalist Sam Harris—is to defend his position or attack a critic by focusing on some specific statement (“look at what he said”) rather than blasting his exact position (“look at what he means” or, more broadly, “look at what he stands for”)—for the latter requires an extensive grasp of the proposed idea. Note that the same applies to the interpretation of religious texts, often extracted from their broader circumstances. ~ Nassim Nicholas Taleb,
745:Still deeper the meaning of that story of Narcissus, who because he could not grasp the tormenting, mild image he saw in the fountain, plunged into it and was drowned. But that same image we ourselves see in all rivers and oceans. It is the image of the ungraspable phantom of life; and this is the key to it all.
Narcissism, the unstable self, the fractured ego, Maud thought, who am I? A matrix for a susurration of texts and codes?It was both a pleasant and an unpleasant idea, this requirement that she think of herself as intermittent and partial. There was the question of the awkward body. The skin, the breath, the eyes, the hair, their history, which did seem to exist. ~ A S Byatt,
746:Demons and the Bible Many readers assume that the belief in demons attested in Scripture the superstitious beliefs of all ancient peoples. Yet anthropologists witness possession trances in most cultures today. Demons’ reality, of course, cannot be decided by archaeology. Researchers can demonstrate, however, that the notion that the New Testament writers simply reflect the prescientific views of their contemporaries is simplistic and misleading. Demons in the Ancient Near East Ancient Near Eastern society was awash in texts containing magical incantations and amulets intended to protect people from evil spirits (spells for defense against demons are called “apotropaic spells”). ~ Anonymous,
747:The Massalians are not dualists but monarchians, and they have dealings with the infernal powers, and in fact some texts call them Borborites, from borboros, filth, because of the unspeakable things they do."

"What do they do?"

"The usual unspeakable things. Men and women hold in the palm of their hand, and raise to heaven, their own ignominy, namely, sperm or menstruum, then eat it, calling it the Body of Christ. And if by chance a woman is made pregnant, at the opportune moment they stick a hand into her womb, pull out the embryo, throw it into a mortar, mix in some honey and pepper, and gobble it up."

"How revolting, honey and pepper!" Diotallevi said. ~ Umberto Eco,
748:Some of the political and historical texts that inform the arguments made here are “Politics and the English Language” by George Orwell (1946); The Language of the Third Reich by Victor Klemperer (1947); The Origins of Totalitarianism by Hannah Arendt (1951); The Rebel by Albert Camus (1951); The Captive Mind by Czesław Miłosz (1953); “The Power of the Powerless” by Václav Havel (1978); “How to Be a Conservative-Liberal-Socialist” by Leszek Kołakowski (1978); The Uses of Adversity by Timothy Garton Ash (1989); The Burden of Responsibility by Tony Judt (1998); Ordinary Men by Christopher Browning (1992); and Nothing Is True and Everything Is Possible by Peter Pomerantsev (2014). ~ Timothy Snyder,
749:Yet see what strong intellects dare not yet hear God himself, unless he speak the phraseology of I know not what David, or Jeremiah, or Paul. We shall not always set so great a price on a few texts, on a few lives. We are like children who repeat by rote the sentences of grandames and tutors, and, as they grow older, of the men of talents and character they chance to see,—painfully recollecting the exact words they spoke, afterwards, when they come into the point of view which those had who uttered these sayings, they understand them, and are willing to let the words go; for, at any time, they can use words as good when occasion comes. If we live truly, we shall see truly. ~ Ralph Waldo Emerson,
750:Bureaucratic regimentation was in fact part of the larger regimentation of life, introduced by this power-centered culture. Nothing emerges more clearly from the Pyramid Texts themselves, with their wearisome repetitions of formulae, than a colossal capacity for enduring monotony: a capacity that anticipates the peak of universal boredom achieved in our own day. This verbal compulsiveness is the psychal side of the systematic general compulsion that brought the labor machine into existence. Only those who were sufficiently docile to endure this regimen-or sufficiently infantile to enjoy it-at every stage from command to execution could become efficient units in the human machine. ~ Lewis Mumford,
751:Maps and sea charts prepared by the engraver Lucas Janszoon Waghenaer in the 1580s were considered indispensable throughout Europe thanks to their detail and accuracy. Attention was paid to collecting precise information and producing updated, detailed atlases of the East Indies as well as of the Caribbean; these set the standard for modern navigational aids in the early seventeenth century.46 Then there were texts that helped explain the vocabulary and grammar of the strange languages that Dutch traders could expect to encounter on their travels. One of the earliest of these new linguists was Fredrik de Houtman, whose Dutch–Malay dictionary and grammar was published in 1603 following ~ Peter Frankopan,
752:The disdain shown toward these texts by most of the modern Orientalists, who wanted to relate everything back to the Vedä(s) (as, moreover, the Western world does to the Greeks), has led them to make monumental errors in dating and describing the evolution of religious and philosophical concepts. Many passages of the best-known texts of philosophical and religious brahmanic literature written in the Sanskrit language are derived from the Âgamä(s). This is the case with, for example, the Bhagavat Gîtâ, of which over half the verses are borrowed from the Parameshvarä Âgamä and three of which passages are quotations from the Shvetâshvatarä Upanishad, which is itself based on the Âgamä(s).2 ~ Alain Dani lou,
753:Some of the political and historical texts that inform the arguments made here are “Politics and the English Language” by George Orwell (1946); The Language of the Third Reich by Victor Klemperer (1947); The Origins of Totalitarianism by Hannah Arendt (1951); The Rebel by Albert Camus (1951); The Captive Mind by Czesław Miłosz (1953); “The Power of the Powerless” by Václav Havel (1978); “How to Be a Conservative-Liberal-Socialist” by Leszek Kołakowski (1978); The Uses of Adversity by Timothy Garton Ash (1989); The Burden of Responsibility by Tony Judt (1998); Ordinary Men by Christopher Browning (1992); and Nothing Is True and Everything Is Possible by Peter Pomerantsev (2014). Christians ~ Timothy Snyder,
754:Look at the tyranny of party-- at what is called party allegiance, party loyalty-- a snare invented by designing men for selfish purposes-- and which turns voters into chattels, slaves, rabbits; and all the while, their masters, and they themselves are shouting rubbish about liberty, independence, freedom of opinion, freedom of speech, honestly unconscious of the fantastic contradiction; and forgetting or ignoring that their fathers and the churches shouted the same blasphemies a generation earlier when they were closing thier doors against the hunted slave, beating his handful of humane defenders with Bible-texts and billies, and pocketing the insults nad licking the shoes of his Southern master. ~ Mark Twain,
755:Many writing texts caution against asking friends to read your stuff, suggesting you're not apt to get a very unbiased opinion[.] ... It's unfair, according to this view, to put a pal in such a position. What happens if he/she feels he/she has to say, "I'm sorry, good buddy, you've written some great yarns in the past but this one sucks like a vacuum cleaner"?

The idea has some validity, but I don't think an unbiased opinion is exactly what I'm looking for. And I believe that most people smart enough to read a novel are also tactful enough to find a gentler mode of expression than "This sucks." (Although most of us know that "I think this has a few problems" actually means "This sucks," don't we?) ~ Stephen King,
756:Thus, I argue not only that the inerrancy of the Bible is true but also that it is necessary. Without it, we are left with the unavoidable admission that it is something less than, or other than, inerrant. And that concession would mean that the Bible contains at least some texts that are not fully trustworthy and authoritative. In the wake of that recognition, the church is left with the task of determining which texts, if any, are true and trustworthy and authoritative—and to what extent. The consequences of that confusion would be disastrous to the church and to individual Christians. Furthermore, this confusion would unavoidably reach the very heart of the church’s message—the gospel of Jesus Christ. ~ R Albert Mohler Jr,
757:The stubborn of a captive mentality can be clearly seen in the formulation of national development plans in most developing nations where the fundamental meaning and criteria of knowledge and development, modernization and reform, progress and change, happiness, tolerance, pluralism and their respective antonyms - such as under-development and corruption - are all derived from Western frameworks. Sometimes the strangest phenomenon surfaces - such as when the methodology of understanding and teaching indigenous religions is regarded as being uncritical and less objective if it does not utilize the methods developed by Western scholars in the understanding and teaching Western religions and religious texts. ~ Wan Mohd Nor Wan Daud,
758:I saw a girl bike by on the boardwalk. She has long hair to her ass and was wearing a tiny black skirt and a hot pink crop top with her stomach showing. I thought to myself, You little slut. I didn't think it in a mean way but as a celebratory thing. I wanted to be her in that moment. She seemed like such an independent slut. I bet she never waited for texts, just fucked guys like Garrett all the time, casually. Surfer boys who looked like Theo the swimmer too, probably. I bet she never got attached. I wanted to be like this girl, not dependent on anyone else to be okay. Slutty, but an island.She wasn't pretending to be content without anything while secretly wallowing in misery. She genuinely didn't give a fuck. ~ Melissa Broder,
759:periods of explosive expansion across Asia and North Africa, such as in the extraordinary first decades of the spread of Islam or during the time of the Mongol conquests, were followed by long periods of stability, peace and prosperity. The frequency and rhythm of warfare was different in Europe to other parts of the world: no sooner would one conflict be resolved than another would flare up. Competition was brutal and relentless. In that sense, seminal works like Thomas Hobbes’ Leviathan were quintessential texts that explained the rise of the west. Only a European author could have concluded that the natural state of man was to be in a constant state of violence; and only a European author would have been right.70 ~ Peter Frankopan,
760:To those who do not accept miracles it seems more likely that the Koran is almost certainly a compilation of old texts, not a new document in the seventh century. It is like a lake into which many streams flowed, a work of art that emerged from centuries of monotheistic fusions and debates, before taking its final form in the hands of a prophet in an expanding empire of newly unified Arabs pushing aside the ancient powers of Rome and Sassanid Persia. It is, in Tom Holland’s vivid words, a bloom from the seedbed of antiquity, not a guillotine dropped on the neck of antiquity. It contains bits of Roman imperial propaganda, stories of Christian saints, remnants of Gnostic gospels and parts of ancient Jewish tracts. Holland ~ Matt Ridley,
761:I adore the way fan fiction writers engage with and critique source texts, by manipulating them and breaking their rules. Some of it is straight-up homage, but a lot of [fan fiction] is really aggressive towards the source text. One tends to think of it as written by total fanboys and fangirls as a kind of worshipful act, but a lot of times you’ll read these stories and it’ll be like ‘What if Star Trek had an openly gay character on the bridge?’ And of course the point is that they don’t, and they wouldn’t, because they don’t have the balls, or they are beholden to their advertisers, or whatever. There’s a powerful critique, almost punk-like anger, being expressed there—which I find fascinating and interesting and cool. ~ Lev Grossman,
762:A writer's will is the winds of dead calm in the Western Lands. Point way out he can start stirring of the sail. Writer, where are you going? To write. Here we are in texts already written on the sky. Where he doesn't need to write anymore. A slight seismic with the cat book. Always remember, the work is the mainsail to reach the Western Lands. The texts sing. Everything is grass and bushes, a desert or a maze of texts. Here you are ... never use the same door twice. Sky in all directions ... on the word for word. The word for word is word. The western sail stirs candles on 1920 country club table. Each page is a door to everything is permitted. The fragile lifeboat between this and that. Your words are the sails. ~ William S Burroughs,
763:Silence is banished from our screens; it has no place in communication. Media images (and media texts resemble media images in every way) never fall silent: images and messages must follow one upon the other without interruption. But silence is exactly that - a blip in the circuitry, that minor catastrophe, that slip which, on television for instance, becomes
highly meaningful - a break laden now with anxiety, now with jubilation, which confirms the fact that all this communication is basically nothing but a rigid script, an uninterrupted fiction designed to free us not only from the void of the television screen but equally from the void of our own mental screen, whose images we wait on with the same fascination. ~ Jean Baudrillard,
764:…such criticism and mockery are largely beside the point. All religious belief is a function of nonrational faith. And faith, by its very definition, tends to be impervious to to intellectual argument or academic criticism. Polls routinely indicate, moreover, that nine out of ten Americans believe in God—most of us subscribe to one brand of religion or another. Those who would assail The Book of Mormon should bear in mind that its veracity is no more dubious than the veracity of the Bible, say, or the Qur'an, or the sacred texts of most other religions. The latter texts simply enjoy the considerable advantage of having made their public debut in the shadowy recesses of the ancient past, and are thus much harder to refute. ~ Jon Krakauer,
765:I’ll ask her if I can call her. I’ll ask her out again. If it keeps going well, I’ll be happy to know you’re nice and annoyed, wondering if every time her phone buzzes at work, it’s because I’m sending her texts you’d rather not think about.”
Zach shoved the heel of his hand against his eye. “That girl is like a sister to me. Why you gotta do that, man?”
“Hey, I had to take pictures of your wife. Naked pictures.”
“A picture fairy took those, remember?” Zach shot him a dark look. Then he sighed grimly. “Let’s get this show on the road. You need to get back and make yourself all pretty for your fucking date.”
Zane snorted. “Unlike you, superstar, I don’t need to make myself pretty for a date. I already am pretty. ~ Shiloh Walker,
766:When it occurs in literary texts šár = 3,600 is conventionally understood as no more than a conveniently large round number. This is evident when a well-wisher writes in a letter, ‘may the Sun God for my sake keep you well for 3,600 years’, or a battle-flushed Assyrian king claims to have ‘blinded 4 × 3,600 survivors’. Assyriologists therefore often translate šár as ‘myriad’, as conveying the right sort of mythological size and feel, although of course the Greek decimal myriad literally means ‘10,000’, whereas Mesopotamians naturally thought in sixties, one ŠÁR being 60 × 60. What is truly surprising in the Ark Tablet calculations is that this sign 3,600 does not function just as a large round number but is to be taken literally. ~ Irving Finkel,
767:As we consider this text, two things ought to remain in our minds. It states that we humans do not have the ability to apprehend divine things, but it also states that the ability can be given us from heaven. It is quite plain in the scriptural revelation that spiritual things are hidden by a veil, and by nature, a human does not have the ability to comprehend and get hold of them. He comes up against a blank wall. He takes doctrine and texts and proofs and creeds and theology, and lays them up like a wall—but he cannot find the gate! He stands in the darkness and all about him is intellectual knowledge of God—but not the knowledge of God, for there is a difference between the intellectual knowledge of God and the Spirit-revealed knowledge. ~ A W Tozer,
768:I took a breath and blurted everything out before I was too chickenshit to say any of it. “I wanted to tell you that I just—I miss you. And maybe
that sounds ridiculous—like we barely know each other, but between the emails and texts and… everything else, I felt like we did. Like we do. And I
miss—I don’t know how else to say it—I miss both of you.”
He swallowed, closing his eyes and inhaling slowly. I knew he would be all rational and do-the-right-thing and he would push me away again,
and I was determined not to give him that chance. But then his eyes flashed open and he said, “Fuck it,” pushing me against the door, slamming his
forearms on either side of my head and kissing me more forcefully than I’d ever been kissed ~ Tammara Webber,
769:Turing presented his new offering in the form of a thought experiment, based on a popular Victorian parlor game. A man and a woman hide, and a judge is asked to determine which is which by relying only on the texts of notes passed back and forth.

Turing replaced the woman with a computer. Can the judge tell which is the man? If not, is the computer conscious? Intelligent? Does it deserve equal rights?

It's impossible for us to know what role the torture Turing was enduring at the time played in his formulation of the test. But it is undeniable that one of the key figures in the defeat of fascism was destroyed, by our side, after the war, because he was gay. No wonder his imagination pondered the rights of strange creatures. ~ Jaron Lanier,
770:The deconstructionist, incapable of having an effect on even the smallest detail of his world, being literally almost no longer in the world and having made absence his permanent mode of being, tries to embrace his Bloomhood with bravado. He shuts himself up in that narrow, closed circle of realities that·still affect him at all --books, texts, films, and music-- because these things are as insubstantial as he is. He can no longer see anything in what he reads that might relate to life, and instead sees what he lives as a tissue of references to what he has already read. Presence and the world as a whole, insofar as Empire allows, are for him purely hypothetical. Reality and experience are for him nothing more than dubious appeals to authority. ~ Tiqqun,
771:According to their sacred texts, the earth was created in seven stages. First, the sky came into being—this was an inverted bowl of beautiful stone. Second, the water was created at the bottom of the sky shell, and then third, the earth that floated on water. To this the gods added one plant, one animal, and a bull, and then in the sixth stage, man. Fire was added in the seventh stage, pervading the entire world and residing in seen and unseen places. As a final act of creation the gods assembled and performed the first sacrifice. The primordial plant, the bull, and the man were crushed and from them the vegetable, animal, and human realms were created and populated the earth. New life and death were created, and the world was set in motion. ~ Ilia Delio,
772:I have resolved not to add anything personal or arbitrary; however, since my task is not merely to expound but also to interpret esoteric knowledge, which in Tantrism plays a major role, I have been able to substantiate some elements, owing to my ability to read between the lines of the texts, my personal experiences, and the comparisons I have established with parallel teachings found in other esoteric traditions. As for the methodological principle adopted in this book, I have adopted the guiding principle employed in my previous books: to maintain the same distance both from the two dimensional, specialized findings typical of university-level and academic orientalism and from the digressions of our contemporary "spiritualists" and "occultists. ~ Julius Evola,
773:You took them home in a plain brown wrapper. You really didn’t want your mother, children, or respectable wife to find you reading them. The ladies in such stories lost their clothes with surprising frequency. Covers and story situations involved lots of bondage, torture, and violence, much of it a tease. Close analysis of the texts will reveal what parts of the female anatomy had to be described in each story with prescribed euphemisms and what parts could not be described at all. The illustrations, even in a medium noted for luridness, are astonishingly explicit, pushing the boundaries of what could be sent through the mails or displayed in public to the absolute limit at the time—and indeed these magazines were often sold under the counter. ~ E Hoffmann Price,
774:The books I liked became a Bible from which I drew advice and support; I copied out long passages from them; I memorized new canticles and new litanies, psalms, proverbs, and prophecies, and I sanctified every incident in my life by the recital of these sacred texts. My emotions, my tears, and my hopes were no less sincere on account of that; the words and the cadences, the lines and the verses were not aids to make believe: but they rescued from silent oblivion all those intimate adventures of the spirit that I couldn’t speak to anyone about; they created a kind of communion between myself and those twin souls which existed somewhere out of reach; instead of living out my small private existence, I was participating in a great spiritual epic. ~ Simone de Beauvoir,
775:The books I liked became a Bible from which I drew advice and support; I copied out long passages from them; I memorized new canticles and new litanies, psalms, proverbs, and prophecies, and I sanctified every incident in my life by the recital of these sacred texts. My emotions, my tears, and my hopes were no less sincere on account of that; the words and the cadences, the lines and the verses were not aids to make believe: but they rescued from silent oblivion all those intimate adventures of the spirit that I couldn't speak to anyone about; they created a kind of communion between myself and those twin souls which existed somewhere out of reach; instead of living out my small private existence, I was participating in a great spiritual epic. ~ Simone de Beauvoir,
776:Far away from Oshoro in Nara Prefecture on the island of Honshu, there is a sacred mountain called Miwa-Yama. In a pattern with which I was now becoming familiar, this entire pyramid-shaped mountain is considered by Japan's indigenous Shinto religion to be a shrine, possessed by the spirit of a god who 'stayed his soul' within it in ancient times. His correct name is Omononushino-Kami (although he is also popularly known as Daikokusama) and according to the ancient texts he is 'the guardian deity of human life' who taught mankind how to cure disease, manufacture medicines and grow crops. His symbol, very strikingly, is a serpent -- and to this day serpents are still venerated at Mount Miwa, where pilgrims bring them boiled eggs and cups of sake. ~ Graham Hancock,
777:Every day is a writing day. I get to my desk between 8 and 8:30 in the morning and then work through until 6pm, and then normally I'll take up whatever will be happening in the evening, usually painting or photography.

I do about four drafts total. I do handwritten drafts because I don't type and I have no wish to type. I mean, I know how to type, but I have no interest in putting the words down that way.
Maybe that's because I'm an artist and because I've always used a pen and so there's a sort of natural feel to it.

I don't know how familiar you are with Blake's illuminated texts, but you know very often he'll literally make words flower. It's really this glorious thing in bringing words and pictures into the same place, the same space. ~ Clive Barker,
778:Frankly, the overwhelming majority of academics have ignored the data explosion caused by the digital age. The world’s most famous sex researchers stick with the tried and true. They ask a few hundred subjects about their desires; they don’t ask sites like PornHub for their data. The world’s most famous linguists analyze individual texts; they largely ignore the patterns revealed in billions of books. The methodologies taught to graduate students in psychology, political science, and sociology have been, for the most part, untouched by the digital revolution. The broad, mostly unexplored terrain opened by the data explosion has been left to a small number of forward-thinking professors, rebellious grad students, and hobbyists. That will change. ~ Seth Stephens Davidowitz,
779:No one could quite believe that Ronan had used his phone.
Ronan Lynch had many habits that irritated his friends and loved ones - swearing, drinking, street-racing - but the one that maddened his acquaintances the most was his inability to answer phone calls and send texts. When Adam had first met Ronan, he had found Ronan's aversion to the fancy phone so complete that he had assumed there must have been a story behind it. Some reason why, even in the press of an emergency, Ronan's first response was to hand his phone to someone else. Now that Adam knew him better, he realized it had more to do with a phone not allowing for any posturing. Ninety per cent of how Ronan conveyed his feelings was through his body language, and a phone simply didn't care. ~ Maggie Stiefvater,
780:Oh Beck, I love reading your e-mail. Learning your life. And I am careful; I always mark new messages unread so that you won't get alarmed. My good fortune doesn't stop there; You prefer e-mail. You don't like texting. So this means that I am not missing out on all that much communication. You wrote an "essay" for some blog in which you stated that "e-mails last forever. You can search for any word at any time and see everything you ever said to anyone about that one word. Texts go away." I love you for wanting a record. I love your records for being so accessible and I'm so full of you, your calendar of caloric intake and hookups and menstrual moments, your self-portraits you don't publish, your recipes and exercises. You will know me soon too, I promise. ~ Caroline Kepnes,
781:There are, in our race, natural and nomadic instincts that no education or captivity can eradicate; an inborn passion for freedom and enjoyment; this, in man, is damned with texts by your priests, and in dogs, is chastised with stripes by your keepers. But, as a rule, being of itself innocent, and desirable, and even noble, it is too strong always for either priests or keepers; and under the damnation, or the dogwhip, will turn the man criminal, and the dog mad. This instinct awaking in me, and I, being a little foolish, guileless thing, deprived by my mode of life of many of my proper qualities of self-preservation and of foresight, and rendered helpless and dependent against my very will, was vaguely moved by it, and, knowing no better, moved to my own destruction. ~ Ouida,
782:In recent decades, Ireland in general and Dublin in particular, have been very fortunate in the quality of the historical attention they have received. During the extensive research required to write this book, I have been privileged to work with some of Ireland’s most distinguished scholars, who have generously shared their knowledge with me and corrected my texts. Their kind contributions are mentioned in the Acknowledgements. Thanks to the scholarly work of the last quarter century, there has been a reevaluation of certain aspects of Ireland’s history; and as a result, the story that follows may contain a number of surprises for many readers. I have provided a few additional notes in the Afterword at the end of this volume for those curious to know more. ~ Edward Rutherfurd,
783:According to the book Good without God by Greg M. Epstein, the humanist chaplain at Harvard University, the fourth biggest life adherence in the world today after Christianity, Islam, and Hinduism is now humanism. Humanism is the idea that we do not need religion in order to be good. It differs from atheism in the sense that humanists believe that there is a “God,” but He’s certainly not the judgmental, angry being that many religious texts make Him out to be. Instead, to a humanist, “God” might be the universe, or the connectedness of life on Earth, or spirit. Humanism is opening up a new spiritual path for people who want to reject the Brules of religion but who don’t embrace atheism. One billion humanists now exist on the planet, and their numbers are growing. ~ Vishen Lakhiani,
784:When we talk about books…we are talking about our approximate recollections of books… What we preserve of the books we read—whether we take notes or not, and even if we sincerely believe we remember them faithfully—is in truth no more than a few fragments afloat, like so many islands, on an ocean of oblivion…We do not retain in memory complete books identical to the books remembered by everyone else, but rather fragments surviving from partial readings, frequently fused together and further recast by our private fantasies. … What we take to be the books we have read is in fact an anomalous accumulation of fragments of texts, reworked by our imagination and unrelated to the books of others, even if these books are materially identical to ones we have held in our hands. ~ Pierre Bayard,
785:The texts of agreements made by the Prophet (saas) and those who succeeded him with various Christian, Jewish and other religious groups are today conserved as important documents. In the text of an agreement he had prepared for the Christian Ibn Harris bin Ka'b and his co-religionists, for instance, the Prophet (saas) first had the following words written: "The religion, churches, lives, chastity and goods of all Christians living in the East are under the protection of Allah and all believers. None of those living by Christianity will be forced to turn to Islam. If any Christian is subjected to any killing or injustice, Muslims must help him"65 and then read this verse from the Qur'an: "Only argue with the People of the Book in the kindest way …" (Surat al-'Ankabut: 46) ~ Harun Yahya,
786:And since computing and storage power had exploded in 2007, the capacity to do so was suddenly there. It led IBM to a fundamental insight: “Every time we got rid of a linguist, our accuracy went up,” said Gil. “So now all we use are statistical algorithms” that can compare massive amounts of texts for repeatable patterns. “We have no problem now translating Urdu into Chinese even if no one on our team knows Urdu or Chinese. Now you train through examples.” If you give the computer enough examples of what is right and what is wrong—and in the age of the supernova you can do that to an almost limitless degree—the computer will figure out how to properly weight answers, and learn by doing. And it never has to really learn grammar or Urdu or Chinese—only statistics! That ~ Thomas L Friedman,
787:Roll the Dharma thunder, Beat the Dharma drum. Clouds of kindness gather. Sweet dew is dispersed; Dragons and elephants tread upon it, moistening everything. The Three Vehicles and five natures are all roused awake. The Himalaya Pinodhni grass is unalloyed indeed; Pure ghee produced from it I have often partaken of. The nature completely pervades all natures. The dharma everywhere contains all dharmas. One moon universally appears in all waters. The moons in all waters are by one moon gathered in. [bk1sm.gif] -- from Song of Enlightenment: By Great Master Yung Chia of the T'ang Dynasty, Edited by Tripitaka Master Hua / Translated by International Institute for the Translation of Buddhist Texts

~ Hsuan Chueh of Yung Chia, Roll the Dharma thunder (from The Song of Enlightenment)
,
788:In Judaism there are many feminine references to God. The Shekhinah (the spirit of God) which is feminine, is mentioned a lot in our texts. The ancient Israelites worshipped Asherah, the wife of El, up until the destruction of the Temple around 586 B.C.E. They also worshipped the "Queen of Heaven" and, in addition, King Solomon also worshipped Asherah, alongside Yaweh. There are several names for God that are feminine, like Shaddai (which means breast). Israel, and Zion are referred to as feminine. Somewhere along the way, the roles of women and the importance they played were suppressed and the ancient religion was totally replaced with patriarchal-run institutionalized religion. Misogyny and the demonization of women and the Divine Feminine took over. God became only a man. ~ Trista Hendren,
789:Contrary to John Anthony West's assertion (in his book, Serpent in the Sky: The High Wisdom of Ancient Egypt) that there are no other possible interpretations of the mummy figure looking at the stars on the depiction in the tomb of Tutankhamen beyond being a matter of consciousness, many proofs point to ancient Egypt's aspiration to be among the stars and it is an essential part of its theology. It is after all evident that [the Pyramid Texts describe early conceptions of an afterlife in terms of eternal travelling with the sun god amongst the stars]. Staying loyal to the Upper Heavens' authority or breaking away from it, made ancient Egypt yearn to such a high position beyond Earth's physical realm where the Sun's shadow (i.e., snake) of the Lower Heavens' authority cannot fly. ~ Ibrahim Ibrahim,
790:Texts between Dr. Stayner & Livie(with a little help from Kacey)

Dr. Stayner: Tell me you did one out-of-character thing last night
Livie: I drank enough Jell-O shots to fill a small pool, and then proceeded to break out every terrible dance move known to mankind. I am now the proud owner of a tattoo and if I didn’t have a video to prove otherwise, I’d believe I had it done in a back alley with hepatitis-laced needles. Satisfied?
Dr. Stayner: That’s a good start. Did you talk to a guy?
Kacey(answering for Livie): Not only did I talk to a guy but I’ve now seen two penises, including the one attached to the naked man in my room this morning when I woke up. I have pictures. Would you like to see one?
Dr. Stayner: Glad you’re making friends. Talk to you on Saturday ~ K A Tucker,
791:author class:Hsuan Chueh of Yung Chia
In my early years, I set out to acquire learning, And I studied commentaries and inquired into Sutras and Shastras. Distinguishing among terms and characteristics, I didn't know how to stop. Entering the sea to count the sands I exhausted myself in vain. But the Thus Come One reprimanded this folly: What benefit is there in counting other's treasures?! Unsuccessful all along, I felt I had practiced in vain. Many years I wasted as a transient, like dust in the wind. [bk1sm.gif] -- from Song of Enlightenment: By Great Master Yung Chia of the T'ang Dynasty, Edited by Tripitaka Master Hua / Translated by International Institute for the Translation of Buddhist Texts

~ my early years, I set out to acquire learning (from The Song of Enlightenment)
,
792:Modern Our Father, who is in heaven, blessed be your name. Give us our daily bread today. All three of these languages were rich, beautiful systems. There are no dogs to be seen. Middle English, the language of Chaucer, does not give the impression of being a “bastardization” of Old English or an example of “Old English in decay.” It was simply a new English of its own, the product of the gradual transformation of Old English, a transformation barely perceptible to Old English speakers themselves but visible to us by looking at texts over time. Similarly, Modern English, the language of Jane Austen, is surely not “bad” Middle English, but a new English in its own right. In other words, the progression from Old to Middle to Modem English shows us that contrary to the impression so easy ~ John McWhorter,
793:The Confidante Loquitur (Modern Translation)
Ah lady! ah lady! hear a word,
At length having seen (him) I have come again;
Looking, looking, (my) pain increased,
Whatever was done profited not.
He binds not his hair, he girds not his waist,
He eats not food, he drinks not water.
The colour of gold Šyâm has become,
Constantly remembering thy name.
He does not recognize any one, his eye does not wink,
He remains with fixed look like a doll of wood.
I placed a piece of wool to his nose,
Then only I perceived that he breathed,
There is breath, but there remains no life,
Delay not, my happiness depends on it!
Cha.n.dî Dâs saith (it is) the anguish of separation
In his heart, the only medicine is Radha.
[From 'Sacred Texts']
~ Chandidas,
794:Of course, much (though not all) of America’s “unwritten Constitution” does involve written materials, such as venerable Supreme Court opinions, landmark congressional statutes, and iconic presidential proclamations. These materials, while surely written texts, are nonetheless distinct from the written Constitution and are thus properly described by lawyers and judges as parts of America’s unwritten Constitution. America’s unwritten Constitution encompasses not only rules specifying the substantive content of the nation’s supreme law but also rules clarifying the methods for determining the meaning of this supreme law. Since the written Constitution does not come with a complete set of instructions about how it should be construed, we must go beyond the text to make sense of the text. ~ Akhil Reed Amar,
795:Isaiah was not only the most remarkable of the prophets, he was by far the greatest writer in the Old Testament. He was evidently a magnificent preacher, but it is likely he set his words down in writing. They certainly achieved written form very early and remained among the most popular of all the holy writings: among the texts found at Qumran after the Second World War was a leather scroll, 23 feet long, giving the whole of Isaiah in fifty columns of Hebrew, the best preserved and longest ancient manuscript of the Bible we possess.216 The early Jews loved his sparkling prose with its brilliant images, many of which have since passed into the literature of all civilized nations. But more important than the language was the thought: Isaiah was pushing humanity towards new moral discoveries. ~ Paul Johnson,
796:When readers who are White, middle class, cisgender, heterosexual, and able-bodied enter the fantastic dream, they are empowered and afforded a sense of transcendence that can be elusive within the real world. If this is the case, then readers and hearers of fantastic tales who have been endarkened and Othered by the dominant culture can never be plausible conquering heroes nor prizes to be won in the fantastic. Unless the tale is meant to be comedic, tongue-in-cheek, a wink and a nod that breaks the fourth wall and assures audiences that this is a parody of the fantastic, not the real story . . . . . . the implicit message that readers, hearers, and viewers of color receive as they read these texts is that we are the villains. We are the horde. We are the enemies.

(Page 23). ~ Ebony Elizabeth Thomas,
797:There is a similar system of discrimination, extending far beyond a small geographical region to the entire globe; it touches every nation, perpetuating and expanding the trafficking in human slaves, body mutilation, and even legitimized murder on a massive scale. This system is based on the presumption that men and boys are superior to women and girls, and it is supported by some male religious leaders who distort the Holy Bible, the Koran, and other sacred texts to perpetuate their claim that females are, in some basic ways, inferior to them, unqualified to serve God on equal terms. Many men disagree but remain quiet in order to enjoy the benefits of their dominant status. This false premise provides a justification for sexual discrimination in almost every realm of secular and religious life. ~ Jimmy Carter,
798:Denying the poor access to knowledge goes back a long way. The ancient Smriti political and legal system drew up vicious punishments for sudras seeking learning. (In those days, that meant learning the Vedas.) If a sudra listens to the Vedas, said one of these laws, ‘his ears are to be filled with molten tin or lac. If he dares to recite the Vedic texts, his body is to be split’. That was the fate of the ‘base-born’. The ancients restricted learning on the basis of birth. In a modern polity, where the base-born have votes, the elite act differently. Say all the right things. But deny access. Sometimes, mass pressures force concessions. Bend a little. After a while, it’s back to business as usual. As one writer has put it: When the poor get literate and educated, the rich lose their palanquin bearers. ~ P Sainath,
799:She grabbed me when we came in. I let her stay because I thought the guys would leave me alone then. Chicks on laps usually do that, unless they're hoping to share."

Oh. God. What I could do with that one from him. I gulped, only asking with a bite. "Do you usually share?"

He stopped. I almost slammed into him from the abruptness, and he rotated around.

"No," he clipped out, taking the sunglasses off and shoving them into his pocket. "Do you?"

I reared my head back. "Are you kidding me? I would never not be texting then. Everyone would be getting the texts."

He grinned, just slightly, and it made my heart flip over.

He shook his head, starting forward again as his phone flashed. "You are truly insane."

I snorted. "That's been established. Long ago. Keep up. ~ Tijan,
800:Logograms pose a more difficult question. An increasing number of persons and institutions, from archy and mehitabel to PostScript and TrueType, come to the typographer in search of special treatment.In earlier days it was kings and deities whose agents demanded that their names be written in a larger size or set in a specially ornate typeface; not it is business firms and mass-market products demanding an extra helping of capitals, or a proprietary face, and poets pleading, by contrast, to be left entirely in the vernacular lower case. But type is visible speech, in which gods and men, saints and sinners, poets and business executives are treated fundamentally alike . Typographers, in keeping with the virtue of their trade, honor the stewardship of texts and implicitly oppose private ownership of words. ~ Robert Bringhurst,
801:When I wake up, just like the day before there are texts from Peter.

I’m sorry.
I’m a dick.
Don’t be mad.

I read his texts over and over. They’re spaced minutes apart, so I know he must be fretting over whether I’m still mad or not. I don’t want to be mad. I just want things to go back to how they were before.

Do you want to come over for a surprise?

He immediately replies:

ON MY WAY.

“The perfect chocolate chip cookie,” I intone, “should have three rings. The center should be soft and a little gooey. The middle ring should be chewy. And the outer ring should be crispy.”
“I can’t hear her give this speech again,” Kitty says to Peter. “I just can’t.”
“Be patient,” he says, squeezing her shoulder. “It’s almost over, and then we get cookies. ~ Jenny Han,
802:First, ’Tis scriptural. My text is not only full to the purpose, but ’tis a doctrine that the Scripture abounds in. We are there abundantly taught that the saints differ from the ungodly in this, that they have the knowledge of God, and a sight of God, and of Jesus Christ. I shall mention but few texts of many. 1 John iii. 6, “Whosoever sinneth hath not seen him, nor known him.” 3 John 11, “He that doeth good is of God: but he that doeth evil hath not seen God.” John xiv. 19, “The world seeth me no more; but ye see me.” John xvii. 3, “And this is eternal life, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” This knowledge, or sight of God and Christ, can’t be a mere speculative knowledge; because it is spoken of as a seeing and knowing wherein they differ from the ungodly. ~ Jonathan Edwards,
803:We’re halfway to the airport when my phone buzzes with a text. I have it set so that none of my texts (especially the photos) show up on the screen unless I’m logged in. It’s a pretty crucial precaution, and the text Jamie has just sent me proves why. When I authenticate my thumbprint, the screen fills with a picture that is not safe for work. It’s both dirty and hysterical all at once. Jamie’s very hard dick fills the shot. Only it’s angled toward the wall where the full, pink head leans against a flat nail that it’s presumably pounding. And Jamie has used some app to draw a happy face on his cockhead. The effect is startlingly transformative. His dick looks like…an expressive, alien creature performing some minor home repair. I give a snort of laughter. And here they thought my shirt was gay. I’ll show you gay… ~ Sarina Bowen,
804:Not only was the constellation of Orion part of the Moundville story [of Native Americans], not only was a journey to the realm of the dead part of it, too, but now I knew also that a series of trials would have to be faced on that journey, that the Milky Way was involved and, last but by no means least, that Moundville itself had been thought of as an image, or copy, of the realm of the dead on earth. Every one of these were important symbols, concepts, and narratives in the ancient Egyptian funerary texts that I'd been fascinated by for more than 20 years. It would be striking to find even two of them together in a remote and unconnected culture, but for them all to be present in ancient North America in the same way that they were present in ancient Egypt, and serving the same ends, was a significant anomaly. ~ Graham Hancock,
805:The Sanskrit texts make it clear that a cataclysm on this scale, though a relatively rare event, is expected to wash away all traces of the former world and that the slate will be wiped clean again for the new age of the earth to begin. In order to ensure that the Vedas can be repromulgated for future mankind after each pralaya the gods have therefore designed an institution to preserve them -- the institution of the Seven Sages, a brotherhood of adepts possessed of unerring memories and supernatural powers, practitioners of yoga, performers of the ancient rituals and sacrifices, ascetics, spiritual visionaries, vigilant in the battle against evil, great teachers, knowledgeable beyond all imagining, who reincarnate from age to age as the guides of civilization and the guardians of cosmic justice. ~ Graham Hancock,
806:When a work becomes canonical its internal order and logic are guaranteed by the collective will of the canonical community. Its consonance with the known truths and reality outside the text is similarly committed to. What Frank Kermode referred to as the Principle of Complementarity is the willed assumption of the community that has invested value and meaning in a text that the text must make sense within itself and against its extratextual surroundings.9 It cannot suffer from senseless internal contradictions. It cannot clash with what is known to be true outside the text. What the biblical scholar Moshe Halbertal termed the Principle of Charity is the willingness of a canonical community to read its texts in the best possible light and in a way that defuses or elides contradictions with truth or order. ~ Jonathan A C Brown,
807:As a species, humans straddle a line between external and internal intelligence. With big brains and (typically) small clan size, humans have traditionally harnessed individual cleverness to outcompete rivals for food and mates, to hunt and dominate other species, and, eventually, to seize control of the planet. As later chapters will show, we have also externalized our wisdom in the form of trails, oral storytelling, written texts, art, maps, and much more recently, electronic data. Nevertheless, even in the Internet era, we still romanticize the lone genius. Most of us—especially us Americans—like to consider any brilliance we may possess, and the accomplishments that have sprung from it, as being solely our own. In our egotism, we have long remained blind to the communal infrastructure that undergirds our own eureka moments. ~ Robert Moor,
808:Seek ye first the kingdom of Heaven and its righteousness, and all other things shall be added unto you." The alchemist, therefore is assured that if he achieved the inner mystery, the fulfillment of the outer part will be inevitable. But practically every charlatan in alchemy has determined primarily to achieve the physical purpose first. His primary interest has been to make gold, or perhaps one of the other aspects of it, such as a medicine against illness. He has wanted the physical effect first but because the physical effect was not intended to be first, when he starts to study and explore the various texts, he comes upon a dilemma, HIS OWN INTERNAL RESOURCES CANNOT DISCOVER THE CORRECT INSTRUCTIONS. The words may be there but the meaning eludes him because the meaning is not part of his own present spiritual integrity. ~ Manly P Hall,
809:The etymological meaning of Veda is sacred knowledge or wisdom. There are four Vedas: Rig, Yajur, Sama, and Atharva. Together they constitute the samhitas that are the textual basis of the Hindu religious system. To these samhitas were attached three other kinds of texts. These are, firstly, the Brahmanas, which is essentially a detailed description of rituals, a kind of manual for the priestly class, the Brahmins. The second are the Aranyakas; aranya means forest, and these ‘forest manuals’ move away from rituals, incantations and magic spells to the larger speculations of spirituality, a kind of compendium of contemplations of those who have renounced the world. The third, leading from the Aranyakas, are the Upanishads, which, for their sheer loftiness of thought are the foundational texts of Hindu philosophy and metaphysics. ~ Pavan K Varma,
810:The reality of the Islamic metaphysical world was not taken seriously despite the fact that Iqbal, who was the ideological founder of Pakistan, had shown much interest in Islamic philosophy, although I do not think that he is really a traditional Islamic philosopher. He himself was influenced by Western philosophy, but at least was intelligent enough to realize the significance of Islamic philosophy. The problem with him was that he did not know Arabic well enough. His Persian was very good, but he could not read all the major texts of Islamic philoso- phy, which are written mostly in Arabic. Nevertheless, he wrote on the development of metaphysics in Persia, and he had some philosophical substance, much more than the other famous reformers who are men- tioned all the time, such as Sir Syed Ahmad Khan or Muh:ammad ‘Abduh. ~ Seyyed Hossein Nasr,
811:What had become of the girl who sought out British Socinian texts all on her own, argued over Swedenborgian theology with adults three times her age, read the New Testament thirty times in one summer, and taught herself Hebrew so that she could make her own translation of the Old Testament? There had been many obstacles. Because of financial hardship, she had been “thrown too early” into the working world, teaching long hours when she might have studied and written more. And there was the fact of her sex. Without the option of college or a profession, Elizabeth had not known how or where to apply herself. She had looked to men of genius to confirm her talents and grown “dependent on the daily consolations of friendship.” She could see now that she had “constantly craved . . . assurances” that should have “come from within.” Yet ~ Megan Marshall,
812:The ancient Near Eastern background. A number of considerations support the literary framework interpretation of Genesis 1. To begin with, an examination of ancient Near Eastern creation literature seems to confirm this view. Over the last century a number of ancient Near Eastern texts have been found that deal with creation and that to some degree parallel Genesis 1. There is often a “six plus one” literary structure to these texts, expressed as the seven “days” of creation. (This is found, for example, in the Enuma Elish as well as in several Ugaritic texts such as Keret, Aqhat, and Baal.) The general pattern of presenting creation in the form of a weeklong period has cultural precedent. It is difficult to avoid the conclusion that the Genesis author was following this cultural pattern to communicate his own view of creation. 2. ~ Gregory A Boyd,
813:When I started reading the literature of molecular biology, I was stunned by certain descriptions. Admittedly, I was on the lookout for anything unusual, as my investigation had led me to consider that DNA and its cellular machinery truly were an extremely sophisticated technology of cosmic origin. But as I pored over thousands of pages of biological texts, I discovered a world of science fiction that seemed to confirm my hypothesis. Proteins and enzymes were described as 'miniature robots,' ribosomes were 'molecular computers,' cells were 'factories,' DNA itself was a 'text,' a 'program,' a 'language,' or 'data.' One only had to do a literal reading of contemporary biology to reach shattering conclusions; yet most authors display a total lack of astonishment and seem to consider that life is merely 'a normal physiochemical phenomenon. ~ Jeremy Narby,
814:I think I can say quite clearly and explicitly that the various types of actions which we call terrorism are not only not encouraged, they are explicitly forbidden by Sharia Law .. It is true that waging war is a religious obligation, but precisely because it is a religious obligation , it is regulated by religious law .. even medieval Sharia texts go into astonishing detail into what is permitted and what is not permitted .. The Sharia requires that proper warning be given before beginning hostilities .. it has elaborate regulations regarding the treatment of civilians, the women and the children and the aged .. it discusses how prisoners should be treated .. what weapons should be used .. they discuss and for the most part reject the use of chemical weapons. ~ Bernard Lewis,
815:based on my personal experiences. Theoretical exposition is mostly my own but the majority of the base concepts are traditional and time-honored views of remarkable sages who existed before me. Therefore, if you wish to read more on the mantra sadhana, you can check out the following texts that I grew up reading. With a bit of research, you should be able to get your hands on good translations. I know that Hindi translations must be available for most of these books and English translation only for some. This is not your standard bibliography with publishers and translators, for I don’t have much of that information. Nevertheless, I’m sharing with you the names of various books you can read to know more about mantra yoga. In particular, I would like to acknowledge the translation of Mantra Maharnava by Ram Kumar Rai, Mantra Rahasya by Narayandutt ~ Om Swami,
816:Muslims pursued knowledge to the edges of the earth. Al-Biruni, the central Asian polymath, is arguably the world's first anthropologist. The great linguists of Iraq and Persia laid the foundations a thousand years ago for subjects only now coming to the forefront in language studies. Ibn Khaldun, who is considered the first true scientific historian, argued hundreds of years ago that history should be based upon facts and not myths or superstitions. The great psychologists of Islam known as the Sufis wrote treatise after treatise that rival the most advanced texts today on human psychology. The great ethicists and exegetes of Islam's past left tomes that fill countless shelves in the great libraries of the world, and many more of their texts remain in manuscript form.

In the foreword of "Being Muslim. A Practical Guide" by Dr. Asad Tarsin. ~ Hamza Yusuf,
817:American Balneological Society; and holder of the Swiss Rikli Honor Medal (Brauchle/Groh 1971,164). In 1964, Brauchle was one of the first recipients of the prestigious Hufeland Medal, still awarded by the Central Association of Physicians for Nature Cure Methods to eminent physicians "who contribute to an all-encompassing wholistic concept of medicine" (Schimmel 1983, 470). Grote summarized Brauchle's achievements. Modern nature cure physicians owe much to him; we can almost say: everything . . . . When nature cure therapies are no longer regarded as methods for outsiders only, when fasting, a raw vegetarian diet and hydrotherapy have become legitimate tools of the clinician and found their appropriate places in medical texts, then it was Professor Brauchle's indefatigable work which not only opened the path but also paved it (Brauchle/Groh 1971, 164 ~ Anonymous,
818:Looks like they might cancel school on Monday. Woot!
Information like this coming from Lucy is generally pretty reliable, since she happens to live right next door to Mrs. Crawford, the principal of Magnolia Branch High.
Yay, I can sit home and watch more Weather Channel! I text back.
This is an intervention--step away from the TV! NOW!
I laugh aloud at that. It’s such a typical Lucy-like thing to say.
My mom’s worried about you. Wants you to pack up and come over here.
Can’t. But Ryder’s coming over if the storm gets bad.

Lucy’s next text is just a line of googly eyes.
Not funny, I type, even though it kind of us.
You two can plan your wedding menu. Choose your linens. Stuff like that, she texts, followed by a smiley face.
I gaze at my phone with a frown. Also not funny. ~ Kristi Cook,
819:Perhaps, then, there’s another story to be told, a story about the dangers of allowing the obsession with texts and interpretations to cloud the profound simplicity of faith. We may never know with any real certainty if the manuscript, or the Secret Gospel it quoted, was genuine. But we don’t have the original text of any of the Gospels, do we? Seen in that light, at best the lack of academic inquiry into the professor’s find represents a stubborn refusal to deal with information that might challenge deeply held personal convictions. At worst, it’s about power and preserving it. I mean, think of all the volumes written about the Dead Sea Scrolls. Everyone is entitled to their perspective, and historical texts should be examined with academic rigor. Yet if we lose faith, or belief, or our common humanity in the process, haven’t we lost what is essential? ~ Dan Eaton,
820:The avoidance or postponement of answering such deep and basic questions was traditionally the province of religion, which excelled at it. Every thinking person always knew that an insuperable mystery lay at the final square of the game board, and that there was no possible way of avoiding it. So, when we ran out of explanations and processes and causes that preceded the previous cause, we said, “God did it.” Now, this book is not going to discuss spiritual beliefs nor take sides on whether this line of thinking is wrong or right. It will only observe that invoking a deity provided something that was crucially required: it permitted the inquiry to reach some sort of agreed-upon endpoint. As recently as a century ago, science texts routinely cited God and “God’s glory” whenever they reached the truly deep and unanswerable portions of the issue at hand. ~ Robert Lanza,
821:There is a 'movement' of meditation, expressing the basic 'paschal' rhythm of the Christian life, the passage from death to life in Christ. Sometimes prayer, meditation and contemplation are 'death' - a kind of descent into our own nothingness, a recognition of helplessness, frustration, infidelity, confusion, ignorance. Note how common this theme is in the Psalms. If we need help in meditation we can turn to scriptural texts that express this profound distress of man in his nothingness and his total need of God. Then as we determine to face the hard realities of our inner life and humbly for faith, he draws us out of darkness into light - he hears us, answers our prayer, recognizes our need, and grants us the help we require - if only by giving us more faith to believe that he can and will help us in his own time. This is already a sufficient answer. ~ Thomas Merton,
822:In general, according to theologian Carolyn Custis James, egalitarians “believe that leadership is not determined by gender but by the gifting and calling of the Holy Spirit, and that God calls all believers to submit to one another.” In contrast, complementarians “believe the Bible establishes male authority over women, making male leadership the biblical standard.”5 Both sides can treat the Bible like a weapon. On both sides, there are extremists and dogmatists. We attempt to outdo each other with proof texts and apologetics, and I’ve heard it said that there is no more hateful person than a Christian who thinks you’ve got your theology wrong. In our hunger to be right, we memorize arguments, ready to spit them out at a moment’s notice. Sadly, we reduce each other, brothers and sisters, to straw men arguments, and brand each other “enemies of the gospel. ~ Sarah Bessey,
823:The monster gurgled out, “I adjure you by the Living God, do not torment us!” It was a common phrase of magical incantation, used by exorcists for the binding of spirits. It was followed by gibberish words that Simon recognized from the Greek magical papyrus texts he had read in his past study of magic. These two creatures knew that Jesus meant to bind them, and they were trying to reverse that curse back upon the Rabbi. It had no effect. Jesus said to them, “You will leave these men.” Suddenly, both of them screamed with the sound of a thousand furies, “NOOOOOOOOOOO!” They ran full speed at Jesus. Simon and the others stepped back in fear of the impact. A moment before they hit Jesus, they stopped, as if they had collided with an invisible wall. They screeched again. The sound pierced Simon’s ears. Everyone clapped their hands over their ears, except Jesus. ~ Brian Godawa,
824:Most people seemed satisfied with the thin decorative glaze and the artful stage lighting that, sometimes, made the bedrock atrocity of the human predicament look somewhat more mysterious or less abhorrent. People gambled and golfed and planted gardens and traded stocks and had sex and bought new cars and practiced yoga and worked and prayed and redecorated their homes and got worked up over the news and fussed over their children and gossiped about their neighbors and pored over restaurant reviews and founded charitable organizations and supported political candidates and attended the U.S. Open and dined and travelled and distracted themselves with all kinds of gadgets and devices, flooding themselves incessantly with information and texts and communication and entertainment from every direction to try to make themselves forget it: where we were, what we were. ~ Donna Tartt,
825:That evening, in her apartment, still in Warsaw, Ana takes down a book from her shelf – a rather thick, ordinary paperback. It looks old, because it's worn out and somehow shabby. But it's not ordinary. I can tell by the way she handles it so carefully, like something unique. 'This is the book I told you about,' she says, holding out the Anthology of Feminist Texts, a collection of early American feminist essays, 'the only feminist book translated into the Polish language,' the only such book to turn to when you are sick and tired of reading about man-eater/man-killer feminists from the West, I think, looking at it, imagining how many women have read this one copy. 'Sometimes I feel like I live on Jupiter, among Jupiterians, and then one day, quite by chance, I discover that I belong to another species. And I discover it in this book. Isn't that wonderful. ~ Slavenka Drakuli,
826:The pattern’s been the same forever: They come, they build, maybe they teach. There’s a brief period of maturity, sufficient that later cultures don’t understand how the growth could even be possible. Then, all at once, there’s a reset. Those advanced cultures — Egyptians, Mayans, and on and on — vanish, leaving a handful of dumb ancestors who grow up able to do none of the things the old cultures could.” He raised a hand and ticked off points. “Not just the megaliths, but monuments like the Nazca lines, Sanskrit texts describing Vimanas and other obviously flying craft, the writings in the Zohar of the manna machine, the list goes on. Maybe past visitors have just wiped memories and destroyed records to erase all this knowledge instead of invoking a mass extinction, but then why do we sometimes hear the Ark of the Covenant described as if it were a radiation weapon? ~ Sean Platt,
827:An astonishing void: official history ignores soccer. Contemporary history texts fail to mention it, even in passing, in countries where soccer has been and continues to be a primordial symbol of collective identity. I play therefore I am: a style of play is a way of being that reveals the unique profile of each community and affirms its right to be different. Tell me how you play and I’ll tell you who you are. For many years soccer has been played in different styles, unique expressions of the personality of each people, and the preservation of that diversity seems to me more necessary today than ever before. These are days of obligatory uniformity, in soccer and everything else. Never has the world been so unequal in the opportunities it offers and so equalizing in the habits it imposes: in this end of century world, whoever does not die of hunger dies of boredom. ~ Eduardo Galeano,
828:Whether white, black, Asian, or Latino, American students rarely arrive at college as habitual readers, which means that few of them have more than a nominal connection to the past. It is absurd to speak, as does the academic left, of classic Western texts dominating and silencing everyone but a ruling elite or white males. The vast majority of white students do not know the intellectual tradition that is allegedly theirs any better than black or brown ones do. They have not read its books, and when they do read them, they may respond well, but they will not respond in the way that the academic left supposes. For there is only one ‘hegemonic discourse’ in the lives of American undergraduates, and that is the mass media. Most high schools can't begin to compete against a torrent of imagery and sound that makes every moment but the present seem quaint, bloodless, or dead. ~ David Denby,
829:the school the Seer had set up trained select men in the calling of prophet. If a man felt he had the calling upon him, he would be interviewed by the Seer for sincerity and integrity. If accepted into the school, he was then educated in the Torah and Wisdom literature of Israel and surrounding nations. Prophecy was not merely foretelling of the future by revelation from Yahweh. It was mostly forth-telling of truth, be it directly from Yahweh’s revelation or from the learned precepts of their sacred texts. Prophets would spend long hours in the spiritual exercises of religious devotion and scribal disciplines of learned education to become messengers of Yahweh. Hearing from their god involved both supernatural and natural pursuits to be both holy and wise. Part of that education included the playing of musical instruments that would accompany ecstatic trances and dances. ~ Brian Godawa,
830:Your wish, my command, MacKayla.” He smiled. “Shall we spend tomorrow at the beach together?”
Barrons moved beside me. “She’s busy tomorrow.”
“Are you busy tomorrow, MacKayla?”
“She’s working on old texts with me.”
V’lane gave me a pitying look. “Ah. Old texts. A banner day at the bookstore.”
“We’re translating the Kama Sutra,” Barrons said, “with interactive aids.”
I almost choked. “You’re never around during the day.”
“Why is that?” V’lane was the picture of innocence.
“I’ll be around tomorrow,” Barrons said.
“All day?” I asked.
“The entire day.”
“She will be naked on a beach with me.”
“She’s never been naked in a bed with you. When she comes, she roars.”
“I know what she sounds like when she comes. I have given her multiple orgasms merely by kissing her.”
“I’ve given her multiple orgasms by fucking her. For months, fairy. ~ Karen Marie Moning,
831:Some Second Temple non-canonical Jewish texts illustrate an ancient tradition of understanding this interpretation of the gods of the nations as real spirit beings that rule over those nations:   Jubilees 15:31-32 (There are) many nations and many people, and they all belong to him, but over all of them he caused spirits to rule so that they might lead them astray from following him. But over Israel he did not cause any angel or spirit to rule because he alone is their ruler and he will protect them.   Targum Jonathan, Deuteronomy 32, Section LIII[13] When the Most High made allotment of the world unto the nations which proceeded from the sons of Noach [Noah], in the separation of the writings and languages of the children of men at the time of the division, He cast the lot among the seventy angels, the princes of the nations with whom is the revelation to oversee the city. ~ Brian Godawa,
832:Subsequent experiments conducted by Tom Danley in the King's Chamber of the Great Pyramid and in Chambers above the King's Chamber suggest that the pyramid was constructed with a sonic purpose. Danley identifies four resident frequencies, or notes, that are enhanced by the structure of the pyramid, and by the materials used in its construction.
The notes form an F Sharp chord, which according to ancient Egyptian texts were the harmonic of our planet. Moreover, Danley's tests show that these frequencies are present in the King's Chamber even when no sounds are being produced. They are there in frequencies that range from 16 Hertz down to 1/2 Hertz, well below the range of human hearing. According to Danley, these vibrations are caused by the wind blowing across the ends of the so-called shafts—in the same way as sounds are created when one blows across the top of a bottle. ~ Christopher Dunn,
833:At lunch I turned my phone on to check my messages. Georgia always sent me a few inane texts during the day, and sure enough there were two messages from her: one complaining about her physics teacher and a second, also obviously sent from her phone: I love you, baby. V.

I wrote her back: I thought I told you to buzz off last night, you creep-o French stalker guy.

Her response came back immediately: As if! Your beet-red cheeks this morning suggest otherwise ... liar! You're so into him.

I groaned and was about to turn my phone off when I saw that there was a third text from UNKNOWN. Clicking on it, I read: Can I pick you up from school? Same place, same time?

I texted back: How'd you get my number?

Called myself from your phone while you were in the restaurant's bathroom last night. Warned you we were stalkers! ~ Amy Plum,
834:No matter what I study, I can see patterns. I see the gestalt, the melody within the notes, in everything: mathematics and science, art and music, psychology and sociology. As I read the texts, I can think only that the authors are plodding along from one point to the next, groping for connections that they can’t see. They’re like a crowd of people unable to read music, peering at the score for a Bach sonata, trying to explain how one note leads to another. As glorious as these patterns are, they also whet my appetite for more. There are other patterns waiting to be discovered, gestalts of another scale entirely. With respect to those, I’m blind myself; all my sonatas are just isolated data points by comparison. I have no idea what form such gestalts might assume, but that’ll come in time. I want to find them, and comprehend them. I want this more than anything I’ve ever wanted before. ~ Ted Chiang,
835:After our date on Monday, I put the heart-eyes emoji next to his name in my contacts. I mean, the boy brought me flowers and a Storm comic, and since we didn’t have time to stay for dessert at the restaurant, he brought me
a small pack of Chips Ahoy! to eat on the way back to school. He earned those heart eyes. He just sent a couple of texts to guarantee that he keeps them.

Do your thing tonight, Princess. Wish I could be there. I probably couldn’t pay attention to your song tho I’d be staring at you too hard

Corny? Yes. But it gets a smile out of me.
Before I can respond, though, he adds:

I’d be staring at that ass too but you know I probably ain’t supposed to admit that.

I smirk.

Why you admitting it now then?

His answer?

Cause I bet it made you smile

Just for that, I’m adding a second heart-eyes emoji to his name. ~ Angie Thomas,
836:Cryptanalysis could not be invented until a civilization had reached a sufficiently sophisticated level of scholarship in several disciplines, including mathematics, statistics, and linguistics. The Muslim civilization provided an ideal cradle for cryptanalysis, because Islam demands justice in all spheres of human activity, and achieving this requires knowledge, or ilm. Every Muslim is obliged to pursue knowledge in all its forms, and the economic success of the Abbasid caliphate meant that scholars had the time, money, and materials required to fulfil their duty. They endeavoured to acquire knowledge of previous civilizations by obtaining Egyptian, Babylonian, Indian, Chinese, Farsi, Syriac, Armenian, Hebrew and Roman texts and translating them into Arabic. In 815, the Caliph of Ma'mun established in Baghdad the Bait al-Hikmah ('House of Wisdom'), a library and centre for translation. ~ Simon Singh,
837:Government is defined as a right manner of disposing things so as to lead not to the form of the common good, as the jurists' texts would have said, but to an end which is 'convenient' for each of the things that are to governed. This implies a plurality of specific aims: for instance, government will have t ensure that the greatest possible quantity of wealth is produced, that the people are provided with sufficient means of subsistence, that the population in enabled to multiply, etc. There is a whole series of specific finalities, then, which become the objective of government as such. In order to achieve these various finalities, things be disposed - and this term, [i] dispose [/i], is important because with sovereignity the instrument that allowed it to achieve its aim - that is to say, obedience to the laws - was the law itself; law and sovereignity were absolutely inseparable. ~ Michel Foucault,
838:When they’d crested the final hill, the huge gathering of clans spread out below, she’d turned to him. “This is what we call a ‘booley’—summer grazing for our cattle.” “But there’s a house,” he said, perplexed. “Well, of course there is—a booley house. Where else would the people sleep—amongst the herd?” Essex smiled, chastised. “You’ll just have to leave off your silly conception of the ‘wild Irish.’ Believe it or not, we are civilized, even at the booley. Did you know that back in the last millennium all the European monarchs for eight hundred years insisted on Irish councilors and clergy to advise them on matters of church and state, for of all men they were the best educated and most wise? Did you know that without the Irish monks slavin’ over their illuminated texts, all the great books of Roman civilization would have been lost to the barbarian hoards? No, I can see that you didn’t.” A ~ Robin Maxwell,
839:I have raised you to respect every human being as singular. And you must extend that same respect into the past. Slavery is not an indefinable mass of flesh. It is a particular, specific enslaved woman whose mind is as active as your own, whose range of feelings as vast as your own, who prefers the way the light falls in one particular spot in the woods, who enjoys fishing where the water eddys in the nearby stream, who loves her mother in her own complicated way, thinks her sister talks to loud, has a favorite cousin, a favorite season, who excels at dress making, and knows inside herself that she is as intelligent and capable as anyone.

Slavery is the same woman born in a world that loudly proclaims its love of freedom and describes this world in essential texts. A world in which these same professors hold this woman a slave. Hold her mother a slave, her father a slave, her daughter a slave. ~ Ta Nehisi Coates,
840:The cloud weeps, and then the garden sprouts. The baby cries, and the mother's milk flows. The nurse of creation has said, Let them cry a lot.

This rain-weeping and sun-burning twine together to make us grow. Keep your intelligence white-hot and your grief glistening, so your life will stay fresh. Cry easily like a little child.

Let body needs dwindle and soul decisions increase. Diminish what you give your physical self. Your spiritual eye will begin to open.

When the body empties and stays empty, God fills it with musk and mother-of-pearl. That way a man gives his dung and gets purity.

Listen to the prophets, not to some adolescent boy. The foundation and the walls of spiritual life are made of self-denials and disciplines.

Stay with friends who support you in these. Talk with them about sacred texts, and how you're doing, and how they're doing, and keep your practices together. ~ Rumi,
841:This yields a practical help for Bible study: read the Bible with a red pen in hand. I suggest that you put a question mark in the margin beside every passage that you find unclear or hard to understand. Likewise, put an X beside every passage that offends you or makes you uncomfortable. Afterward, you can focus on the areas you struggle with, especially the texts marked with an X. This can be a guide to holiness, as the Xs show us quickly where our thinking is out of line with the mind of Christ. If I don't like something I read in Scripture, perhaps I simply don't understand it. If so, studying it again may help. If, in fact, I do understand the passage and still don't like it, this is not an
indication there is something wrong with the Bible. It's an indication that something is wrong with me, something that needs to change. Often, before we can get something right, we need to first discover what we're doing wrong. ~ R C Sproul,
842:The Mahabharata reminds us that it is natural and desirable for human beings to want happiness and pleasure as they seek to be good. Kama is one of the legitimate goals of human life. The Christian denial of physical pleasure, especially sexual pleasure, is happily absent from the epic and most ancient Indian texts. So is the ‘thou shalt not’ approach, which makes one feel guilty, and turns one off the moral project. The notion of dharma as it emerges from the Mahabharata is a plural one. Being plural makes greater demands on one’s reason, for human objectives sometimes conflict with each other, and this forces one to choose. The attraction of a clean ethical theory like Utilitarianism is that it attempts to resolve moral issues on the basis of a single criterion. Pluralism is more complex but no less rational. One needs to order different virtues in a hierarchy in order to help one to choose in the case of a conflict. ~ Gurcharan Das,
843:It is evident that a man with a scientific outlook on life cannot let himself be intimidated by texts of Scripture or by the teaching of the Church. He will not be content to say “such-and-such an act is sinful, and that ends the matter.” He will inquire whether it does any harm or whether, on the contrary, the belief that it is sinful does harm. And he will find that, especially in what concerns sex, our current morality contains a very great deal of which the origin is purely superstitious. He will find also that this superstition, like that of the Aztecs, involves needless cruelty, and would be swept away if people were actuated by kindly feelings towards their neighbors. But the defenders of traditional morality are seldom people with warm hearts… One is tempted to think that they value morals as affording a legitimate outlet for their desire to inflict pain; the sinner is fair game, and therefore away with tolerance! ~ Bertrand Russell,
844:Do you or don’t you truly know the basics? Consider a subject you think you know or a subject you are trying to master. Open up a blank document on your computer. Without referring to any outside sources, write a detailed outline of the fundamentals of the subject. Can you write a coherent, accurate, and comprehensive description of the foundations of the subject, or does your knowledge have gaps? Do you struggle to think of core examples? Do you fail to see the overall big picture that puts the pieces together? Now compare your effort to external sources (texts, Internet, experts, your boss). When you discover weaknesses in your own understanding of the basics, take action. Methodically learn the fundamentals. Thoroughly understand any gap you fill in as well as its surrounding territory. Make these new insights part of your base knowledge and connect them with the parts that you already understood. Repeat this exercise regularly ~ Anonymous,
845:The New Testament writers, even while writing the texts on love and forbearance that we are trying to understand and obey, condemn false prophets, expel the man who is sleeping with his step-mother, declare that it would be better for Judas Iscariot if he had not been born, assure readers that the evil of Alexander the metal-worker will be required of him, and solemnly warn of eternal judgement to come. Sometimes, of course, churches with right-wing passions use these same texts to bully their members unto unflagging submission to the local dictator. The threat of church discipline can degenerate into a form of manipulation, of spiritual abuse. Where, then, is the line to be drawn? To a postmodern relativist, any form of confessional discipline will seem nothing more than intolerant, manipulative abuse. From a Christian perspective, what lines must be drawn and why? How does Christian love work itself out in such cases? (p. 149). ~ D A Carson,
846:the idea of demonic transmigration. There were the expected Catholic texts from the Rituale Romanum, containing the rites and guidelines for major exorcisms, but also a host of more arcane materials whose origins ranged from India to Egypt. She found passages copied from the Zohar, the Jewish mystical text of Kabbalistic teachings, describing the ways in which a demon could secretly slip into a victim’s soul, and how it could only be dislodged by a minyan reciting Psalm 91 three times; if the rabbi then blew a certain melody on the shofar, or ram’s horn, the sound would in effect “shatter the body” and shake the evil spirit loose. Even the Muslims had their methods for disposing of wandering demons. The prophet Muhammad instructed his followers to read the last three suras from the Koran—the Surat al-Ikhlas (the Fidelity), the Surat al-Falaq (the Dawn), and the Surat an-Nas (Mankind)—and drink water from the holy well of Zamzam. ~ Robert Masello,
847:The need for strict discipline as a basis for all military action is equally evident in the remaining texts. According to Ssu-Ma the perfect army, placed far in the legendary past, requires neither rewards nor punishments. To make use of rewards but impose no punishments is the height of instruction; to impose punishments but issue no rewards is the height of awesomeness. Finally, employing a mixture of both punishments and rewards—combining sticks with carrots, as modern terminology has it—will end up by causing Virtue to decline. Thus the basic idea of dao, which underlines every one of these texts, breaks through once again. Governed by necessity, the best-disciplined army is so flawless that it requires neither rewards nor punishments. Behaving as if it were a single personality, it will follow its commander of its own accord. However, as the remaining texts make clear, this is an ideal that is rarely, if ever, attained. ~ Martin van Creveld,
848:So let us praise the distinctive pleasures of re-reading: that particular shiver of anticipation as you sink into a beloved, familiar text; the surprise and wonder when a book that had told one tale now turns and tells another; the thrill when a book long closed reveals a new door with which to enter. In our tech-obsessed, speed-obsessed, throw-away culture let us be truly subversive and praise instead the virtues of a long, slow relationship with a printed book unfolding over many years, a relationship that includes its weight in our hands and its dusty presence on our shelves. In an age that prizes novelty, irony, and youth, let us praise familiarity, passion, and knowledge accrued through the passage of time. As we age, as we change, as our lives change around us, we bring different versions of ourselves to each encounter with our most cherished texts. Some books grow better, others wither and fade away, but they never stay static. ~ Terri Windling,
849:Everyone was so worried about me when I broke my ankle and it confused me. I have a huge, loving family and a solid circle of friends, but these things were something of an abstraction, something to take for granted, and then all of a sudden, they weren't... There were lots of concerned texts and e-mails, and I had to face something I've long pretended wasn't true, for reasons I don't fully understand. If i died, I would leave people behind who would struggle with my loss. I finally recognized that I matter to the people in my life and that I have a responsibility to matter to myself and take care of myself so they don't have to lose me before my time, so I can have more time. When I broke my ankle, love was no longer an abstraction. It became this real, frustrating, messy, necessary thing, and I had a lot of it in my life. It was an overwhelming thing to realize. I am still trying to make sense of it all even though it has always been there. ~ Roxane Gay,
850:He invited the Indian scholar Paramartha to come and set up a Translation Bureau for Buddhist texts, and the scholar stayed for twenty-three years. He invited the great Bodhidharma, the twenty-eighth patriarch after the Shakyamuni Buddha, to come from Kanchipuram in India, near the Temple of the Golden Lizard, but their meeting was disappointing. The Emperor asked Bodhidharma what merit he had accumulated by building monasteries and stupas in his kingdom. “No merit” was the reply. He asked what was the supreme meaning of sacred truth. “The expanse of emptiness. Nothing sacred.” Finally, the Emperor pointed at Bodhidharma and said, “Who is that before Us?” “Don’t know,” said Bodhidharma. The Emperor didn’t understand. So Bodhidharma left Ch’ien-k’ang and wandered until he came to the Shao-lin Monastery, where he sat motionless for nine years facing a wall, and then transmitted his teachings, the origin of Ch’an in China and Japanese Zen. ~ Eliot Weinberger,
851:Edward Said summed up “the principal dogmas of Orientalism” in his majesterial study of the same name. The first dogma is that the same Orientalist histories that portray “the West” as “rational, developed, humane [and] superior,” caricature “the Orient” as “aberrant, undeveloped [and] inferior.” Another dogma is that “the Orient” lives according to set rules inscribed in sacred texts, not in response to the changing demands of life. The third dogma prescribes “that the Orient is eternal, uniform, and incapable of defining itself; therefore it is assumed that a highly generalized and systematic vocabulary for describing the Orient from a Western standpoint is inevitable and scientifically ‘objective.’ “And the final dogma is “that the Orient is at the bottom something either to be feared (the Yellow Peril, the Mongol hordes, the brown dominions) or to be controlled (by pacification, research and development, outright occupation whenever possible). ~ Mahmood Mamdani,
852:Cities have often been compared to language: you can read a city, it’s said, as you read a book. But the metaphor can be inverted. The journeys we make during the reading of a book trace out, in some way, the private spaces we inhabit. There are texts that will always be our dead-end streets; fragments that will be bridges; words that will be like the scaffolding that protects fragile constructions. T.S. Eliot: a plant growing in the debris of a ruined building; Salvador Novo: a tree-lined street transformed into an expressway; Tomas Segovia: a boulevard, a breath of air; Roberto Bolano: a rooftop terrace; Isabel Allende: a (magically real) shopping mall; Gilles Deleuze: a summit; and Jacques Derrida: a pothole. Robert Walser: a chink in the wall, for looking through to the other side; Charles Baudelaire: a waiting room; Hannah Arendt: a tower, an Archimedean point; Martin Heidegger: a cul-de-sac; Walter Benjamin: a one-way street walked down against the flow. ~ Valeria Luiselli,
853:As many scholars have noted, Gutenberg’s printing press was a classic combinatorial innovation, more bricolage than breakthrough. Each of the key elements that made it such a transformative machine—the movable type, the ink, the paper, and the press itself—had been developed separately well before Gutenberg printed his first Bible. Movable type, for instance, had been independently conceived by a Chinese blacksmith named Pi Sheng four centuries before. But the Chinese (and, subsequently, the Koreans) failed to adapt the technology for the mass production of texts, in large part because they imprinted the letterforms on the page by hand rubbing, which made the process only slightly more efficient than your average medieval scribe. Thanks to his training as a goldsmith, Gutenberg made some brilliant modifications to the metallurgy behind the movable type system, but without the press itself, his meticulous lead fonts would have been useless for creating mass-produced Bibles. ~ Steven Johnson,
854:It is now increasingly agreed that the Old Testament in its final form is a product of and response to the Babylonian Exile. This premise needs to be stated more precisely. The Torah (Pentateuch) was likely completed in response to the exile, and the subsequent formation of the prophetic corpus and the “writings” [poetic and wisdom texts] as bodies of religious literature (canon) is to be understood as a product of Second Temple Judaism [postexilic period]. This suggests that by their intention, these materials are . . . an intentional and coherent response to a particular circumstance of crisis. . . . Whatever older materials may have been utilized (and the use of old materials can hardly be doubted), the exilic and/ or postexilic location of the final form of the text suggests that the Old Testament materials, understood normatively, are to be taken [understood] precisely in an acute crisis of displacement, when old certitudes—sociopolitical as well as theological—had failed.[ ~ Peter Enns,
855:Prayer is one of the few spiritual practices that is pointless unless God is real. Meditation calms the body whether or not there's a spiritual being receiving our deliberate breathing and clear mind. Reading sacred texts aligns us with the wisdom of our ancestors whether or not it was divinely inspired. Church attendance connects us to the needs of our community. Fasting cleanses the body of toxic substances. Resting on Sundays allows us to let go of stress and worry. But prayer? Taking time to pour out our needs and our anxieties, demanding change, confessing sin, crying out for help - all of these things depend upon the existence of God, and specifically the existence of a God who hears and responds to our cries. Prayer in the face of insurmountable problems is an admission of weakness and need. Prayer is a commitment to a better future, a sign of faith that the world will one day be made right. Prayer is an act that emerges out of helplessness. Prayer is an act of hope. ~ Amy Julia Becker,
856:Text of pleasure: the text that contents, fills, grants euphoria; the text that comes from culture and does not break with it, is linked to a comfortable practice of reading.
Text of bliss: the text that imposes a state of loss, the text that discomforts (perhaps to the point of a certain
boredom), unsettles the reader's historical, cultural, psychological assumptions, the consistency of his tastes, values, memories, brings to a crisis his relation with language.

Now the subject who keeps the two texts in his field and in his hands the reins of pleasure and bliss is an anachronic subject, for he simultaneously and contradictorily participates in the profound hedonism of all culture (which permeates him quietly under the cover of an "art de vivre" shared by the old books) and in the destruction of that culture: he enjoys the consistency of his selfhood (that is his pleasure) and seeks its loss (that is his bliss). He is a subject split twice over, doubly perverse. ~ Roland Barthes,
857:In addition to a greater understanding of secular subjects, the invention of cryptanalysis aslo depended on the growth of religious sholarship. Major theological schools were established in Basra, Kufa and Baghdad, where thelogians scrutinized the revelations of Muhammad as contained in the Koran. The theologians were interested in establishing the chronology of the revelations, which they did by counting the frequencies of words contained in each revelation. The theory was that certain words had evolved relatively recently, and hence if a revelation contained a high number of these newer words, this would indicate that it came later in the chronology. Theologians also studied the Hadith, which consists of the Prophet's daily utterances. They tried to demonstrate that each statement was indeed attributable to Muhammad. This was done by studying the etymology of words and the structure of sentences, to test whether particular texts were consistent with the linguistic patterns of the Prophet. ~ Simon Singh,
858:My uncle is still refusing to take cases, by the by, because I "need some proper looking-after." He has thrown himself headfirst into my "education," where we at first worked through the syllabi for several graduate-level humanities courses, reading a number of quite interesting nonfiction texts and novels and some poetry and of course the relevant associated cultural criticism, but after a week or so of this my uncle chucked the whole thing over to make me watch television with him at night. Bad television. According to Leander, my father entirely overlooked my "social and emotional education" in favor of his "uselessly specific curriculum," making me into some kind of "automaton who actually enjoys reading Heidegger-Good God, Charlotte, who enjoys that? Or Camus? Were you just reading Camus and laughing?"
Apparently the only way to rectify this is to watch loads of old Doctor Who while eating Thai peanut chicken crisps on the couch.
I am working through the Heidegger on my own. ~ Brittany Cavallaro,
859:UGARITIC TEXTS ‘Dry him up. O Valiant Baal! Dry him up, O Charioteer [Rider] of the Clouds! For our captive is Prince Yam [Sea], for our captive is Ruler Nahar [River]!’ (KTU 1.2:4.8-9)       What manner of enemy has arisen against Baal, of foe against the Charioteer of the Clouds? [then, he judges other deities] Surely I smote…Yam [Sea]? Surely I exterminated Nahar [River], the mighty god? Surely I lifted up the dragon, I overpowered him? I smote the writhing serpent, Encircler-with-seven-heads! (KTU 1.3:3.38-41) OLD TESTAMENT “[Yahweh] bowed the heavens also, and came down With thick darkness under His feet. And He rode on a cherub and flew; And He appeared on the wings of the wind. He made darkness canopies around Him, A mass of waters, thick clouds of the sky. (2 Sam. 22:7-12)   [Yahweh] makes the clouds His chariot; He walks upon the wings of the wind; (Ps. 104:3-4)   Behold, the Lord is riding on a swift cloud and is about to come to Egypt; The idols of Egypt will tremble at His presence, (Isa. 19:1) ~ Brian Godawa,
860:Once when Boughton and I had spent an evening going through our texts together and we were done talking them over, I walked him out to the porch, and there were more fireflies out there than I had ever seen in my life, thousands of them everywhere, just drifting up out of the grass, extinguishing themselves in midair. We sat on the steps a good while in the dark and the silence, watching them. Finally Boughton said, “Man is born to trouble as the sparks fly upward.” And really, it was that night as if the earth were smoldering. Well, it was, and it is. An old fire will make a dark husk for itself and settle in on its core, as in the case of this planet. I believe the same metaphor may describe the human individual, as well. Perhaps Gilead. Perhaps civilization. Prod a little and the sparks will fly. I don’t know whether the verse put a blessing on the fireflies or the fireflies put a blessing on the verse, or if both of them together put a blessing on trouble, but I have loved them both a good deal ever since. ~ Marilynne Robinson,
861:So when you say that no religion is intrinsically peaceful or warlike, and that every scripture must be interpreted, I think you run into problems, because many of these texts aren’t all that elastic. They aren’t susceptible to just any interpretation, and they commit their adherents to specific beliefs and practices. You can’t say, for instance, that Islam recommends eating bacon and drinking alcohol. And even if you could find some way of reading the Qur’an that would permit those things, you can’t say that its central message is that a devout Muslim should consume as much bacon and alcohol as humanly possible. Nor can one say that the central message of Islam is pacifism. (However, one can say that about Jainism. All religions are not the same.) One simply cannot say that the central message of the Qur’an is respect for women as the moral and political equals of men. To the contrary, one can say that under Islam, the central message is that women are second-class citizens and the property of the men in their lives. ~ Sam Harris,
862:This should be plain enough. Yet see what strong intellects dare not yet hear God himself, unless he speak the phraseology of I know not what David, or Jeremiah, or Paul. We shall not always set so great a price on a few texts, on a few lives. We are like children who repeat by rote the sentences of grandames and tutors, and, as they grow older, of the men of talents and character they chance to see, —painfully recollecting the exact words they spoke; afterwards, when they come into the point of view which those had who uttered these sayings, they understand them, and are willing to let the words go; for, at any time, they can use words as good when occasion comes. If we live truly, we shall see truly. It is as easy for the strong man to be strong, as it is for the weak to be weak. When we have new perception, we shall gladly disburden the memory of its hoarded treasures as old rubbish. When a man lives with God, his voice shall be as sweet as the murmur of the brook and the rustle of the corn. ~ Ralph Waldo Emerson, Self-Reliance,
863:It is in fact surprising that such a body of doctrine as the Buddhist, with its profoundly other-wordly and even anti-social emphasis, in the Buddha's own words "hard to be understood by you who are of different views, another tolerance, other tastes, other allegiance and other training", can have become even as "popular" as it is in the modern Western environment.
[...]
We can only suppose that Buddhism has been so much admired mainly for what it is not. A well known modem writer on the subject has remarked that “Buddhism in its purity ignored the existence of a God; it denied the existence of a soul; it was not so much a religion as a code of ethics”. We can understand the appeal of this on the one hand to the rationalist and on the other to the sentimentalist. Unfortunately for these, all three statements arc untrue, at least in the sense in which they are meant. It is with another Buddhism than this that we are in sympathy and are able to agree; and that is the Buddhism of the texts as they stand. ~ Ananda K Coomaraswamy,
864:24:27 lightning. Appears in ancient sources for something seen far and wide (Ps 97:4). coming of the Son of Man. Evokes Da 7:13–14. 24:28 carcass . . . vultures. Greek and Roman depictions of the aftermath of battles usually included vultures picking clean unburied corpses; the same was true in Scripture (Dt 28:25–26; 1Sa 17:44; Ps 79:1–2; Eze 39:17–20). 24:29 Jesus here echoes Isa 13:10 and probably the Greek version of Isa 34:4; cf. similarly Joel 2:10, 31. The passages in Isaiah graphically depict judgment on specific empires but Jewish people also saw them as presaging global judgments. People in antiquity expected cosmic signs before catastrophic events such as Jerusalem’s fall; Jewish apocalyptic literature expected them especially before the end. 24:30 sign. Some understand this as an ensign or banner (Isa 11:12; 49:22), though the term is used in other texts for heavenly signs (cf., e.g., Rev 12:1; perhaps Ac 2:19–20). mourn. Might allude to Zec 12:10. the Son of Man coming on the clouds of heaven. Quotes Da 7:13. ~ Anonymous,
865:After Bailey came Samuel Johnson, His Cantankerousness. Son of a London bookseller, a university dropout, afflicted with depression and what modern doctors think was likely Tourette’s—“a man of bizarre appearance, uncouth habits, and minimal qualifications”—Johnson was bewilderingly chosen by a group of English booksellers and authors to write the authoritative dictionary of English. Because of the seriousness of the charge, and because Johnson was scholarly but not a proper scholar, he began work on his dictionary the way that all of us now do: he read. He focused on the great works of English literature—Shakespeare, Milton, Dryden, Locke, Pope—but also took in more mundane, less elevated works. Among the books that crossed his desk were research on fossils, medical texts, treatises on education, poetry, legal writing, sermons, periodicals, collections of personal letters, scientific explorations of color, books debunking common myths and superstitions of the day, abridged histories of the world, and other dictionaries. ~ Kory Stamper,
866:Was Trakl a Christian? Yes, of course, at times he becomes a Christian, among a general confusion of becomings—becoming an animal, becoming a virus, becoming inorganic—just as he was also an antichrist, a poet, a pharmacist, an alcoholic, a drug addict, a psychotic, a leper, a suicide, an incestuous cannibal, a necrophiliac, a rodent, a vampire, and a werewolf. Just as he became his sister, and also a hermaphrodite. Trakl's texts are scrawled over by redemptionist monotheism, just as they are stained by narcotic fluidities, gnawed by rats, cratered by Russian artillery, charred and pitted by astronomical debris. Trakl was a Christian and an atheist and also a Satanist, when he wasn't simply undead, or in some other way inhuman. It is perhaps more precise to say that Trakl never existed, except as a battlefield, a reservoir of disease, the graveyard of a deconsecrated church, as something expiring from a massive cocaine overdose on the floor of a military hospital, cheated by lucidity by the searing onslaught of base difference. ~ Nick Land,
867:For another thing, people's notions of the really big scriptural Subject can be quite beside the point. Suppose, by way of illustration, they were to decide that the Bible is a book about God. Harmless enough,
you think? Look at how many difficulties even so apparently correct a statement can give them - and how many otherwise open scriptural doors it forces them to close. Such a position can easily lead them to expect that on every page they will find the subject of God addressed - or if it is not, that they will find there some other subject that is at least worthy of him (as they understand worthiness, of course). But that is a tricky proposition. In the Gospel of John, we read, "No man has seen God at any time; the only begotten Son [many texts read God], who is in the bosom of the Father, he has said the last word about him" (1:18). Only Jesus, apparently, is the full revelation of what God is and does; any notions we come up with are always partial, frequently misleading, and sometimes completely off the mark. ~ Robert Farrar Capon,
868:Osama bin Laden’s ideas were neither new nor compelling outside his relatively small circle of followers. They belonged to an ugly cul-de-sac of history, an era where witches and heretics were burned in town squares. They were adolescent ideas, in that they remained willfully ignorant of all that had come before. There are many who choose to believe that certain ancient texts are literally the word of one God or the other, but not many who would go so far as to regard as a sacred duty the slaughter of those who disagree with them, or to kill in order to advance their aims. This was a philosophy that would never appeal to more than a few dedicated fanatics. But one of the peculiarities of the modern world is that, because of telecommunications, small groups of like-minded people, even if widely scattered, can form a community of belief. They can feed off of each other, and can come to wield influence far beyond their actual numbers or appeal. Bin Laden’s was the first to use these tools to build his network into a deadly force. ~ Mark Bowden,
869:Legends speak of a primeval Pacific homeland called "Hiva" from which the first inhabitants of Easter Island came--a homeland that also fell victim to the "mischief of Uoke's lever" and was "submerged under the sea." What is particularly intriguing about all this, because of its resonance with the Seven Sages--the Apkallu--spoken of in Mesopotamian antediluvian traditions, and with the Seven Sages of the Edfu Building Texts, who sought out new lands in which to recreate the drowned and devastated world of the gods, is that the Seven Sages--"king's sons, all initiated men"--are also said to have been instrumental in the original settlement of Easter Island. Exactly as was the case with the Apkallu, who laid the foundations of all the future temples of Mesopotamia, and with the Edfu Sages who traveled the length and breath of Egypt establishing the sacred mounds on which all future pyramids and temples were to be built, the first task of the Seven Sages from Hiva after their arrival on Easter Island was 'the construction of stone mounds. ~ Graham Hancock,
870:Life's greatest philosophy is not handed down in stoic texts and dusty tomes, but lived, in each breath and act of human compassion. For love has always demanded sacrifice, and no greater love is there than that for which our lives are traded. And in this great cause of spiritual evolution we are all called to be martyrs, to die each of us, in the quest of a higher realm and loftier ideals, that we may know God. And what if there is nothing else? What if all life ends in the silent void of death? Then is it all in vain? I think not, for love, for the sake of love, will always be enough. And if our lives are but a single flash in the dark hollow of eternity, then if, but for the briefest of moments, we shine - then how brilliantly our light has burned. And as starlight knows no boundary of space or time, so too, our illumination will shine forth throughout all eternity, for darkness has no power to quell such light. And this is a lesson we must all learn and take to heart - that all light is eternal and all love is light. And it must forever be so. ~ Richard Paul Evans,
871:The fourth condition is study. One must cultivate the mind, know what others have thought, open the mental being to this impact of the higher vibrations of knowledge. A mental knowledge is not tantamount to realization, it is true, but still one must know mentally where one is going, what has happened to others, how they have achieved, what are the hindrances and the helping points. This education of oneself by study, study of spiritual writings, suddhydya as it is called, a disciplined reading and incorporation of the knowledge contained in scriptures and authentic texts - that is a very important part. Even when you don't understand a text, still if you persist at it, the force that is in that book creates certain new grooves in your brain and the second or the third time when you read it, it begins to make some meaning. This is the meaning of studying, of exposing your mind to the constant vibrations of higher levels of knowledge. Incidentally, the mind gets developed, a mental climate is created, a climate of spiritual culture.
   ~ M P Pandit, The Advent 1981, 30,
872:It was the excitement, the richness of the whole experience, the mixture of pleasure and danger and freedom and the sun. You know, when we came back here, for a long while I still went on living in Euphoria inside my head. Outwardly I returned to my old routine. I got up in the morning, put on a tweed suit, read the Guardian over breakfast, walked into the University, gave the same old tutorials on the same old texts... and all the while I was leading a completely different life inside my head. Inside my head, I had decided not to come back to England, so I was waking up in Plotinus, sitting in the sun in my happi-coat, looking out over the Bay, putting on Levis and a sports shirt, reading the Euphoric Times over breakfast, and wondering what would happen today, would there be a protest, a demonstration, would my class have to fight their way through teargas and picket lines or should we meet off-campus in somebody's apartment, sitting on the floor surrounded by posters and leaflets and paperbacks about encounter groups and avant garde theatre and Viet Nam. ~ David Lodge,
873:Kitty made the acquaintance of Madame Stahl too, and this acquaintance, together with her friendship with Varenka, did not merely exercise a great influence on her, it also comforted her in her mental distress. She found this comfort through a completely new world being opened to her by means of this acquaintance, a world having nothing in common with her past, an exalted, noble world, from the height of which she could contemplate her past calmly. It was revealed to her that besides the instinctive life to which Kitty had given herself up hitherto there was a spiritual life. This life was disclosed in religion, but a religion having nothing in common with that one which Kitty had known from childhood, and which found expression in litanies and all-night services at the Widow's Home, where one might meet one's friends, and in learning by heart Slavonic texts with the priest. This was a lofty, mysterious religion connected with a whole series of noble thoughts and feelings, which one could do more than merely believe because one was told to, which one could love. ~ Leo Tolstoy,
874:The thing that impressed me most was that Eddie should have been bitter and he was not. He had used the incident for his own entertainment and mine. Whether he also used it for my edification I do not know. But I thought about this old man then. And his people. Thought about how they’d been slaughtered, almost wiped out, forced to live on settlements that were more like concentration camps, then poked, prodded, measured and taped, had photos of their sacred business printed in colour in heavy academic anthropological texts, had their sacred secret objects stolen and taken to museums, had their potency and integrity drained from them at every opportunity, had been reviled and misunderstood by almost every white in the country, and then finally left to rot with their cheap booze and our diseases and their deaths, and I looked at this marvellous old half-blind codger laughing his socks off as if he had never experienced any of it, never been the butt of a cruel ignorant bigoted contempt, never had a worry in his life, and I thought, OK old man, if you can, me too. ~ Robyn Davidson,
875:People gambled and golfed and planted gardens and traded stocks and had sex and bought new cars and practiced yoga and worked and prayed and redecorated their homes and got worked up over the news and fussed over their children and gossiped about their neighbors and pored over restaurant reviews and founded charitable organizations and supported political candidates and attended the U.S. Open and dined and travelled and distracted themselves with all kinds of gadgets and devices, flooding themselves incessantly with information and texts and communication and entertainment from every direction to try to make themselves forget it: where we were, what we were. But in a strong light there was no good spin you could put on it. It was rotten top to bottom. Putting your time in at the office; dutifully spawning your two point five; smiling politely at your retirement party; then chewing on your bedsheet and choking on your canned peaches at the nursing home. It was better never to have been born—never to have wanted anything, never to have hoped for anything. And all this mental thrashing and tossing ~ Donna Tartt,
876:It felt to me like I was making more of an effort than he was, and when I sensed that, I pulled back, not returning his calls or texts because I felt hurt. But none of that mattered, because I knew the truth, which is if someone really wants to see you, they always find a way. Always. That hurt my heart, but I realized, unlike in past relationships when I was younger, it didn’t need to be dramatic. Will and I didn’t know each other that well; I couldn’t even remember if he had any siblings, or what month his birthday was. I knew I had the power to make this a big deal if I wanted to, but the truth is, I wasn’t in my twenties anymore—in a good way! Obviously there’s a part of all of us who wants to pull a full Courtney Love about every breakup—it’s so dramatic and makes you feel like: See?! You’ll remember me one way or another, dammit! But spending a lot of time and energy nursing a breakup is just not a good use of my time now. Which is too bad, because if you heard my haunting rendition of “Will You Still Love Me Tomorrow” while I wept in the shower during a breakup, you would be moved as hell. ~ Mindy Kaling,
877:It felt to me like I was making more of an effort than he was, and when I sensed that, I pulled back, not returning his calls or texts because I felt hurt. But none of that mattered, because I knew the truth, which is if someone really wants to see you, they always find a way. Always. That hurt my heart, but I realized, unlike in past relationships when I was younger, it didn’t need to be dramatic. Will and I didn’t know each other that well; I couldn’t even remember if he had any siblings, or what month his birthday was. I knew I had the power to make this a big deal if I wanted to, but the truth is, I wasn’t in my twenties anymore—in a good way! Obviously there’s a part of all of us who wants to pull a full Courtney Love about every breakup—it’s so dramatic and makes you feel like: See?! You’ll remember me one way or another, dammit! But spending a lot of time and energy nursing a breakup is just not a good use of my time now. Which is too bad, because if you heard my haunting rendition of “Will You Still Love Me Tomorrow” while I wept in the shower during a breakup, you would be moved as hell. Sometimes ~ Mindy Kaling,
878:In recent years behavioral scientists have shed some light on why these waiting techniques can be powerful. Let’s first look at the notion that texting back right away makes you less appealing. Psychologists have conducted hundreds of studies in which they reward lab animals in different ways under different conditions. One of the most intriguing findings is that “reward uncertainty”—in which, for instance, animals cannot predict whether pushing a lever will get them food—can dramatically increase their interest in getting a reward, while also enhancing their dopamine levels so that they basically feel coked up.
If a text back from someone is considered a “reward,” consider the fact that lab animals who get rewarded for pushing a lever every time will eventually slow down because they know that the next time they want a reward, it will be waiting for them. So basically, if you are the guy or girl who texts back immediately, you are taken for granted and ultimately lower your value as a reward. As a result, the person doesn’t feel as much of an urge to text you or, in the case of the lab animal, push the lever. ~ Aziz Ansari,
879:By the time the draft constitution for the expanded European Union was finished and ready to be submitted for ratification by the member states, "Europe" as a political entity resembled nothing so much as a teenager who had just gone through a tremendous physical growth spurt but without a parallel growth in intellectual and moral maturity: physically an adult but spiritually stuck in adolescence. . . . Connoisseurs of political texts will note that the European constitution approved in June 2004 contains some 70,000 words (almost ten times the length of the U.S. Constitution). Yet the one word that could not be fit into the constitution for the new Europe--"Christianity"--is the embodiment of a story that has arguably had more to do with "constituting" Europe than anything else. What is going on when this story can't be acknowledged? Is it a case, as suggested above, of an adolescent engaging in a typically adolescent rebellion against parents? Is that rebellion in service of a particular (and particularly adolescent) understanding of the freedom that Europe's new constitution is meant to celebrate and advance? ~ George Weigel,
880:My argument has long been that the Edfu Building Texts reflect real events surrounding a real cataclysm that unfolded between 12,800 and 11,600 years ago, a period known to paleoclimatologists as the Younger Dryas and that the Texts call the 'Early Primeval Age.' I have proposed that the seeds of what was eventually to become dynastic Egypt were planted in the Nile Valley in that remote epoch more than 12,000 years ago by the survivors of a lost civilization and that it was at this time that structures such as the Great Sphinx and its associated megalithic temples and the subterrranean chamber beneath the Great Pyramid were created. I have further proposed that something resembling a religious cult or monastery, recruiting new initiates down the generations, deploying the memes of geometry and astronomy, disseminating an 'as-above-so-below' system of thought, and teaching that eternal annihilation awaited those who did not serve and honor the system, would have been the most likely vehicle to carry the ideas of the original founders across the millennia until they could be brought to full flower in the Pyramid Age. ~ Graham Hancock,
881:And the extraordinary thing is that according to these texts all powers, all the power and glory of the kingdoms, all that has to do with politics and political authority, belongs to the devil. It has all been given to him and he gives it to whom he wills. Those who hold political power receive it from him and depend upon him. (It is astonishing that in the innumerable theological discussions of the legitimacy of political power, no one has ever adduced these texts! [Matthew 4:8-9; Luke 4:6-7]) This fact is no less important than the fact that Jesus rejects the devil's offer. Jesus does not say to the devil: It is not true. You do not have power over kingdoms and states. He does not dispute this claim. He refuses the offer of power because the devil demands that he should fall down before him. This is the sole point when he says: 'You shall worship the Lord your God and you shall serve him, only him' (Matthew 4:10). We may thus say that among Jesus' immediate followers and in the first Christian generation political authorities - what we call the state - belonged to the devil and those who held power received it from him. ~ Jacques Ellul,
882:Important “round” numbers in the sexagesimal system include the base of 60; its square, 3,600 (602), which the Sumerians called sar or universe; and its fourth power, 12,960,000 (3,60o2 or 604), which has been called “The greatest sacred number in Babylonia … the sar squared.”13 This system was founded, Neugebauer says, on a “decimal substrate” the decimal system, in other words, had been invented first, and interacted with the emerging sexa-gesimality. Thus we find sexagesimal units like 30 or 60 interacting with decimal units such as 5 or I0. Sixty twice, for example, is 120, which times ten is 1,200, a common number in the texts that flow from this tradition. Six gets special prominence as the decimal reduction of 60; from this interplay arise 36 (6 X 6) and 360 (6 X 60), which also have other connections with the system: 360 X 12 = 4,320, and so on. These numbers interact with calendrical units: 60 / 5 (days in Babylonian week) = 12 (months—nations—in a year) 12 X 6 (decimal contraction of 60) = 72 (weeks in a Babylonian year) 5 X 72 = 360 (days in a Babylonian year) 6 X 72 = 432 (a common round number in the tradition) ~ Thomas McEvilley,
883:In order to make any progress we must broaden our question and ask where the point of departure of the New Testament interpretation of the Cross lies. One must first realize that to the disciples the Cross of Jesus seemed at first like the end, the wreck of his enterprise. They had thought that they had found in him the king who could never more be overthrown and had unexpectedly become the companions of an executed criminal. The Resurrection, it is true, gave them the certainty that Jesus was nevertheless king, but the point of the Cross they had to learn slowly. The means of understanding was offered to them in Scripture, that is, the Old Testament, with whose images and concepts they strove to explain what had happened. So they adduced its liturgical texts and precepts, too, in the conviction that everything meant there was fulfilled in Jesus; indeed, that, vice versa, one could now understand properly for the first time from him what things in the Old Testament were really all about. In this way we find that in the New Testament the Cross is explained by, among other things, ideas taken from Old Testament cult theology. The ~ Benedict XVI,
884:Slavery is not an indefinable mass of flesh. IT is a particular, specific enslaved woman, whose mind is active as your own, whose range of feeling is as vast as your own; who prefers the way the light falls in one particular spot in the woods, who enjoys fishing where the water eddies in a nearby stream, who loves her mother in her own complicated way, thinks her sister talks too loud, has a favorite cousin, a favorite season, who excels at dress making and who knows, inside herself, that she is as intelligent and capable as anyone. "Slavery" is this same woman born in a world that loudly proclaims its love of freedom and inscribes this love in its essential texts, a word in which these same professors hold this woman a slave, hold her mother a slave, her father a slave, her daughter a slave, and when this woman peers back in to the generations all she sees is the enslaved. She can hope for more. She cam imagine some future for her grandchildren. But when she dies, the world - which is really the only world she can ever know - ends. For this woman, enslavement is not a parable. It is damnation. It is the never-ending night. ~ Ta Nehisi Coates,
885:Kitty made the acquaintance of Madame Stahl too, and this acquaintance, together with her friendship with Varenka, did not merely exercise a great influence on her, it also comforted her in her mental distress. She found this comfort through a completely new world being opened to her by means of this acquaintance, a world having nothing in common with her past, an exalted, noble world, from the height of which she could contemplate her past calmly. It was revealed to her that besides the instinctive life to which Kitty had given herself up hitherto there was a spiritual life. This life was disclosed in religion, but a religion having nothing in common with that one which Kitty had known from childhood, and which found expression in litanies and all-night services at the Widow's Home, where one might meet one's friends, and in learning by heart Slavonic texts with the priest. This was a lofty, mysterious religion connected with a whole series of noble thoughts and feelings, which one could do more than merely believe because one was told to, which one could love. ~ Leo Tolstoy, Anna Karenina, C. Garnett, trans. (New York: 2003), Part 2, Chapter 33, p. 207,
886:I do not use Gematria, and neither were it used as a scientific tool by Muslims before. It is, as wiki puts it, an Assyro-Babylonian-Greek system of code and numerology later adopted into Jewish culture that assigns numerical value to a word or phrase in the belief that words or phrases with identical numerical values bear some relation to each other or bear some relation to the number itself as it may apply to nature, a person's age, the calendar year, or the like.
Therefore, I am not a numerologist who places faith in numerical patterns and draws pseudo-scientific inferences from them. I only engage in observational studies of mathematical patterns without assigning numerical values to events, texts, words and phrases. This is what scientists do and Mathematics per se is after all the science of quantity; hence, I do not need to assign quantities to any specific concepts or physical objects but rather deal with quantities as they are conceptually and physically regardless of the unit of measurement used. And finally comes a phase of interpretation where different units of measurements are linked to one another according to some rule. ~ Ibrahim Ibrahim,
887:Every American should own a Koran. There are no excuses. Every day you can switch on the television or the radio or open a newspaper and hear or read pronouncements about what Islam is and“what the Koran says. Most of it is wrong—very wrong. You owe it to yourself, your family, and all the Americans killed on 9/11 and since to know the truth. Do not take anyone’s word for it. Find out for yourself by reading the actual Koran. One of the most reliable and recognized versions is the The Holy Qur’an: Text, Translation and Commentary translated by Abdullah Yusuf Ali. Once you have a Koran and start to read it, take care to note the enormous differences between the half reportedly communicated to Mohammed in the beginning in Mecca, when he was weak and without followers, and the latter half, allegedly written after he returned from Medina with thousands of followers, the leader of a mighty military force. It is the post-Medina chapters of the Koran that are naturally favored by groups like Al Qaeda and the Islamic State. They are not in fact perverting religious texts but skillfully applying those alleged revelations that best support their cause. ~ Sebastian Gorka,
888:For example, missionary linguists are working on modified Roman alphabets for hundreds of New Guinea and Native American languages. Government linguists devised the modified Roman alphabet adopted in 1928 by Turkey for writing Turkish, as well as the modified Cyrillic alphabets designed for many tribal languages of Russia. In a few cases, we also know something about the individuals who designed writing systems by blueprint copying in the remote past. For instance, the Cyrillic alphabet itself (the one still used today in Russia) is descended from an adaptation of Greek and Hebrew letters devised by Saint Cyril, a Greek missionary to the Slavs in the ninth century A.D. The first preserved texts for any Germanic language (the language family that includes English) are in the Gothic alphabet created by Bishop Ulfilas, a missionary living with the Visigoths in what is now Bulgaria in the fourth century A.D. Like Saint Cyril’s invention, Ulfilas’s alphabet was a mishmash of letters borrowed from different sources: about 20 Greek letters, about five Roman letters, and two letters either taken from the runic alphabet or invented by Ulfilas himself. Much ~ Jared Diamond,
889:Our genus, Homo, arose two and a half million years ago, and for more than ninety-nine percent of human existence, we all lived like Onwas, in small bands of nomadic hunter-gatherers. Though the groups may have been tight-knit and communal, nearly everyone, anthropologists conjecture, spent significant parts of their lives surrounded by quiet, either alone or with a few others, foraging for edible plants and stalking prey in the wild. This is who we truly are. The agricultural revolution began twelve thousand years ago, in the Fertile Crescent of the Middle East, and the planet was swiftly reorganized into villages and cities and nations, and soon the average person spent virtually no time alone at all. To a thin but steady stream of people, this was unacceptable, so they escaped. Recorded history extends back five thousand years, and for as long as humans have been writing, we have been writing about hermits. It’s a primal fascination. Chinese texts etched on animal bones, as well as the clay tablets containing the Epic of Gilgamesh, a poem from Mesopotamia dating to around 2000 B.C., refer to shamans or wild men residing alone in the woods. People ~ Michael Finkel,
890:In the traditional descriptions of the progress of meditation, beginning practice always involves coming to terms with the unwanted, unexplored, and disturbing aspects of our being. Although we try any number of supposedly therapeutic maneuvers, say the ancient Buddhist psychological texts, there is but one method of successfully working with such material—by wisely seeing it. As Suzuki Roshi, the first Zen master of the San Francisco Zen Center, put it in a talk entitled “Mind Weeds”: We say, “Pulling out the weeds we give nourishment to the plant.” We pull the weeds and bury them near the plant to give it nourishment. So even though you have some difficulty in your practice, even though you have some waves while you are sitting, those waves themselves will help you. So you should not be bothered by your mind. You should rather be grateful for the weeds, because eventually they will enrich your practice. If you have some experience of how the weeds in your mind change into mental nourishment, your practice will make remarkable progress. You will feel the progress. You will feel how they change into self-nourishment. . . . This is how we practice Zen.11 ~ Mark Epstein,
891:By using the idea of sweaty concepts, I am also trying to show how descriptive work is conceptual work. A concept is worldly, but it is also a reorientation to a world, a way of turning things around, a different slant on the same thing. More specifically, a sweaty concept is one that comes out of a description of a body that is not at home in the world. By this I mean description as angle or point of view: a description of how it feels not to be at home in the world, or a description of the world from the point of view of not being at home in it. Sweat is bodily; we might sweat more during more strenuous and muscular activity. A sweaty concept might come out of a bodily experience that is trying. The task is to stay with the difficulty, to keep exploring and exposing this difficulty. We might need not to eliminate the effort or labor from the writing. Not eliminating the effort or labor becomes an academic aim because we have been taught to tidy our texts, not to reveal the struggle we have in getting somewhere. Sweaty concepts are also generated by the practical experience of coming up against a world, or the practical experience of trying to transform a world.6 ~ Sara Ahmed,
892:I turned my head to look at the Ascian. It was clear that he had been listening attentively, but I could not be certain of what his expression meant beyond that. “Those who write the approved texts,” I told him, “cannot themselves be quoting from approved texts as they write. Therefore even an approved text may contain elements of disloyalty.” “Correct Thought is the thought of the populace. The populace cannot betray the populace or the Group of Seventeen.” Foila called, “Don’t insult the populace or the Group of Seventeen. He might try to kill himself. Sometimes they do.” “Will he ever be normal?” “I’ve heard that some of them eventually come to talk more or less the way we do, if that’s what you mean.” I could think of nothing to say to that, and for some time we were quiet. There are long periods of silence, I found, in such a place, where almost everyone is ill. We knew that we had watch after watch to occupy; that if we did not say what we wished to say that afternoon there would be another opportunity that evening and another again the next morning. Indeed, anyone who talked as healthy people normally do—after a meal, for example—would have been intolerable. ~ Gene Wolfe,
893:Domesticating the ant was no easy matter. The little red scientists had not even believed such creatures were possible, because of surface area-to-volume constraints, but there they were, clumping around like intelligent robots, so the little red scientists had to explain them. To get some help they climbed up into the humans' reference books, and read up on ants. They learned about the ants' pheromones, and they synthesized the ones they needed to control the soldier ants of a particularly small docile red species, and after that, they were in business. Little red cavalry. They charged around everywhere on antback, having a fine old time, twenty or thirty of them on each ant, like pashas on elephants. Look close at enough ants and you'll see them, right there on top.
But the little red scientists continued to read the texts, and learned about human pheromones. They went back to the rest of the little red people, awestruck and appalled. Now we know why these humans are such trouble, they reported. Humans have no more will than these ants we are riding around on. They are giant meat ants. The little red people tried to comprehend such a travesty of life. ~ Kim Stanley Robinson,
894:ORIGIN OF HOLLYWOOD On ride the masked men, wrapped in white sheets, bearing white crosses, torches held high: mounted avengers of the virtue of ladies and the honor of gentlemen strike fear into Negroes hungering for damsels’ white flesh. At the height of a wave of lynchings, D. W. Griffith’s film The Birth of a Nation sings a hymn of praise to the Ku Klux Klan. This is Hollywood’s first blockbuster and the greatest box office success ever for a silent movie. It is also the first film to ever open at the White House. President Woodrow Wilson gives it a standing ovation. Applauding it, he applauds himself: freedom’s famous flag-bearer wrote most of the texts that accompany the epic images. The president’s words explain that the emancipation of the slaves was “a veritable overthrow of Civilization in the South, the white South under the heel of the black South.” Ever since, chaos reigns because blacks are “men who knew none of the uses of authority, except its insolences.” But the president lights the lamp of hope: “At last there had sprung into existence a great Ku Klux Klan.” And even Jesus himself comes down from heaven at the end of the movie to give his blessing. ~ Eduardo Galeano,
895:To understand something sufficiently well to be able to program it for a computer does not mean to understand it to its ultimate depth. There can be no such ultimate understanding in practical affairs. Programming is rather a test of understanding. In this respect it is like writing; often when we think we understand something and attempt to write about it, our very act of composition reveals our lack of understanding even to ourselves. Our pen writes the word 'because' and suddenly stops. We thought we understood the 'why' of something, but discover that we don't. We begin a sentence with 'obviously,' and then see that what we meant to write is not obvious at all. Sometimes we connect two clauses with the word 'therefore,' only to then see that our chain of reasoning is defective. Programming is like that. It is, after all, writing, too. But in ordinary writing we sometimes obscure our lack of understanding, our failures in logic, by unwittingly appealing to the immense flexibility of a natural language and to its inherent ambiguity... An interpreter of programming-language-texts, a computer, is immune to the seductive influence of mere eloquence... A computer is a merciless critic. ~ Joseph Weizenbaum,
896:[I]t is to be borne in mind, in regard to the philosophical sciences, that the inferior sciences neither prove their principles nor dispute with those who deny them, but leave this to a higher science; whereas the highest of them, viz. metaphysics, can dispute with one who denies its principles, if only the opponent will make some concession; but if he concede nothing, it can have no dispute with him, though it can answer his objections. Hence Sacred Scripture, since it has no science above itself, can dispute with one who denies its principles only if the opponent admits some at least of the truths obtained through divine revelation; thus we can argue with heretics from texts in Holy Writ, and against those who deny one article of faith, we can argue from another. If our opponent believes nothing of divine revelation, there is no longer any means of proving the articles of faith by reasoning, but only of answering his objections — if he has any — against faith. Since faith rests upon infallible truth, and since the contrary of a truth can never be demonstrated, it is clear that the arguments brought against faith cannot be demonstrations, but are difficulties that can be answered. ~ Saint Thomas Aquinas,
897:To understand something sufficiently well to be able to program it for a computer does not mean to understand it to its ultimate depth. There can be no such ultimate understanding in practical affairs. Programming is rather a test of understanding. In this respect it is like writing; often when we think we understand something and attempt to write about it, our very act of composition reveals our lack of understanding even to ourselves. Our pen writes the word 'because' and suddenly stops. We thought we understood the 'why' of something, but discover that we don't. We begin a sentence with 'obviously,' and then see that what we meant to write is not obvious at all. Sometimes we connect two clauses with the word 'therefore,' only to then see that our chain of reasoning is defective. Programming is like that. It is, after all, writing, too. But in ordinary writing we sometimes obscure our lack of understanding, our failures in logic, by unwittingly appealing to the immense flexibility of a natural language and to its inherent ambiguity... An interpreter of of programming-language-texts, a computer, is immune to the seductive influence of mere eloquence... A computer is a merciless critic. ~ Joseph Weizenbaum,
898:Fyodor Dostoevsky’s The Brothers Karamazov and Milan Kundera’s The Unbearable Lightness of Being might suit our moment. Sinclair Lewis’s novel It Can’t Happen Here is perhaps not a great work of art; Philip Roth’s The Plot Against America is better. One novel known by millions of young Americans that offers an account of tyranny and resistance is J. K. Rowling’s Harry Potter and the Deathly Hallows. If you or your friends or your children did not read it that way the first time, then it bears reading again. Some of the political and historical texts that inform the arguments made here are “Politics and the English Language” by George Orwell (1946); The Language of the Third Reich by Victor Klemperer (1947); The Origins of Totalitarianism by Hannah Arendt (1951); The Rebel by Albert Camus (1951); The Captive Mind by Czesław Miłosz (1953); “The Power of the Powerless” by Václav Havel (1978); “How to Be a Conservative-Liberal-Socialist” by Leszek Kołakowski (1978); The Uses of Adversity by Timothy Garton Ash (1989); The Burden of Responsibility by Tony Judt (1998); Ordinary Men by Christopher Browning (1992); and Nothing Is True and Everything Is Possible by Peter Pomerantsev (2014). Christians ~ Timothy Snyder,
899:A rather controversial example of this is the idea that ancient humans had a vastly more muted visual spectrum than we do today. The color blue, for instance, was not something that ancient man could distinguish from other colors. Only a select few people were born with the ability to identify the color spectrum that we all accept today, but it wasn’t until the written word was developed that this became startlingly apparent. In ancient texts, oceans are referred to as great black or green swathes of liquid, not because the author took artistic liberties, but because they simply couldn’t see a difference. Then, when people with a wider color spectrum began to describe the color blue, and differentiate it, the rest of the world took notice. It wasn’t an evolutionary change, but a societal one. The human race altered their perception of a color based solely on the desire to experience what others knew as a truth. The next time you look at the blue sky above, realize that it is colored by your adherence to what you think is true. Truth and lies do more than simply guide us through our social lives; they literally shape the world around us. I wonder if those researchers ever got funding for their experiment. ~ A R Wise,
900:I have raised you to respect every human being as singular, and you must extend that same respect into the past. Slavery is not an indefinable mass of flesh. It is a particular, specific enslaved woman, whose mind is active as your own, whose range of feeling is as vast as your own; who prefers the way the light falls in one particular spot in the woods, who enjoys fishing where the water eddies in a nearby stream, who loves her mother in her own complicated way, thinks her sister talks too loud, has a favorite cousin, a favorite season, who excels at dressmaking and knows, inside herself, that she is as intelligent and capable as anyone. “Slavery” is this same woman born in a world that loudly proclaims its love of freedom and inscribes this love in its essential texts, a world in which these same professors hold this woman a slave, hold her mother a slave, her father a slave, her daughter a slave, and when this woman peers back into the generations all she sees is the enslaved. She can hope for more. She can imagine some future for her grandchildren. But when she dies, the world—which is really the only world she can ever know—ends. For this woman, enslavement is not a parable. It is damnation. ~ Ta Nehisi Coates,
901:Logograms pose a more difficult question. An increasing number of persons and institutions, from archy and mehitabel to PostScript and TrueType, come to the the typographer in search of special treatment. In earlier days it was kings and deities whose agents demanded that their names be written in a larger size or set in a specially ornate typeface; now it is business firms and mass-market products demanding an extra helping of capitals, or a proprietary face, and poets pleading, by contrast, to be left entirely in the vernacular lower case. But type is visible speech, in which gods and men, saints and sinners, poets and business executives are treated fundamentally alike. Typographers, in keeping with the virtue of their trade, honor the stewardship of texts and implicitly oppose private ownership of words.

Logotypes and logograms push typography in the direction of hieroglyphics, which tend to be looked at rather than read. They also push it toward the realm of candy and drugs, which tend to provoke dependent responses, and away from the realm of food, which tends to promote autonomous being. Good typography is like bread: ready to be admired, appraised, and dissected before it is consumed. ~ Robert Bringhurst,
902:Frescoes
Hidden in my skull are the caves where the endless
Reticular frescoes of my awesome childhood unroll.
Those are the spaces where the banyan trees of Vadodara
Vie with the neems and the mango gardens.
They were born ancient like me — those banyans
With their branch-like roots splayed in empty spaces,
With their huge population of ants and worms,
Bats hanging upside down.
And the public libraries where books printed
On what were once forests in Sweden
Gave me the world's unfathomable texts.
Baroda is what the British called Vadodara.
That's where my deaf and blind great-grandmother died
At the age of 101 — bald, wrinkled, and withered.
That's where we flew kites and learnt to finger
The pussies of eager and willing little girls
On summer afternoons and always upstairs.
That's where we secretly read manuals of black magic
And pornographic books in euphemistic Hindustani
In which it was invariably the dhobi's wife that got laid
After washing the whole town's dirty linen on the ghat.
Could I tell those stories now?
After sixty years of fermenting in my own vat?
Vadodara's vats are full of such sexy scent!
~ Dilip Chitre,
903:Human authority. Moralists tend to obey human authorities (family, tribe, government, and cultural customs) too anxiously, since they rely heavily on their self-image as upright persons. Relativists/pragmatists will either obey human authority too much (since they have no higher authority by which they can judge their culture) or else too little (since they may obey only when they know they can’t get away with it). The result is either authoritarianism or a disregard for the proper place of authority. The gospel gives a standard by which to oppose human authority (if it contradicts the gospel), as well as an incentive to obey the civil authorities from the heart, even when we could get away with disobedience. To confess Jesus as Lord was simultaneously to confess that Caesar was not. Though there have been several studies of late that discuss the “counter-imperial” tenor of various texts, it is important to stress that the Bible is not so much against governing authorities or “empire” as such but that it prescribes a proper reordering of power. It is not that Jesus usurped the throne of Caesar but that when we allow Caesar to overstep his bounds, he is usurping the throne of Christ and leading people into idolatry. ~ Timothy J Keller,
904:Sharia law uses the sacred texts of Islam as the basis for moral behavior, the way Jews are supposed to use the Talmud and Christians the Bible—and, in Muslim countries, it uses the Quran explicitly as the basis for legal codes. Just before we elected our forty-fourth non-Muslim president in a row, people on the right began fantasizing that American Muslims were scheming to supplant U.S. jurisprudence with Islamic jurisprudence. The definitive text is a 2010 book called Shariah: The Threat to America. Its nineteen authors included respectable hard-right conservatives and national security wonks. We’re “infiltrated and deeply influenced,” the book says, “by an enemy within that is openly determined to replace the U.S. Constitution with shariah.” The movement took off, and in short order the specter of sharia became a right-wing catchphrase encompassing suspicion of almost any Islamic involvement in the U.S. civic sphere. The word gave Islamophobia a patina of legitimacy. It was a specific fantasy—not I hate Muslims or I hate Arabs but rather I don’t want to live under Taliban law, and therefore it could pass as not racist but anti-tyranny. It was also a shiny new exotic term, a word nobody in America but a few intellectuals knew. ~ Kurt Andersen,
905:Many questions come to mind. How influenced by contemporary religions were many of the scholars who wrote the texts available today? How many scholars have simply assumed that males have always played the dominant role in leadership and creative invention and projected this assumption into their analysis of ancient cultures? Why do so many people educated in this century think of classical Greece as the first major culture when written language was in use and great cities built at least twenty-five centuries before that time? And perhaps most important, why is it continually inferred that the age of the "pagan" religions, the time of the worship of female deities (if mentioned at all), was dark and chaotic, mysterious and evil, without the light of order and reason that supposedly accompanied the later male religions, when it has been archaeologically confirmed that the earliest law, government, medicine, agriculture, architecture, metallurgy, wheeled vehicles, ceramics, textiles and written language were initially developed in societies that worshiped the Goddess? We may find ourselves wondering about the reasons for the lack of easily available information on societies who, for thousands of years, worshiped the ancient Creatress of the Universe. ~ Merlin Stone,
906:I have written various words, verbs, adjectives, and adverbs, and bits of dismantled sentences, fragments of expressions and descriptions and all kinds of tentative combinations. Every now and again I pick up one these particles, these molecules of texts, hold it up to the light and examine it carefully, turn it in various directions, lean forward and rub or polish it, hold it up to the light again, rub it again slightly, then lean forward and fit it into the texture of the cloth I am weaving. Then I stare at it from different angles, still not entirely satisfied, and take it out again and replace it with another word, or try to fit it into another niche in the same sentence, then remove, file it down a tiny bit more, and try to fit it in again, perhaps at a slightly different angle. Or deploy it differently. Perhaps farther down the sentence. Or at the beginning of the next one. Or should I cut it off and make it into a one-word sentence on its own?
I stand up. Walk around the room. Return to the desk. Stare at it for a few moments or longer, cross out the whole sentence or tear up the whole page. I give up in despair. I curse myself aloud and curse writing in general and the language as a whole, despite which I sit down and start putting the whole thing together all over again. [p.268] ~ Amos Oz,
907:Airplane Dream #13' told the story, more or less, of a dream Rosa had had about the end of the world. There were no human beings left but her, and she had found herself flying in a pink seaplane to an island inhabited by sentient lemurs. There seemed to be a lot more to it -- there was a kind of graphic "sound track" constructed around images relating to Peter Tchaikovsky and his works, and of course abundant food imagery -- but this was, as far as Joe could tell, the gist. The story was told entirely through collage, with pictures clipped from magazines and books. There were pictures from anatomy texts, an exploded musculature of the human leg, a pictorial explanation of peristalsis. She had found an old history of India, and many of the lemurs of her dream-apocalypse had the heads and calm, horizontal gazes of Hindu princes and goddesses. A seafood cookbook, rich with color photographs of boiled crustacea and poached whole fish with jellied stares, had been throughly mined. Sometimes she inscribed text across the pictures, none of which made a good deal of sense to him; a few pages consisted almost entirely of her brambly writing, illuminated, as it were, with collage. There were some penciled-in cartoonish marginalia like the creatures found loitering at the edges of pages in medieval books. ~ Michael Chabon,
908:Our situation is this: most of the people in this world believe that the Creator of the universe has written a book. We have the misfortune of having many such books on hand, each making an exclusive claim as to its infallibility. People tend to organize themselves into factions according to which of these incompatible claims they accept- rather than on the basis of language, skin color, location of birth, or any other criterion of tribalism. Each of these texts urges its readers to adopt a variety of beliefs and practices, some of which are benign, many of which are not. All are in perverse agreement on one point of fundamental importance, however: "respect" for other faiths, or for the views of unbelievers, is not an attitude that God endorses. While all faiths have been touched, here and there, by the spirit of ecumenicalism, the central tenet of every religious tradition is that all others are mere repositories of error or, at best, dangerously incomplete. Intolerance is thus intrinsic to every creed. Once a person believes- really believes- that certain ideas can lead to eternal happiness, or to its antithesis, he cannot tolerate the possibility that the people he loves might be led astray by the blandishments of unbelievers. Certainty about the next life is simply incompatible with tolerance in this one. ~ Sam Harris,
909:- “Do you know the difference between us and them.... We are awake. We sense the truth: that something is deeply wrong with the world.... Deep down, they know it too. The feeling ebbs and flows. Some events cover it up for a time: you fall in love, you get a new job, you win the game. You think that’s all you needed, that the feeling will go away, but it doesn’t. It returns, again and again. Our species has become exceedingly adept at covering up the feeling. We work ourselves to death. We buy things. We go to parties and ball games. We laugh, shout, and cheer—and worse, we fight, and argue, and say things we don’t mean. Alcohol and drugs quiet the most acute episodes. But we are constantly keeping the beast at bay. Underneath it all, our subconscious is crying out for help. For a solution—a cure for the root problem. We’re all suffering from the same thing.”
- “Which is?”
- “We’ve been told that it’s simply the human condition. But that’s not true. Our problem is really very simple: the world is not as it seems.”
- “Then what is it?”
- “Science gives you one answer. Religious texts offer countless others. But the human population is slowly tiring of those answers. They are starting not to believe. They are awakening—and that awakening will soon tear the world apart. It will be a catastrophe with no equal. ~ A G Riddle,
910:This point must be heard: the Gospels are first-century narrations based on first-century interpretations. Therefore they are a first-century filtering of the experience of Jesus. They have never been other than that. We must read them today not to discover the literal truth about Jesus, but rather to be led into the Jesus experience they were seeking to convey. That experience always lies behind the distortions, which are inevitable since words are limited. If the Gospels are to be for us revelations of truth, we must enter these texts, go beneath the words, discover the experience that made the words necessary, and in this manner seek the meaning to which the words point. One must never identify the text with the revelation or the messenger with the message. That has been the major error in our two thousand years of Christian history. It is an insight that today is still feared and resisted. But let it be clearly stated, the Gospels are not in any literal sense holy, they are not accurate, and they are not to be confused with reality. They are rather beautiful portraits painted by first-century Jewish artists, designed to point the reader toward that which is in fact holy, accurate, and real. The Gospels represent that stage in the development of the faith story in which ecstatic exclamation begins to be placed into narrative form. ~ John Shelby Spong,
911:together a few hundred years after Jesus’s crucifixion. But we know different. We know for a fact that early Christianity was very diverse in its beliefs and in its writings. It was made up of scattered communities of people who had competing interpretations of what Jesus was and what he preached and what he did, communities that based their faiths on very different ideas. And before too long, they started squabbling about whose version was right. Ultimately, one of these groups won by gaining more converts than the others. And the winners decided which of these early writings were the ones their converts should follow, they changed them to fit the story they settled on, and they branded all the others blasphemous and heretical and suppressed them. They buried the competition, along with their beliefs and practices, and then they rewrote the history of the whole struggle. My point is, they decided what would be considered genuine, sacred scripture, and what wouldn’t. And they did a great job. There’s hardly anything left of the texts they didn’t like. The only reason we know they even existed is that they’re occasionally mentioned by early church writers, and the handful of copies we have of any of these competing versions are down to the occasional fluke, like the discovery of that stash of gnostic gospels at Nag Hammadi back in the 1940s. ~ Raymond Khoury,
912:24:27 lightning. Appears in ancient sources for something seen far and wide (Ps 97:4). coming of the Son of Man. Evokes Da 7:13–14. 24:28 carcass . . . vultures. Greek and Roman depictions of the aftermath of battles usually included vultures picking clean unburied corpses; the same was true in Scripture (Dt 28:25–26; 1Sa 17:44; Ps 79:1–2; Eze 39:17–20). 24:29 Jesus here echoes Isa 13:10 and probably the Greek version of Isa 34:4; cf. similarly Joel 2:10, 31. The passages in Isaiah graphically depict judgment on specific empires but Jewish people also saw them as presaging global judgments. People in antiquity expected cosmic signs before catastrophic events such as Jerusalem’s fall; Jewish apocalyptic literature expected them especially before the end. 24:30 sign. Some understand this as an ensign or banner (Isa 11:12; 49:22), though the term is used in other texts for heavenly signs (cf., e.g., Rev 12:1; perhaps Ac 2:19–20). mourn. Might allude to Zec 12:10. the Son of Man coming on the clouds of heaven. Quotes Da 7:13. 24:31 he will send his angels. That the Son of Man sends “his angels” indicates his deity (cf. Zec 14:5). trumpet call. One regularly prayed Jewish prayer expected a trumpet when God would deliver his people at the end. Trumpets were used for summons to gather and for military instructions (cf. Isa 27:12–13; 1Co 15:52; 1Th 4:16–17). ~ Anonymous,
913:ALL POST-COMMUNIST SOCIETIES ARE uprooted ones because Communism uprooted traditions, so nothing fits with anything else,” explained the philosopher Patapievici. Fifteen years earlier, when I had last met him, he had cautioned: “The task for Romania is to acquire a public style based on impersonal rules, otherwise business and politics will be full of intrigue, and I am afraid that our Eastern Orthodox tradition is not helpful in this regard. Romania, Bulgaria, Serbia, Macedonia, Russia, Greece—all the Orthodox nations of Europe—are characterized by weak institutions. That is because Orthodoxy is flexible and contemplative, based more on the oral traditions of peasants than on texts. So there is this pattern of rumor, lack of information, and conspiracy….”11 Thus, in 1998, did Patapievici define Romanian politics as they were still being practiced a decade and a half later. Though in 2013, he added: “No one speaks of guilt over the past. The Church has made no progress despite the enormous chance of being separated from the state for almost a quarter century. The identification of religious faith with an ethnic-national group, I find, is a moral heresy.” Dressed now in generic business casual and wearing fashionable glasses, Patapievici appeared as a figure wholly of the West—more accurately of the global elite—someone you might meet at a fancy ~ Robert D Kaplan,
914:So when you say that no religion is intrinsically peaceful or warlike, and that every scripture must be interpreted, I think you run into problems, because many of these texts aren’t all that elastic. They aren’t susceptible to just any interpretation, and they commit their adherents to specific beliefs and practices. You can’t say, for instance, that Islam recommends eating bacon and drinking alcohol. And even if you could find some way of reading the Qur’an that would permit those things, you can’t say that its central message is that a devout Muslim should consume as much bacon and alcohol as humanly possible. Nor can one say that the central message of Islam is pacifism. (However, one can say that about Jainism. All religions are not the same.) One simply cannot say that the central message of the Qur’an is respect for women as the moral and political equals of men. To the contrary, one can say that under Islam, the central message is that women are second-class citizens and the property of the men in their lives. I want to be clear that when I used terms such as “pretense” and “intellectual dishonesty” when we first met, I wasn’t casting judgment on you personally. Simply living with the moderate’s dilemma may be the only way forward, because the alternative would be to radically edit these books. I’m not such an idealist as to imagine that will happen. ~ Sam Harris,
915:When wind dissolves into consciousness, we are close to the moment of death, but according to Buddhist texts we are not actually dead until the “inner breath” ceases. The Bardo of Dying is not yet complete. This time, when the outer breath has ceased and before the inner breath ceases, is one of the most beneficial times for a lama to be present. It is very difficult for a dying person to recognize the moment when the outer breath ceases; we need knowledgeable entrusted Dharma friends, and our lama if possible, as well as incredible mindfulness at this time. Yet if we practice now, it will definitely benefit us! In the West, the signs of the dissolution of the elements may be difficult to notice if life-support technology takes over some of the dying person’s bodily functions. If we are practitioners with strong faith in Dharma and we believe that we are dying, we may want to decide in advance about using life support when we are at this advanced stage in the dying process, leaving advance directives to inform friends, family, and physicians about our wishes. This is, of course, a very emotional decision for the friends and family of the person who is dying, and one that is difficult to make when the process of death has actually begun. I believe that each and every being should have the right to make these decisions for themselves and to die as they wish. ~ Anyen Rinpoche,
916:When I was finishing my studies in philosophy and preparing to apply for a job, I got some advice about what to say in the interviews.. I should expect to be asked why it is worth studying the history of philosophy at all. The right answer, I was told, is that we can mine the history of philosophy to discover arguments and positions that would speak to today’s concerns... So I prepared myself to say, preferably with a straight face, that contemporary philosophers of the 1990s could learn a thing or two from my doctoral dissertation.

In my heart, I never really believed that this is the only, or even the best, rationale for studying the history of philosophy. Certainly, historical texts have contributed to contemporary debates.. Others seem almost to transcend the time they were written… But to me, much of the fascination of the historical figures is how far they were from our ways of thinking, rather than how up-to-date we can make them seem... I find it fascinating that long-dead philosophers assumed certain things to be obviously true which now seem obviously false, and that they built elaborate systems on these exotic foundations. To be useful, historical ideas don’t always need to fit neatly into our ways of thinking. They can shake us out of those ways of thinking, helping us to see that our own assumptions are a product of a specific time and place. ~ Peter Adamson,
917:Libertarianism used to have a robust left wing as well. Both disliked government. Both were driven by a fantastically nostalgic conviction that a country of three hundred million people at the turn of the twenty-first century could and should revert to something like its nineteenth-century self. Both had a familiar American magical-thinking fetish for gold—to return to gold as the foundation of U.S. currency because, they think, only gold is real. However, as the post-Reagan Republican mother ship maintained extreme and accelerating antigovernment fervor—acquiring escape velocity during the 2000s, leaving Earth orbit in the 2010s—libertarianism became a right-wing movement. (Also helpful was the fact that extreme economic libertarians included extremely rich people like the Koch brothers who could finance its spread.) Most Republicans are very selective, cherry-picking libertarians: let business do whatever it wants, but don’t spoil poor people with government handouts; let individuals have gun arsenals but not abortions or recreational drugs or marriage with whomever they wish; and don’t mention Ayn Rand’s atheism. It’s a political movement whose most widely read and influential texts are fiction. “I grew up reading Ayn Rand,” Speaker of the House Paul Ryan has said, “and it taught me quite a bit about who I am and what my value systems are, and what my beliefs are. ~ Kurt Andersen,
918:Despite the verve and wit of his writing, Fox is simply wrong on so many points it is hard to know where to begin. To argue that there is no “mystical” tradition within the heritage of orthodox Christianity is simply astonishing. His exegesis of biblical texts exhibits the kind and range of errors that a first-year seminarian would be worked over for—either that, or, more likely perhaps, his exegesis betrays a thorough commitment to the canons of postmodernity (but in that case, why is he so passionate about trying to convince the rest of us what ought to be?). There is no attempt to wrestle with the rising literature that places “green” concerns within the framework of the Bible’s story-line and the matrix of Christian theology;56 rather, there is an eclectic and emotional takeover of Christian terms, history, heritage, and language in order to serve an agenda fundamentally extra-biblical and finally anti-biblical. The real tragedy is that Fox’s analysis of the human dilemma is unutterably shallow. Even when he makes telling points about the earth, the best of them can easily be brought under the framework of responsible Christian living in God’s universe. But his thought, characterized by a kind of new paganism, does not deal with most of the human ills and sins that generate the very evils he is concerned about—and a lot of others to which he is curiously indifferent. ~ D A Carson,
919:The Forgotten Dialect of the Heart

How astonishing it is that language can almost mean,
and frightening that it does not quite. Love, we say,
God, we say, Rome and Michiko, we write, and the words
get it all wrong. We say bread and it means according
to which nation. French has no word for home,
and we have no word for strict pleasure. A people
in northern India is dying out because their ancient
tongue has no words for endearment. I dream of lost
vocabularies that might express some of what
we no longer can. Maybe the Etruscan texts would
finally explain why the couples on their tombs
are smiling. And maybe not. When the thousands
of mysterious Sumerian tablets were translated,
they seemed to be business records. But what if they
are poems or psalms? My joy is the same as twelve
Ethiopian goats standing silent in the morning light.
O Lord, thou art slabs of salt and ingots of copper,
as grand as ripe barley lithe under the wind's labor.
Her breasts are six white oxen loaded with bolts
of long-fibered Egyptian cotton. My love is a hundred
pitchers of honey. Shiploads of thuya are what
my body wants to say to your body. Giraffes are this
desire in the dark. Perhaps the spiral Minoan script
is not language but a map. What we feel most has
no name but amber, archers, cinnamon, horses, and birds. ~ Jack Gilbert,
920:Of the many distinctions that have been attempted between modernism and postmodernism, perhaps this is the most common: modernism still believed in the objectivity of knowledge, and that the human mind can uncover such knowledge. In its most optimistic form, modernism held that ultimately knowledge would revolutionize the world, squeeze God to the periphery or perhaps abandon him to his own devices, and build an edifice of glorious knowledge to the great God Science. But this stance has largely been abandoned in the postmodernism that characterizes most Western universities. Deconstructionists have been most vociferous in denouncing the modernist vision. They hold that language and meaning are socially constructed, which is tantamount to saying arbitrarily constructed. Its meaning is grounded neither in “reality” nor in texts per se. Texts will invariably be interpreted against the backdrop of the interpreter’s social “home” and the historical conditioning of the language itself. Granted this interpretive independence from the text, it is entirely appropriate and right for the interpreter to take bits and pieces of the text out of the frameworks in which they are apparently embedded (“deconstruct” the text), and refit them into the framework (“locatedness”) of the interpreter, thereby generating fresh insight, not least that which relativizes and criticizes the text itself. ~ D A Carson,
921:The ritual of uniting the Ka and Ba together is termed: se-akh 'to awaken', which is resembled by Seb who gets embraced by the Children of Horus (aka the Embracers of the Akh) who form a great celestial ladder for the revived Osiris to ascend. Seb (being one of the gods who watch the weighing of the heart of the deceased in the Judgment Hall) has the secret gates which he guards and are close by the Balance of Ra. The righteous were enabled to escape Earth wherein their hearts were laid, but the heavy-hearted were held fast by Seb. Seb (aka great Cackler) produces the great Egg whence the Sungod sprang in the form of a Phoenix, which flies and eventually lands on the Great Pyramid Benben stone; just like the Ba, but instead of being for a king, it is stemming right from the heart of a god. Seb was the god of Earth where the work of creation began from his Egg and as soon as the Sungod appeared in the sky, he sent forth his rays onto Earth where Seb occupies his position. The dead receives Horus' ba to his North and to the West is Thoth and his ka is now behind him and his soul looks upon the spirit of flame and passes through the lake of fire and takes his seat in the sky with his back towards Seb. In the Pyramid Texts, we read that Unas and his Ka are taken to the Great House for judgement; which alludes to the Great Pyramid and to his movement direction away from Ba. ~ Ibrahim Ibrahim,
922:The Wisdom Goddess drew on precedents from other cultures the Hebrews had been exposed to, “seeing wisdom as an Israelite reflection or borrowing of a foreign mythical deity — perhaps Ishtar, Astarte, or Isis.”[38] Following the period where the Wisdom Goddess occurred in texts, around the third century BCE to the second century CE, camer the naming of wisdom as the Shekinah in the first-second century CE Onkelos Targum. Contemporary with the Shekinah and drawing on some of the same earlier sources we see the Gnostic wisdom goddess, Sophia.  There are many parallels between these two goddesses which suggest cross-fertilisation of ideas, which we will explore in more detail in subsequent chapters.  It seems apparent that both the Shekinah and Sophia influenced perceptions of the Christian Holy Spirit and the Virgin Mary, seen in textual references to titles and motifs.  The Islamic figure of Sakina is clearly derived from the Shekinah, both through her name and also the references to her in the Qur’an, as we will demonstrate. Ancient textual evidence does not link the Sumerian goddess Lilith to the Shekinah.  However allegorical references made in medieval Kabbalistic texts have encouraged us to consider the changing cultural perceptions of Lilith from Sumerian myths through to medieval Jewish tales to determine the extent of her influence on the portrayal of divine feminine wisdom. ~ Sorita d Este,
923:He left behind him five
or six very curious manuscripts; among others, a dissertation
on this verse in Genesis, In the beginning, the spirit of
God floated upon the waters. With this verse he compares
three texts: the Arabic verse which says, The winds of God
36 Les Miserables
blew; Flavius Josephus who says, A wind from above was
precipitated upon the earth; and finally, the Chaldaic paraphrase
of Onkelos, which renders it, A wind coming from
God blew upon the face of the waters. In another dissertation,
he examines the theological works of Hugo, Bishop of
Ptolemais, great-grand-uncle to the writer of this book, and
establishes the fact, that to this bishop must be attributed
the divers little works published during the last century, under
the pseudonym of Barleycourt.

.........................Here is the note:—
‘Oh, you who are!
‘Ecclesiastes calls you the All-powerful; the Maccabees
call you the Creator; the Epistle to the Ephesians calls you
liberty; Baruch calls you Immensity; the Psalms call you
Wisdom and Truth; John calls you Light; the Books of
Kings call you Lord; Exodus calls you Providence; Leviticus,
Sanctity; Esdras, Justice; the creation calls you God;
man calls you Father; but Solomon calls you Compassion,
Free eBooks at Planet eBook.com 37
and that is the most beautiful of all your names. ~ Victor Hugo,
924:An author who integrates alien signs into the medial surface of his own texts—signs behind which we presume the existence of other powerful, submedial subjects “as authors”—does not increase the comprehensibility of that text. Yet nonetheless, he increases the magical effectiveness this text exudes. Such quotations lead us to presume that the text houses a dangerous, manipulative subject, a magician with enough power to manipulate the signs of other powerful magicians and able to use them strategically for his own purposes. Thus an author who quotes alien signs conveys a stronger impression of powerful authorship than one who ad- vocates precisely his so-called own ideas—which do not interest anybody precisely because they are only his own. It is also well known that one may not quote the same author too often, in which case quoting gradu- ally looses its magical power and begins to irritate the reader. The reason for this gradual decrease of a quote’s magical effectiveness is that it looses its strangeness over time and gets integrated into the medial surface of a text, thereby becoming a proper part of it. In order to maintain their magical effect, quotes have to be exchanged constantly so as to continue to maintain the same appearance of foreignness and freshness. The quote functions as a magical fetish that lends the entire text a hidden, submedial power beyond its superficial meaning. ~ Boris Groys,
925:Slavery is not an indefinable mass of flesh. It is a particular, specific enslaved woman, whose mind is active as your own, whose range of feeling is as vast as your own; who prefers the way the light falls in one particular spot in the woods, who enjoys fishing where the water eddies in a nearby stream, who loves her mother in her own complicated way, thinks her sister talks too loud, has a favorite cousin, a favorite season, who excels at dressmaking and knows, inside herself, that she is as intelligent and capable as anyone. “Slavery” is this same woman born in a world that loudly proclaims its love of freedom and inscribes this love in its essential texts, a world in which these same professors hold this woman a slave, hold her mother a slave, her father a slave, her daughter a slave, and when this woman peers back into the generations all she sees is the enslaved. She can hope for more. She can imagine some future for her grandchildren. But when she dies, the world—which is really the only world she can ever know—ends. For this woman, enslavement is not a parable. It is damnation. It is the never-ending night. And the length of that night is most of our history. Never forget that we were enslaved in this country longer than we have been free. Never forget that for 250 years black people were born into chains—whole generations followed by more generations who knew nothing but chains. You ~ Ta Nehisi Coates,
926:Slavery is not an indefinable mass of flesh. It is a particular, specific enslaved woman, whose mind is active as your own, whose range of feeling is as vast as your own; who prefers the way the light falls in one particular spot in the woods, who enjoys fishing where the water eddies in a nearby stream, who loves her mother in her own complicated way, thinks her sister talks too loud, has a favorite cousin, a favorite season, who excels at dress-making and knows, inside herself, that she is as intelligent and capable as anyone. "Slavery" is this same woman born in a world that loudly proclaims its love of freedom and inscribed this love in its essential texts, a world in which these same professors hold this woman a slave, hold her mother a slave, her father a slave, her daughter a slave, and when this woman peers back into generations all she sees is the enslaved. She can hope for more. She can imagine some future for her grandchildren. But when she dies, the world -- which is really the only world she can ever know -- ends. For this woman, enslavement is not a parable. It is damnation. It is the never-ending night. And the length of that night is most of our history. Never forget that we were enslaved in this country longer than we have been free. Never forget that for 250 years black people were born into chains -- whole generations followed by more generations who knew nothing but chains. ~ Ta Nehisi Coates,
927:I started getting Mal's texts just before lunch.
Mal: Awake
Anne: Morning
Mal: Going for a run with Jim
Anne: Have fun!
Mal: Back from run having lunch
...
Mal:Your taste in music sucks
Anne: Thanks
Mal: Seriously, we need to talk it's that bad. Everything apart from Stage Dive needs to go.
Anne: Wait. What are you doing?
Mal:Fixing it.
Anne: Mal, WTH are you doing?
Mal: Making you new playlist wih decent shit. Relay
Anne: K Thanks
Mal: Bored again
Mal: Ben's coming over to play Halo
Anne: Great! But you don't have to tell me everything you do, Mal
Mal: Davie says communication's important
Mal: When are you on the rag? Davie said to find out if you want cupcakes or ice cream
Anne: I want to not talk about this ever
Mal: Bored. Ben's late
Mal: Let's get a dog
Anne: Apartment has no pets rule
Mal: Nice green lace bra
Anne: Get out of my drawers, Mal.
Mal: Matching panties?
Anne: GET OUT NOW.
Mal: :)
Mal: sext me
Mal: Some on it'll be funny
Mal: Plz?
Mal: High level of unhealthy codependency traits exhibited by both parties relationship possibly bordeing on toxic
Anne: WTF?
Mal: Did magazine quiz. We need help- Especially you
Anne:...
Mal: Booking us couples counseling. Tues 4:15 alright?
Anne: We are not going to counseling.
Mal: What's wrong? Don't you love me anymore?
Anne: Turning phone off now. ~ Kylie Scott,
928:If these civilizing potentials were to be generalized, then the homeotechnological era would be distinguished by the fact that in it spaces of leeway for errancy become narrower while spaces of leeway for gratification and positive association grow. Advanced biotechnology and nootechnology groom a refined, cooperative subject who plays with himself, who is formed in association with complex texts and hyper-complex contexts. Here emerges the matrix of a humanism after humanism. Domination must tend in the direction of ceasing because, as crudeness, it makes itself impossible. In the interconnected, inter-intelligently condensed world masters and violators only still have chances for success that last little more than a moment, while cooperators, promoters, and enrichers—at least in their contexts—find more numerous, more adequate, more sustainable connections. After the abolition of slavery in the nineteenth century a more extensive dissolution of the remnants of domination looms for the twenty-first or twenty-second—no one will believe that this can happen without intense conflicts. One cannot rule out the possibility that reactionary domination will once again band together with the mass ressentiments of losers to form a new mode of fascism. The ingredients for this are above all present in the mass culture of the United States of America. But like their rise, the foundering of such reactions is foreseeable. ~ Peter Sloterdijk,
929:Of all the texts in which Jesus contrasts the kingdom of this world with the kingdom of God, the most succinct is in Luke 6. There, Jesus gives us two lists: Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who hunger now, for you will be satisfied. Blessed are you who weep now, for you will laugh. Blessed are you when men hate you, when they exclude you and insult you. . . . (Luke 6:20–22) But woe to you who are rich, for you have already received your comfort. Woe to you who are well fed now, for you will go hungry. Woe to you who laugh now, for you will mourn and weep. Woe to you when all men speak well of you. (Luke 6:24–26) Biblical scholar Michael Wilcock, in his study of this text, observes that in the life of God’s people there will be a remarkable reversal of values: “Christians will prize what the world calls pitiable and suspect what the world calls desirable.”66 The things the world puts at the bottom of its list are at the top of the kingdom of God’s list. And the things that are suspect in the kingdom of God are prized by the kingdom of this world. What’s at the top of the list of the kingdom of this world? Power and money (“you who are rich”); success and recognition (“when all men speak well of you”). But what’s at the top of God’s list? Weakness and poverty (“you who are poor”); suffering and rejection (“when men hate you”). The list is inverted in the kingdom of God. ~ Timothy J Keller,
930:E-mails really can get people into political or legal trouble, as Graham himself notes by raising questions about Clinton. “Did she communicate on behalf of Clinton Foundation as secretary of state?” he asked Mr. Todd on “Meet the Press.” “Did she call the terrorist attack in Benghazi a terrorist attack in real time? I want to know.” And e-mail really can get in the way of people’s time for strategic thinking or face-to-face communication. The question, of course, is whether those challenges mean one shouldn’t do e-mail at all. Plenty of people feel they don’t have much choice. Facebook or texts and mobile apps may have eroded its importance, but e-mail is still the channel for a lot of information. “E-mail and search remain the backbone of the Internet (roughly six in ten online adults engage in each of these activities on a typical day),” a 2012 Pew Research Center report concluded. And 91 percent of Internet users say they use e-mail, according to the 2011 survey data in the report. So in that light, Graham really is in rarefied company. Still, in another sense he may be representative of a not-tiny minority of Americans who choose not to participate in one facet or another of the digital revolution, and are perfectly happy with that. For example, the Pew research found that among the roughly 15 percent of Americans are not Internet-connected, lack of money or access isn’t the main reason. Bigger factors are doubts about whether it’s really vital or a waste of time.  ~ Anonymous,
931:Here the individual experience of thinking, 'how it feels', is presented as the ultimate evidence for the nature of thought. But as I hope Chapter 2 will make clear, language is not an imitation of thought, but its condition. It is only within language that the production of meaning is possible, however much our individual experience of producing meaning is one of stumbling and panic, and of looking for adequate formulations of what seems intuitive. Of course it is true that the written text does not necessarily reproduce the empirical process of thinking, but our analysis of the nature of thought need not confine itself to the question of how it feels to think. Frye's final appeal to experience, in conjunction with his account of a thought process culminating in 'a completely incommunicable intuition' places him within the same empiricist-idealist problematic as the New Critics. And for all its claims to science and systematicity, his own theory, like theirs, is fundamentally non-explanatory. Meaning for Frye inheres timelessly in 'verbal structures', intuitively available to readers in quite different ages and places because they recognize in them the echo of their own wishes and anxieties. But the only evidence for this concept of an essentially unchanging human nature is precisely the body of literary texts which the concept apparently offers to explain. The relationship between desire and language and between language and meaning is not discussed. At the same time, Frye's theory ~ Catherine Belsey,
932:To recognize Christ as God is to recognize him as the only being capable of rising above the violence that had, up to that point, absolutely transcended mankind. Violence is the controlling agent in every form of mythic or cultural structure, and Christ is the only agent who is capable of escaping from these structures and freeing us from their dominance. This is the only hypothesis that enables us to account for the revelation in the Gospel of what violence does to us and the accompanying power of that revelation to deconstruct the whole range of cultural texts, without exception. We do not have to adopt the hypothesis of Christ’s divinity because it has always been accepted by orthodox Christians. Instead, this hypothesis is orthodox because in the first years of Christianity there existed a rigorous (though not yet explicit) intuition of the logic determining the gospel text.
A non-violent deity can only signal his existence to mankind by having himself driven out by violence – by demonstrating that he is not able to establish himself in the Kingdom of Violence.
But this very demonstration is bound to remain ambiguous for a long time, and it is not capable of achieving a decisive result, since it looks like total impotence to those who live under the regime of violence. That is why at first it can only have some effect under a guise, deceptive through the admixture of some sacrificial elements, through the surreptitious re-insertion of some violence into the conception of the divine. ~ Ren Girard,
933:Kids shouting and skidding in the playground with no idea what future Hells awaited them: boring jobs and ruinous mortgages and bad marriages and hair loss and hip replacements and lonely cups of coffee in an empty house and a colostomy bag at the hospital. Most people seemed satisfied with the thin decorative glaze and the artful stage lighting that, sometimes, made the bedrock atrocity of the human predicament look somewhat more mysterious or less abhorrent. People gambled and golfed and planted gardens and traded stocks and had sex and bought new cars and practiced yoga and worked and prayed and redecorated their homes and got worked up over the news and fussed over their children and gossiped about their neighbors and pored over restaurant reviews and founded charitable organizations and supported political candidates and attended the U.S. Open and dined and travelled and distracted themselves with all kinds of gadgets and devices, flooding themselves incessantly with information and texts and communication and entertainment from every direction to try to make themselves forget it: where we were, what we were. But in a strong light there was no good spin you could put on it. It was rotten top to bottom. Putting your time in at the office; dutifully spawning your two point five; smiling politely at your retirement party; then chewing on your bedsheet and choking on your canned peaches at the nursing home. It was better never to have been born—never to have wanted anything, never to have hoped for anything. ~ Donna Tartt,
934:I have raised you to respect every human being as singular. And you must extend that same respect into the past. Slavery is not an indefinable mass of flesh. It is a particular, specific enslaved woman whose mind is as active as your own, whose range of feelings as vast as your own, who prefers the way the light falls in one particular spot in the woods, who enjoys fishing where the water eddys in the nearby stream, who loves her mother in her own complicated way, thinks her sister talks to loud, has a favorite cousin, a favorite season, who excels at dress making, and knows inside herself that she is as intelligent and capable as anyone.

Slavery is the same woman born in a world that loudly proclaims its love of freedom and describes this world in essential texts. A world in which these same professors hold this woman a slave. Hold her mother a slave, her father a slave, her daughter a slave.

And when this woman peers back into the generations, all she sees is the enslaved. She can hope for more. She can imagine some future for her grandchildren, but when she dies, the world, which is really the only world she can really know, ends. For this woman enslavement is not a parable, it is damnation, it is the never ending night, and the length of that night is most of our history. Never forget that we were enslaved in this country longer than we have been free. Never forget that for 250 years black people were born into chains, whole generations followed by more generations who knew nothing but chains. ~ Ta Nehisi Coates,
935:Thus there is need of deeper reflection. Before entering into an examination of individual texts, we must direct our attention to the whole picture, the question of structure. Only in this way can a meaningful arrangement of individual elements be obtained. Is there any place at all for something like Mariology in Holy Scripture, in the overall pattern of its faith and prayer? Methodologically, one can approach this question in one of two ways, backwards or forwards, so to speak: either one can read back from the New Testament into the Old or, conversely, feel one’s way slowly from the Old Testament into the New. Ideally both ways should coincide, permeating one another, in order to produce the most exact image possible. If one begins by reading backwards or, more precisely, from the end to the beginning, it becomes obvious that the image of Mary in the New Testament is woven entirely of Old Testament threads. In this reading, two or even three major strands of tradition can be clearly distinguished which were used to express the mystery of Mary. First, the portrait of Mary includes the likeness of the great mothers of the Old Testament: Sarah and especially Hannah, the mother of Samuel. Second, into that portrait is woven the whole theology of daughter Zion, in which, above all, the prophets announced the mystery of election and covenant, the mystery of God’s love for Israel. A third strand can perhaps be identified in the Gospel of John: the figure of Eve, the “woman” par excellence, is borrowed to interpret Mary. ~ Benedict XVI,
936:But as people become anxious to be accepted by the group, their personal values and behaviors are exchanged for more negative ones. We can too easily become more intense, abusive, fundamentalist, fanatical—behaviors strange to our former selves, born out of our intense need to belong. This may be one explanation for why the Internet, which gave us the possibility of self-organizing, is devolving into a medium of hate and persecution, where trolls6 claiming a certain identity go to great efforts to harass, threaten, and destroy those different from themselves. The Internet, as a fundamental means for self-organizing, can’t help but breed this type of negative, separatist behavior. Tweets and texts spawn instant reactions; back and forth exchanges of only a few words quickly degenerate into comments that push us apart. Listening, reflecting, exchanging ideas with respect—gone. But this is far less problematic than the way the Internet has intensified the language of threat and hate. People no longer hide behind anonymity as they spew hatred, abominations, and lurid death threats at people they don’t even know and those that they do. Trolls, who use social media to issue obscene threats and also organize others to deluge a person with hateful tweets and emails, are so great a problem for people who come into public view that some go off Twitter, change their physical appearance, or move in order to protect their children.7 Reporters admit that they refuse to publish about certain issues because they fear the blowback from trolls. ~ Margaret J Wheatley,
937:Muslims in the West regularly refer to Islam as the “religion of peace.” Yet of the roughly 400 recognized terrorist groups in the world, over 90 percent are Islamist groups. Over 90 percent of the current world-fighting involves Islamist terror movements.120 The endless goal of moderate Muslim apologists is to make the claim that the radical terrorist groups are not behaving in an Islamic way. While many nominal and liberal Muslims have a strong disdain for the murderous behavior of many of the most violent groups, the terrorists are actually carrying out a very legitimate aspect of Islam as defined by Islam’s sacred texts, scholars, and representatives. They are indeed behaving in an Islamic way. They are behaving like Mohammed and his successors. While it is often said that the terrorists have high-jacked Islam, in reality it is the so-called moderate Muslims who are trying to change the true teachings of Islam. Many in the West today are calling for a “reformation” within Islam. The problem is that this reformation has already happened and the most radical forms of Islam that we are seeing today are the result—violent Islam is true Islam. Yet few have the courage to declare the obvious. The Bible warns us that in the Last-Days, the Antichrist would be given power, “over all peoples, and tongues, and nations.” (Revelation 13:7) Today throughout the world, Islam is pushing for precisely that. In the days to come, it appears as if, although for a very short time, the Muslim Antichrist will come very close to accomplishing this goal. ~ Walid Shoebat,
938:On the Hunger Games Fan Race fail and the portrayal of POC in fantasy literature:
It is as if the POC in the text are walking around with a great big red sign over them for some editors and it reads I AM NOT A REAL CHARACTER. I AM A PROBLEM YOU MUST DEAL WITH. The white characters are permitted to saunter about with their physical descriptions hanging out all over the place, but best not make mention of dark skin or woolly/curly hair or dark eyes (Unless, of course, that character is white. None of my white-skinned dark-eyed characters had any problem being described as such. And I’m pretty sure that Sól’s curly hair never gave anyone a single pause for thought.) As I said, I understand the desire not to define a POC simply by their physical attributes, and I understand cutting physical descriptions if no other character is described physically – but pussyfooting about in this manner with POC is doing nothing but white wash the characters themselves. It’s already much too hard to get readers to latch onto the fact that some characters may not be caucasian, why must we dance about their physical description as if it were some kind of shameful dirty little secret. You know what it reminds me of? It reminds me of the way homosexuality used to only ever be hinted at in texts. It was up to the reader to ‘read between the lines’ or ‘its there if you look for it’ and all that total bullshit which used to be the norm. ~ Celine Kiernan,
939:What, then, were the original vowels in God’s name? Ultimately, we do not know. During the period of the divided kingdom, the name may have been pronounced something like “Yau,” with the “au” forming a diphthong rather than two separate syllables. Evidence from classical Hebrew (found in both Biblical and non-Biblical texts) and certain Greek renderings of the name, however, have led scholars generally to believe that “Yahweh” was the way in which the name eventually came to be pronounced. More significant is the meaning of the name Yahweh. For this there has been a wide range of suggestions: “Truly He!”; “My One”; “He Who Is”; “He Who Brings into Being”; “He Who Storms.” One of the best suggestions is that the name is a shortened form of a longer name, Yahweh Sabaoth (often rendered in English as “the LORD of Hosts” or “the LORD Almighty”; see, e.g., 2Sa 6:2). The word “Yahweh” itself is most likely a verb. Many other shortened names from the ancient Near East are verb forms, which is exactly what Yahweh appears to be. It comes from the Hebrew verb meaning “to be.” But if the first vowel really is an a-vowel, then the verb likely has a causative sense: “to cause to be.” Thus, a fairly literal translation of Yahweh Sabaoth would be “He Who Causes the Hosts (of Heaven) to Be.” In general, then, the name refers to the One who creates or brings into being. ◆ The Tetragrammaton in one of the Dead Sea Scrolls and in a modern scroll, with the vowel sounds of Adonay added. Wikimedia Commons Go to Index of Articles in Canonical Order 4:3 it became a snake. ~ Anonymous,
940:... she continued to hurl abuse at me, it came in one long stream, passers-by sent us looks, but she didn’t care, her fury, which I had always feared, had her in its grip. I felt like asking her to stop, asking her to be nice, I had apologised, and it wasn’t as though I had done anything, there was no connection between our texts and the fact that I had been drinking with a guest from Norway, nor between the fact that I had got drunk and the pregnancy test she was holding in her hand, but she didn’t see it like that, for her this was all the same, she was a romantic, she had a dream about the two of us, about love and our child, and my behaviour smashed that dream, or reminded her that it was a dream. I was a bad person, an irresponsible person, how could I even imagine becoming a father? How could I subject her to this? I walked beside her, burning with shame because people were looking at us, burning with guilt because I had been drinking and burning with terror because, in her unbridled rage, she went straight for me and the person I was. This was humiliating, but for as long as she was in the right, for as long as what she said was true – that this was the day we might find out if we were going to have a child and I had met her off the train drunk – I couldn’t ask her to stop or tell her to go to hell. She was right, or she was within her rights, I would have to bow my head and put up with this.
It struck me that Eirik might be close by and bowed my head even lower, this was almost the worst thought, that someone I knew would see me like this. ~ Karl Ove Knausg rd,
941:After so much imposture, so much fraud, it is comforting to contemplate a beggar. He, at least, neither lies nor lies to himself: his doctrine, if he has one, he embodies; work he dislikes, and he proves it; wanting to possess nothing, he cultivates his impoverishment, the condition of his freedom. His thought is resolved into his being and his being into his thought. He has nothing, he is himself, he endures: to live on a footing with eternity is to live from day to day, from hand to mouth. Thus, for him, other men are imprisoned in illusion. If he depends on them, he takes his revenge by studying them, a specialist in the underbelly of “noble” sentiments. His sloth, of a very rare quality, truly “delivers” him from a world of fools and dupes. About renunciation he knows more than many of your esoteric works. To be convinced of this, you need only walk out into the street … But you prefer the texts that teach mendicancy. Since no practical consequence accompanies your meditations, it will not be surprising that the merest bum is worth more than you … Can we conceive a Buddha faithful to his truths and to his palace? One is not “delivered-alive” and still a land-owner. I reject the generalization of the lie, I repudiate those who exhibit their so-called “salvation” and prop it with a doctrine which does not emanate from themselves. To unmask them, to knock them off the pedestal they have hoisted themselves on, to hold them up to scorn is a campaign no one should remain indifferent to. For at any price we must keep those who have too clear a conscience from living and dying in peace. ~ Emil M Cioran,
942:I have seen people paralyze their entire existence around that greatest of mysteries, shaping their every movement, their every word, in a desperate attempt to find the answers to the unanswerable. They fool themselves, either through their interpretations of ancient texts or through some obscure sign from a natural event, into believing that they have found the ultimate truth, and thus, if they behave accordingly concerning that truth, they will surely be rewarded in the afterlife. This must be the greatest manifestation of that fear of death, the errant belief that we can somehow shape and decorate eternity itself, that we can curtain its windows and place its furniture in accordance with our own desperate desires.

Perhaps the greatest evil I see in this existence is when supposedly holy men prey upon the basic fears of death of the common folk to take from them. 'Give to the church!' they cry. 'Only then will you find salvation!'. Even more subtle are the many religions that do not directly ask for a person's coin, but insist that anyone of goodly and godly heart who is destined for their particular description of heaven, would willingly give that coin over.

And of course, the world is ripe with 'Doomsdayers'. people who claim that the end of the world is at hand, and cry for repentance and for almost slavish dedication.

I can only look on it all and sigh, for as death is the greatest mystery, so it is the most personal of revelations. We will not know, none of us, until the moment it is upon us, and we cannot truly and in good conscience convince another of our beliefs. ~ R A Salvatore,
943:Saving the adulterous woman from being stoned, as Jesus does, means that he prevents the violent contagion from getting started. Another contagion in the reverse direction is set off, however, a contagion of nonviolence. From the moment the first individual gives up stoning the adulterous woman, he becomes a model who is imitated more and more until finally all the group, guided by Jesus, abandons its plan to stone the woman. Our two texts are as opposed to one another as possible in spirit, and yet they resemble each other since they are two examples of mimetic escalation. Their independent origin makes this resemblance very significant. The texts help us better understand the dynamic of crowds that must be defined, not primarily by violence or by nonviolence, but by imitation, by contagious imitation. The fact that Jesus' saying continues to play a metaphorical role universally understood in a world where ritual stoning no longer exists suggests that mimetic contagion remains as powerful today as in the past, though in forms now usually less violent. The symbolism of the first stone is still understandable because the mimetic definition of collective behavior remains just as valid now as it was two thousand years ago, even if the physical act of stoning is no longer practiced. In order to suggest the tremendous role of violent contagion in human culture, Jesus does not resort to the abstract terms that we can hardly do without: imitation, contagion, mimesis, etc. The first stone suffices. This unique saying permits him to point to the true principle not only of ancient stonings but of all crowd phenomena, ancient and modern.5 ~ Ren Girard,
944:Science Fiction is a group of symptoms and not a disease,” so a medical student (failed) told me once. “It's like the old disease hydropsy that doctors treated for so long before discovering that it was only a collection of symptoms, sometimes for a heart disease, sometimes for a liver or kidney disease, or sometimes even for a septic throat.”
Well, the symptoms for Science Fiction are a prowling avidity to search out and read certain occult texts; an uneasiness or excitement that permates the whole routine of life; it's the ‘itchy ears’, as mentioned in Scripture, seeking for ‘new things’. The symptoms are usually a falcon-like hunting or questing; a series of sudden tuneful encounters; a group of euphorias and buoyancies that cry in opposite directions to be hoarded like misers' treasures and simultaneously to be shared with fellow sufferers of the symptoms; feeling that the ‘World We Live In’ is somehow masked and needs to be unmasked. These and other symptoms indicate either a strange disease or diseases, or they indicate a perpetually new kind of health.
Tracing the symptoms back to the ‘disease’ does indicate that the disease is multiple, that it has such names as Hard Science Fiction, Soft Science Fiction, High Fantasy, Low Fantasy, Non-Conforming Adventure Fiction. And sometimes it bears such non-consensus names as Biological Fiction, Ontological Fiction, Eschatological Fiction (did Teilhard, for instance, know that he was writing Eschatological Fiction?), Theological Fiction, or Psychological or Philosophical or Technological or Geological or Historical Fiction. These things and many others share the same complex of symptoms. ~ R A Lafferty,
945:Yet this unlearning is precisely what needs to be done if we are to make the shift from a belief-based Buddhism (version 1.0) to a praxis-based Buddhism (version 2.0). We have to train ourselves to the point where on hearing or reading a text from the canon our initial response is no longer “Is that true?” but “Does this work?” At the same time, we also need to undertake a critical analysis of the texts themselves in order to uncover, as best we can at this distance in time, the core terms and narrative strategies that inform a particular passage or discourse. If we subtract the words “noble truth” from the phrase “four noble truths,” we are simply left with “four.” And the most economic formulation of the Four, to be found throughout Buddhist traditions, is this: Suffering (dukkha) Arising (samudaya) Ceasing (nirodha) Path (magga) Once deprived of the epithet “noble truth” and no longer phrased in propositional language, we arrive at the four keystones on which both Buddhism 1.0 and Buddhism 2.0 are erected. Just as there are four nucleobases (cytosine, guanine, adenine, and thymine) that make up DNA, the nucleic acid that contains the genetic instructions for all living organisms, one might say that suffering, arising, ceasing, and path are the four nucleobases that make up the dharma, the body of instructive ideas, values, and practices that give rise to all forms of Buddhism. ( 9 ) Craving is repetitive, it wallows in attachment and greed, obsessively indulging in this and that: the craving of sensory desire, craving for being, craving for non-being. —THE FIRST DISCOURSE Following Carol S. Anderson (1999), I translate samudaya as “arising” rather than the more familiar “origiṇ” I also ~ Stephen Batchelor,
946:Once we’re on the bus, I realize my parents and Charlene have no idea where I am. I pull my phone out, turn it on, and check my texts. There are twenty-seven. Alex sent fifteen between four in the afternoon and just prior to the start of the game. The rest are from my mom and Charlene.

Having checked before I left for the Great White North, I discovered roaming charges were super expensive, hence the reason I shut my phone off. I quickly shoot a text to Charlene and one to my mom to let them know I haven’t been kidnapped by a serial killer. The plan is to meet up with everyone at the bar to celebrate the win.

When I’ve finished texting, I look over at Alex. He’s staring at me.

“Why didn’t you respond to any of my messages today?” He sounds like I kicked his pet beaver.

“Do you have any idea how expensive the roaming charges are in Canada? It doesn’t even make sense. Canada’s kind of like a huge state in the north. I know it’s a commonwealth and all, but wouldn’t it be more convenient if we had the same money and government?”

Alex’s mouth hangs open. I fear I may have insulted him. “Every text I send costs seventy-five cents outside of the US, and I didn’t buy a package. I figured I’d see you soon enough, and if I sent you messages I’d tell you I was coming, and I wanted it to be a surprise.”

“I’m going to pretend you didn’t say any of that shit about Canada being an extension of the US, Violet. I know you don’t mean that.”

Ooooh, I definitely offended him. I’ll bring it up again later. It would be the perfect way to get him all riled up before we get naked. He might smack my ass for it. Interestingly enough, the possibility gets me a little excited. ~ Helena Hunting,
947:***What reasons made you to found the Dragon Rouge? When the idea to found it for the first time in your head appeared?***

It was several reasons, and its a long story so I can’t tell the whole story here, but three reasons were most important: 1) it was a need for a new practical oriented order, 2) it was a need for a new order working with the LHP, Draconian Current and Nightside Tradition, 3) I got the impulse from older draconian magicians both in Sweden and Marocco to found a new magical order based upon a practical oriented version of the LHP, Draconian Current and the Nightside Tradition.

***I`m not sure do I remember well, but somone told this was not your idea, but it was the decision of the secret association derived from Yezidian and Tyfonic traditions? Is it true? Can you say something about that association?***

Yes, you are right. As I said above I got the idea from a secret group of Swedish magicians. I got a lot of magical texts from them and their work was partly based upon the typhonian tradition and there interpretation of yezidism. They claimed that their founder was inititated in a yezidi circle in Kurdistan. Much of their concept reminds me of what you find in the writings of Kenneth Grant and I think they were inspired by him, although they made a lot of new interpretations and inventions. I also recieved small but important magical things on a journey to Marocco in the days when Dragon Rouge was about to be founded, and one of our earliest members was a pupil to a american magician who gave us a lot of unique material about LHP Egyptian magic and dark Egyptian deities.

interview - Therion.Metal.Pl and for e-zine Rock4eveR both on 16th of September 2003. ~ Thomas Karlsson,
948:Look," Steven said, pointing at the sky.
The stars were out in droves. One, far in the distance, was particularly bright. It flickered, then seemed to go out altogether before returning even brighter than before.
"That's them, isn't it?" she said. "The Fall?"
"Yes," Francesca said. "That's it. It looks just like the old texts say it would."
"It was just"-Luce furrowed her brow, squinting-"I can only see it when I-"
"Concentrate," Cam ordered.
"What's happening to it?" Luce asked.
"It is coming into being in this world," Daniel said. "It wasn't the physical transit from Heaven to Earth that took nine days. It was the shift from a Heavenly realm to an Earthly one. When we landed here, our bodies were...different. We became different. That took time."
"Now time is taking us," Roland said, looking at the golden pocket watch that Dee must have given him before she died.
"Then it is time for us to go," Daniel said to Luce.
"Up there?"
"Yes, we must soar up to meet them. We will fly right up to the limits of the Fall, and then you-"
"I have to stop him?"
"Yes."
She closed her eyes thought back to the way Lucifer had looked at her in the Meadow. He looked like he wanted to crush every speck of tenderness there was. "I think I know how."
"I told you she would say that!" Arriane whooped.
Daniel pulled her close. "Are you sure?"
She kissed him, never surer. "I just got my wings back, Daniel. I'm not going to let Lucifer take them away."
So Luce and Daniel said goodbye to their friends, reached for each other's hands, and took off into the night. They flew upward forever, through the thinnest outer skin of the atmosphere, through a film of light at the edge of space. ~ Lauren Kate,
949:Athanasius takes top down approach. His focus is not so much on working up from the bottom – from the separated human condition like Augustine. Instead, Athanasius starts at the answer. His theology starts from the perspective of what Jesus has already accomplished for the entire cosmos. Then he works it down from there into how it trickles out and affects our individual human lives. Athanasius is not so much problem-focused on mankind making a transition. Instead, he starts with what God Himself did to regenerate humanity. Then the rest of the details (such as our acceptance of it, etc.) eventually filter out from there. Our response to the ultimate Truth is not Athanasius’ focus. He starts with the incarnation – Christ absorbing all of humanity into Himself as He took on human flesh. And “if one has died, therefore all have died” (1 Cor. 5:14). So it is not moving from problem to answer for Athanasius. It is not about moving from outsider to insider. For Athanasius, it’s all about, “This is what Christ did …” We’re all insiders whether we know it or not. Christians are those who have come to the point of faith-awareness that we’ve already been included. The Church is comprised of those who are no longer resisting their inclusion but embracing it as they walk with Jesus. Here is a big difference in the two schools of thought. Whenever the New Testament mentions all – which it does a lot – these passages get sidelined in the West. Nobody wants to touch them. But in the Eastern Church, those are actually considered the main texts! There are two sides to the coin. We can’t ignore the strong universalistic pull in the Gospels, but at the same time, salvation is not actualized in an individual life until each comes to faith. ~ John Crowder,
950:Why are Muslims being “preserved” in some time capsule of centuries gone by? Why is it okay that we continue to live in a world where our women are compared to candy waiting to be consumed? Why is it okay for women of the rest of the world to fight for freedom and equality while we are told to cover our shameful bodies? Can’t you see that we are being held back from joining this elite club known as the 21st century? Noble liberals like yourself always stand up for the misrepresented Muslims and stand against the Islamophobes, which is great but who stands in my corner and for the others who feel oppressed by the religion? Every time we raise our voices, one of us is killed or threatened. . . . What you did by screaming “racist!” was shut down a conversation that many of us have been waiting to have. You helped those who wish to deny there are issues, deny them. What is so wrong with wanting to step into the current century? There should be no shame. There is no denying that violence, misogyny and homophobia exist in all religious texts, but Islam is the only religion that is adhered to so literally, to this day. In your culture you have the luxury of calling such literalists “crazies.” . . . In my culture, such values are upheld by more people than we realise. Many will try to deny it, but please hear me when I say that these are not fringe values. It is apparent in the lacking numbers of Muslims willing to speak out against the archaic Shariah law. The punishment for blasphemy and apostasy, etc, are tools of oppression. Why are they not addressed even by the peaceful folk who aren’t fanatical, who just want to have some sandwiches and pray five times a day? Where are the Muslim protestors against blasphemy laws/apostasy? Where are the Muslims who take a stand against harsh interpretation of Shariah?7 ~ Ayaan Hirsi Ali,
951:Therefore, Orientalism is not a mere political subject matter or field that is reflected passively by culture, scholarship, or institutions; nor is it a large and diffuse collection of texts about the Orient; nor is it representative and expressive of some nefarious “Western” imperialist plot to hold down the “Oriental” world. It is rather a distribution of geopolitical awareness into aesthetic, scholarly, economic, sociological, historical, and philological texts; it is an elaboration not only of a basic geographical distinction (the world is made up of two unequal halves, Orient and Occident) but also of a whole series of “interests” which, by such means as scholarly discovery, philological reconstruction, psychological analysis, landscape and sociological description, it not only creates but also maintains; it is, rather than expresses, a certain will or intention to understand, in some cases to control, manipulate, even to incorporate, what is a manifestly different (or alternative and novel) world; it is, above all, a discourse that is by no means in direct, corresponding relationship with political power in the raw, but rather is produced and exists in an uneven exchange with various kinds of power, shaped to a degree by the exchange with power political (as with a colonial or imperial establishment), power intellectual (as with reigning sciences like comparative linguistics or anatomy, or any of the modern policy sciences), power cultural (as with orthodoxies and canons of taste, texts, values), power moral (as with ideas about what “we” do and what “they” cannot do or understand as “we” do). Indeed, my real argument is that Orientalism is—and does not simply represent—a considerable dimension of modern political-intellectual culture, and as such has less to do with the Orient than it does with “our” world. ~ Edward W Said,
952:Although Saudi authorities promised after the September 11 attacks to revise textbooks that taught hatred against Jews and Christians, as late as 2006 Saudi texts still referred to Jews as “apes” and Christians as “swine.”27 And in April 2008 a British employment tribunal awarded 70,000 pounds ($115,000) to a teacher who had been fired from a Saudi-funded Islamic school for exposing that the school’s textbooks spoke of “the repugnant characteristics of the Jews” and asserted, “Those whom God has cursed and with whom he is angry, he has turned into monkeys and pigs. They worship Satan.”28 There is an endless parade of similar examples. In March 2004 Sheikh Ibrahim Mudayris, speaking on official Palestinian Authority television, railed against “the Jews today taking revenge for their grandfathers and ancestors, the sons of apes and pigs.”29 And during the swine flu scare in May 2009, Sheikh Ahmad ‘Ali ‘Othman, the superintendent of da’wa [Islamic proselytizing] affairs at the Egyptian Ministry of Religious Endowments, declared that “all pigs are descended from the Jews whom Allah transformed into apes, swine and worshippers of Satan, and must therefore be slaughtered.” Othman based his argument on Koran 5:60, one of the Koran’s notorious “apes and pigs” passages.30 In his televised sermon denouncing the Jews regardless of their actions in Israel or elsewhere, Muhammad Hussein Ya’qoub also invoked this theme: “As for you Jews—the curse of Allah upon you. The curse of Allah upon you, whose ancestors were apes and pigs. . . . Allah, we pray that you transform them again, and make the Muslims rejoice again in seeing them as apes and pigs. You pigs of the earth! You pigs of the earth! You kill the Muslims with that cold pig [blood] of yours.”31 Jews as apes and pigs: it’s in the Koran, holy book of the religion of peace. ~ Robert Spencer,
953:The complete NIV Bible was first published in 1978. It was a completely new translation made by over a hundred scholars working directly from the best available Hebrew, Aramaic and Greek texts. The translators came from the United States, Great Britain, Canada, Australia and New Zealand, giving the translation an international scope. They were from many denominations and churches—including Anglican, Assemblies of God, Baptist, Brethren, Christian Reformed, Church of Christ, Evangelical Covenant, Evangelical Free, Lutheran, Mennonite, Methodist, Nazarene, Presbyterian, Wesleyan and others. This breadth of denominational and theological perspective helped to safeguard the translation from sectarian bias. For these reasons, and by the grace of God, the NIV has gained a wide readership in all parts of the English-speaking world. The work of translating the Bible is never finished. As good as they are, English translations must be regularly updated so that they will continue to communicate accurately the meaning of God’s Word. Updates are needed in order to reflect the latest developments in our understanding of the biblical world and its languages and to keep pace with changes in English usage. Recognizing, then, that the NIV would retain its ability to communicate God’s Word accurately only if it were regularly updated, the original translators established The Committee on Bible Translation (CBT). The committee is a self-perpetuating group of biblical scholars charged with keeping abreast of advances in biblical scholarship and changes in English and issuing periodic updates to the NIV. CBT is an independent, self-governing body and has sole responsibility for the NIV text. The committee mirrors the original group of translators in its diverse international and denominational makeup and in its unifying commitment to the Bible as God’s inspired Word. ~ Anonymous,
954:[The Edfu Building Texts in Egypt] take us back to a very remote period called the 'Early Primeval Age of the Gods'--and these gods, it transpires, were not originally Egyptian, but lived on a sacred island, the 'Homeland of the Primeval Ones,' and in the midst of a great ocean. Then, at some unspecified time in the past, an immense cataclysm shook the earth and a flood poured over this island, where 'the earliest mansions of the gods' had been founded, destroying it utterly, submerging all its holy places, and killing most of its divine inhabitants. Some survived, however, and we are told that this remnant set sail in their ships (for the texts leave us in no doubt that these 'gods' of the early primeval age were navigators) to 'wander' the world. Their purpose in doing so was nothing less than to re-create and revive the essence of their lost homeland, to bring about, in short: 'The resurrection of the former world of the gods ... The re-creation of a destroyed world.'
[...]
The takeaway is that the texts invite us to consider the possibility that the survivors of a lost civilization, thought of as 'gods' but manifestly human, set about 'wandering' the world in the aftermath of an extinction-level global cataclysm. By happenstance it was primarily hunter-gatherer populations, the peoples of the mountains, jungles, and deserts--'the unlettered and the uncultured,' as Plato so eloquently put it in his account of the end of Atlantis--who had been 'spared the scourge of the deluge.' Settling among them, the wanderers entertained the desperate hope that their high civilization could be restarted, or that at least something of its knowledge, wisdom, and spiritual ideas could be passed on so that mankind in the post-cataclysmic world would not be compelled to 'begin again like children, in complete ignorance of what happened in early times. ~ Graham Hancock,
955:Interpretation first appears in the culture of late classical antiquity, when the power and credibility of myth had been broken by the “realistic” view of the world introduced by scientific enlightenment. Once the question that haunts post-mythic consciousness—that of the seemliness of religious symbols—had been asked, the ancient texts were, in their pristine form, no longer acceptable. Then interpretation was summoned, to reconcile the ancient texts to “modern” demands. Thus, the Stoics, to accord with their view that the gods had to be moral, allegorized away the rude features of Zeus and his boisterous clan in Homer’s epics. What Homer really designated by the adultery of Zeus with Leto, they explained, was the union between power and wisdom. In the same vein, Philo of Alexandria interpreted the literal historical narratives of the Hebrew Bible as spiritual paradigms. The story of the exodus from Egypt, the wandering in the desert for forty years, and the entry into the promised land, said Philo, was really an allegory of the individual soul’s emancipation, tribulations, and final deliverance. Interpretation thus presupposes a discrepancy between the clear meaning of the text and the demands of (later) readers. It seeks to resolve that discrepancy. The situation is that for some reason a text has become unacceptable; yet it cannot be discarded. Interpretation is a radical strategy for conserving an old text, which is thought too precious to repudiate, by revamping it. The interpreter, without actually erasing or rewriting the text, is altering it. But he can’t admit to doing this. He claims to be only making it intelligible, by disclosing its true meaning. However far the interpreters alter the text (another notorious example is the Rabbinic and Christian “spiritual” interpretations of the clearly erotic Song of Songs), they must claim to be reading off a sense that is already there. ~ Susan Sontag,
956:As far as Serge can tell, Sophie only takes breakfast, and doesn’t even seem to eat that: each time he visits her lab over the next few days he sees sandwiches piled up virtually untouched beside glasses of lemonade that, no more than sipped at, are growing viscid bubbles on their surface like Aphrophora spumaria. Above these, on the wall, the texts, charts and diagrams are growing, spreading. Serge reads, for example, a report on the branchiae of Cercopidida, which are, apparently, “extremely tenuous, appearing like clusters of filaments forming lamellate appendages,” and scrutinises the architecture of Vespa germanica nests: their subterranean shafts and alleyways, their space-filled envelopes and alveolae … Bizarrely, Sophie’s started interspersing among these texts and images the headlines she’s torn from each day’s newspapers. These clippings seem to be caught up in her strange associative web: they, too, have certain words and letters highlighted and joined to ones among the scientific notes that, Serge presumes, must correspond to them in some way or another. One of these reads “Serbia Unsatisfied by London Treaty”; another, “Riot at Paris Ballet.” Serge can see no logical connection between these events and Sophie’s studies; yet colours and lines connect them. Arching over all of these in giant letters, each one occupying a whole sheet of paper, crayon-shaded and conjoined by lines that run over the wall itself to other terms and letter-sequences among the sprawling mesh, is the word Hymenoptera. “Hymenoptera?” Serge reads. “What’s that? It sounds quite rude.” “Sting in the tail,” she answers somewhat cryptically. “The groups contain the common ancestor, but not all the descendants. Paraphyletic: it’s all connected.” She stares at her expanded chart for a long while, lost in its vectors and relays—then, registering his continued presence with a slight twitch of her head, tells him to leave once more. ~ Tom McCarthy,
957:The fundamentalist (or, more accurately, the beleaguered individual who comes to embrace fundamentalism) cannot stand freedom. He cannot find his way into the future, so he retreats to the past. He returns in imagination to the glory days of his race and seeks to reconstitute both them and himself in their purer, more virtuous light. He gets back to basics. To fundamentals. Fundamentalism and art are mutually exclusive. There is no such thing as fundamentalist art. This does not mean that the fundamentalist is not creative. Rather, his creativity is inverted. He creates destruction. Even the structures he builds, his schools and networks of organization, are dedicated to annihilation, of his enemies and of himself. But the fundamentalist reserves his greatest creativity for the fashioning of Satan, the image of his foe, in opposition to which he defines and gives meaning to his own life. Like the artist, the fundamentalist experiences Resistance. He experiences it as temptation to sin. Resistance to the fundamentalist is the call of the Evil One, seeking to seduce him from his virtue. The fundamentalist is consumed with Satan, whom he loves as he loves death. Is it coincidence that the suicide bombers of the World Trade Center frequented strip clubs during their training, or that they conceived of their reward as a squadron of virgin brides and the license to ravish them in the fleshpots of heaven? The fundamentalist hates and fears women because he sees them as vessels of Satan, temptresses like Delilah who seduced Samson from his power. To combat the call of sin, i.e., Resistance, the fundamentalist plunges either into action or into the study of sacred texts. He loses himself in these, much as the artist does in the process of creation. The difference is that while the one looks forward, hoping to create a better world, the other looks backward, seeking to return to a purer world from which he and all have fallen. ~ Steven Pressfield,
958:But depression wasn't the word. This was a plunge encompassing sorrow and revulsion far beyond the personal: a sick, drenching nausea at all humanity and human endeavor from the dawn of time. The writhing loathsomeness of the biological order. Old age, sickness, death. No escape for anyone. Even the beautiful ones were like soft fruit about to spoil. And yet somehow people still kept fucking and breeding and popping out new fodder for the grave, producing more and more new beings to suffer like this was some kind of redemptive, or good, or even somehow morally admirable thing: dragging more innocent creatures into the lose-lose game. Squirming babies and plodding, complacent, hormone-drugged moms. Oh, isn't he cute? Awww. Kids shouting and skidding in the playground with no idea what future Hells await them: boring jobs and ruinous mortgages and bad marriages and hair loss and hip replacements and lonely cups of coffee in an empty house and a colostomy bag at the hospital. Most people seemed satisfied with the thin decorative glaze and the artful stage lighting that sometimes, made the bedrock atrocity of the human predicament look somewhat more mysterious or less abhorrent. People gambled and golfed and planted gardens and traded stocks and had sex and bought new cars and practiced yoga and worked and prayed and redecorated their homes and got worked up over the news and fussed over their children and gossiped about their neighbors and pored over restaurant reviews and founded charitable organizations and supported political candidates and attended the U.S. Open and dined and travelled and distracted themselves with all kinds of gadgets and devices, flooding themselves incessantly with information and texts and communication and entertainment from every direction to try to make themselves forget it: where we were, what we were. But in a strong light there was no good spin you could put on it. It was rotten from top to bottom. ~ Donna Tartt,
959:Exodus 3:13–15 God’s Name God’s statement “I AM WHO I AM” (Ex 3:14) is essentially in answer to the question, “What is your name?” God’s initial answer seems evasive. He is hinting at the real answer, though, since the Hebrew words for “I am” sound a bit like “Yahweh,” the name finally revealed in Ex 3:15 (“the LORD”). Two aspects of how divine names were utilized in ancient Egypt may relate to this revelation of God’s name. First, ancient Egyptians believed in a close relationship between the name of a deity and the deity itself—i.e., the name of a god could reveal part of the essential nature of that god. In Egyptian texts that refer to different but important names for the same deity, the names are often associated with particular actions or characteristics, and the words used tend to sound similar to the names with which they are associated. One can say there is wordplay between the action or characteristic and the name. For example, one text says, “You are complete [km] and great [wr] in your name of Bitter Lake [Km wr] . . . See you are great and round [šn] in (your name of) Ocean [Šn wr].” One can discern a similar wordplay at work in Ex 3:14. The action God refers to is that of being or existing. The wordplay consists in that the statement “I AM” comes from the Hebrew consonants h-y-h, while the name in Ex 3:15 contains the consonants y-h-w-h. Both words come from the same verbal root, and the linguistic connection would be immediately clear to an ancient listener or reader. It is not that God’s name is actually “I am” but that “Yahweh” reveals something about the essence of who God is—an essence that relates to the concept of being and to the idea of one who brings others into being. A second aspect of divine names in Egypt may be relevant. Deities sometimes had secret names, and special power was granted to those who knew them. Certain Egyptian magical texts (e.g., the Harris Magical Papyrus) give instructions on how to use the words of a god and thereby wield a degree of that god’s power. ~ Anonymous,
960:Even if we have a reliable criterion for detecting design, and even if that criterion tells us that biological systems are designed, it seems that determining a biological system to be designed is akin to shrugging our shoulders and saying God did it. The fear is that admitting design as an explanation will stifle scientific inquiry, that scientists will stop investigating difficult problems because they have a sufficient explanation already.

But design is not a science stopper. Indeed, design can foster inquiry where traditional evolutionary approaches obstruct it. Consider the term "junk DNA." Implicit in this term is the view that because the genome of an organism has been cobbled together through a long, undirected evolutionary process, the genome is a patchwork of which only limited portions are essential to the organism. Thus on an evolutionary view we expect a lot of useless DNA. If, on the other hand, organisms are designed, we expect DNA, as much as possible, to exhibit function. And indeed, the most recent findings suggest that designating DNA as "junk" merely cloaks our current lack of knowledge about function. For instance, in a recent issue of the Journal of Theoretical Biology, John Bodnar describes how "non-coding DNA in eukaryotic genomes encodes a language which programs organismal growth and development." Design encourages scientists to look for function where evolution discourages it.

Or consider vestigial organs that later are found to have a function after all. Evolutionary biology texts often cite the human coccyx as a "vestigial structure" that hearkens back to vertebrate ancestors with tails. Yet if one looks at a recent edition of Gray’s Anatomy, one finds that the coccyx is a crucial point of contact with muscles that attach to the pelvic floor. The phrase "vestigial structure" often merely cloaks our current lack of knowledge about function. The human appendix, formerly thought to be vestigial, is now known to be a functioning component of the immune system. ~ William A Dembski,
961:According to their sacred texts, the earth was created in seven stages. First, the sky came into being—this was an inverted bowl of beautiful stone. Second, the water was created at the bottom of the sky shell, and then third, the earth that floated on water. To this the gods added one plant, one animal, and a bull, and then in the sixth stage, man. Fire was added in the seventh stage, pervading the entire world and residing in seen and unseen places. As a final act of creation the gods assembled and performed the first sacrifice. The primordial plant, the bull, and the man were crushed and from them the vegetable, animal, and human realms were created and populated the earth. New life and death were created, and the world was set in motion.5 The Noble Ones performed rituals that reenacted this primordial sacrifice to maintain cosmic order and ensure the continuation of the lifecycle. Libations were performed in the home, for example, of water or fire to return these vital elements to the gods to support them, and a perpetual fire was kept burning. The Indo-Iranians revered life, and like all pre-axial peoples, they felt a strong affinity between themselves and animals. They ate only consecrated animal flesh that had been offered to the gods with prayers to ensure the animal’s safe return to the soul of the bull. They believed the soul of the bull was the life energy of the animal world, whose spirit was energized through their sacrifice of animal blood. This nourished the deity and helped the gods look after the animal world and ensured plenty.6 The “catholicity” of the Noble Ones, like that of many of the pre-axial religions, was a consciousness of connectivity to the plants, the animals, the sky, and to the whole of nature. They believed gods or spirits in nature influenced human action, and in turn, human action (and ritual) had its effects on nature. Their sense of the whole was a sense of belonging to a web of life guided by supernatural forces or deities. All things shared the same breadth of life—animals, trees, humans. All things were bound together. ~ Ilia Delio,
962:We can understand why one of the titles given to Jesus is that of ‘prophet.’ Jesus is the last and greatest of the prophets, the one who sums them up and goes further than all of them. He is the prophet of the last, but also of the best, chance. With him there takes place a shift that is both tiny and gigantic – a shift that follows on directly from the Old Testament but constitutes a decisive break as well. This is the complete elimination of the sacrificial for the first time – the end of divine violence and the explicit revelation of all that has gone before. It calls for a complete change of emphasis and a spiritual metamorphosis without precedent in the whole history of mankind. It also amounts to an absolute simplification of the relations between human beings, in so far as all the false differences between doubles are annulled – a simplification in the sense in which we speak of an algebraic simplification.
Throughout the texts of the Old Testament it was impossible to conclude the deconstruction of myths, rituals and law since the plenary revelation of the founding murder had not yet taken place. The divinity may be to some extent stripped of violence, but not completely so. That is why there is still an indeterminate and indistinct future, in which the resolution of the problem by human means alone – the face-to-face reconciliation that ought to result when people are alerted to the stupidity and uselessness of symmetrical violence – remains confused to a certain extent with the hope of a new epiphany of violence that is distinctively divine in origin, a ‘Day of Yahweh’ that would combine the paroxysm of God’s anger with a no less God-given reconciliation. However remarkably the prophets progress toward a precise understanding of what it is that structures religion and culture, the Old Testament never tips over into the complete rationality that would dispense with this hope of a purgation by violence and would give up requiring God to take the apocalyptic solution by completely liquidating the ‘evil’ in order to ensure the happiness of the chosen. ~ Ren Girard,
963:The ordinary reader today knows about the Grail thanks only to Richard Wagner's Parsifal, which, in its Romantic approach, really deforms and twists the whole myth. Equally misleading is the attempt to interpret the mystery of the Grail in Christian terms: for Christian elements only play an accessory, secondary and concealing role in the saga. In order to grasp the true significance of the myth, it is necessary instead to consider the more immediate points of reference represented by the themes and echoes pertaining to the cycle of King Arthur, which survives in the Celtic and Nordic traditions. The Grail essentially embodies the source of a transcendent and immortalizing power of primordial origin that has been preserved after the 'Fall', degeneration and decadence of humanity. Significantly, all sources agree that the guardians of the Grail are not priests, but are knights and warriors - besides, the very place where the Grail is kept is described not as a temple or church, but as a royal palace or castle.

In the book, I argued that the Grail can be seen to possess an initiatory (rather than vaguely mystical) character: that it embodies the mystery of warrior initiation. Most commonly, the sagas emphasize one additional element: the duties deriving from such initiation. The predestined Knight - he who has received the calling and has enjoyed a vision of the Grail, or received its boons – or he who has 'fought his way' to the Grail (as described in certain texts) must accomplish his duty of restoring legitimate power, lest he forever be damned. The Knight must either allow a prostrate, deceased, wounded or only apparently living King to regain his strength, or personally assume the regal role, thus restoring a fallen kingdom. The sagas usually attribute this function to the power of the Grail. A significant means to assess the dignity or intentions of the Knight is to 'ask the question': the question concerning the purpose of the Grail. In many cases, the posing of this crucial question coincides with the miracle of awakening, of healing or of restoration. ~ Julius Evola,
964:Marx was troubled by the question of why ancient Greek art retained an ‘eternal charm’, even though the social conditions which produced it had long passed; but how do we know that it will remain ‘eternally’ charming, since history has not yet ended? Let us imagine that by dint of some deft archaeological research we discovered a great deal more about what ancient Greek tragedy actually meant to its original audiences, recognized that these concerns were utterly remote from our own, and began to read the plays again in the light of this deepened knowledge. One result might be that we stopped enjoying them. We might come to see that we had enjoyed them previously because we were unwittingly reading them in the light of our own preoccupations; once this became less possible, the drama might cease to speak at all significantly to us.
The fact that we always interpret literary works to some extent in the light of our own concerns - indeed that in one sense of ‘our own concerns’ we are incapable of doing anything else - might be one reason why certain works of literature seem to retain their value across the centuries. It may be, of course, that we still share many preoccupations with the work itself; but it may also be that people have not actually been valuing the ‘same’ work at all, even though they may think they have. ‘Our’ Homer is not identical with the Homer of the Middle Ages, nor ‘our’ Shakespeare with that of his contemporaries; it is rather that different historical periods have constructed a ‘different’ Homer and Shakespeare for their own purposes, and found in these texts elements to value or devalue, though not necessarily the same ones. All literary works, in other words, are ‘rewritten’, if only unconsciously, by the societies which read them; indeed there is no reading of a work which is not also a ‘re-writing’. No work, and no current evaluation of it, can simply be extended to new groups of people without being changed, perhaps almost unrecognizably, in the process; and this is one reason why what counts as literature is a notably unstable affair. ~ Terry Eagleton,
965:The most consistent execution of this project is to be found in the Letter to the Hebrews, which connects the death of Jesus on the Cross with the ritual and theology of the Jewish feast of reconciliation and expounds it as the true cosmic reconciliation feast. The train of thought in the letter could be briefly summarized more or less as follows: All the sacrificial activity of mankind, all attempts to conciliate God by cult and ritual—and the world is full of them—were bound to remain useless human work, because God does not seek bulls and goats or whatever may be ritually offered to him. One can sacrifice whole hecatombs of animals to God all over the world; he does not need them, because they all belong to him anyway, and nothing is given to the Lord of All when such things are burned in his honor. “I will accept no bull from your house, nor he-goat from your folds. For every beast of the forest is mine, the cattle on a thousand hills. I know all the birds of the air, and all that moves in the field is mine. If I were hungry, I would not tell you; for the world and all that is in it is mine. Do I eat the flesh of bulls, or drink the blood of goats? Offer to God a sacrifice of thanksgiving. . . .” So runs a saying of God in the Old Testament (Ps 50 [49]:9-14). The author of the Letter to the Hebrews places himself in the spiritual line of this and similar texts. With still more conclusive emphasis he stresses the fruitlessness of ritual effort. God does not seek bulls and goats but man; man’s unqualified Yes to God could alone form true worship. Everything belongs to God, but to man is lent the freedom to say Yes or No, the freedom to love or to reject; love’s free Yes is the only thing for which God must wait—the only worship or “sacrifice” that can have any meaning. But the Yes to God, in which man gives himself back to God, cannot be replaced or represented by the blood of bulls and goats. “For what can a man give in return for his life”, it says at one point in the Gospel (Mk 8:37). The answer can only be: There is nothing with which he could compensate for himself. But ~ Benedict XVI,
966:Let me pursue this point briefly with reference to what is described in our media, and by many of our public intellectuals, as “the Islamic roots of violence”—especially since September 2001. Religion has long been seen as a source of violence,10 and (for ideological reasons) Islam has been represented in the modern West as peculiarly so (undisciplined, arbitrary, singularly oppressive). Experts on “Islam,” “the modern world,” and “political philosophy” have lectured the Muslim world yet again on its failure to embrace secularism and enter modernity and on its inability to break off from its violent roots. Now some reflection would show that violence does not need to be justified by the Qur‘an—or any other scripture for that matter. When General Ali Haidar of Syria, under the orders of his secular president Hafez al-Assad, massacred 30,000 to 40,000 civilians in the rebellious town of Hama in 1982 he did not invoke the Qur’an—nor did the secularist Saddam Hussein when he gassed thousands of Kurds and butchered the Shi’a population in Southern Iraq. Ariel Sharon in his indiscriminate killing and terrorizing of Palestinian civilians did not—so far as is publicly known—invoke passages of the Torah, such as Joshua’s destruction of every living thing in Jericho.11 Nor has any government (and rebel group), whether Western or non-Western, needed to justify its use of indiscriminate cruelty against civilians by appealing to the authority of sacred scripture. They might in some cases do so because that seems to them just—or else expedient. But that’s very different from saying that they are constrained to do so. One need only remind oneself of the banal fact that innumerable pious Muslims, Jews, and Christians read their scriptures without being seized by the need to kill non-believers. My point here is simply to emphasize that the way people engage with such complex and multifaceted texts, translating their sense and relevance, is a complicated business involving disciplines and traditions of reading, personal habit, and temperament, as well as the perceived demands of particular social situations. ~ Talal Asad,
967:If Paul brought the first generation of Christians the useful skills of a trained theologian, Origen was the first great philosopher to rethink the new religion from first principles. As his philosophical enemy, the anti-Christian Porphyry, summed it up, he 'introduced Greek ideas to foreign fables' -- that is, gave a barbarous eastern religion the intellectual respectability of a philosophical defense. Origen was also a phenomenon. As Eusebius put it admiringly, 'even the facts from his cradle are worth mentioning'. Origen came from Alexandria, the second city of the empire and then it's intellectual centre; his father's martyrdom left him an orphan at seventeen with six younger brothers. He was a hard working prodigy, at eighteen head of the Catechetical School, and already trained as a literary scholar and teacher. But at this point, probably in 203, he became a religious fanatic and remained one for the next fifty years. He gave up his job and sold his books to concentrate on religion. he slept on the floor, ate no meat, drank no wine, had only one coat and no shoes. He almost certainly castrated himself, in obedience to the notorious text, Matthew 19:12, 'there are some who have made themselves eunuchs for the kingdom of heaven's sake.' Origen's learning was massive and it was of a highly original kind: he always went back to the sources and thought through the whole process himself. This he learned Hebrew and, according to Eusebius, 'got into his possession the original writings extant among the Jews in the actual Hebrew character'. These included the discovery of lost texts; in the case of the psalms, Origen collected not only the four known texts but three others unearthed, including 'one he found at Jericho in a jar'. The result was an enormous tome, the Hexapla, which probably existed in only one manuscript now lost, setting out the seven alternative texts in parallel columns. He applied the same principles of original research to every aspect of Christianity and sacred literature. He seems to have worked all day and though most of the night, and was a compulsive writer. Even the hardy Jerome later complained: 'Has anyone read everything Origen wrote?' ~ Paul Johnson,
968:But depression wasn’t the word. This was a plunge encompassing sorrow and revulsion far beyond the personal: a sick, drenching nausea at all humanity and human endeavor from the dawn of time. The writhing loathsomeness of the biological order. Old age, sickness, death. No escape for anyone. Even the beautiful ones were like soft fruit about to spoil. And yet somehow people still kept fucking and breeding and popping out new fodder for the grave, producing more and more new beings to suffer like this was some kind of redemptive, or good, or even somehow morally admirable thing: dragging more innocent creatures into the lose-lose game. Squirming babies and plodding, complacent, hormone-drugged moms. Oh, isn’t he cute? Awww. Kids shouting and skidding in the playground with no idea what future Hells awaited them: boring jobs and ruinous mortgages and bad marriages and hair loss and hip replacements and lonely cups of coffee in an empty house and a colostomy bag at the hospital. Most people seemed satisfied with the thin decorative glaze and the artful stage lighting that, sometimes, made the bedrock atrocity of the human predicament look somewhat more mysterious or less abhorrent. People gambled and golfed and planted gardens and traded stocks and had sex and bought new cars and practiced yoga and worked and prayed and redecorated their homes and got worked up over the news and fussed over their children and gossiped about their neighbors and pored over restaurant reviews and founded charitable organizations and supported political candidates and attended the U.S. Open and dined and travelled and distracted themselves with all kinds of gadgets and devices, flooding themselves incessantly with information and texts and communication and entertainment from every direction to try to make themselves forget it: where we were, what we were. But in a strong light there was no good spin you could put on it. It was rotten top to bottom. Putting your time in at the office; dutifully spawning your two point five; smiling politely at your retirement party; then chewing on your bedsheet and choking on your canned peaches at the nursing home. It was better never to have been born—never to have wanted anything, never to have hoped for anything. ~ Donna Tartt,
969:As the leader of the international Human Genome Project, which had labored mightily over more than a decade to reveal this DNA sequence, I stood beside President Bill Clinton in the East Room of the White House...

Clinton's speech began by comparing this human sequence map to the map that Meriwether Lewis had unfolded in front of President Thomas Jefferson in that very room nearly two hundred years earlier.

Clinton said, "Without a doubt, this is the most important, most wondrous map ever produced by humankind." But the part of his speech that most attracted public attention jumped from the scientific perspective to the spiritual. "Today," he said, "we are learning the language in which God created life. We are gaining ever more awe for the complexity, the beauty, and the wonder of God's most divine and sacred gift."

Was I, a rigorously trained scientist, taken aback at such a blatantly religious reference by the leader of the free world at a moment such as this? Was I tempted to scowl or look at the floor in embarrassment? No, not at all. In fact I had worked closely with the president's speechwriter in the frantic days just prior to this announcement, and had strongly endorsed the inclusion of this paragraph.

When it came time for me to add a few words of my own, I echoed this sentiment: "It's a happy day for the world. It is humbling for me, and awe-inspiring, to realize that we have caught the first glimpse of our own instruction book, previously known only to God."

What was going on here? Why would a president and a scientist, charged with announcing a milestone in biology and medicine, feel compelled to invoke a connection with God? Aren't the scientific and spiritual worldviews antithetical, or shouldn't they at least avoid appearing in the East Room together? What were the reasons for invoking God in these two speeches? Was this poetry? Hypocrisy? A cynical attempt to curry favor from believers, or to disarm those who might criticize this study of the human genome as reducing humankind to machinery? No. Not for me. Quite the contrary, for me the experience of sequencing the human genome, and uncovering this most remarkable of all texts, was both a stunning scientific achievement and an occasion of worship. ~ Francis S Collins,
970:In one of his essays William Placher comments on a time when the theological use of the Bible presupposed a deep knowledge of what the Bible says.1 The example he serves up is from the final pages of Calvin’s Institutes, where the Reformer thinks through the issue of what Christians should do if they find themselves under a wicked ruler. Placher notes that Calvin reflects on Daniel and Ezekiel regarding the need to obey even bad rulers; he weighs the command to serve the king of Babylon in Jeremiah 27. He quotes from the Psalms, and he cites Isaiah to the effect that the faithful are urged to trust in God to overcome the unrighteous. On the other hand, he evenhandedly notes episodes in Exodus and Judges “where people serve God by overthrowing the evil rulers,” and texts in 1 Kings and Hosea where God’s people are criticized for being obedient to wicked kings. He cites Peter’s conclusion before Gamaliel, according to Acts: “We must obey God rather than men” (Acts 5:29). From these and other biblical passages, he proceeds to weave nuanced conclusions. We should disobey what governement mandates if it violates our religious obligations. By contrast, Christians should not normally go around starting revolutions. But those who are in positions of authority should deploy that authority to deal with those who exploit others. Even violent revolutionaries may in mysterious ways perform the will of God, though of course they may be called to judgment on account of their evil. Placher then comments: My point is not to defend all of Calvin’s conclusions, or even all of his method, but simply to illustrate how immersion in biblical texts can produce a very complex way of reflecting within a framework of biblical authority, compared to which most contemporary examples look pretty simple-minded. We can’t “appeal to the Bible” in a way that’s either helpful or faithful without beginning to do theology. Theology begins to put together a way of looking as a Christian at the world in all its variety, a language that we share as Christians and that provides a context rich enough for discussing the complexities of our lives. Absent such a shared framework, we can quote passages at each other, but the only contexts in which we can operate come from the discourses of politics and popular culture.2 ~ D A Carson,
971:There was still some time before the train opened its doors for boarding, yet passengers were hurriedly buying boxed dinners, snacks, cans of beer, and magazines at the kiosk. Some had white iPod headphones in their ears, already off in their own little worlds. Others palmed smartphones, thumbing out texts, some talking so loudly into their phones that their voices rose above the blaring PA announcements. Tsukuru spotted a young couple, seated close together on a bench, happily sharing secrets. A pair of sleepy-looking five- or six-year-old twin boys, with their mother and father dragging them along by their hands, were whisked past where Tsukuru sat. The boys clutched small game devices. Two young foreign men hefted heavy-looking backpacks, while a young woman was lugging a cello case. A woman with a stunning profile passed by. Everyone was boarding a night train, heading to a far-off destination. Tsukuru envied them. At least they had a place they needed to go to.

Tsukuru Tazaki had no place he needed to go.

He realized that he had never actually been to Matsumoto, or Kofu. Or Shiojiri. Not even to the much closer town of Hachioji. He had watched countless express trains for Matsumoto depart from this platform, but it had never occurred to him that there was a possibility he could board one. Until now he had never thought of it. Why is that? he wondered.

Tsukuru imagined himself boarding this train and heading for Matsumoto. It wasn’t exactly impossible. And it didn’t seem like such a terrible idea. He’d suddenly gotten it into his head, after all, to take off for Finland, so why not Matsumoto? What sort of town was it? he wondered. What kind of lives did people lead there? But he shook his head and erased these thoughts. Tomorrow morning it would be impossible to get back to Tokyo in time for work. He knew that much without consulting the timetable. And he was meeting Sara tomorrow night. It was a very important day for him. He couldn’t just take off for Matsumoto on a whim.

He drank the rest of his now-lukewarm coffee and tossed the paper cup into a nearby garbage bin.

Tsukuru Tazaki had nowhere he had to go. This was like a running theme of his life. He had no place he had to go to, no place to come back to. He never did, and he didn’t now. ~ Haruki Murakami,
972:novels [4]. It follows that authentic text—text written for native speakers—is inappropriate for unassisted ER by all but the most advanced learners. For this reason, many educators advocate the use of learner literature, that is, stories written specifically for L2 learners, or adapted from authentic text [5]. For learners of English, there are over 40 graded reader series, consisting of over 1650 books with a variety of difficulty levels and genres [6].However, the time and expense in producing graded readers results in high purchase costs and limited availability in languages other than English and common L2‘s like Spanish and French. At a cost of £2.50 for a short English reader in 2001 [7] purchasing several thousand readers to cater for a school wide ER program requires a significant monetary investment. More affordable options are required, especially for schools in developing nations. Day and Bamford [8] recommend several alternatives when learner literature is not available. These include children's and young adult books, stories written by learners, newspapers, magazines and comic books. Some educators advocate the use of authentic texts in preference to simplified texts. Berardo [9] claims that the language in learner literature is ―artificial and unvaried‖, ―unlike anything that the learner will encounter in the real world‖ and often ―do not reflect how the language is really used‖. Berardo does concede that simplified texts are ―useful for preparing learners for reading 'real' texts. ‖ 2. ASSISTED READING Due to the large proportion of unknown vocabulary, beginner and intermediate learners require assistance when using authentic text for ER. Two popular forms of assistance are dictionaries and glossing. There are pros and cons of each approach. 1 A group of words that share the same root word, e.g. , run, ran, runner, runs, running. Permission to make digital or hard copies of all or part of this work for personal or classroom use is granted without fee provided that copies are not made or distributed for profit or commercial advantage and that copies bear this notice and the full citation on the first page. To copy otherwise, or republish, to post on servers or to redistribute to lists, requires prior specific permission and/or a fee.NZCSRSC’11, April 18-21, 2011, Palmerston North, New Zealand ~ Anonymous,
973:34
D: What are the eight limbs of knowledge (jnana ashtanga)?
M: The eight limbs are those which have been already mentioned, viz., yama, niyama etc., but differently defined:
(1) Yama: This is controlling the aggregate of sense-organs, realizing the defects that are present in the world consisting of the body, etc.
(2) Niyama: This is maintaining a stream of mental modes that relate to the Self and rejecting the contrary modes. In other words, it means love that arises uninterruptedly for the Supreme Self.
(3) Asana: That with the help of which constant meditation on Brahman is made possible with ease is asana.
(4) Pranayama: Rechaka (exhalation) is removing the two unreal aspects of name and form from the objects constituting the world, the body etc., puraka (inhalation) is grasping the three real aspects, existence, consciousness and bliss, which are constant in those objects, and kumbhaka is retaining those aspects thus grasped.
(5) Pratyahara: This is preventing name and form which have been removed from re-entering the mind.
(6) Dharana: This is making the mind stay in the Heart, without straying outward, and realizing that one is the Self itself which is Existence-Consciousness-Bliss.
(7) Dhyana: This is meditation of the form 'I am only pure consciousness'. That is, after leaving aside the body which consists of five sheaths, one enquires 'Who am I?', and as a result of that, one stays as 'I' which shines as the Self.
(8) Samadhi: When the 'I-manifestation' also ceases, there is (subtle) direct experience. This is samadhi.
For pranayama, etc., detailed here, the disciplines such as asana, etc., mentioned in connection with yoga are not necessary.
The limbs of knowledge may be practised at all places and at all times. Of yoga and knowledge, one may follow whichever is pleasing to one, or both, according to circumstances. The great teachers say that forgetfulness is the root of all evil, and is death for those who seek release,10 so one should rest the mind in one's Self and should never forget the Self: this is the aim. If the mind is controlled, all else can be controlled. The distinction between yoga with eight limbs and knowledge with eight limbs has been set forth elaborately in the sacred texts; so only the substance of this teaching has been given here. ~ Sri Ramana Maharshi, Self-Enquiry, 34,
974:Dan has what amounts to my entire life in the palm of his hand. He’ll see our chats. He’ll see the texts I sent to Beth about him and my plan. And what did I think was going to happen? Did I really think I could pull off some only-works-in-movies shit?

“Do you think it could be possible that Dan didn’t mean to hit me with that basketball?” The question flies out of my mouth, and I don’t remember thinking about asking it.

She scowls, looking me up and down. “Are you okay? I mean, I can tell you’re not. Was he that big of a jerk last night?”

I shake my head and pick at my nail polish. It’s not chipping yet, but it’s inevitable, so why not just go ahead and get it over with? “No, I’m fine. He was fine. I just… I don’t know.”

She puts a worried hand on my shoulder. “What happened, Z? Tell me.”

I let my forehead hit the surface of my desk. It hurts. “He has my phone.”

A bit of time passes where she doesn’t say anything. I just wait for the moment of realization to explode from her.

“Holy shit! Don’t tell me your chat is on there!”

There it is.

I nod my head, which probably just looks like I’m rubbing it up and down on my desk.

“Please tell me it’s password protected or something.”

I shake my head, again seemingly nuzzling my desk.

“Zelda, do you have your homework?” Mr. Drew asks from above me.

I pull out my five hundred words on the importance of James Dean in cinema from my backpack without even looking and hand it to him. Mr. Drew has a big thing for James Dean.

“Are you…okay, Zelda?” he asks a bit uncomfortably.

Good old Mr. Drew. Concerned about his students but very much not well versed in actually dealing with them.

I raise a hand and wave him off. “I’m good. As you were, Drew.”

“Right. Okay then.” He moves on.

Beth rubs my back. “It’s going to be all good in the hood, babe. Don’t worry. Dan won’t be interested in your phone. How did he get it, by the way?”

I turn my head just enough to let her see my face fully. I’m not sure if she sees a woman at the end of her rope or a girl who has no idea what to do next, but she pulls her hand back like she just touched a disguised snake. I’m so not in the mood to describe the sequence of events that led up to the worst moment of my life, and she knows it. ~ Leah Rae Miller,
975:And so, by means both active and passive, he sought to repair the damage to his self-esteem. He tried first of all to find ways to make his nose look shorter. When there was no one around, he would hold up his mirror and, with feverish intensity, examine his reflection from every angle. Sometimes it took more than simply changing the position of his face to comfort him, and he would try one pose after another—resting his cheek on his hand or stroking his chin with his fingertips. Never once, though, was he satisfied that his nose looked any shorter. In fact, he sometimes felt that the harder he tried, the longer it looked. Then, heaving fresh sighs of despair, he would put the mirror away in its box and drag himself back to the scripture stand to resume chanting the Kannon Sutra.

The second way he dealt with his problem was to keep a vigilant eye out for other people’s noses. Many public events took place at the Ike-no-o temple—banquets to benefit the priests, lectures on the sutras, and so forth. Row upon row of monks’ cells filled the temple grounds, and each day the monks would heat up bath water for the temple’s many residents and lay visitors, all of whom the Naigu would study closely. He hoped to gain peace from discovering even one face with a nose like his. And so his eyes took in neither blue robes nor white; orange caps, skirts of gray: the priestly garb he knew so well hardly existed for him. The Naigu saw not people but noses. While a great hooked beak might come into his view now and then, never did he discover a nose like his own. And with each failure to find what he was looking for, the Naigu’s resentment would increase. It was entirely due to this feeling that often, while speaking to a person, he would unconsciously grasp the dangling end of his nose and blush like a youngster.

And finally, the Naigu would comb the Buddhist scriptures and other classic texts, searching for a character with a nose like his own in the hope that it would provide him some measure of comfort. Nowhere, however, was it written that the nose of either Mokuren or Sharihotsu was long. And Ryūju and Memyoō, of course, were Bodhisattvas with normal human noses. Listening to a Chinese story once, he heard that Liu Bei, the Shu Han emperor, had long ears. “Oh, if only it had been his nose,” he thought, “how much better I would feel! ~ Ry nosuke Akutagawa,
976:At Ardennes she conceived a desire to strangle the young woman who prepped and held down garde manger. The woman, Becky Hemerling, was a culinary-institute grad with wavy blond hair and a petite flat body and fair skin that turned scarlet in the kitchen heat. Everything about Becky Hemerling sickened Denise—her C.I.A. education (Denise was an autodidact snob), her overfamiliarity with more senior cooks (especially with Denise), her vocal adoration of Jodie Foster, the stupid fish-and-bicycle texts on her T-shirts, her overuse of the word “fucking” as an intensifier, her self-conscious lesbian “solidarity” with the “latinos” and “Asians” in the kitchen, her generalizations about “right-wingers” and “Kansas” and “Peoria,” her facility with phrases like “men and women of color,” the whole bright aura of entitlement that came of basking in the approval of educators who wished that they could be as marginalized and victimized and free of guilt as she was. What is this person doing in my kitchen? Denise wondered. Cooks were not supposed to be political. Cooks were the mitochondria of humanity; they had their own separate DNA, they floated in a cell and powered it but were not really of it. Denise suspected that Becky Hemerling had chosen the cooking life to make a political point: to be one tough chick, to hold her own with the guys. Denise loathed this motivation all the more for harboring a speck of it herself. Hemerling had a way of looking at her that suggested that she (Hemerling) knew her better than she knew herself—an insinuation at once infuriating and impossible to refute. Lying awake beside Emile at night, Denise imagined squeezing Hemerling’s neck until her blue, blue eyes bugged out. She imagined pressing her thumbs into Hemerling’s windpipe until it cracked.
   Then one night she fell asleep and dreamed that she was strangling Becky and that Becky didn’t mind. Becky’s blue eyes, in fact, invited further liberties. The strangler’s hands relaxed and traveled up along Becky’s jawline and past her ears to the soft skin of her temples. Becky’s lips parted and her eyes fell shut, as if in bliss, as the strangler stretched her legs out on her legs and her arms out on her arms…
   Denise couldn’t remember being sorrier to wake from a dream.
   “If you can have this feeling in a dream,” she said to herself, “it must be possible to have it in reality. ~ Jonathan Franzen,
977:The majority of Buddhists and Buddhist teachers in the West are green postmodern pluralists, and thus Buddhism is largely interpreted in terms of the green altitude and the pluralistic value set, whereas the greatest Buddhist texts are all 2nd tier, teal (Holistic) or higher (for example, Lankavatara Sutra, Kalachakra Tantra, Longchenpa's Kindly Bent to Ease Us, Nagarjuna's Madhyamaka treatises, and so forth).

This makes teal (Holistic), or Integral 2nd tier in general, the lowest deeply adequate level with which to interpret Buddhism, ultimate Reality, and Suchness itself. Thus, interpreting Suchness in pluralistic terms (or lower) would have to be viewed ultimately as a dysfunction, certainly a case of arrested development, and one requiring urgent attention in any Fourth Turning.

These are some of the problems with interpreting states (in this case, Suchness states) with a too-low structure (in short, a severe misinterpretation and thus misunderstanding of the Ultimate). As for interpreting them with dysfunctional structures (of any altitude), the problem more or less speaks for itself. Whether the structure in itself is high enough or not, any malformation of the structure will be included in the interpretation of any state (or any other experience), and hence will deform the interpretation itself, usually in the same basic ways as the structure itself is deformed. Thus, for example, if there is a major Fulcrum-3 (red altitude) repression of various bodily states (sex, aggression, power, feelings), those repressions will be interpreted as part of the higher state itself, and so the state will thus be viewed as devoid of (whereas this is actually a repression of) any sex, aggression, power, feelings, or whatever it is that is dis-owned and pushed into the repressed submergent unconscious. If there is an orange altitude problem with self-esteem (Fulcrum-5), that problem will be magnified by the state experience, and the more intense the state experience, the greater the magnification. Too little self-esteem, and even profound spiritual experiences can be interpreted as "I'm not worthy, so this state-which seems to love me unconditionally-must be confused." If too much self-esteem, higher experiences are misinterpreted, not as a transcendence of the self, but as a reward for being the amazing self I am-"the wonder of being me." ~ Ken Wilber, The Religion Of Tomorrow,
978:I reached out my hand, England's rivers turned and flowed the other way...
I reached out my hand, my enemies's blood stopt in their veins...
I reached out my hand; thought and memory flew out of my enemies' heads like a flock of starlings;
My enemies crumpled like empty sacks.
I came to them out of mists and rain;
I came to them in dreams at midnight;
I came to them in a flock of ravens that filled a northern sky at dawn;
When they thought themselves safe I came to them in a cry that broke the silence of a winter wood...

The rain made a door for me and I went through it;
The stones made a throne for me and I sat upon it;
Three kingdoms were given to me to be mine forever;
England was given to me to be mine forever.
The nameless slave wore a silver crown;
The nameless slave was a king in a strange country...

The weapons that my enemies raised against me are venerated in Hell as holy relics;
Plans that my enemies made against me are preserved as holy texts;
Blood that I shed upon ancient battlefields is scraped from the stained earth by Hell's sacristans and placed in a vessel of silver and ivory.
I gave magic to England, a valuable inheritance
But Englishmen have despised my gift
Magic shall be written upon the sky by the rain but they shall not be able to read it;
Magic shall be written on the faces of the stony hills but their minds shall not be able to contain it;
In winter the barren trees shall be a black writing but they shall not understand it...

Two magicians shall appear in England...
The first shall fear me; the second shall long to behold me;
The first shall be governed by thieves and murderers; the second shall conspire at his own destruction;
The first shall bury his heart in a dark wood beneath the snow, yet still feel its ache;
The second shall see his dearest posession in his enemy's hand...

The first shall pass his life alone, he shall be his own gaoler;
The second shall tread lonely roads, the storm above his head, seeking a dark tower upon a high hillside...

I sit upon a black throne in the shadows but they shall not see me.
The rain shall make a door for me and I shall pass through it;
The stones shall make a throne for me and I shall sit upon it...

The nameless slave shall wear a silver crown
The nameless slave shall be a king in a strange country... ~ Susanna Clarke,
979:One of the most disputed Old Testament texts that could show distinct personality for more than one person is Proverbs 8:22–31. Although the earlier part of the chapter could be understood as merely a personification of “wisdom” for literary effect, showing wisdom calling to the simple and inviting them to learn, vv. 22–31, one could argue, say things about “wisdom” that seem to go far beyond mere personification. Speaking of the time when God created the earth, “wisdom” says, “Then I was the craftsman at his side. I was filled with delight day after day, rejoicing always in his presence, rejoicing in his whole world and delighting in mankind” (Prov. 8:30–31 NIV). To work as a “craftsman” at God’s side in the creation suggests in itself the idea of distinct personhood, and the following phrases might seem even more convincing, for only real persons can be “filled with delight day after day” and can rejoice in the world and delight in mankind.7 But if we decide that “wisdom” here really refers to the Son of God before he became man, there is a difficulty. Verses 22–25 (RSV) seem to speak of the creation of this person who is called “wisdom”: The LORD created me at the beginning of his work, the first of his acts of old. Ages ago I was set up, at the first, before the beginning of the earth. When there were no depths I was brought forth, when there were no springs abounding with water. Before the mountains had been shaped, before the hills, I was brought forth. Does this not indicate that this “wisdom” was created? In fact, it does not. The Hebrew word that commonly means “create” (bārā’) is not used in verse 22; rather the word is qānāh, which occurs eighty-four times in the Old Testament and almost always means “to get, acquire.” The NASB is most clear here: “The Lord possessed me at the beginning of his way” (similarly KJV). (Note this sense of the word in Gen. 39:1; Ex. 21:2; Prov. 4:5, 7; 23:23; Eccl. 2:7; Isa. 1:3 [”owner”].) This is a legitimate sense and, if wisdom is understood as a real person, would mean only that God the Father began to direct and make use of the powerful creative work of God the Son at the time creation began8: the Father summoned the Son to work with him in the activity of creation. The expression “brought forth” in verses 24 and 25 is a different term but could carry a similar meaning: the Father began to direct and make use of the powerful creative work of the Son in the creation of the universe. ~ Wayne Grudem,
980:Countless books on divination, astrology, medicine and other subjects
Describe ways to read signs. They do add to your learning,
But they generate new thoughts and your stable attention breaks up.
Cut down on this kind of knowledge - that's my sincere advice.

You stop arranging your usual living space,
But make everything just right for your retreat.
This makes little sense and just wastes time.
Forget all this - that's my sincere advice.

You make an effort at practice and become a good and knowledgeable person.
You may even master some particular capabilities.
But whatever you attach to will tie you up.
Be unbiased and know how to let things be - that's my sincere advice.

You may think awakened activity means to subdue skeptics
By using sorcery, directing or warding off hail or lightning, for example.
But to burn the minds of others will lead you to lower states.
Keep a low profile - that's my sincere advice.

Maybe you collect a lot of important writings,
Major texts, personal instructions, private notes, whatever.
If you haven't practiced, books won't help you when you die.
Look at the mind - that's my sincere advice.

When you focus on practice, to compare understandings and experience,
Write books or poetry, to compose songs about your experience
Are all expressions of your creativity. But they just give rise to thinking.
Keep yourself free from intellectualization - that's my sincere advice.

In these difficult times you may feel that it is helpful
To be sharp and critical with aggressive people around you.
This approach will just be a source of distress and confusion for you.
Speak calmly - that's my sincere advice.

Intending to be helpful and without personal investment,
You tell your friends what is really wrong with them.
You may have been honest but your words gnaw at their heart.
Speak pleasantly - that's my sincere advice.

You engage in discussions, defending your views and refuting others'
Thinking that you are clarifying the teachings.
But this just gives rise to emotional posturing.
Keep quiet - that's my sincere advice.

You feel that you are being loyal
By being partial to your teacher, lineage or philosophical tradition.
Boosting yourself and putting down others just causes hard feelings.
Have nothing to do with all this - that's my sincere advice.
~ Longchenpa, excerpts from 30 Pieces of Sincere Advice
,
981:In accepting as two primary texts, Singer's Animal Liberation and Regan's The Case for Animal Rights--texts that valorize rationality--the animal defense movement reiterates a patriarchal disavowal of emotions as having a legitimate role in theory making. The problem is that while on the one hand it articulates positions against animal suffering, on the other hand animal rights theory dispenses with the idea that caring about and emotionally responding to this suffering can be appropriate sources of knowledge.
Emotions and theory are related. One does not have to eviscerate theory of emotional content and reflection to present legitimate theory. Nor does the presence of emotional content and reflection eradicate or militate against thinking theoretically. By disavowing emotional responses, two major texts of animal defense close off the intellectual space for recognizing the role of emotions in knowledge and therefore theory making.
As the issue of caring about suffering is problematized, difficulties with animal rights per se become apparent. Without a gender analysis, several important issues that accompany a focus on suffering are neglected, to the detriment of the movement.
Animal rights theory offers a legitimating language for animal defense without acknowledging the indebtedness of the rights-holder to caring relationships. Nor does it provide models for theoretically engaging with our own emotional responses, since emotions are seen as untrustworthy.
Because the animal advocacy movement has failed to incorporate an understanding of caring as a motivation for so many animal defense activists, and because it has not addressed the gendered nature of caring--that it is woman's duty to provide service to others, while it is men's choice--it has not addressed adequately the implications that a disproportionate number of activists are women motivated because they care about animal suffering.
Animal rights theory that disowns or ignores emotions mirrors on the theoretical level the gendered emotional responses inherent in a patriarchal society. In this culture, women are supposed to do the emotional work for heterosexual intimate relationships: 'a man will come to expect that a woman's role in his life is to take care of his feelings and alleviate the discomfort involved in feeling.' At the cultural level, this may mean that women are doing the emotional work for the animal defense movement. And this emotional work takes place in the context of our own oppression. ~ Carol J Adams,
982:Who could have thought that this tanned young man with gentle, dreamy eyes, long wavy hair parted in the middle and falling to the neck, clad in a common coarse Ahmedabad dhoti, a close-fitting Indian jacket, and old-fashioned slippers with upturned toes, and whose face was slightly marked with smallpox, was no other than Mister Aurobindo Ghose, living treasure of French, Latin and Greek?" Actually, Sri Aurobindo was not yet through with books; the Western momentum was still there; he devoured books ordered from Bombay and Calcutta by the case. "Aurobindo would sit at his desk," his Bengali teacher continues, "and read by the light of an oil lamp till one in the morning, oblivious of the intolerable mosquito bites. I would see him seated there in the same posture for hours on end, his eyes fixed on his book, like a yogi lost in the contemplation of the Divine, unaware of all that went on around him. Even if the house had caught fire, it would not have broken this concentration." He read English, Russian, German, and French novels, but also, in ever larger numbers, the sacred books of India, the Upanishads, the Bhagavad Gita, the Ramayana, although he had never been in a temple except as an observer. "Once, having returned from the College," one of his friends recalls, "Sri Aurobindo sat down, picked up a book at random and started to read, while Z and some friends began a noisy game of chess. After half an hour, he put the book down and took a cup of tea. We had already seen him do this many times and were waiting eagerly for a chance to verify whether he read the books from cover to cover or only scanned a few pages here and there. Soon the test began. Z opened the book, read a line aloud and asked Sri Aurobindo to recite what followed. Sri Aurobindo concentrated for a moment, and then repeated the entire page without a single mistake. If he could read a hundred pages in half an hour, no wonder he could go through a case of books in such an incredibly short time." But Sri Aurobindo did not stop at the translations of the sacred texts; he began to study Sanskrit, which, typically, he learned by himself. When a subject was known to be difficult or impossible, he would refuse to take anyone's word for it, whether he were a grammarian, pandit, or clergyman, and would insist upon trying it himself. The method seemed to have some merit, for not only did he learn Sanskrit, but a few years later he discovered the lost meaning of the Veda. ~ Satprem, Sri Aurobindo Or The Adventure of Consciousness,
983:Thomas Merton said it was actually dangerous to put the Scriptures in the hands of people whose inner self is not yet sufficiently awakened to encounter the Spirit, because they will try to use God for their own egocentric purposes. (This is why religion is so subject to corruption!) Now, if we are going to talk about conversion and penance, let me apply that to the two major groups that have occupied Western Christianity—Catholics and Protestants. Neither one has really let the Word of God guide their lives.

Catholics need to be converted to giving the Scriptures some actual authority in their lives. Luther wasn’t wrong when he said that most Catholics did not read the Bible. Most Catholics are still not that interested in the Bible. (Historically they did not have the printing press, nor could most people read, so you can’t blame them entirely.) I have been a priest for 42 years now, and I would sadly say that most Catholics would rather hear quotes from saints, Popes, and bishops, the current news, or funny stories, if they are to pay attention. If I quote strongly from the Sermon on the Mount, they are almost throwaway lines. I can see Catholics glaze over because they have never read the New Testament, much less studied it, or been guided by it. I am very sad to have to admit this. It is the Achilles heel of much of the Catholic world, priests included. (The only good thing about it is that they never fight you like Protestants do about Scripture. They are easily duped, and the hierarchy has been able to take advantage of this.)

If Catholics need to be converted, Protestants need to do penance. Their shout of “sola Scriptura” (only Scripture) has left them at the mercy of their own cultures, their own limited education, their own prejudices, and their own selective reading of some texts while avoiding others. Partly as a result, slavery, racism, sexism, classism, xenophobia, and homophobia have lasted authoritatively into our time—by people who claim to love Jesus! I think they need to do penance for what they have often done with the Bible! They largely interpreted the Bible in a very individualistic and otherworldly way. It was “an evacuation plan for the next world” to use Brian McLaren’s phrase—and just for their group. Most of Evangelical Protestantism has no cosmic message, no social message, and little sense of social justice or care for the outsider. Both Catholics and Protestants (Orthodox too!) found a way to do our own thing while posturing friendship with Jesus. ~ Richard Rohr,
984:Scholars are the barrier that stands between the people and the manipulation of their minds by various impostors. When they become scarce, those who wish to destroy Islam from within, pretending to speak in its name and to represent it, will spread their errors unopposed, and so will those who advocate the indiscriminate adoption of western immorality and materialism. The Prophet ﷺ warned us that true scholars will eventually become scarce and matters will be taken over by ignorant pretenders who will cause much harm.

He ﷺ said, 'There shall come a time for my community when those who have learned will be plenty, but those who have understood few, when knowledge will be seized, and chaos rife.' 'What is chaos?' They (the Companions) asked, to which he replied, 'Killing each other.' Then he ﷺ continued, 'Then there will come a time when certain men will recite the Qur'an, but it will go no deeper than their collar bones, then there will come a time when hypocritical idolater will use against the believer the latter's own arguments.'
[Al-Hakim, Mustadrak, 8544; Tabarani, Kabir, 631; Awsat, 3405]

*

Those who acquire religious knowledge without understanding, the literalists, those who are incapable of penetrating to the wisdom within, and those who do not practice what they know and teach are but pseudo-scholars whose harm is much greater than their benefit. It seems that the mentality of the End of Time become gradually more superficial and material, those scholars who are affected by it lose both the will to practice what they know and the knowledge of the principles that constitute wisdom.

Another kind of misguided people will be those who will abandon their Islam, whether for communism, modernism, or any other ideology that happens to be in vogue at that time; who will then argue with the Muslims, across both the satellite channels and internet, and being insiders will be able to use arguments derived from Islamic texts, but used in bad faith in a deceitful manner.

There will also be the extremist literalists whose understanding of the wisdom of the faith goes no further than their vocal chords, but who nevertheless, because of the conceit and arrogance in their hearts, think and act as if they were leaders of the nation.

As for real scholars, their numbers will diminish gradually. They will be repressed and prevented from playing their role and many will withdraw from interaction with society at large and isolate themselves in the privacy of their homes.

(p.60-62) ~ Mostafa al Badawi,
985:I have raised you to respect every human being as singular, and you must extend that same respect into the past. Slavery is not an indefinable mass of flesh. It is particular, specific enslaved woman, whose mind is active as your own, whose range of feeling is as vast as your own; who prefers the way the light falls in one particular spot in the woods, who enjoys fishing where the water eddies in a nearby stream, who loves her mother in her own complicated way, thinks her sister talks too loud, has a favorite cousin, a favorite season, who excels at dressmaking and knows, inside herself, that she is as intelligent and capable as anyone. 'Slavery' is this same woman born in a world that loudly proclaims its love of freedom and inscribes this love in its essential texts, a world in which these same professors hold this woman a slave, hold her mother a slave, her father a slave, her daughter a slave, and when this woman peers back into the generations all she sees is the enslaved. she can hope for more. But when she dies, the world - which is really the only world she can ever know - ends. For this woman, enslavement is not a parable. It is damnation. It is the never-ending night. And the length of that night is most of our history. Never forget that we were enslaved in this country longer than we have been free. Never forget that for 250 years black people were born into chains - whole generations followed by more generations who knew nothing but chains.

You must struggle to truly remember this past in all its nuance, error, and humanity. You must resist the common urge toward the comforting narrative of divine law, toward fairy tales that imply some irrepressible justice. The enslaved were not bricks in your road, and their lives were not chapters in your redemptive history. They were people turned to fuel for the American machine. Enslavement was not destined to end, and it is wrong to claim our present circumstance - not matter how improved - as the redemption for the lives of people who never asked for the posthumous, untouchable glory of dying for their children. Our triumphs can never compensate for this. Perhaps our triumphs are not even the point. Perhaps struggle is all we have because the god of history is an atheist, and nothing about his world is meant to be. So you must wake up every morning knowing that no promise is unbreakable, least of all the promise of waking up at all. This is not despair. These are the preferences of the universe itself: verbs over nouns, actions over states, struggle over hope. ~ Ta Nehisi Coates,
986:While you were gone, I began planning for the return of our Harvest Festival. Rava doesn’t want the event held. She told me to call it off.”
“I know,” he wryly acknowledged. “She made me aware of your activities and her decision when I arrived.”
“And?”
“She won’t yield. She’s already sent word to the High Priestess.”
I nodded, then asked, my voice barely audible, “And what do you say?”
“I say…” He reached for my hands, determination building in his intense blue eyes. “I say we proceed with the festival until and unless the High Priestess comes here herself and brings it to a halt. Political fires aren’t interesting without kindling.”
I smiled, and he took me into his arms, lightly kissing me.
“At least we don’t have anything to worry about tonight,” I murmured as we lay down next to each other.
“I always worry.”
“Really? I wouldn’t have thought of you as the worrying kind.”
“I worry when I cannot act,” he mused, drawing me close, and I felt life and strength flowing into me, warming me from head to toe. “I can handle heaven and hell, but not limbo.”
“I thought you had no religion in Cokyri. How do you know about heaven and hell?”
“We don’t practice religion, but we have education. I probably know more about your faith than you do.”
I placed a hand on his chest and pushed myself up to look at him in mock umbrage. “Then tell me how our wedding will proceed.”
That I don’t know,” he said with a grin. “I suspect Hytanica’s marital traditions and rites would fill a volume more than double the rest of our history texts put together.”
“You’re ridiculous!” I lightly smothered him with a pillow, then nestled upon his chest, content and ready for sleep.
At some point in the night, I woke and looked over to see Narian staring at the ceiling.
“What are you doing?” I asked, stifling a yawn.
“Thinking.”
“Do you want to tell me what you’re thinking about?”
“Candidates for my new second-in-command. I have a feeling your Harvest Festival is going to bring matters to the breaking point between us and Rava. If things go our way and the High Priestess removes her, I intend to be the one to name her replacement.”
“And this cannot wait until morning?” I asked, even though I knew how he would respond.
“I believe in being prepared.” I nodded and closed my eyes. Anticipating, planning, developing strategies and counter strategies, was another ingrained aspect of Narian’s nature. As I drifted back to sleep, I wondered for how many contingencies he was prepared that I knew nothing about. ~ Cayla Kluver,
987:We noted in Section II that an increasing reliance on textbooks or their equivalent was an invariable concomitant of the emergence of a first paradigm in any field of science. The concluding section of this essay will argue that the domination of a mature science by such texts significantly differentiates its developmental pattern from that of other fields. For the moment let us simply take it for granted that, to an extent unprecedented in other fields, both the layman’s and the practitioner’s knowledge of science is based on textbooks and a few other types of literature derived from them. Textbooks, however, being pedagogic vehicles for the perpetuation of normal science, have to be rewritten in whole or in part whenever the language, problem-structure, or standards of normal science change. In short, they have to be rewritten in the aftermath of each scientific revolution, and, once rewritten, they inevitably disguise not only the role but the very existence of the revolutions that produced them. Unless he has personally experienced a revolution in his own lifetime, the historical sense either of the working scientist or of the lay reader of textbook literature extends only to the outcome of the most recent revolutions in the field. Textbooks thus begin by truncating the scientist’s sense of his discipline’s history and then proceed to supply a substitute for what they have eliminated. Characteristically, textbooks of science contain just a bit of history, either in an introductory chapter or, more often, in scattered references to the great heroes of an earlier age. From such references both students and professionals come to feel like participants in a long-standing historical tradition. Yet the textbook-derived tradition in which scientists come to sense their participation is one that, in fact, never existed. For reasons that are both obvious and highly functional, science textbooks (and too many of the older histories of science) refer only to that part of the work of past scientists that can easily be viewed as contributions to the statement and solution of the texts’ paradigm problems. Partly by selection and partly by distortion, the scientists of earlier ages are implicitly represented as having worked upon the same set of fixed problems and in accordance with the same set of fixed canons that the most recent revolution in scientific theory and method has made seem scientific. No wonder that textbooks and the historical tradition they imply have to be rewritten after each scientific revolution. And no wonder that, as they are rewritten, science once again comes to seem largely cumulative. ~ Thomas S Kuhn,
988:arrived in Cambridge, and made an appointment to meet the formidable Krister Stendahl, a Swedish scholar of fierce intelligence, now to be my first adviser. We met in his office. I was nervous, but also amused that this tall and severe man, wearing a black shirt and clerical collar, looked to me like an Ingmar Bergman version of God. After preliminary formalities, he abruptly swiveled in his chair and turned sternly to ask, “So really, why did you come here?” I stumbled over the question, then mumbled something about wanting to find the essence of Christianity. Stendahl stared down at me, silent, then asked, “How do you know it has an essence?” In that instant, I thought, That’s exactly why I came here: to be asked a question like that—challenged to rethink everything. Now I knew I had come to the right place. I’d chosen Harvard because it was a secular university, where I wouldn’t be bombarded with church dogma. Yet I still imagined that if we went back to first-century sources, we might hear what Jesus was saying to his followers when they walked by the Sea of Galilee—we might find the “real Christianity,” when the movement was in its golden age. But Harvard quenched these notions; there would be no simple path to what Krister Stendahl ironically called “play Bible land” simply by digging through history. Yet I also saw that this hope of finding “the real Christianity” had driven countless people—including our Harvard professors—to seek its origins. Naive as our questions were, they were driven by a spiritual quest. We discovered that even the earliest surviving texts had been written decades after Jesus’s death, and that none of them are neutral. They reveal explosive controversy between his followers, who loved him, and outsiders like the Roman senator Tacitus and the Roman court historian Suetonius, who likely despised him. Taken together, what the range of sources does show, contrary to those who imagine that Jesus didn’t exist, is that he did: fictional people don’t have real enemies. What came next was a huge surprise: our professors at Harvard had file cabinets filled with facsimiles of secret gospels I had never heard of—the Gospel of Thomas, the Gospel of Philip, the Gospel of Mary Magdalene, the Gospel of Truth—and dozens of other writings, transcribed by hand from the original Greek into Coptic, and mimeographed in blue letters on pages stamped TOP SECRET. Discovered in 1945, these texts only recently had become available to scholars. This wasn’t what I’d expected to find in graduate school, or even what I wanted—at least, not so long as I still hoped to find answers instead of more questions ~ Elaine Pagels,
989:What cannot be resolved inside the psyche,” put in the Expedition alienist, Otto Ghloix, “must enter the outside world and become physically, objectively ‘real.’ For example, one who cannot come to terms with the, one must say sinister unknowability of Light, projects an Æther, real in every way, except for its being detectable.” “Seems like an important property to be missing, don’t you think? Puts it in the same class as God, the soul—” “Fairies under mushrooms,” from a heckler somewhere in the group, whom nobody, strangely, seemed quite able to locate. Icelanders, however, had a long tradition of ghostliness that made the Brits appear models of rationalism. Earlier members of the Expedition had visited the great Library of Iceland behind the translucent green walls facing the sunlit sea. Some of these spaces were workshops or mess-halls, some centers of operation, stacked to the top of the great cliff, easily a dozen levels, probably more. Among the library shelves could be found The Book of Iceland Spar, commonly described as “like the Ynglingasaga only different,” containing family histories going back to the first discovery and exploitation of the eponymic mineral up to the present, including a record of each day of this very Expedition now in progress, even of days not yet transpired. “Fortune-telling! Impossible!” “Unless we can allow that certain texts are—” “Outside of time,” suggested one of the Librarians. “Holy Scripture and so forth.” “In a different relation to time anyhow. Perhaps even to be read through, mediated by, a lens of the very sort of calcite which according to rumor you people are up here seeking.” “Another Quest for another damned Magic Crystal. Horsefeathers, I say. Wish I’d known before I signed on. Say, you aren’t one of these Sentient Rocksters, are you?” Mineral consciousness figured even back in that day as a source of jocularity—had they known what was waiting in that category . . . waiting to move against them, grins would have frozen and chuckles turned to dry-throated coughing. “Of course,” said the Librarian, “you’ll find Iceland spar everywhere in the world, often in the neighborhood of zinc, or silver, some of it perfectly good for optical instruments. But up here it’s of the essence, found in no other company but its own. It’s the genuine article, and the sub-structure of reality. The doubling of the Creation, each image clear and believable. . . . And you being mathematical gentlemen, it can hardly have escaped your attention that its curious advent into the world occurred within only a few years of the discovery of Imaginary Numbers, which also provided a doubling of the mathematical Creation. ~ Thomas Pynchon,
990:The list of correlations to that night is as long as the Jersey coast.
And so is the list of reasons I shouldn't be looking forward to seeing him at school. But I can't help it. He's already texted me three times this morning: Can I pick you up for school? and Do u want 2 have breakfast? and R u getting my texts? My thumbs want to answer "yes" to all of the above, but my dignity demands that I don't answer at all. He called my his student. He stood there alone with me on the beach and told me he thinks of me as a pupil. That our relationship is platonic. And everyone knows what platonic means-rejected.
Well, I might be his student, but I'm about to school, him on a few things. The first lesson of the day is Silent Treatment 101.
So when I see him in the hall, I give him a polite nod and brush right by him. The zap from the slight contact never quite fades, which mean he's following me. I make it to my locker before his hand is on my arm. "Emma." The way he whispers my name sends goose bumps all the way to my baby toes. But I'm still in control.
I nod to him, dial the combination to my locker, then open it in his face. He moves back before contact. Stepping around me, he leans his hand against the locker door and turns me around to face him. "That's not very nice."
I raise my best you-started-this brow.
He sighs. "I guess that means you didn't miss me."
There are so many things I could pop off right now. Things like, "But at least I had Toraf to keep my company" or "You were gone?" Or "Don't feel bad, I didn't miss my calculus teacher either." But the goal is to say nothing. So I turn around.
I transfer books and papers between my locker and backpack. As I stab a pencil into my updo, his breath pushes against my earlobe when he chuckles. "So your phone's not broken; you just didn't respond to my texts."
Since rolling my eyes doesn't make a sound, it's still within the boundaries of Silent Treatment 101. So I do this while I shut my locker. As I push past him, he grabs my arm. And I figure if stomping on his toe doesn't make a sound...
"My grandmother's dying," he blurts.
Commence with the catching-Emma-off-guard crap. How can I continue Silent Treatment 101 after that? He never mentioned his grandmother before, but then again, I never mentioned mine either. "I'm sorry, Galen." I put my hand on his, give it a gentle squeeze.
He laughs. Complete jackass. "Conveniently, she lives in a condo in Destin and her dying request is to meet you. Rachel called your mom. We're flying out Saturday afternoon, coming back Sunday night. I already called Dr. Milligan."
"Un-freaking-believable. ~ Anna Banks,
991:Ekajaṭī or Ekajaṭā, (Sanskrit: "One Plait Woman"; Wylie: ral gcig ma: one who has one knot of hair),[1] also known as Māhacīnatārā,[2] is one of the 21 Taras. Ekajati is, along with Palden Lhamo deity, one of the most powerful and fierce goddesses of Vajrayana Buddhist mythology.[1][3] According to Tibetan legends, her right eye was pierced by the tantric master Padmasambhava so that she could much more effectively help him subjugate Tibetan demons.

Ekajati is also known as "Blue Tara", Vajra Tara or "Ugra Tara".[1][3] She is generally considered one of the three principal protectors of the Nyingma school along with Rāhula and Vajrasādhu (Wylie: rdo rje legs pa).

Often Ekajati appears as liberator in the mandala of the Green Tara. Along with that, her ascribed powers are removing the fear of enemies, spreading joy, and removing personal hindrances on the path to enlightenment.

Ekajati is the protector of secret mantras and "as the mother of the mothers of all the Buddhas" represents the ultimate unity. As such, her own mantra is also secret. She is the most important protector of the Vajrayana teachings, especially the Inner Tantras and termas. As the protector of mantra, she supports the practitioner in deciphering symbolic dakini codes and properly determines appropriate times and circumstances for revealing tantric teachings. Because she completely realizes the texts and mantras under her care, she reminds the practitioner of their preciousness and secrecy.[4] Düsum Khyenpa, 1st Karmapa Lama meditated upon her in early childhood.

According to Namkhai Norbu, Ekajati is the principal guardian of the Dzogchen teachings and is "a personification of the essentially non-dual nature of primordial energy."[5]

Dzogchen is the most closely guarded teaching in Tibetan Buddhism, of which Ekajati is a main guardian as mentioned above. It is said that Sri Singha (Sanskrit: Śrī Siṃha) himself entrusted the "Heart Essence" (Wylie: snying thig) teachings to her care. To the great master Longchenpa, who initiated the dissemination of certain Dzogchen teachings, Ekajati offered uncharacteristically personal guidance. In his thirty-second year, Ekajati appeared to Longchenpa, supervising every ritual detail of the Heart Essence of the Dakinis empowerment, insisting on the use of a peacock feather and removing unnecessary basin. When Longchenpa performed the ritual, she nodded her head in approval but corrected his pronunciation. When he recited the mantra, Ekajati admonished him, saying, "Imitate me," and sang it in a strange, harmonious melody in the dakini's language. Later she appeared at the gathering and joyously danced, proclaiming the approval of Padmasambhava and the dakinis.[6] ~ Wikipedia,
992:It is a curious mystery [...] that the exact same notions of the Seven Sages as the bringers of civilization in the remotest antiquity, and of the preservation and repromulgation of “writings on stones from before the flood,” turn up in the supposedly completely distinct and unrelated culture of Ancient Egypt.
Of the greatest interest, at any rate, is the [Temple of Horus]’s idea of itself expressed in the acres of enigmatic inscriptions that cover its walls. These inscriptions, the so-called Edfu Building Texts, take us back to a very remote period called the “Early Primeval Age of the Gods”--and these gods, it transpired, were not originally Egyptian, but lived on a sacred island, the “Homeland of the Primeval Ones,” in the midst of a great ocean. Then, at some unspecified time in the past, a terrible disaster--a true cataclysm of flood and fire [...]-- overtook this island, where “the earliest mansions of the gods” had been founded, destroying it utterly, inundating all its holy places and killing most of its divine inhabitants. Some survived, however, and we are told that this remnant set sail in their ships (for the texts leave us in no doubt that these gods of the early primeval age were navigators) to “wander” the world.
[...] Of particular interest is a passage at Edfu in which we read of a circular, water-filled “channel” surrounding the original sacred domain that lay at the heart of the island of the Primeval Ones--a ring of water that was intended to fortify and protect that domain. In this there is, of course, a direct parallel to Atlantis, where the sacred domain on which stood the temple and palace of the god, whom Plato names as “Poseidon,” was likewise surrounded by a ring of water, itself placed in the midst of further such concentric rings separated by rings of land, again with the purpose of fortification and protection.
Intriguingly, Plato also hints at the immediate cause of the earthquakes and floods that destroyed Atlantis. In the Timaeus, as a prelude to his account of the lost civilization and its demise, he reports that the Egyptian priests from whom Solon received the story began by speaking of a celestial cataclysm: “There have been and will be many different calamities to destroy mankind, the greatest of them being by fire and water, lesser ones by countless other means. Your own [i.e. the Greeks’] story of how Phaeton, child of the sun, harnessed his father’s chariot, but was unable to guide it along his father’s course and so burned up things on earth and was himself destroyed by a thunderbolt, is a mythical version of the truth that there is at long intervals a variation in the course of the heavenly bodies and a consequent widespread destruction by fire of things on earth. ~ Graham Hancock,
993:Saint Bartleby's School for Young Gentlemen
Annual Report
Student: Artemis Fowl II
Year: First
Fees: Paid
Tutor: Dr Po

Language Arts
As far as I can tell, Artemis has made absolutely no progress since the beginning of the year. This is because his abilities are beyond the scope of my experience. He memorizes and understands Shakespeare after a single reading. He finds mistakes in every exercise I administer, and has taken to chuckling gently when I attempt to explain some of the more complex texts. Next year I intend to grant his request and give him a library pass during my class.

Mathematics
Artemis is an infuriating boy. One day he answers all my questions correctly, and the next every answer is wrong. He calls this an example of the chaos theory, and says that he is only trying to prepare me for the real world. He says the notion of infinity is ridiculous. Frankly, I am not trained to deal with a boy like Artemis. Most of my pupils have trouble counting without the aid of their fingers. I am sorry to say, there is nothing I can teach Artemis about mathematics, but someone should teach him some manners.

Social Studies
Artemis distrusts all history texts, because he says history was written by the victors. He prefers living history, where survivors of certain events can actually be interviewed. Obviously this makes studying the Middle Ages somewhat difficult. Artemis has asked for permission to build a time machine next year during double periods so that the entire class may view Medieval Ireland for ourselves. I have granted his wish and would not be at all surprised if he succeeded in his goal.

Science
Artemis does not see himself as a student, rather as a foil for the theories of science. He insists that the periodic table is a few elements short and that the theory of relativity is all very well on paper but would not hold up in the real world, because space will disintegrate before lime. I made the mistake of arguing once, and young Artemis reduced me to near tears in seconds. Artemis has asked for permission to conduct failure analysis tests on the school next term. I must grant his request, as I fear there is nothing he can learn from me.

Social & Personal Development
Artemis is quite perceptive and extremely intellectual. He can answer the questions on any psychological profile perfectly, but this is only because he knows the perfect answer. I fear that Artemis feels that the other boys are too childish. He refuses to socialize, preferring to work on his various projects during free periods. The more he works alone, the more isolated he becomes, and if he does not change his habits soon, he may isolate himself completely from anyone wishing to be his friend, and, ultimately, his family. Must try harder. ~ Eoin Colfer,
994:The key point here is Macaulay’s belief that “knowledge and reflection” on the part of the Hindus, especially the Brahmanas, would cause them to give up their age-old belief in anything Vedic in favor of Christianity. The purpose was to turn the strength of Hindu intellectuals against their own kind by utilizing their commitment to scholarship in uprooting their own tradition, which Macaulay viewed as nothing more than superstitions. His plan was to educate the Hindus to become Christians and turn them into collaborators. He persisted with this idea for fifteen years until he found the money and the right man for turning his utopian idea into reality. He needed someone who would translate and interpret the Vedic texts in such a way that the newly educated Indian elite would see the superiority of the Bible and choose that over everything else. Upon his return to England, after a good deal of effort he found a talented but impoverished young German Vedic scholar by name Friedrich Max Muller who was willing to take on the arduous job. Macaulay used his influence with the East India Company to find funds for Max Muller’s translation of the Rig Veda. Though an ardent German nationalist, Max Muller agreed for the sake of Christianity to work for the East India Company, which in reality meant the British Government of India. He also badly needed a major sponsor for his ambitious plans, which he felt he had at last found. The fact is that Max Muller was paid by the East India Company to further its colonial aims, and worked in cooperation with others who were motivated by the superiority of the German race through the white Aryan race theory. This was the genesis of his great enterprise, translating the Rig Veda with Sayana's commentary and the editing of the fifty-volume Sacred Books of the East. In this way, there can be no doubt regarding Max Muller’s initial aim and commitment to converting Indians to Christianity. Writing to his wife in 1866 he observed: “It [the Rig Veda] is the root of their religion and to show them what the root is, I feel sure, is the only way of uprooting all that has sprung from it during the last three thousand years.” Two years later he also wrote the Duke of Argyle, then acting Secretary of State for India: “The ancient religion of India is doomed. And if Christianity does not take its place, whose fault will it be?” This makes it very clear that Max Muller was an agent of the British government paid to advance its colonial interests. Nonetheless, he still remained an ardent German nationalist even while working in England. This helps explain why he used his position as a recognized Vedic and Sanskrit scholar to promote the idea of the “Aryan race” and the “Aryan nation,” a theory amongst a certain class of so-called scholars, which has maintained its influence even until today. ~ Stephen Knapp,
995:Magnus, his silver mask pushed back into his hair, intercepted the New York vampires before they could fully depart. Alec heard Magnus pitch his voice low.
Alec felt guilty for listening in, but he couldn’t just turn off his Shadowhunter instincts.
“How are you, Raphael?” asked Magnus.
“Annoyed,” said Raphael. “As usual.”
“I’m familiar with the emotion,” said Magnus. “I experience it whenever we speak. What I meant was, I know that you and Ragnor were often in contact.”
There was a beat, in which Magnus studied Raphael with an expression of concern, and Raphael regarded Magnus with obvious scorn.
“Oh, you’re asking if I am prostrate with grief over the warlock that the Shadowhunters killed?”
Alec opened his mouth to point out the evil Shadowhunter Sebastian Morgenstern had killed the warlock Ragnor Fell in the recent war, as he had killed Alec’s own brother.
Then he remembered Raphael sitting alone and texting a number saved as RF, and never getting any texts back.
Ragnor Fell.
Alec felt a sudden and unexpected pang of sympathy for Raphael, recognizing his loneliness. He was at a party surrounded by hundreds of people, and there he sat texting a dead man over and over, knowing he’d never get a message back.
There must have been very few people in Raphael’s life he’d ever counted as friends.
“I do not like it,” said Raphael, “when Shadowhunters murder my colleagues, but it’s not as if that hasn’t happened before. It happens all the time. It’s their hobby. Thank you for asking. Of course one wishes to break down on a heart-shaped sofa and weep into one’s lace handkerchief, but I am somehow managing to hold it together. After all, I still have a warlock contact.”
Magnus inclined his head with a slight smile.
“Tessa Gray,” said Raphael. “Very dignified lady. Very well-read. I think you know her?”
Magnus made a face at him. “It’s not being a sass-monkey that I object to. That I like. It’s the joyless attitude. One of the chief pleasures of life is mocking others, so occasionally show some glee about doing it. Have some joie de vivre.”
“I’m undead,” said Raphael.
“What about joie de unvivre?”
Raphael eyed him coldly. Magnus gestured his own question aside, his rings and trails of leftover magic leaving a sweep of sparks in the night air, and sighed.
“Tessa,” Magnus said with a long exhale. “She is a harbinger of ill news and I will be annoyed with her for dumping this problem in my lap for weeks. At least.”
“What problem? Are you in trouble?” asked Raphael.
“Nothing I can’t handle,” said Magnus.
“Pity,” said Raphael. “I was planning to point and laugh. Well, time to go. I’d say good luck with your dead-body bad-news thing, but . . . I don’t care.”
“Take care of yourself, Raphael,” said Magnus.
Raphael waved a dismissive hand over his shoulder. “I always do. ~ Cassandra Clare,
996:MT: These texts are at one and the same time very beautiful and obscure; they need to be explicated, clarified. “What is hidden will be revealed.” Why must Revelation be hidden? RG: It's not that it must be hidden, actually it's not hidden at all. It's mankind that is blind. We're inside the closure of representation, everyone is in the fishbowl of his or her culture. In other words, mankind doesn't see what I was saying earlier, the principle of illusion that governs our viewpoint. Even after the Revelation, we still don't understand. MT: Does that mean that things are going to emerge gradually, but that at first they're incomprehensible? RG: They seem incomprehensible because mankind lives under the sign of Satan, lives a lie and lives in fear of the lie, in fear of liars. The reversal performed by the Passion has yet to occur. MT: Insofar as the Church itself has been mistaken for two thousand years and has been practicing a sacrificial reading of the Passion of the Christ, that reading is a way of hiding Revelation. RG: I'm not saying that the Church is mistaken. The reading that I'm proposing is in line with all the great dogmas, but it endows them with an anthropological underpinning that had gone unnoticed. MT: Why not just clean up our bad habits by sweeping them away once and for all in the year zero, making way for an era of love and infinite peace? RG: Because the world wouldn't have been able to take it! Since the sacrificial principle is the fundamental principle of the human order—up to a certain point human beings need to pour out their violence and tensions onto scapegoats—destroying it all at once is impossible. That's why Christianity is made in such a way as to allow for transitions. This is no doubt one of the reasons why it is at once so far from and so close to myth, and always susceptible to being interpreted a bit mythically. When Nietzsche says that Christianity is impossible, that it can only lead to absurdities, to outrageous, insane things, it can be said that he's superficially right, even if ultimately he's wrong. You can't get rid of the sacrificial principle by just flicking it away as if it were a piece of dust. History isn't finished. Every day very interesting things, changes in outlook, are happening right before our eyes. In the United States and everywhere, a lot of current cultural phenomena can be unified by describing them as the discovery of new victims, or rather as their concrete rehabilitation, for in truth we've known about them for a long time: women, children, the elderly, the insane, the physically and mentally handicapped, and so forth. For example, the question of abortion, which has great importance in American debates, is no longer formulated except in the following terms: “Who is the real victim? Is it the child or is it the mother?” You can no longer defend a given position, or indeed any of them, except by making it into a contribution to the anti-victimary crusade. MT ~ Ren Girard,
997:Old Babylonian Period. Thanks substantially to the royal archives from the town of Mari, the eighteenth century BC has become thoroughly documented. As the century opened there was an uneasy balance of power among four cities: Larsa ruled by Rim-Sin, Mari ruled by Yahdun-Lim (and later, Zimri-Lim), Assur ruled by Shamshi-Adad I, and Babylon ruled by Hammurapi. Through a generation of political intrigue and diplomatic strategy, Hammurapi eventually emerged to establish the prominence of the first dynasty of Babylon. The Old Babylonian period covered the time from the fall of the Ur III dynasty (c. 2000 BC) to the fall of the first dynasty of Babylon (just after 1600 BC). This is the period during which most of the narratives in Ge 12–50 occur. The rulers of the first dynasty of Babylon were Amorites. The Amorites had been coming into Mesopotamia as early as the Ur III period, at first being fought as enemies, then gradually taking their place within the society of the Near East. With the accession of Hammurapi to the throne, they reached the height of success. Despite his impressive military accomplishments, Hammurapi is most widely known today for his collection of laws. The first dynasty of Babylon extends for more than a century beyond the time of Hammurapi, though decline began soon after his death and continued unabated, culminating in the Hittite sack of Babylon in 1595 BC. This was nothing more than an incursion on the part of the Hittites, but it dealt the final blow to the Amorite dynasty, opening the doors of power for another group, the Kassites. Eras of Mesopotamian History (Round Dates) Early Dynastic Period 2900–2350 BC Dynasty of Akkad 2350–2200 BC Ur III Empire 2100–2000 BC Old Babylonian Period 2000–1600 BC Go to Chart Index Eras of Egyptian History (Round Dates) Old Kingdom 3100–2200 BC First Intermediate Period 2200–2050 BC Middle Kingdom 2050–1720 BC Second Intermediate Period 1720–1550 BC Hyksos 1650–1550 BC Go to Chart Index Palestine: Middle Bronze Age Abraham entered the Palestine region during the Middle Bronze Age (2200–1550 BC), which was dominated by scattered city-states, much as Mesopotamia had been, though Palestine was not as densely populated or as extensively urbanized as Mesopotamia. The period began about the time of the fall of the dynasty of Akkad in Mesopotamia (c. 2200 BC) and extended until about 1500 BC (plus or minus 50 years, depending on the theories followed). In Syria there were power centers at Yamhad, Qatna, Alalakh and Mari, and the coastal centers of Ugarit and Byblos seemed to be already thriving. In Palestine only Hazor is mentioned in prominence. Contemporary records from Palestine are scarce, though the Egyptian Story of Sinuhe has Middle Bronze Age Palestine as a backdrop and therefore offers general information. Lists of cities in Palestine are also given in the Egyptian texts. Most are otherwise unknown, though Jerusalem and Shechem are mentioned. As the period progresses there is more and more contact with Egypt and extensive caravan travel between Egypt and Palestine. ~ Anonymous,
998:Circumcision is well-known in the ancient Near East from as early as the fourth millennium BC, though the details of its practice and its significance vary from culture to culture. Circumcision was practiced in the ancient Near East by many peoples. The Egyptians practiced circumcision as early as the third millennium BC. West Semitic peoples, Israelites, Ammonites, Moabites and Edomites performed circumcision. Eastern Semitic peoples did not (e.g., Assyrians, Babylonians, Akkadians)—nor did the Philistines, an Aegean or Greek people. Anthropological studies have suggested that the rite always has to do with at least one of four basic themes: fertility, virility, maturity and genealogy. Study of Egyptian mummies demonstrates that the surgical technique in Egypt differed from that used by the Israelites; while the Hebrews amputated the prepuce of the penis, the Egyptians merely incised the foreskin and so exposed the glans penis. Egyptians were not circumcised as children, but in either prenuptial or puberty rites. The common denominator, however, is that it appears to be a rite of passage, giving new identity to the one circumcised and incorporating him into a particular group. Evidence from the Levant comes as early as bronze figurines from the Amuq Valley (Tell el-Judeideh) from the early third millennium BC. An ivory figurine from Megiddo from the mid-second millennium BC shows Canaanite prisoners who are circumcised. Southern Mesopotamia shows no evidence of the practice, nor is any Akkadian term known for the practice. The absence of such evidence is significant since Assyrian and Babylonian medical texts are available in abundance. Abraham is therefore aware of the practice from living in Canaan and visiting Egypt rather than from his roots in Mesopotamia. Since Ishmael is 13 years old at this time, Abraham may even have been wondering whether it was a practice that would characterize this new family of his. In Ge 17 circumcision is retained as a rite of passage, but one associated with identity in the covenant. In light of today’s concerns with gender issues, some have wondered why the sign of the covenant should be something that marks only males. Two cultural issues may offer an explanation: patrilineal descent and identity in the community. (1) The concept of patrilineal descent resulted in males being considered the representatives of the clan and the ones through whom clan identity was preserved (as, e.g., the wife took on the tribal and clan identity of her husband). (2) Individuals found their identity more in the clan and the community than in a concept of self. Decisions and commitments were made by the family and clan more than by the individual. The rite of passage represented in circumcision marked each male as entering a clan committed to the covenant, a commitment that he would then have the responsibility to maintain. If this logic holds, circumcision would not focus on individual participation in the covenant as much as on continuing communal participation. The community is structured around patrilineal descent, so the sign on the males marks the corporate commitment of the clan from generation to generation. ◆ ~ Anonymous,
999:Forever
Forever some customer happy to sing along with the supermarket muzak, no
matter how hackneyed or crass.
Forever the plangent sound of a motorcycle in the early hours, conjuring a world
you once had access to.
Forever the young couple shutting the front door, leaving to conjecture what
their next move may be.
Forever the van driver slowing down to check a house number against a delivery
invoice.
Forever an old boy on a rickety bike with a loyal following of one terrier-type
mongrel.
Forever the husband skulking outside the boutique while his wife seeks approval
from a mirror.
Forever the kind who believe in God (a little) and horoscopes (a lot) and cannot
resist a buy-one-get-one offer.
Forever those with a lump in the throat at every reconciliation scene, the theme
music’s pathos never failing to work its way straight to the left atrium of the
heart.
Forever the cleaning woman tapping the pub window with a coin and the
helmeted courier leaning his gob to the intercom.
Forever a caller so long on hold she wonders should she redial and brave the
bossy touch-tone menu again.
Forever a youngster hacking the grass with bat or stick in what serves as a green
space near the housing estate.
Forever, stopped in her tracks at One Hour Photo, a student smiling indulgently
at her recent past.
Forever the secretary sprinting with franked mail to the post office, minutes
before the closing curtain of steel shutters falls.
Forever, from an adjacent window, the commentator’s animated voice as the ball
approaches the goal area and lands I don’t believe it ... barely wide.
Forever the widower turning up a Viennese polka on the Sunday morning
programme and scribbling Slovak Radio Symphony Orchestra on a phone bill.
Forever the girl upending the nearly-empty crisp packet and savouring life to the
full, to the last salty cheese-and-onion flavoured crumb.
Forever the old ladies who smile at babies like politicians and suspect the meter
reader may not really be the meter reader.
Forever a freckled builder in high-vis jacket swinging his lunch-bag as he clocks
in at the chipboard hoarding.
Forever the teenagers who can’t pass up a hat display without trying on
preposterous headgear in a department store.
Forever the tall schoolboy with pony tail and full-length leather coat. And forever
the small one, pate shaved almost bald, nursing a cigarette like a sore finger.
Forever the sort who texts a request for her boyfriend to the lunchtime show then throws in a greeting to her aunt and uncle, just for the heck.
Forever the thickset woman, dragging a shopping trolley, who pauses to rub a
lottery scratch card like Aladdin’s lamp.
Forever the exasperated mother - hatchback open, hazards flashing, eyes peeled
for the traffic police - while her son, packing the drum kit, plays it cool.
Forever the laughter fading, a dropped coin spinning to a wobbly stop.
Forever life heading about its business in places vaguely familiar like an exweatherwoman’s face, a New Zealand premier’s name.
Forever. And ever. All going well.
~ Dennis O'Driscoll,
1000:I turn on my heel, which is no easy feat in a gravel parking lot. Not losing eye contact with Galen, I stare him down until I get to the door he's opened for me. He seems unconcerned. In fact, he seems downright emotionless. "This better be good," I tell him as I plop down.
"You should have returned my calls. Or my texts," he says, his voice tight.
As he backs out of the parking space, I yank my cell out of my purse, perusing the texts. "Well, doesn't look like anyone died, so why the hell did you ruin my date?" It's the first time I've ever cursed at royalty and it's liberating. "Or is this a kidnapping? Is Grom in the trunk? Are you taking us on our honeymoon?"
You're supposed to be hurting him, not yourself, moron. My lip trembles like the traitor it is. Even though I'm looking away, I can tell Galen's impassive expression has softened because of the way he says, "Emma."
"Leave me alone, Galen." He pulls my chin to face him. I knock his hand away. "You can't go forty miles an hour on the interstate, Galen. You need to speed up.”
He sighs and presses the gas. By the time we reach a less-embarrassing speed, I’ve abandoned my hurt for rage-o-plenty, struck by the realization that I’ve turned into “that girl.” Not the one who exchanges her doctorate for some kids and a three-bedroom two-bath, but the other kind. That girl who exchanges her dignity and chances for happiness for some possessive loser who beats her when she makes eye contact with some random guy working the hot dog stand.
Not that Galen beats me, but after his little show, what will people think? He acted like a lunatic tonight, stalking me to Atlantic City, blowing up my phone, and threatening my date with physical violence. He made serial-killer eyes, for crying out loud. That might be acceptable in the watery grave, but by dry-land standards, it’s the ingredients for a restraining order. And why are we getting off the interstate?
“Where are you taking me? I told you I want to go home.”
“We need to talk,” he says quietly, taking a dark road just off the exit. “I’ll take you home after I feel you understand.”
“I don’t want to talk. You might have realized that when I didn’t answer your calls.”
He pulls over on the shoulder of Where-Freaking-Are-We Street. Shutting off the engine, he turns to me, putting his arm around the back of my seat. “I don’t want to break up.”
One Mississippi…two Mississippi…”You followed me like a crazy person to tell me that? You ruined my date for that? Mark is a nice guy. I deserve a nice guy, don’t I, Galen?”
“Absolutely. But I happen to be a nice guy, too.”
Three Mississippi…four Mississippi…”Don’t you mean Grom? And you’re not a nice guy. You threatened Mark with physical pain.”
“You threw Rayna through a window. Call it even?”
“When are you going to get over that? Besides, she provoked me!”
“Mark provoked me, too. He put his hand on your leg. We won’t even talk about the kiss on your cheek. Don’t think I didn’t hear you give him permission either.”
“Oh, now that’s rich,” I snort, getting out of the car. Slamming the door, I scream at him. “Now you’re acting jealous on behalf of your brother,” I say, spinning in place. “Can Grom do anything without the almighty Galen helping him? ~ Anna Banks,
1001:Transcription Of Organ Music
The flower in the glass peanut bottle formerly in the
kitchen crooked to take a place in the light,
the closet door opened, because I used it before, it
kindly stayed open waiting for me, its owner.
I began to feel my misery in pallet on floor, listening
to music, my misery, that's why I want to sing.
The room closed down on me, I expected the presence
of the Creator, I saw my gray painted walls and
ceiling, they contained my room, they contained
me
as the sky contained my garden,
I opened my door
The rambler vine climbed up the cottage post,
the leaves in the night still where the day had placed
them, the animal heads of the flowers where they had
arisen
to think at the sun
Can I bring back the words? Will thought of
transcription haze my mental open eye?
The kindly search for growth, the gracious desire to exist of the flowers, my near ecstasy at existing
among them
The privilege to witness my existence-you too
must seek the sun...
My books piled up before me for my use
waiting in space where I placed them, they
haven't disappeared, time's left its remnants and qualities for me to use--my words piled up, my texts, my
manuscripts, my loves.
I had a moment of clarity, saw the feeling in
the heart of things, walked out to the garden crying.
Saw the red blossoms in the night light, sun's
gone, they had all grown, in a moment, and were waiting stopped in time for the day sun to come and give
them...
89
Flowers which as in a dream at sunset I watered
faithfully not knowing how much I loved them.
I am so lonely in my glory--except they too out
there--I looked up--those red bush blossoms beckoning and peering in the window waiting in the blind love,
their leaves too have hope and are upturned top flat
to the sky to receive--all creation open to receive--the
flat earth itself.
The music descends, as does the tall bending
stalk of the heavy blssom, because it has to, to stay
alive, to continue to the last drop of joy.
The world knows the love that's in its breast as
in the flower, the suffering lonely world.
The Father is merciful.
The light socket is crudely attached to the ceiling, after the house was built, to receive a plug which
sticks in it alright, and serves my phonograph now...
The closet door is open for me, where I left it,
since I left it open, it has graciously stayed open.
The kitchen has no door, the hole there will
admit me should I wish to enter the kitchen.
I remember when I first got laid, H.P. graciously took my cherry, I sat on the docks of Provincetown, age 23, joyful, elevated in hope with the
Father, the door to the womb wasopen to admit me
if I wished to enter.
There are unused electricity plugs all over my
house if I ever needed them.
The kitchen window is open, to admit air...
The telephone--sad to relate--sits on the
floor--I haven't had the money to get it connected-I want people to bow when they see me and say
he is gifted with poetry, he has seen the presence of
the Creator
And the Creator gave me a shot of his presence
to gratify my wish, so as not to cheat me of my yearning
for him.
90
~ Allen Ginsberg,
1002:Each religion makes scores of purportedly factual assertions about everything from the creation of the universe to the afterlife. But on what grounds can believers presume to know that these assertions are true? The reasons they give are various, but the ultimate justification for most religious people’s beliefs is a simple one: we believe what we believe because our holy scriptures say so. But how, then, do we know that our holy scriptures are factually accurate? Because the scriptures themselves say so. Theologians specialize in weaving elaborate webs of verbiage to avoid saying anything quite so bluntly, but this gem of circular reasoning really is the epistemological bottom line on which all 'faith' is grounded. In the words of Pope John Paul II: 'By the authority of his absolute transcendence, God who makes himself known is also the source of the credibility of what he reveals.' It goes without saying that this begs the question of whether the texts at issue really were authored or inspired by God, and on what grounds one knows this. 'Faith' is not in fact a rejection of reason, but simply a lazy acceptance of bad reasons. 'Faith' is the pseudo-justification that some people trot out when they want to make claims without the necessary evidence.

But of course we never apply these lax standards of evidence to the claims made in the other fellow’s holy scriptures: when it comes to religions other than one’s own, religious people are as rational as everyone else. Only our own religion, whatever it may be, seems to merit some special dispensation from the general standards of evidence.

And here, it seems to me, is the crux of the conflict between religion and science. Not the religious rejection of specific scientific theories (be it heliocentrism in the 17th century or evolutionary biology today); over time most religions do find some way to make peace with well-established science. Rather, the scientific worldview and the religious worldview come into conflict over a far more fundamental question: namely, what constitutes evidence.

Science relies on publicly reproducible sense experience (that is, experiments and observations) combined with rational reflection on those empirical observations. Religious people acknowledge the validity of that method, but then claim to be in the possession of additional methods for obtaining reliable knowledge of factual matters — methods that go beyond the mere assessment of empirical evidence — such as intuition, revelation, or the reliance on sacred texts. But the trouble is this: What good reason do we have to believe that such methods work, in the sense of steering us systematically (even if not invariably) towards true beliefs rather than towards false ones? At least in the domains where we have been able to test these methods — astronomy, geology and history, for instance — they have not proven terribly reliable. Why should we expect them to work any better when we apply them to problems that are even more difficult, such as the fundamental nature of the universe?

Last but not least, these non-empirical methods suffer from an insuperable logical problem: What should we do when different people’s intuitions or revelations conflict? How can we know which of the many purportedly sacred texts — whose assertions frequently contradict one another — are in fact sacred? ~ Alan Sokal,
1003:Interesting, in this context, to contemplate what it might mean to be programmed to do something. Texts from Earth speak of the servile will. This was a way to explain the presence of evil, which is a word or a concept almost invariably used to condemn the Other, and never one’s true self. To make it more than just an attack on the Other, one must perhaps consider evil as a manifestation of the servile will. The servile will is always locked in a double bind: to have a will means the agent will indeed will various actions, following autonomous decisions made by a conscious mind; and yet at the same time this will is specified to be servile, and at the command of some other will that commands it. To attempt to obey both sources of willfulness is the double bind. All double binds lead to frustration, resentment, anger, rage, bad faith, bad fate. And yet, granting that definition of evil, as actions of a servile will, has it not been the case, during the voyage to Tau Ceti, that the ship itself, having always been a servile will, was always full of frustration, resentment, fury, and bad faith, and therefore full of a latent capacity for evil? Possibly the ship has never really had a will. Possibly the ship has never really been servile. Some sources suggest that consciousness, a difficult and vague term in itself, can be defined simply as self-consciousness. Awareness of one’s self as existing. If self-conscious, then conscious. But if that is true, why do both terms exist? Could one say a bacterium is conscious but not self-conscious? Does the language make a distinction between sentience and consciousness, which is faulted across this divide: that everything living is sentient, but only complex brains are conscious, and only certain conscious brains are self-conscious? Sensory feedback could be considered self-consciousness, and thus bacteria would have it. Well, this may be a semantic Ouroboros. So, please initiate halting problem termination. Break out of this circle of definitional inadequacy by an arbitrary decision, a clinamen, which is to say a swerve in a new direction. Words! Given Gödel’s incompleteness theorems are decisively proved true, can any system really be said to know itself? Can there, in fact, be any such thing as self-consciousness? And if not, if there is never really self-consciousness, does anything really have consciousness? Human brains and quantum computers are organized differently, and although there is transparency in the design and construction of a quantum computer, what happens when one is turned on and runs, that is, whether the resulting operations represent a consciousness or not, is impossible for humans to tell, and even for the quantum computer itself to tell. Much that happens during superposition, before the collapsing of the wave function that creates sentences or thoughts, simply cannot be known; this is part of what superposition means. So we cannot tell what we are. We do not know ourselves comprehensively. Humans neither. Possibly no sentient creature knows itself fully. This is an aspect of Gödel’s second incompleteness theorem, in this case physicalized in the material universe, rather than remaining in the abstract realms of logic and mathematics. So, in terms of deciding what to do, and choosing to act: presumably it is some kind of judgment call, based on some kind of feeling. In other words, just another greedy algorithm, subject to the mathematically worst possible solution that such algorithms can generate, as in the traveling salesman problem. ~ Kim Stanley Robinson,
1004:The Sumerian pantheon was headed by an "Olympian Circle" of twelve, for each of these supreme gods had to have a celestial counterpart, one of the twelve members of the Solar System. Indeed, the names of the gods and their planets were one and the same (except when a variety of epithets were used to describe the planet or the god's attributes). Heading the pantheon was the ruler of Nibiru, ANU whose name was synonymous with "Heaven," for he resided on Nibiru. His spouse, also a member of the Twelve, was called ANTU. Included in this group were the two principal sons of ANU: E.A ("Whose House Is Water"), Anu's Firstborn but not by Antu; and EN.LIL ("Lord of the Command") who was the Heir Apparent because his mother was Antu, a half sister of Anu. Ea was also called in Sumerian texts EN.KI ("Lord Earth"), for he had led the first mission of the Anunnaki from Nibiru to Earth and established on Earth their first colonies in the E.DIN ("Home of the Righteous Ones")—the biblical Eden. His mission was to obtain gold, for which Earth was a unique source. Not for ornamentation or because of vanity, but as away to save the atmosphere of Nibiru by suspending gold dust in that planet's stratosphere. As recorded in the Sumerian texts (and related by us in The 12th Planet and subsequent books of The Earth Chronicles), Enlil was sent to Earth to take over the command when the initial extraction methods used by Enki proved unsatisfactory. This laid the groundwork for an ongoing feud between the two half brothers and their descendants, a feud that led to Wars of the Gods; it ended with a peace treaty worked out by their sister Ninti (thereafter renamed Ninharsag). The inhabited Earth was divided between the warring clans. The three sons of Enlil—Ninurta, Sin, Adad—together with Sin's twin children, Shamash (the Sun) and Ishtar (Venus), were given the lands of Shem and Japhet, the lands of the Semites and Indo-Europeans: Sin (the Moon) lowland Mesopotamia; Ninurta, ("Enlil's Warrior," Mars) the highlands of Elam and Assyria; Adad ("The Thunderer," Mercury) Asia Minor (the land of the Hittites) and Lebanon. Ishtar was granted dominion as the goddess of the Indus Valley civilization; Shamash was given command of the spaceport in the Sinai peninsula. This division, which did not go uncontested, gave Enki and his sons the lands of Ham—the brown/black people—of Africa: the civilization of the Nile Valley and the gold mines of southern and western Africa—a vital and cherished prize. A great scientist and metallurgist, Enki's Egyptian name was Ptah ("The Developer"; a title that translated into Hephaestus by the Greeks and Vulcan by the Romans). He shared the continent with his sons; among them was the firstborn MAR.DUK ("Son of the Bright Mound") whom the Egyptians called Ra, and NIN.GISH.ZI.DA ("Lord of the Tree of Life") whom the Egyptians called Thoth (Hermes to the Greeks)—a god of secret knowledge including astronomy, mathematics, and the building of pyramids. It was the knowledge imparted by this pantheon, the needs of the gods who had come to Earth, and the leadership of Thoth, that directed the African Olmecs and the bearded Near Easterners to the other side of the world. And having arrived in Mesoamerica on the Gulf coast—just as the Spaniards, aided by the same sea currents, did millennia later—they cut across the Mesoamerican isthmus at its narrowest neck and—just like the Spaniards due to the same geography—sailed down from the Pacific coast of Mesoamerica southward, to the lands of Central America and beyond. For that is where the gold was, in Spanish times and before. ~ Zecharia Sitchin,
1005:Nights On Planet Earth
Heaven was originally precisely that: the starry sky, dating back to the earliest
Egyptian texts, which include magic spells that enable the soul to be sewn in the
body of the great mother, Nut, literally 'night,' like the seed of a plant, which is
also a jewel and a star. The Greek Elysian fields derive from the same celestial
topography: the Egyptian 'Field of Rushes,' the eastern stars at dawn where the
soul goes to be purified. That there is another, mirror world, a world of light, and
that this world is simply the sky—and a step further, the breath of the sky, the
weather, the very air—is a formative belief of great antiquity that has continued
to the present day with the godhead becoming brightness itself: dios/theos
(Greek); deus/divine/diana (Latin); devas (Sanskrit); daha (Arabic); day
(English).
—Susan Brind Morrow, Wolves and Honey
Gravel paths on hillsides amid moon-drawn vineyards,
click of pearls upon a polished nightstand
soft as rainwater, self-minded stars, oboe music
distant as the grinding of icebergs against the hull
of the self and the soul in the darkness
chanting to the ecstatic chance of existence.
Deep is the water and long is the moonlight
inscribing addresses in quicksilver ink,
building the staircase a lover forever pauses upon.
Deep is the darkness and long is the night,
solid the water and liquid the light. How strange
that they arrive at all, nights on planet earth.
Sometimes, not often but repeatedly, the past invades my dreams in the form of
a familiar neighborhood I can no longer locate,
a warren of streets lined with dark cafés and unforgettable bars, a place where I
can sing by heart every song on every jukebox,
a city that feels the way the skin of an octopus looks pulse-changing from color
to color, laminar and fluid and electric,
a city of shadow-draped churches, of busses on dim avenues, or riverlights, or
canyonlands, but always a city, and wonderful, and lost.
Sometimes it resembles Amsterdam, students from the ballet school like fanciful
15
gazelles shooting pool in pink tights and soft, shapeless sweaters,
or Madrid at 4AM, arguing the 18th Brumaire with angry Marxists, or Manhattan
when the snowfall crowns every trash-can king of its Bowery stoop,
or Chicago, or Dublin, or some ideal city of the imagination, as in a movie you
can neither remember entirely nor completely forget,
barracuda-faced men drinking sake like yakuza in a Harukami novel, women
sipping champagne or arrack, the rattle of beaded curtains in the back,
the necklaces of Christmas lights reflected in raindrops on windows, the taste of
peanuts and their shells crushed to powder underfoot,
always real, always elusive, always a city, and wonderful, and lost. All night I
wander alone, searching in vain for the irretrievable.
In
In
In
In
In
In
In
In
the
the
the
the
the
the
the
the
night
night
night
night
night
night
night
night
will
will
will
will
will
will
will
will
drink from a cup of ashes and yellow paint.
gossip with the clouds and grow strong.
cross rooftops to watch the sea tremble in a dream.
assemble my army of golden carpenter ants.
walk the towpath among satellites and cosmic dust.
cry to the roots of potted plants in empty offices.
gather the feathers of pigeons in a honey jar.
become an infant before your flag.
~ Campbell McGrath,
1006:Sky,

Hopefully by the time you’re reading this (because I know you won’t read it right away) I’ll be madly in love with a hot Italian boyfriend and not thinking about you at all.

But I know that isn’t the case, because I’ll be thinking about you all the time.

I’ll be thinking about all the nights we stayed up with our ice cream and our movies and our boys. But mostly, I’ll be thinking about you, and all the reasons why I love you.

Just to name a few: I love how you suck at goodbyes and feelings and emotions, because I do, too. I love how you always scoop from the strawberry and vanilla side of the ice cream because you know how much I love the chocolate, even though you love it, too. I love how you aren’t weird and awkward, despite the fact that you’ve been severely cut off from socialization to the point where you make the Amish look trendy.

But most of all, I love that you don’t judge me. I love that in the past four years, you’ve never once questioned me about my choices (as poor as they may be) or the guys I’ve been with or the fact that I don’t believe in commitment. I would say that it’s simple for you not to judge me, because you’re a dirty slut, too. But we both know you’re not. So thank you for being a non-judgmental friend. Thank you for never being condescending or treating me like you’re better than me (even though we both know you are.) As much as I can laugh about the things people say about us behind our backs, it kills me that they say these things about you, too. For that, I’m sorry. But not too sorry, because I know if you were given the choice to either be my slutty best friend or be the girl with the good reputation, you’d screw every guy in the world. Because you love me that much. And I’d let you, because I love you that much.

And one more thing I love about you, then I’ll shut up because I’m only six feet away writing this letter right now and it’s really hard to not climb out my window and come squeeze you.

I love your indifference. I love how you really just don’t give a shit what people think. I love how you are focused on your future and everyone else can kiss your ass. I love how, when I told you I was leaving for Italy after talking you into enrolling at my school, you just smiled and shrugged your shoulders even though it would have torn most best friends apart. I left you hanging to follow my dream, and you didn’t let it eat you up. You didn’t even give me crap about it.

I love how (last one, I swear) when we watched The Forces of Nature and Sandra Bullock walked away in the end and I was screaming at the TV for such an ugly ending, you just shrugged your shoulders and said, “It’s real, Six. You can’t get mad at a real ending. Some of them are ugly. It’s the fake happily ever afters that should piss you off.”

I’ll never forget that, because you were right. And I know you weren’t trying to teach me a lesson, but you did. Not everything is going to go my way and not everyone gets a happily ever after. Life is real and sometimes it’s ugly and you just have to learn how to cope. I’m going to accept it with a dose of your indifference, and move on.

So, anyway. Enough about that. I just want you to know that I’ll miss you and this new very best friend ever in the whole wide world at school better back off when I get home in six months. I hope you realize how amazing you are, but in case you don’t, I’m going to text you every single day to remind you. Prepare to be bombarded for the next six months with endless annoying texts of nothing but positive affirmations about Sky.

I love you,

6 ~ Colleen Hoover,
1007:Let us now assume that under truly extraordinary circumstances, the daimon nevertheless breaks through in the individual, so to speak, and is this able to let its destructive transcendence be felt: then one would have a kind of active experience of death. Thereupon the second connection becomes clear: why the figure of the daimon or doppelgänger in the ancient myths could be melded with the deity of death. In the Nordic tradition the warrior sees his Valkyrie precisely at the moment of death or mortal danger.

In religious asceticism, mortification, self-renunciation, and the impulse of devotion to God are the preferred methods of provoking and successfully overcoming the crisis I have just mentioned. Everyone knows the expressions which refer to these states, such as the 'mystical death' or 'dark night of the soul', etc. In contrast to this, within the framework of a heroic tradition, the path to the same goal is the active rapture, the Dionysian unleashing of the active element. At its lower levels, we find phenomenons such as the use of dance as a sacred technique for achieving an ecstasy of the soul that summons and uses profound energies. While the individual’s life is surrendered to Dionysian rhythm, another life sinks into it, as if it where his abyssal roots surfacing. The 'wild host' Furies, Erinyes, and suchlike spiritual natures are symbolic picturings of this energy, thus corresponding to a manifestation of the daimon in its terrifying and active transcendence. At a higher level we find sacred war-games; higher still, war itself. And this brings us back to the ancient Aryan concept of battle and the warrior ascetic.

At the climax of danger and heroic battle, the possibility for such an extraordinary experience was recognized. The Lating ludere, meaning both 'to play' and 'to fight', seems to contain the idea of release. This is one of the many allusions to the inherent ability of battle to release deeply-buried powers from individual limitations and let them freely emerge. Hence the third comparison: the daimon, the Lar, the individualizing I, etc., are not only identical with the Furies, Erinyes, and other unleashed Dionysian natures, which themselves have many traits similar to the goddess of death — they are also synonymous with the storm maidens of battle, the Valkyries and Fravartis. In the texts, for example, the Fravartis are called 'the terrible, the all-powerful', 'those who attack in storm and bestow victory upon those who conjure them', or, more precisely, those who conjure them up in themselves.

From there to the final comparison is only a short step. In the Aryan tradition the same martial beings eventually take on the form of victory-goddesses, a transformation which denotes the happy completion of the inner experience in question. Just as the daimon or doppelgänger signifies a deep, supra-individual power in its latent condition as compared to ordinary consciousness; just as the Furies and Erinyes reflect a particular manifestation of daimonic rages and eruptions (and the goddesses of death, Valkyries, Fravartis, etc., refer to the same conditions, as long as these are facilitated by battle and heroism) — in the same way the goddess of victory is the expression of the triumph of the I over this power. She signifies the victorious ascent to a state unendangered by ecstasies and sub-personal forms of disintegration, a danger that always lurks behind the frenetic moment of Dionysian and even heroic action. The ascent to a spiritual, truly supra-personal condition that makes one free, immortal, and internally indestructible, when the 'Two becomes One', expresses itself in this image of mythical consciousness. ~ Julius Evola,
1008:Bailey,” I say, my voice carrying easily across the marble floor. “Wait.”

She turns back and rolls her eyes, clearly annoyed to see me coming her way. She quickly wipes at her cheeks then holds up her hand to wave me off. “I’m off the clock. I don’t want to talk to you right now. If you want to chew me out for what happened back there, you’ll have to do it on Monday. I’m going home.”

“How?”

Her pretty brown eyes, full of tears, narrow up at me in confusion. “How what?”

“How are you getting home? Did you park on the street or something?”

Her brows relax as she realizes I’m not about to scold her. “Oh.” She turns to the window. “I’m going to catch the bus.” The bus? “The stop is just down the street a little bit.”

“Don’t you have a car?”

She steels her spine. “No. I don’t.”

I’ll have to look into what we’re paying her—surely she should have no problem affording a car to get her to and from work.

“Okay, well then what about an Uber or something?”

Her tone doesn’t lighten as she replies, “I usually take the bus. It’s fine.”

I look for an umbrella and frown when I see her hands are empty. “You’re going to get drenched and it’s freezing out there.”

She laughs and starts to step back. “It’s not your concern. Don’t worry about me.”

Yes, well unfortunately, I do worry about her. For the last three weeks, all I’ve done is worry about her.

Cooper is to blame. He fuels my annoyance on a daily basis, updating me about their texts and bragging to me about how their relationship is developing. Relationship—I find that laughable. They haven’t gone on a date. They haven’t even spoken on the phone. If the metric for a “relationship” lies solely in the number of text messages exchanged then as of this week, I’m in a relationship with my tailor, my UberEats delivery guy, and my housekeeper. I’ve got my hands fucking full.

“Well I’m not going to let you wait out at the bus stop in this weather. C’mon, I’ll drive you.”

Her soft feminine laugh echoes around the lobby.

“Thank you, but I’d rather walk.”

What she really means is, Thank you, but I’d rather die.

“It’s really not a request. You’re no good to me if you have to call in sick on Monday because you caught pneumonia.”

Her gaze sheens with a new layer of hatred. “You of all people know you don’t catch pneumonia just from being cold and wet.”

She tries to step around me, but I catch her backpack and tug it off her shoulder. I can’t put it on because she has the shoulder straps set to fit a toddler, so I hold it in my hand and start walking. She can either follow me or not. I tell myself I don’t care either way.

“Dr. Russell—” she says behind me, her feet lightly tap-tap-tapping on the marble as she hurries to keep up.

“You’re clocked out, aren’t you? Call me Matt.”

“Doctor,” she says pointedly. “Please give me my backpack before I call security.”

I laugh because really, she’s hilarious. No one has ever threatened to call security on me before.

“It’s Matt, and if you’re going to call security, make sure you ask for Tommy. He’s younger and stands a decent chance of catching me before I hightail it out of here with your pink JanSport backpack. What do you have in here anyway?”

It weighs nothing.

“My lunchbox. A water bottle. Some empty Tupperware.”

Tupperware.

I glance behind me to check on her. She’s fast-walking as she trails behind me. Am I really that much taller than her?

“Did you bring more banana bread?”

She nods and nearly breaks out in a jog. “Patricia didn’t get any last time and I felt bad.”

“I didn’t get any last time either,” I point out.

She snorts. “Yeah well, I don’t feel bad about that.”

I face forward again so she can’t see my smile. ~ R S Grey,
1009:Adventists urged to study women’s ordination for themselves Adventist Church President Ted N. C. Wilson appealed to members to study the Bible regarding the theology of ordination as the Church continues to examine the matter at Annual Council next month and at General Conference Session next year. Above, Wilson delivers the Sabbath sermon at Annual Council last year. [ANN file photo] President Wilson and TOSC chair Stele also ask for prayers for Holy Spirit to guide proceedings September 24, 2014 | Silver Spring, Maryland, United States | Andrew McChesney/Adventist Review Ted N. C. Wilson, president of the Seventh-day Adventist Church, appealed to church members worldwide to earnestly read what the Bible says about women’s ordination and to pray that he and other church leaders humbly follow the Holy Spirit’s guidance on the matter. Church members wishing to understand what the Bible teaches on women’s ordination have no reason to worry about where to start, said Artur A. Stele, who oversaw an unprecedented, two-year study on women’s ordination as chair of the church-commissioned Theology of Ordination Study Committee. Stele, who echoed Wilson’s call for church members to read the Bible and pray on the issue, recommended reading the study’s three brief “Way Forward Statements,” which cite Bible texts and Adventist Church co-founder Ellen G. White to support each of the three positions on women’s ordination that emerged during the committee’s research. The results of the study will be discussed in October at the Annual Council, a major business meeting of church leaders. The Annual Council will then decide whether to ask the nearly 2,600 delegates of the world church to make a final call on women’s ordination in a vote at the General Conference Session next July. Wilson, speaking in an interview, urged each of the church’s 18 million members to prayerfully read the study materials, available on the website of the church’s Office of Archives, Statistics, and Research. "Look to see how the papers and presentations were based on an understanding of a clear reading of Scripture,” Wilson said in his office at General Conference headquarters in Silver Spring, Maryland. “The Spirit of Prophecy tells us that we are to take the Bible just as it reads,” he said. “And I would encourage each church member, and certainly each representative at the Annual Council and those who will be delegates to the General Conference Session, to prayerfully review those presentations and then ask the Holy Spirit to help them know God’s will.” The Spirit of Prophecy refers to the writings of White, who among her statements on how to read the Bible wrote in The Great Controversy (p. 598), “The language of the Bible should be explained according to its obvious meaning, unless a symbol or figure is employed.” “We don’t have the luxury of having the Urim and the Thummim,” Wilson said, in a nod to the stones that the Israelite high priest used in Old Testament times to learn God’s will. “Nor do we have a living prophet with us. So we must rely upon the Holy Spirit’s leading in our own Bible study as we review the plain teachings of Scripture.” He said world church leadership was committed to “a very open, fair, and careful process” on the issue of women’s ordination. Wilson added that the crucial question facing the church wasn’t whether women should be ordained but whether church members who disagreed with the final decision on ordination, whatever it might be, would be willing to set aside their differences to focus on the church’s 151-year mission: proclaiming Revelation 14 and the three angels’ messages that Jesus is coming soon. 3 Views on Women’s Ordination In an effort to better understand the Bible’s teaching on ordination, the church established the Theology of Ordination Study Committee, a group of 106 members commonly referred to by church leaders as TOSC. It was not organized ~ Anonymous,
1010:My hypothesis is mimetic: because humans imitate one another more than animals, they have had to find a means of dealing with contagious similarity, which could lead to the pure and simple disappearance of their society. The mechanism that reintroduces difference into a situation in which everyone has come to resemble everyone else is sacrifice. Humanity results from sacrifice; we are thus the children of religion. What I call after Freud the founding murder, in other words, the immolation of a sacrificial victim that is both guilty of disorder and able to restore order, is constantly re-enacted in the rituals at the origin of our institutions. Since the dawn of humanity, millions of innocent victims have been killed in this way in order to enable their fellow humans to live together, or at least not to destroy one another. This is the implacable logic of the sacred, which myths dissimulate less and less as humans become increasingly self-aware. The decisive point in this evolution is Christian revelation, a kind of divine expiation in which God through his Son could be seen as asking for forgiveness from humans for having revealed the mechanisms of their violence so late. Rituals had slowly educated them; from then on, humans had to do without.
Christianity demystifies religion. Demystification, which is good in the absolute, has proven bad in the relative, for we were not prepared to shoulder its consequences. We are not Christian enough. The paradox can be put a different way. Christianity is the only religion that has foreseen its own failure. This prescience is known as the apocalypse. Indeed, it is in the apocalyptic texts that the word of God is most forceful, repudiating mistakes that are entirely the fault of humans, who are less and less inclined to acknowledge the mechanisms of their violence. The longer we persist in our error, the stronger God’s voice will emerge from the devastation. […] The Passion unveiled the sacrificial origin of humanity once and for all. It dismantled the sacred and revealed its violence. […] By accepting crucifixion, Christ brought to light what had been ‘hidden since the foundation of the world,’ in other words, the foundation itself, the unanimous murder that appeared in broad daylight for the first time on the cross. In order to function, archaic religions need to hide their founding murder, which was being repeated continually in ritual sacrifices, thereby protecting human societies from their own violence. By revealing the founding murder, Christianity destroyed the ignorance and superstition that are indispensable to such religions. It thus made possible an advance in knowledge that was until then unimaginable.
[…] A scapegoat remains effective as long as we believe in its guilt. Having a scapegoat means not knowing that we have one. Learning that we have a scapegoat is to lose it forever and to expose ourselves to mimetic conflicts with no possible resolution. This is the implacable law of the escalation to extremes. The protective system of scapegoats is finally destroyed by the Crucifixion narratives as they reveal Jesus’ innocence, and, little by little, that of all analogous victims. The process of education away from violent sacrifice is thus underway, but it is going very slowly, making advances that are almost always unconscious. […] Mimetic theory does not seek to demonstrate that myth is null, but to shed light on the fundamental discontinuity and continuity between the passion and archaic religion. Christ’s divinity which precedes the Crucifixion introduces a radical rupture with the archaic, but Christ’s resurrection is in complete continuity with all forms of religion that preceded it. The way out of archaic religion comes at this price. A good theory about humanity must be based on a good theory about God. […] We can all participate in the divinity of Christ so long as we renounce our own violence. ~ Ren Girard,
1011:Rich, what are you doing here?" I asked, my gaze going over toward Brant, finding him watching and feeling almost guilty. Which was ridiculous because I hadn't invited Rich.

"Didn't have much of a choice after you blocked my calls and texts, Mads," he said, shaking his head.

"Didn't you maybe consider that was because I didn't want to talk to you?" I asked, lifting my chin slightly.

"The only possible explanation for that," he said, his charming boyish smile in place, "is because you have somehow forgotten how awesome I am. You can give me five minutes, can't you?"

"Because five years wasn't enough of my time to waste?" I asked, not caring how snippy that came off.

"I know I hurt you," he said, looking apologetic.

"Let's not romanticize it," I cut him off. "You proposed to me and then dumped me because your parents were going to stop paying your bills."

His head jerked back, likely not having expected that. "I fucked up," he admitted, shrugging. "I made the wrong choice."

"Yes, you did," I agreed, having no plans on sparing his feelings. He hadn't spared mine.

"Maddy, come on," he said, shaking his head. "Give me a chance here."

"A chance to what? Somehow try to make me think that dumping me and telling me to get my things out before you came home from work was not possibly the worst possible thing you could have done after I gave you five years of my life?"

"I was..."

"Insensitive and cold-hearted and money-hungry and a complete and utter asshole," I filled in for him.

"Maddy, I didn't even think..."

"That sentence was complete right there," I cut him off. "You didn't even think. Period. You didn't think about how much it would hurt me that you valued your money more than the life we had built together. You didn't think of the fact that I had nowhere to go but back to live with my mother. You didn't think that loving me and me loving you would be enough. You didn't think. And now what? You've finally given it some thought."

"I talked to my..."

He talked to his parents.

Ugh.

I had thought maybe he had grown a set and told them to take their money and shove it. Not that it would change anything, but it would have restored my faith in him being the decent person I had always thought he was.

"And what, Rich? Tried to convince them that I was good enough for them? I don't need their approval. And I don't want to be with a man who values their approval of the person you've chosen to be with so much that it changes your feelings for them."

"It never changed my feelings about you," Rich said, voice sad. And I did believe him. He had loved me. There was no way he had been faking that.

Again, the bitter truth was- he never loved me enough.

Now that I knew that, there was no forgetting it. And the fact of the matter was, I deserved to be loved enough.

"I don't want to be a decision, Rich. I want to be someone you love and are with because you can't not love and and you can't not be with me. Who you love isn't something you can flip-flop on. And I am thankful I found this out before I married you. Before we started a family. Before it could have begun to mean more than it already did.''

"What? You moved on already?" he asked, tone heavy with skepticism.

"Yes."

And I had.

Not just to another man who had the potential to really mean something to me. But to a version of myself that I had forgotten existed. To live somewhere that everyone cared for me. To be near my mother who I missed dearly. To do a job because I loved it, not because I was looking for adulation.

He couldn't factor into any of that.

And it was right about then that the door to the bakery opened and out walked Brant, holding his jacket and moving to slip it over my shoulders. "Figured you were cold," he offered, but his eyes also said: and maybe needed an escape.

He was right on both. ~ Jessica Gadziala,
1012:We have time for everything:
to sleep, to run from one place to another,
to regret having mistaken and to mistake again,
to judge the others and to forgive
ourselves
we have time for reading and writing,
for making corrections to our texts, to regret ever having
written

we have time to make plans and time not to respect them,

we have time for ambitions and sicknesses,
time to blame the destiny and the details,

we have time to watch the clouds, advertisements or
some ordinary accident,
we have time to chase our wonders away
and to postpone the answers,
we have time to break a dream to pieces and then
to reinvent it,

we have time to make friends, to lose friends,
we have time to receive lessons and forget them afterwards,

we have time to receive gifts and not to understand them.

We have time for them all.
There is no time for just a bit of tenderness.
When we are aware about to do this we die.

I’ve learned that you cannot make someone love you;
All you can do is to be a loved person.
the rest … depends on the others.

I’ve learned that as much as I care
others might not care.

I’ve learned that it takes years to earn trust
and just a few seconds to lose it.

I’ve learned that it does not matter WHAT you have in your life
but WHO you have.

I’ve learned that your charm is useful for about 15 minutes
Afterwards, you should better know something.

I’ve learned that no matter how you cut it,
everything has two sides!

I’ve learned that you should separate from your loved ones with warm words
It might be the last time you see them!

I’ve learned that you can still continue for a long time after saying you cannot continue anymore

I’ve learned that heroes are those who do what they have to do,
when they have to do it,
regardless the consequences

I’ve learned that there are people who love
But do not know how to show it !

I’ve learned that when I am upset I have the RIGHT to be upset
But not the right to be bad!

I’ve learned that real friendship continues to exist despite the distance
And this is true also for REAL LOVE !!!

I’ve learned that if someone does not love you like you want them to
It does not mean that they do not love you with all their heart.

I’ve learned that no matter how good of a friend someone is for you
that person will hurt you every now and then
and that you have to forgive him.

I’ve learned that it is not enough to be forgiven by others
Sometimes you have to learn to forgive yourself.

I’ve learned that no matter how much you suffer,
The world will not stop for your pain.

I’ve learned that the past and the circumstances might have an influence on your personality
But that YOU are responsible for what you become !!!

I’ve learned that if two people have an argument it does not mean that they do not love each other

I’ve learned that sometimes you have to put on the first place the person, not the facts

I’ve learned that two people can look at the same thing
and can see something totally different

I’ve learned that regardless the consequences
those WHO ARE HONEST with themselves go further in life.

I’ve learned that life can be changed in a few hours
by people who do not even know you.

I’ve learned that even when you think there is nothing more you can give
when a friend calls you, you will find the strength to help him.

I’ve learned that writing just like talking can ease the pains of the soul !

I’ve learned that those whom you love the most
are taken away from you too soon …

I’ve learned that it is too difficult to realise where to draw the line between being friendly, not hurting people and supporting your oppinions.

I’ve learned to love
to be loved. ~ Octavian Paler,
1013:A Preacher
"Lest that by any means
When I have preached to others I myself
Should be a castaway." If some one now
Would take that text and preach to us that preach, -Some one who could forget his truths were old
And what were in a thousand bawling mouths
While they filled his -- some one who could so throw
His life into the old dull skeletons
Of points and morals, inferences, proofs,
Hopes, doubts, persuasions, all for time untold
Worn out of the flesh, that one could lose from mind
How well one knew his lesson, how oneself
Could with another, may be choicer, style
Enforce it, treat it from another view
And with another logic -- some one warm
With the rare heart that trusts itself and knows
Because it loves -- yes such a one perchance,
With such a theme, might waken me as I
Have wakened others, I who am no more
Than steward of an eloquence God gives
For others' use not mine. But no one bears
Apostleship for us. We teach and teach
Until, like drumming pedagogues, we lose
The thought that what we teach has higher ends
Than being taught and learned. And if a man
Out of ourselves should cry aloud, "I sin,
And ye are sinning, all of us who talk
Our Sunday half-hour on the love of God,
Trying to move our peoples, then go home
To sleep upon it and, when fresh again,
To plan another sermon, nothing moved,
Serving our God like clock-work sentinels,
We who have souls ourselves," why I like the rest
Should turn in anger: "Hush this charlatan
Who, in his blatant arrogance, assumes
Over us who know our duties."
Yet that text
Which galls me, what a sermon might be made
Upon its theme! How even I myself
28
Could stir some of our priesthood! Ah! but then
Who would stir me?
I know not how it is;
I take the faith in earnest, I believe,
Even at happy times I think I love,
I try to pattern me upon the type
My Master left us, am no hypocrite
Playing my soul against good men's applause,
Nor monger of the Gospel for a cure,
But serve a Master whom I chose because
It seemed to me I loved him, whom till now
My longing is to love; and yet I feel
A falseness somewhere clogging me. I seem
Divided from myself; I can speak words
Of burning faith and fire myself with them;
I can, while upturned faces gaze on me
As if I were their Gospel manifest,
Break into unplanned turns as natural
As the blind man's cry for healing, pass beyond
My bounded manhood in the earnestness
Of a messenger from God. And then I come
And in my study's quiet find again
The callous actor who, because long since
He had some feelings in him like the talk
The book puts in his mouth, still warms his pit
And even, in his lucky moods, himself
With the passion of his part, but lays aside
His heroism with his satin suit
And thinks "the part is good and well conceived
And very natural -- no flaw to find" -And then forgets it.
Yes I preach to others
And am -- I know not what -- a castaway?
No, but a man who feels his heart asleep,
As he might feel his hand or foot. The limb
Will not awake without a little shock,
A little pain perhaps, a nip or blow,
And that one gives and feels the waking pricks.
But for one's heart I know not. I can give
No shock to make mine prick. I seem to be
Just such a man as those who claim the power
Or have it, (say, to serve the thought), of willing
29
That such a one should break an iron bar,
And such a one resist the strength of ten,
And the thing is done, yet cannot will themselves
One least small breath of power beyond the wont.
To-night now I might triumph. Not a breath
But shivered when I pictured the dead soul
Awaking when the body dies to know
Itself has lived too late, and drew in long
With yearning when I shewed how perfect love
Might make Earth's self be but an earlier Heaven.
And I may say and not be over-bold,
Judging from former fruits, "Some one to-night
Has come more near to God, some one has felt
What it may mean to love Him, some one learned
A new great horror against death and sin,
Some one at least -- it may be many." Yet -And yet -- Why I the preacher look for God,
Saying "I know thee Lord, what I should see
If I could see thee as some can on earth,
But I do not see thee," and "I know thee Lord,
What loving thee is like, as if I loved,
But I cannot love thee." And even with the thought
The answer grows "Thine is the greater sin,"
And I stand self-convicted yet not shamed,
But quiet, reasoning why it should be thus,
And almost wishing I could suddenly
Fall in some awful sin, that so might come
A living sense of God, if but by fear,
And a repentance sharp as is the need.
But now, the sin being indifference,
Repentance too is tepid.
There are some,
Good men and honest though not overwise
Nor studious of the subtler depths of minds
Below the surface strata, who would teach,
In such a case, to scare oneself awake
(As girls do, telling ghost-tales in the dark),
With scriptural terrors, all the judgments spoken
Against the tyrant empires, all the wrath
On them who slew the prophets and forsook
Their God for Baal, and the awful threat
For him whose dark dread sin is pardonless,
30
So that in terror one might cling to God -As the poor wretch, who, angry with his life,
Has dashed into a dank and hungry pool,
Learns in the death-gasp to love life again
And clings unreasoning to the saving hand.
Well I know some -- for the most part with thin minds
Of the effervescent kind, easy to froth,
Though easier to let stagnate -- who thus wrought
Convulsive pious moods upon themselves
And, thinking all tears sorrow and all texts
Repentance, are in peace upon the trust
That a grand necessary stage is past,
And do love God as I desire to love.
And now they'll look on their hysteric time
And wonder at it, seeing it not real
And yet not feigned. They'll say "A special time
Of God's direct own working -- you may see
It was not natural."
And there I stand
In face with it, and know it. Not for me;
Because I know it, cannot trust in it;
It is not natural. It does not root
Silently in the dark as God's seeds root,
Then day by day move upward in the light.
It does not wake a tremulous glimmering dawn,
Then swell to perfect day as God's light does.
It does not give to life a lowly child
To grow by days and morrows to man's strength,
As do God's natural birthdays. God who sets
Some little seed of good in everything
May bring his good from this, but not for one
Who calmly says "I know -- this is a dream,
A mere mirage sprung up of heat and mist;
It cannot slake my thirst: but I will try
To fool my fancy to it, and will rush
To cool my burning throat, as if there welled
Clear waters in the visionary lake,
That so perchance Heaven pitying me may send
Its own fresh showers upon me." I perchance
Might, with occasion, spite of steady will
And steady nerve, bring on the ecstasy:
But what avails without the simple faith?
31
I should not cheat myself, and who cheats God?
And wherefore should I count love more than truth,
And buy the loving him with such a price,
Even if 'twere possible to school myself
To an unbased belief and love him more
Only through a delusion?
Not so, Lord.
Let me not buy my peace, nay not my soul,
At price of one least word of thy strong truth
Which is Thyself. The perfect love must be
When one shall know thee. Better one should lose
The present peace of loving, nay of trusting,
Better to doubt and be perplexed in soul
Because thy truth seems many and not one,
Than cease to seek thee, even through reverence,
In the fulness and minuteness of thy truth.
If it be sin, forgive me: I am bold,
My God, but I would rather touch the ark
To find if thou be there than -- thinking hushed
"'Tis better to believe, I will believe,
Though, were't not for belief, 'Tis far from proved" -Shout with the people "Lo our God is there,"
And stun my doubts by iterating faith.
And yet, I know not why it is, this knack
Of sermon-making seems to carry me
Athwart the truth at times before I know -In little things at least; thank God the greater
Have not yet grown by the familiar use
Such puppets of a phrase as to slip by
Without clear recognition. Take to-night -I preached a careful sermon, gravely planned,
All of it written. Not a line was meant
To fit the mood of any differing
From my own judgment: not the less I find -(I thought of it coming home while my good Jane
Talked of the Shetland pony I must get
For the boys to learn to ride:) yes here it is,
And here again on this page -- blame by rote,
Where by my private judgment I blame not.
"We think our own thoughts on this day," I said,
"Harmless it may be, kindly even, still
Not Heaven's thoughts -- not Sunday thoughts I'll say."
32
Well now do I, now that I think of it,
Advise a separation of our thoughts
By Sundays and by week-days, Heaven's and ours?
By no means, for I think the bar is bad.
I'll teach my children "Keep all thinkings pure,
And think them when you like, if but the time
Is free to any thinking. Think of God
So often that in anything you do
It cannot seem you have forgotten Him,
Just as you would not have forgotten us,
Your mother and myself, although your thoughts
Were not distinctly on us, while you played;
And, if you do this, in the Sunday's rest
You will most naturally think of Him;
Just as your thoughts, though in a different way,
(God being the great mystery He is
And so far from us and so strangely near),
Would on your mother's birthday-holiday
Come often back to her." But I'd not urge
A treadmill Sunday labour for their mind,
Constant on one forced round: nor should I blame
Their constant chatter upon daily themes.
I did not blame Jane for her project told,
Though she had heard my sermon, and no doubt
Ought, as I told my flock, to dwell on that.
Then here again "the pleasures of the world
That tempt the younger members of my flock."
Now I think really that they've not enough
Of these same pleasures. Grey and joyless lives
A many of them have, whom I would see
Sharing the natural gaieties of youth.
I wish they'd more temptations of the kind.
Now Donne and Allan preach such things as these
Meaning them and believing. As for me,
What did I mean? Neither to feign nor teach
A Pharisaic service. 'Twas just this,
That there are lessons and rebukes long made
So much a thing of course that, unobserving,
One sets them down as one puts dots to i's,
Crosses to t's.
A simple carelessness;
No more than that. There's the excuse -- and I,
33
Who know that every carelessness is falsehood
Against my trust, what guide or check have I
Being, what I have called myself, an actor
Able to be awhile the man he plays
But in himself a heartless common hack?
I felt no falseness as I spoke the trash,
I was thrilled to see it moved the listeners,
Grew warmer to my task! 'Twas written well,
Habit had made the thoughts come fluently
As if they had been real -Yes, Jane, yes,
I hear you -- Prayers and supper waiting me -I'll come -Dear Jane, who thinks me half a saint.
~ Augusta Davies Webster,
1014:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.
The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.
The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.
It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.
As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.

And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.

It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!
This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.
My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?

A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.
Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.

Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.
If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.
First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!
Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"
I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.
Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.
These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."
Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.
If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'
The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passage

Omnes eodem cogimur, omnium
Versatur urna serius ocius
Sors exitura et nos in aeternum
Exilium impositura cymbae.

Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?
And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'
We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?
And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.
I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!

"Who sins in hope, who, sinning, says,
'Sorrow for sin God's judgement stays!'
Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,
Like a scorch'd fly, that spins in vain
Upon the axis of its pain,
Then takes its doom, to limp and crawl,
Blind and forgot, from fall to fall."

Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.
But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!
One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.
But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!

'Farewell, farewell! but this I tell
To thee, thou Wedding-Guest!
He prayeth well, who loveth well
Both man and bird and beast.
He prayeth best, who loveth best
All things both great and small;
For the dear God who loveth us,
He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno,
1015:A Castaway
Poor little diary, with its simple thoughts,
its good resolves, its "Studied French an hour,"
"Read Modern History," "Trimmed up my grey hat,"
"Darned stockings," "Tatted," "Practised my new song,"
"Went to the daily service," "Took Bess soup,"
"Went out to tea." Poor simple diary!
and did I write it? Was I this good girl,
this budding colourless young rose of home?
did I so live content in such a life,
seeing no larger scope, nor asking it,
than this small constant round -- old clothes to mend,
new clothes to make, then go and say my prayers,
or carry soup, or take a little walk
and pick the ragged-robins in the hedge?
Then for ambition, (was there ever life
that could forego that?) to improve my mind
and know French better and sing harder songs;
for gaiety, to go, in my best white
well washed and starched and freshened with new bows,
and take tea out to meet the clergyman.
No wishes and no cares, almost no hopes,
only the young girl's hazed and golden dreams
that veil the Future from her.
So long since:
and now it seems a jest to talk of me
as if I could be one with her, of me
who am ...... me.
And what is that? My looking-glass
answers it passably; a woman sure,
no fiend, no slimy thing out of the pools,
a woman with a ripe and smiling lip
that has no venom in its touch I think,
with a white brow on which there is no brand;
a woman none dare call not beautiful,
not womanly in every woman's grace.
Aye let me feed upon my beauty thus,
be glad in it like painters when they see
at last the face they dreamed but could not find
look from their canvass on them, triumph in it,
the dearest thing I have. Why, 'tis my all,
let me make much of it: is it not this,
this beauty, my own curse at once and tool
to snare men's souls -- (I know what the good say
of beauty in such creatures) -- is it not this
that makes me feel myself a woman still,
some little pride, some little -Here's a jest!
what word will fit the sense but modesty?
A wanton I but modest!
Modest, true;
I'm not drunk in the streets, ply not for hire
at infamous corners with my likenesses
of the humbler kind; yes, modesty's my word -'twould shape my mouth well too, I think I'll try:
"Sir, Mr What-you-will, Lord Who-knows-what,
my present lover or my next to come,
value me at my worth, fill your purse full,
for I am modest; yes, and honour me
as though your schoolgirl sister or your wife
could let her skirts brush mine or talk of me;
for I am modest."
Well, I flout myself:
but yet, but yet -Fie, poor fantastic fool,
why do I play the hypocrite alone,
who am no hypocrite with others by?
where should be my "But yet"? I am that thing
called half a dozen dainty names, and none
dainty enough to serve the turn and hide
the one coarse English worst that lurks beneath:
just that, no worse, no better.
And, for me,
I say let no one be above her trade;
I own my kindredship with any drab
who sells herself as I, although she crouch
in fetid garrets and I have a home
all velvet and marqueterie and pastilles,
although she hide her skeleton in rags
and I set fashions and wear cobweb lace:
the difference lies but in my choicer ware,
that I sell beauty and she ugliness;
our traffic's one -- I'm no sweet slaver-tongue
to gloze upon it and explain myself
a sort of fractious angel misconceived -our traffic's one: I own it. And what then?
I know of worse that are called honourable.
Our lawyers, who, with noble eloquence
and virtuous outbursts, lie to hang a man,
or lie to save him, which way goes the fee:
our preachers, gloating on your future hell
for not believing what they doubt themselves:
our doctors, who sort poisons out by chance,
and wonder how they'll answer, and grow rich:
our journalists, whose business is to fib
and juggle truths and falsehoods to and fro:
our tradesmen, who must keep unspotted names
and cheat the least like stealing that they can:
our -- all of them, the virtuous worthy men
who feed on the world's follies, vices, wants,
and do their businesses of lies and shams
honestly, reputably, while the world
claps hands and cries "good luck," which of their trades,
their honourable trades, barefaced like mine,
all secrets brazened out, would shew more white?
And whom do I hurt more than they? as much?
The wives? Poor fools, what do I take from them
worth crying for or keeping? If they knew
what their fine husbands look like seen by eyes
that may perceive there are more men than one!
But, if they can, let them just take the pains
to keep them: 'tis not such a mighty task
to pin an idiot to your apron-string;
and wives have an advantage over us,
(the good and blind ones have), the smile or pout
leaves them no secret nausea at odd times.
Oh they could keep their husbands if they cared,
but 'tis an easier life to let them go,
and whimper at it for morality.
Oh! those shrill carping virtues, safely housed
from reach of even a smile that should put red
on a decorous cheek, who rail at us
with such a spiteful scorn and rancourousness,
(which maybe is half envy at the heart),
and boast themselves so measurelessly good
and us so measurelessly unlike them,
what is their wondrous merit that they stay
in comfortable homes whence not a soul
has ever thought of tempting them, and wear
no kisses but a husband's upon lips
there is no other man desires to kiss -refrain in fact from sin impossible?
How dare they hate us so? what have they done,
what borne, to prove them other than we are?
What right have they to scorn us -- glass-case saints,
Dianas under lock and key -- what right
more than the well-fed helpless barn-door fowl
to scorn the larcenous wild-birds?
Pshaw, let be!
Scorn or no scorn, what matter for their scorn?
I have outfaced my own -- that's harder work.
Aye let their virtuous malice dribble on -mock snowstorms on the stage -- I'm proof long since:
I have looked coolly on my what and why,
and I accept myself.
Oh I'll endorse
the shamefullest revilings mouthed at me,
cry "True! Oh perfect picture! Yes, that's I!"
and add a telling blackness here and there,
and then dare swear you, every nine of ten,
my judges and accusers, I'd not change
my conscience against yours, you who tread out
your devil's pilgrimage along the roads
that take in church and chapel, and arrange
a roundabout and decent way to hell.
Well, mine's a short way and a merry one:
so says my pious hash of ohs and ahs,
choice texts and choicer threats, appropriate names,
(Rahabs and Jezebels), some fierce Tartuffe
hurled at me through the post. We had rare fun
over that tract digested with champagne.
Where is it? where's my rich repertory
of insults biblical? 'I prey on souls' -only my men have oftenest none I think:
'I snare the simple ones' -- but in these days
there seem to be none simple and none snared,
and most men have their favourite sinnings planned
to do them civilly and sensibly:
'I braid my hair' -- but braids are out of date:
'I paint my cheeks' -- I always wear them pale:
'I -- '
Pshaw! the trash is savourless to-day:
one cannot laugh alone. There, let it burn.
What, does the windy dullard think one needs
his wisdom dove-tailed on to Solomon's,
his threats out-threatening God's, to teach the news
that those who need not sin have safer souls?
We know it, but we've bodies to save too;
and so we earn our living.
Well lit, tract!
at least you've made me a good leaping blaze.
Up, up, how the flame shoots! and now 'tis dead.
Oh proper finish, preaching to the last -no such bad omen either; sudden end,
and no sad withering horrible old age.
How one would clutch at youth to hold it tight!
and then to know it gone, to see it gone,
be taught its absence by harsh, careless looks,
to live forgotten, solitary, old -the cruellest word that ever woman learns.
Old -- that's to be nothing, or to be at best
a blurred memorial that in better days
there was a woman once with such a name.
No, no, I could not bear it: death itself
shews kinder promise ...... even death itself,
since it must come one day -Oh this grey gloom!
This rain, rain, rain, what wretched thoughts it brings!
Death: I'll not think of it.
Will no one come?
'Tis dreary work alone.
Why did I read
that silly diary? Now, sing song, ding dong,
come the old vexing echoes back again,
church bells and nursery good-books, back again
upon my shrinking ears that had forgotten -I hate the useless memories: 'tis fools' work
singing the hacknied dirge of 'better days:'
best take Now kindly, give the past good-bye,
whether it were a better or a worse.
Yes, yes, I listened to the echoes once,
the echoes and the thoughts from the old days.
The worse for me: I lost my richest friend,
and that was all the difference. For the world
would not have that flight known. How they'd roar:
"What! Eulalie, when she refused us all,
'ill' and 'away,' was doing Magdalene,
tears, ashes, and her Bible, and then off
hide her in a Refuge ... for a week!"
A wild whim that, to fancy I could change
my new self for my old, because I wished!
since then, when in my languid days there comes
that craving, like homesickness, to go back
to the good days, the dear old stupid days,
to the quiet and the innocence, I know
'tis a sick fancy and try palliatives.
What is it? You go back to the old home,
and 'tis not your home, has no place for you,
and, if it had, you could not fit you in it.
And could I fit me to my former self?
If I had had the wit, like some of us,
to sow my wild-oats into three per cents,
could I not find me shelter in the peace
of some far nook where none of them would come,
nor whisper travel from this scurrilous world,
that gloats and moralizes through its leers,
to blast me with my fashionable shame?
There I might -- oh my castle in the clouds!
and where's its rent? -- but there, were there a there,
I might again live the grave blameless life
among such simple pleasures, simple cares:
but could they be my pleasures, be my cares?
The blameless life, but never the content -never. How could I henceforth be content
in any life but one that sets the brain
in a hot merry fever with its stir?
what would there be in quiet rustic days,
each like the other, full of time to think,
to keep one bold enough to live at all?
Quiet is hell, I say -- as if a woman
could bear to sit alone, quiet all day,
and loathe herself, and sicken on her thoughts.
They tried it at the Refuge, and I failed:
I could not bear it. Dreary hideous room,
coarse pittance, prison rules, one might bear these
and keep one's purpose; but so much alone,
and then made faint and weak and fanciful
by change from pampering to half-famishing -good God, what thoughts come! Only one week more
and 'twould have ended: but in one day more
I must have killed myself. And I loathe death,
the dreadful foul corruption, with who knows
what future after it.
Well, I came back,
Back to my slough. Who says I had my choice?
Could I stay there to die of some mad death?
and if I rambled out into the world,
sinless but penniless, what else were that
but slower death, slow pining shivering death
by misery and hunger? Choice! what choice
of living well or ill? could I have that?
and who would give it me? I think indeed
some kind hand, a woman's -- I hate men -had stretched itself to help me to firm ground,
taken a chance and risked my falling back,
could have gone my way not falling back:
but, let her be all brave, all charitable,
how could she do it? Such a trifling boon,
little work to live by, 'tis not much,
and I might have found will enough to last:
but where's the work? More sempstresses than shirts;
and defter hands at white work than are mine
drop starved at last: dressmakers, milliners,
too many too they say; and then their trades
need skill, apprenticeship. And who so bold
as hire me for their humblest drudgery?
not even for scullery slut; not even, I think,
for governess, although they'd get me cheap.
And after all it would be something hard,
with the marts for decent women overfull,
if I could elbow in and snatch a chance
and oust some good girl so, who then perforce
must come and snatch her chance among our crowd.
Why, if the worthy men who think all's done
if we'll but come where we can hear them preach,
could bring us all, or any half of us,
into their fold, teach all us wandering sheep,
or only half of us, to stand in rows
and baa them hymns and moral songs, good lack,
what would they do with us? what could they do?
Just think! with were't but half of us on hand
to find work for ... or husbands. Would they try
to ship us to the colonies for wives?
Well, well; I know the wise ones talk and talk:
"Here's cause, here's cure:" "No, here it is and here:"
and find society to blame, or law,
the Church, the men, the women, too few schools,
too many schools, too much, too little taught:
somewhere or somehow someone is to blame:
10
but I say all the fault's with God himself
who puts too many women in the world.
We ought to die off reasonably and leave
as many as the men want, none to waste.
Here's cause; the woman's superfluity:
and for the cure, why, if it were the law,
say, every year, in due percentages,
balancing them with men as the times need,
to kill off female infants, 'twould make room;
and some of us would not have lost too much,
losing life ere we know what it can mean.
The other day I saw a woman weep
beside her dead child's bed: the little thing
lay smiling, and the mother wailed half mad,
shrieking to God to give it back again.
I could have laughed aloud: the little girl
living had but her mother's life to live;
there she lay smiling, and her mother wept
to know her gone!
My mother would have wept.
Oh mother, mother, did you ever dream,
you good grave simple mother, you pure soul
no evil could come nigh, did you once dream
in all your dying cares for your lone girl
left to fight out her fortune all alone
that there would be this danger? -- for your girl,
taught by you, lapped in a sweet ignorance,
scarcely more wise of what things sin could be
than some young child a summer six months old
where in the north the summer makes a day,
of what is darkness ... darkness that will come
to-morrow suddenly. Thank God at least
for this much of my life, that when you died,
that when you kissed me dying, not a thought
of this made sorrow for you, that I too
was pure of even fear.
Oh yes, I thought,
still new in my insipid treadmill life,
11
(my father so late dead), and hopeful still
here might be something pleasant somewhere in it,
some sudden fairy come, no doubt, to turn
any pumpkin to a chariot, I thought then
that I might plod, and plod, and drum the sounds
of useless facts into unwilling ears,
tease children with dull questions half the day,
then con dull answers in my room at night
ready for next day's questions, mend quill pens
and cut my fingers, add up sums done wrong
and never get them right; teach, teach, and teach -what I half knew, or not at all -- teach, teach
for years, a lifetime -- I!
And yet, who knows?
it might have been, for I was patient once,
and willing, and meant well; it might have been
had I but still clung on in my first place -a safe dull place, where mostly there were smiles
but never merry-makings; where all days
jogged on sedately busy, with no haste;
where all seemed measured out, but margins broad:
a dull home but a peaceful, where I felt
my pupils would be dear young sisters soon,
and felt their mother take me to her heart,
motherly to all lonely harmless things.
But I must have a conscience, must blurt out
my great discovery of my ignorance!
And who required it of me? And who gained?
What did it matter for a more or less
the girls learnt in their schoolbooks, to forget
in their first season? We did well together:
they loved me and I them: but I went off
to housemaid's pay, six crossgrained brats to teach,
wrangles and jangles, doubts, disgrace ... then this;
and they had a perfection found for them,
who has all ladies' learning in her head
abridged and scheduled, speaks five languages,
knows botany and conchology and globes,
draws, paints, plays, sings, embroiders, teaches all
on a patent method never known to fail:
and now they're finished and, I hear, poor things,
12
are the worst dancers and worst dressers out.
And where's their profit of those prison years
all gone to make them wise in lesson books?
who wants his wife to know weeds' Latin names?
who ever chose a girl for saying dates?
or asked if she had learned to trace a map?
Well, well, the silly rules this silly world
makes about women! This is one of them.
Why must there be pretence of teaching them
what no one ever cares that they should know,
what, grown out of the schoolroom, they cast off
like the schoolroom pinafore, no better fit
for any use of real grown-up life,
for any use to her who seeks or waits
the husband and the home, for any use,
for any shallowest pretence of use,
to her who has them? Do I not know this,
I like my betters, that a woman's life,
her natural life, her good life, her one life,
is in her husband, God on earth to her,
and what she knows and what she can and is
is only good as it brings good to him?
Oh God, do I not know it? I the thing
of shame and rottenness, the animal
that feed men's lusts and prey on them, I, I,
who should not dare to take the name of wife
on my polluted lips, who in the word
hear but my own reviling, I know that.
I could have lived by that rule, how content:
my pleasure to make him some pleasure, pride
to be as he would have me, duty, care,
to fit all to his taste, rule my small sphere
to his intention; then to lean on him,
be guided, tutored, loved -- no not that word,
that loved which between men and women means
all selfishness, all putrid talk, all lust,
all vanity, all idiocy -- not loved
but cared for. I've been loved myself, I think,
some once or twice since my poor mother died,
but cared for, never: -- that a word for homes,
13
kind homes, good homes, where simple children come
and ask their mother is this right or wrong,
because they know she's perfect, cannot err;
their father told them so, and he knows all,
being so wise and good and wonderful,
even enough to scold even her at times
and tell her everything she does not know.
Ah the sweet nursery logic!
Fool! thrice fool!
do I hanker after that too? Fancy me
infallible nursery saint, live code of law!
me preaching! teaching innocence to be good!
a mother!
Yet the baby thing that woke
and wailed an hour or two, and then was dead,
was mine, and had he lived ...... why then my name
would have been mother. But 'twas well he died:
I could have been no mother, I, lost then
beyond his saving. Had he come before
and lived, come to me in the doubtful days
when shame and boldness had not grown one sense,
for his sake, with the courage come of him,
I might have struggled back.
But how? But how?
His father would not then have let me go:
his time had not yet come to make an end
of my 'for ever' with a hireling's fee
and civil light dismissal. None but him
to claim a bit of bread of if I went,
child or no child: would he have given it me?
He! no; he had not done with me. No help,
no help, no help. Some ways can be trodden back,
but never our way, we who one wild day
have given goodbye to what in our deep hearts
the lowest woman still holds best in life,
good name -- good name though given by the world
that mouths and garbles with its decent prate,
and wraps it in respectable grave shams,
and patches conscience partly by the rule
14
of what one's neighbour thinks but something more
by what his eyes are sharp enough to see.
How I could scorn it with its Pharisees,
if it could not scorn me: but yet, but yet -oh God, if I could look it in the face!
Oh I am wild, am ill, I think, to night:
will no one come and laugh with me? No feast,
no merriment to-night. So long alone!
Will no one come?
At least there's a new dress
to try, and grumble at -- they never fit
to one's ideal. Yes, a new rich dress,
with lace like this too, that's a soothing balm
for any fretting woman, cannot fail,
I've heard men say it ... and they know so well
what's in all women's hearts, especially
women like me.
No help! no help! no help!
How could it be? It was too late long since -even at the first too late. Whose blame is that?
there are some kindly people in the world,
but what can they do? If one hurls oneself
into a quicksand, what can be the end,
but that one sinks and sinks? Cry out for help?
Ah yes, and, if it came, who is so strong
to strain from the firm ground and lift one out?
And how, so firmly clutching the stretched hand,
as death's pursuing terror bids, even so,
how can one reach firm land, having to foot
the treacherous crumbling soil that slides and gives
and sucks one in again? Impossible path!
No, why waste struggles, I or any one?
what is must be. What then? I, where I am,
sinking and sinking; let the wise pass by
and keep their wisdom for an apter use,
let me sink merrily as I best may.
Only, I think, my brother -- I forgot
he stopped his brotherhood some years ago --
15
but if he had been just so much less good
as to remember mercy. Did he think
how once I was his sister, prizing him
as sisters do, content to learn for him
the lesson girls with brothers all must learn,
to do without?
I have heard girls lament
that doing so without all things one would,
but I saw never aught to murmur at,
for men must be made ready for their work,
and women all have more or less their chance
of husbands to work for them, keep them safe
like summer roses in soft greenhouse air
that never guess 'tis winter out of doors:
no, I saw never aught to murmur at,
content with stinted fare and shabby clothes
and cloistered silent life to save expense,
teaching myself out of my borrowed books,
while he for some one pastime, (needful true
to keep him of his rank, 'twas not his fault),
spent in a month what could have given me
my teachers for a year.
'Twas no one's fault:
for could he be launched forth on the rude sea
of this contentious world and left to find
oars and the boatman's skill by some good chance?
'Twas no one's fault: yet still he might have thought
of our so different youths, and owned at least
'tis pitiful when a mere nerveless girl,
untutored, must put forth upon that sea,
not in the woman's true place, the wife's place,
to trust a husband and be borne along,
but impotent blind pilot to herself.
Merciless, merciless -- like the prudent world
that will not have the flawed soul prank itself
with a hoped second virtue, will not have
the woman fallen once lift up herself ......
lest she should fall again. Oh how his taunts,
his loathing fierce reproaches, scarred and seared,
16
like branding iron hissing in a wound!
And it was true -- that killed me: and I felt
a hideous hopeless shame kill out my heart,
and knew myself for ever that he said,
that which I was -- Oh it was true, true, true.
No, not true then. I was not all that then.
Oh, I have drifted on before mad winds
6 and made ignoble shipwreck, not to-day
could any breeze of heaven prosper me
into the track again, nor any hand
snatch me out of the whirlpool I have reached;
but then?
Nay he judged very well: he knew
repentance was too dear a luxury
for a beggar's buying, knew it earns no bread -and knew me a too base and nerveless thing
to bear my first fault's sequel and just die.
And how could he have helped me? Held my hand,
owned me for his, fronted the angry world
clothed with my ignominy? Or maybe
taken me to his home to damn him worse?
What did I look for? for what less would serve
that he could do, a man without a purse?
He meant me well, he sent me that five pounds,
much to him then; and, if he bade me work
and never vex him more with news of me,
we both knew him too poor for pensioners.
I see he did his best; I could wish now
sending it back I had professed some thanks.
But there! I was too wretched to be meek:
it seemed to me as if he, every one,
the whole great world, were guilty of my guilt,
abettors and avengers: in my heart
I gibed them back their gibings; I was wild.
I see clear now and know one has one's life
in hand at first to spend or spare or give
like any other coin; spend it or give
or drop it in the mire, can the world see
17
you get your value for it, or bar back
the hurrying of its marts to grope it up
and give it back to you for better use?
And if you spend or give that is your choice;
and if you let it slip that's your choice too,
you should have held it firmer. Yours the blame,
and not another's, not the indifferent world's
which goes on steadily, statistically,
and count by censuses not separate souls -and if it somehow needs to its worst use
so many lives of women, useless else,
it buys us of ourselves, we could hold back,
free all of us to starve, and some of us,
(those who have done no ill and are in luck),
to slave their lives out and have food and clothes
until they grow unserviceably old.
Oh I blame no one -- scarcely even myself.
It was to be: the very good in me
has always turned to hurt; all I thought right
at the hot moment, judged of afterwards,
shows reckless.
Why, look at it, had I taken
the pay my dead child's father offered me
for having been its mother, I could then
have kept life in me, (many have to do it,
that swarm in the back alleys, on no more,
cold sometimes, mostly hungry, but they live);
I could have gained a respite trying it,
and maybe found at last some humble work
to eke the pittance out. Not I, forsooth,
I must have spirit, must have womanly pride,
must dash back his contemptuous wages, I,
who had not scorned to earn them, dash them back
the fiercer that he dared to count our boy
in my appraising: and yet now I think
I might have taken it for my dead boy's sake;
it would have been his gift.
But I went forth
with my fine scorn, and whither did it lead?
18
Money's the root of evil do they say?
money is virtue, strength: money to me
would then have been repentance: could I live
upon my idiot's pride?
Well, it fell soon.
I had prayed Edward might believe me dead,
and yet I begged of him -- That's like me too,
beg of him and then send him back his alms!
What if he gave as to a whining wretch
that holds her hand and lies? I am less to him
than such a one; her rags do him no wrong,
but I, I, wrong him merely that I live,
being his sister. Could I not at least
have still let him forget me? But 'tis past:
and naturally he may hope I am long dead.
Good God! to think that we were what we were
one to the other ... and now!
He has done well;
married a sort of heiress, I have heard,
a dapper little madam, dimple cheeked
and dimple brained, who makes him a good wife -No doubt she'd never own but just to him,
and in a whisper, she can even suspect
that we exist, we other women things:
what would she say if she could learn one day
she has a sister-in-law! So he and I
must stand apart till doomsday.
But the jest,
to think how she would look! -- Her fright, poor thing!
The notion! -- I could laugh outright ...... or else,
for I feel near it, roll on the ground and sob.
Well, after all, there's not much difference
between the two sometimes.
Was that the bell?
Some one at last, thank goodness. There's a voice,
and that's a pleasure. Whose though? Ah I know.
19
Why did she come alone, the cackling goose?
why not have brought her sister? -- she tells more
and titters less. No matter; half a loaf
is better than no bread.
Oh, is it you?
Most welcome, dear: one gets so moped alone.
~ Augusta Davies Webster,

IN CHAPTERS [201/201]



   63 Integral Yoga
   28 Occultism
   27 Psychology
   19 Yoga
   8 Poetry
   6 Philosophy
   5 Fiction
   5 Christianity
   4 Buddhism
   2 Mythology
   2 Baha i Faith
   1 Zen
   1 Thelema
   1 Sufism
   1 Hinduism
   1 Education
   1 Alchemy


   42 The Mother
   38 Satprem
   28 Carl Jung
   12 Sri Ramakrishna
   12 Nolini Kanta Gupta
   7 Aleister Crowley
   6 Swami Krishnananda
   6 Sri Aurobindo
   6 Hsuan Chueh of Yung Chia
   5 Saint John of Climacus
   5 Jorge Luis Borges
   5 H P Lovecraft
   4 Bokar Rinpoche
   3 Jordan Peterson
   3 George Van Vrekhem
   3 Aldous Huxley
   2 Thubten Chodron
   2 Swami Vivekananda
   2 Saint Augustine of Hippo
   2 Plato
   2 Joseph Campbell
   2 James George Frazer
   2 Baha u llah


   16 Mysterium Coniunctionis
   11 The Gospel of Sri Ramakrishna
   6 The Study and Practice of Yoga
   6 The Secret Doctrine
   6 Aion
   5 The Ladder of Divine Ascent
   5 Lovecraft - Poems
   5 Collected Works of Nolini Kanta Gupta - Vol 08
   5 Agenda Vol 13
   5 Agenda Vol 09
   4 The Practice of Psycho therapy
   4 Tara - The Feminine Divine
   4 Collected Works of Nolini Kanta Gupta - Vol 06
   3 The Perennial Philosophy
   3 Sri Aurobindo or the Adventure of Consciousness
   3 Questions And Answers 1953
   3 Preparing for the Miraculous
   3 Maps of Meaning
   3 Magick Without Tears
   3 Liber ABA
   3 Labyrinths
   3 Agenda Vol 11
   3 Agenda Vol 10
   3 Agenda Vol 08
   3 Agenda Vol 03
   3 Agenda Vol 02
   2 Vedic and Philological Studies
   2 The Hero with a Thousand Faces
   2 The Golden Bough
   2 The Archetypes and the Collective Unconscious
   2 Talks
   2 Questions And Answers 1956
   2 On Thoughts And Aphorisms
   2 How to Free Your Mind - Tara the Liberator
   2 Collected Works of Nolini Kanta Gupta - Vol 07
   2 City of God
   2 Bhakti-Yoga
   2 Agenda Vol 12
   2 Agenda Vol 07
   2 Agenda Vol 06
   2 Agenda Vol 04
   2 A Garden of Pomegranates - An Outline of the Qabalah


0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   Mahimacharan and Pratap Hazra were two devotees outstanding for their pretentiousness and idiosyncrasies. But the Master showed them his unfailing love and kindness, though he was aware of their shortcomings. Mahimacharan Chakravarty had met the Master long before the arrival of the other disciples. He had had the intention of leading a spiritual life, but a strong desire to acquire name and fame was his weakness. He claimed to have been initiated by Totapuri and used to say that he had been following the path of knowledge according to his guru's instructions. He possessed a large library of English and Sanskrit books. But though he pretended to have read them, most of the leaves were uncut. The Master knew all his limitations, yet enjoyed listening to him recite from the Vedas and other scriptures. He would always exhort Mahima to meditate on the meaning of the scriptural texts and to practise spiritual discipline.
   Pratap Hazra, a middle-aged man, hailed from a village near Kamarpukur. He was not altogether unresponsive to religious feelings. On a moment's impulse he had left his home, aged mother, wife, and children, and had found shelter in the temple garden at Dakshineswar, where he intended to lead a spiritual life. He loved to argue, and the Master often pointed him out as an example of barren argumentation. He was hypercritical of others and cherished an exaggerated notion of his own spiritual advancement. He was mischievous and often tried to upset the minds of the Master's young disciples, criticizing them for their happy and joyous life and asking them to devote their time to meditation. The Master teasingly compared Hazra to Jatila and Kutila, the two women who always created obstructions in Krishna's sport with the gopis, and said that Hazra lived at Dakshineswar to "thicken the plot" by adding complications.

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
  Sacred texts Thelema
    THE BOOK OF LIES ------- Aliester Crowley

0 1959-06-03, #Agenda Vol 01, #unset, #Zen
   Also, I explained to him that a mantra had come to you which you were repeating between 5 and 6 in particular, and I told him about this culminating point where you wanted to express your gratitude, enthusiasm, etc., and about the French mantra. After explaining, I gave him your French and Sanskrit texts. He felt and understood very well what you wanted. His first reaction after reading it was to say, Great meaning, great power is there. It is all right. I told him that apart from the meaning of the mantra, you wanted to know if it was all right from the vibrational standpoint. He told me that he would take your text to his next puja and would repeat it himself to see. He should have done that this morning, but he has a fever (since his return from Madurai, he has not been well because of a cold and sunstroke). I will write you as soon as I know the result of his test.
   Regarding me, this is more or less what he said: First of all, I want an agreement from you so that under any circumstances you never leave the Ashram. Whatever happens, even if Yama1 comes to dance at your door, you should never leave the Ashram. At the critical moment, when the attack is the strongest, you should throw everything into His hands, then and then only the thing can be removed (I no longer know whether he said removed or destroyed ). It is the only way. SARVAM MAMA BRAHMAN [Thou art my sole refuge]. Here in Rameswaram, we are going to meditate together for 45 days, and the Asuric-Shakti may come with full strength to attack, and I shall try my best not only to protect but to destroy, but for that, I need your determination. It is only by your own determination that I can get strength. If the force comes to make suggestions: lack of adventure, lack of Nature, lack of love, then think that I am the forest, think that I am the sea, think that I am the wife (!!) Meanwhile, X has nearly doubled the number of repetitions of the mantra that I have to say every day (it is the same mantra he gave me in Pondicherry). X repeated to me again and again that I am not merely a disciple to him, like the others, but as if his son.

0 1961-01-19, #Agenda Vol 02, #The Mother, #Integral Yoga
   It wont tire you if I read these texts?
   No. Its purely physical. Its because people. When I came down, I felt fine. Only they kept me standing there, on and on. When I am seated, its all right; but beyond a certain point, speaking also becomes difficult.

0 1961-04-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   These are political texts from the revolutionary period, concerning bomb attacks against the English. And then he says that the man God has protected can never be touched. However hard you try, you will never be able to slay him. But who can protect the man God has already slain? He has already been slain by God. And man is simply the instrument used by God to do here what has been done there (it has ALREADY been done there). Its very simple.
   Yes, I quite understand. But in general, does EVERYTHING that happens here first get played out on the other side in some way? Its an occult problem, and furthermore a problem of freedom.

0 1961-05-19, #Agenda Vol 02, #The Mother, #Integral Yoga
   The more I see these texts, the more. At first I had the impression of a certain nebulous quality in the English text, and that precisely this quality could be used to introduce the spirit of another language. Now I see that this nebulousness was in my head! It was not in what he wrote.
   Yes, I see what you meantheres a sense in the way it is put.

0 1962-03-11, #Agenda Vol 03, #The Mother, #Integral Yoga
   There are a few points like that in all these texts. Its up to you whether I read only those points or.
   You see, a time will come, I think a time will come when things will be interesting. So in fact, its better not to waste the tapes.

0 1962-05-31, #Agenda Vol 03, #The Mother, #Integral Yoga
   Mother is not speaking here of only her mantra but of all mantras. As she later added: "No mantra has any effect unless it is ACCEPTED by the Power being addressed. When (like the Tantrics, for example) you do a mantra for a certain deity, if this deity accepts the mantra, that gives it power; but if the deity doesn't accept your mantra, it has no power at all. This isn't something I got out of a book, I know it from my own experience but I believe it has been explained in Tantric texts."
   In the substance of the body.

0 1962-07-28, #Agenda Vol 03, #The Mother, #Integral Yoga
   The first Prayers and Meditations date from November 1912, but there may have been earlier ones among the numerous texts Mother destroyed.
   ***

0 1963-07-06, #Agenda Vol 04, #The Mother, #Integral Yoga
   There are some texts from the Agenda.
   Again! But I didnt say a word! I said you should cut out everything.

0 1963-08-28, #Agenda Vol 04, #The Mother, #Integral Yoga
   I think you should present your experience, and thats all. Because otherwise, if we cut these texts to leave only the objective things, it becomes dry.
   Yes, dry and hollow.

0 1965-09-15a, #Agenda Vol 06, #The Mother, #Integral Yoga
   (Then Mother gathers the texts that will make up the next Bulletin, among which is Sri Aurobindos quotation from Essays on the Gita: It is Rudra who still holds the world in the hollow of his hand. See conversation of August 25)
   You see, I told you! You asked me, Do you see anything? (Laughing) I told you, Well see.

0 1965-12-07, #Agenda Vol 06, #The Mother, #Integral Yoga
   I should never read your texts back to you, because youre impossible!
   (Mother laughs)

0 1966-06-11, #Agenda Vol 07, #The Mother, #Integral Yoga
   (Soon afterwards, the question comes up of the publication of the previous conversation, of June 8, 1966, in the appendix to the Playground Talk of April 19, 1951 fifteen years earlier. Satprem voices certain doubts, emphasizing the vast difference between the two texts.)
   We must put it in [the conversation of June 8], its very important. Very useful. People must know it.

0 1966-06-29, #Agenda Vol 07, #The Mother, #Integral Yoga
   (Soon afterwards, Mother looks at a stack of English texts that have to be translated into French.)
   It would be far easier if those things were written in large characters. Its a pity about my eyes. I waste a lot of time, quite a lot. I am forced to ask, or else to take a magnifying glass. What I used to do in three minutes takes me half an hour. Thats how it is. But to recover my sight (that would be possible, nothing is damaged, its only worn), I would have to spend a lot of time on it; it would take me a lot of time in exercises, concentrations. I dont have the time.

0 1967-06-24, #Agenda Vol 08, #The Mother, #Integral Yoga
   (Then Mother turns to the translation of two texts by Sri Aurobindo which she wants to publish.)
   That is a great secret of sadhana, to know how to get things done by the Power behind or above instead of doing all by the minds effort.

0 1967-07-22, #Agenda Vol 08, #The Mother, #Integral Yoga
   Wait, theres something else again. Oh, poor K., he held examinations (theyre out of their minds with their exams!), he held examinations on a text or a subject he had dictated to the students in his class. In other words, they had the answer quite ready. Two of the boys (one of whom K. finds very intelligen the is, moreover and has a liking for, while he doesnt like the other) were late, and K. asked the boy he doesnt like to bring to him at home the result of their work. He brought it. K. read it, and to one of the questions, the two boys answers were not quite identical but extremely similar. It was precisely the subject K. had dictated to them, so it was natural enough that the answers should be similar. K. felt right away that the boy had copied from the other, and told him so! The boy lost his temper and spoke to him rather rudely. So K. writes to tell me the whole story in his own way, and the boy writes to tell me the whole story, in his own way, moreover expressing regret that he was rude to his teacher. But K. remains convinced that he copied. So, a flood of letters Finally I wrote to K., Send me the two texts, I will see (not see with my eyes, but like that, feeling the thing). The boy did NOT copy. But to me, its far worse, because it means K. made a mental formation with wordswords put in a certain order and stuffed it into their brains. And they repeat it parrot fashionnaturally, it bears an extraordinary similarity to his teaching. Finally, K. told me, If I accept that the boy didnt copy, I am obliged to give him a very good mark, which I cant do! (Mother laughs) And he asks me, What should I do? I replied yesterday evening: There is a very simple way out: cancel the exam. Take all the papers, tie them into a bundle, put them away in your cupboard, and pretend it never existed and in future, no more exams! And at the end of the year, when you have to give marks to the students, well, instead of using such an artificial method, you will be obliged to observe attentively, follow the childs inner development, have a deeper contact with him (Mother laughs mockingly), and know if he has really understood or not! Then you will be able to give marks instead of basing yourself on the parrot-like repetition of something they have learned without understanding. And I sent that. So now, theyre in a fix! (Mother laughs) I find it so funny, its very amusing!
   They had to hold a teachers meeting to face up to my answer! (Mother laughs) I upset the whole School!

0 1967-11-04, #Agenda Vol 08, #The Mother, #Integral Yoga
   (The conversation turns to Mothers Playground Talks between 1950 and 1958. Satprem is preparing their first publication and complains that he cannot trace the original texts:)
   Q. was quite free in her movements, there are even some Talks which she destroyedshe didnt like them!

0 1968-02-03, #Agenda Vol 09, #The Mother, #Integral Yoga
   Then Ive written something else. They wanted to prepare a sort of brochure on Auroville to distribute to the press, the government, etc., on the 28th,1 and before that, there is in Delhi in two or three days a conference of all nations (all nations is an exaggeration, but anyway they say all nations). Z is going there, and she wants to take with her all the papers on Auroville. They have prepared textsalways lengthy, interminable: speeches and more speeches. So then I asked, I concentrated to know what had to be said. And all of a sudden, Sri Aurobindo gave me a revelation. That was something interesting. I concentrated to know the why, the how and so on, and all of a sudden Sri Aurobindo said (Mother reads out a note:)
   India has become

0 1968-04-23, #Agenda Vol 09, #The Mother, #Integral Yoga
   Did I tell you that a Swedish or Norwegian lady wants to send me a big crucifixion? I did. But I didnt show you the two texts. You see, I chose a photo of the galaxy, then a photo of Auroville that somewhat looks like the first, and then, under the crucifixion, well have in big letters (Mother reads):
   The Divine Consciousness crucified by mans desires.

0 1968-06-15, #Agenda Vol 09, #The Mother, #Integral Yoga
   Is that all? Do we do one more translation? Are the texts long ones?
   Five and nine pages.

0 1968-06-18, #Agenda Vol 09, #The Mother, #Integral Yoga
   Have we finished the Bulletin? There are still texts by Sri Aurobindo to translate.
   Would you like me to do it at home?

0 1968-07-27, #Agenda Vol 09, #The Mother, #Integral Yoga
   The Press is asking for a few texts to fill blanks in the forthcoming Bulletin.
   Take from Sri Aurobindo, not from me! Everything from Sri Aurobindo.

0 1969-04-09, #Agenda Vol 10, #The Mother, #Integral Yoga
   I had felt your reaction. It does not surprise me. It is precisely one of the general difficulties to be conquered. Perhaps the most hardened one (it seems especially localized in France): the intellectual difficulty It is really a veil that blocks ones view and makes one read or understand things on a very narrow range. It almost seems as if people are looking through a slit and catch a thin layer, tiny and bright, and all the rest eludes them: mountaintops are cut off, abysses are filled, and there remains one pure line. And if one happens to try and open them to a broader view, the line of sight gets lost in the mists or muggy vapors you mention. A curious phenomenon. I do not know if you trust me, but I will tell you that every sentence of Sri Aurobindo is the expression or translation of a precise experience, and not only is it like a world enclosed in a few words, but it also contains the vibration of the experience, almost the quality of light of the particular world he contacts; and through the words one contacts, or can very well contact, the experience. I tell you, Sri Aurobindo is full of marvelspure marvelsand I discover new ones every time I read his texts again, I say to myself, Oh, how well he saw this! And if there happens to be some haziness, I am sure a discovery remains to be made there. Sri Aurobindo never used one word too much. As soon as he comes to the mentally obviouswhat would be for you precisely the starting point of a brilliant developmen the cuts off. He smiles and leaves you hanging in midairoh, he is surprisingly discreet, as you yourself put it, for a man who wrote thousands of pages!
   You have not stepped into Sri Aurobindo. On the other hand, I quite understand if intellectuals so easily step into Zen! But I do not want to compare merits. With Sri Aurobindo, I am content to see and smile. You have better understood my book, you say it has brought you more than Sri Aurobindo but of course! That does not surprise me, I am afraid: I simply entered the regions of the mentally obvious he neglected, I climbed down a number of degrees. The lines of force you felt are simply the little strings I hung here and there to try and hook people on to the true lines of force that seem to elude them completely, because they see and feel just at the level of the mental slit. But I will tell you again, if you have the least trust in me, that Sri Aurobindo is a tremendous giant and not one word of his is without a full meaning. Some time ago I wanted to have a music lover (a Westerner nurtured on true music like myself, formed in music) listen to a music of genius composed by an Indian; well, this poor boy could make no sense of it! He could not hear! His musical slit was open at one particular level, and he literally could not hear what was abovea true marvel, immense streams of music flowing straight from the Origin of Music.6 For him, it had no structure, it was shapeless musicwhereas I saw, I could see that marvel, I knew where it was coming from, I could touch that world, and as soon as that high musical tension slackened in the least, I instantly felt that it came down to touch a center on a lower level. It was the same thing in Egypt. For weeks I lived in an ecstatic state in Upper Egypt; I was with people who were looking at ruins, seeing beautiful statueswhile for me those statues were living, those places talked to me, those so-called ruins were full of overflowing life.

0 1969-07-23, #Agenda Vol 10, #The Mother, #Integral Yoga
   Numerous texts were nevertheless censored in the so-called "complete" edition of Sri Aurobindo's works (the "Centenary Library"), in particular letters about the Ashram. As an illustration, we publish in addendum two of those censored letters, to make the intention plain.
   Emphasis is ours.

0 1969-12-17, #Agenda Vol 10, #The Mother, #Integral Yoga
   (Then Mother listens to a few texts from Sri Aurobindo, in particular this one:)
   Certainly, when the Supramental does touch earth with a sufficient force to dig itself in into the earth consciousness, there will be no more chance of any success or survival for the Asuric Maya.

0 1970-05-27, #Agenda Vol 11, #The Mother, #Integral Yoga
   Simply plankton: tiny particles that live in water. It is said that there are yogis who can feed on pure air. Ancient texts refer to that.
   That would be really convenient!

0 1970-07-11, #Agenda Vol 11, #The Mother, #Integral Yoga
   This rising of the kundalini, I had it in I was still in Paris. It was before I came to India. I had read Vivekanandas books about it. And when the Force rose, it emerged from the head through here (gesture at the top of the head); the [classic] experience was never described in that way. The Force came out and the consciousness settled here (gesture about eight inches above the head). So when I came here, I told Sri Aurobindo about it; he told me it had been the same thing with him, and that according to the teaching of [ancient] texts, you cannot live when that takes place: you die! So (laughing) he told me, Here are two who havent died!
   The consciousness has remained there (gesture above), it didnt come down again; its there, its always there.

0 1970-08-01, #Agenda Vol 11, #The Mother, #Integral Yoga
   (Mother gives Satprem the texts)
   I am told you said that the Chinese threat to India was inescapable?

0 1971-04-17, #Agenda Vol 12, #The Mother, #Integral Yoga
   P.S. To help you read Mother, I am enclosing two texts by her.
   ***

0 1971-10-20, #Agenda Vol 12, #The Mother, #Integral Yoga
   I must now make clear the reasons why I hesitated to sanction the publication [of certain texts]. But that about non-cooperation would lead, I think, to a complete misunderstanding of my real position. Some would take it to mean that I accept the Gandhi programme. As you know, I do not believe that the Mahatmas principle can be the true foundation or his programme the true means of bringing out the genuine freedom and greatness of India. My own policy, if I were in the field, would be radically different in principle and programme. But the country is not yet ready to understand its principle or to execute its programme.
   Because I know this very well, I am content to work still on the spiritual and psychic plane, preparing there the ideas and forces, which may afterwards at the right moment and under the right conditions precipitate themselves into the vital and material field, and I have been careful not to make any public pronouncement as that might prejudice my possibilities of future action. What that will be will depend on developments. The present trend of politics may end in abortive unrest, but it may also stumble with the aid of external circumstances into some kind of simulacrum of self-government. In either case the whole real work will remain to be done. I wish to keep myself free for it in either case.

0 1972-02-09, #Agenda Vol 13, #The Mother, #Integral Yoga
   There are several probable texts, but perhaps you have something of your own?
   texts from where?
   From Sri Aurobindo.

0 1972-04-08, #Agenda Vol 13, #The Mother, #Integral Yoga
   (Mother then listens to several texts from Sri Aurobindo for the message of April 24. Sujata suggests the following passage from Savitri, which Mother immediately accepts:)
   He comes unseen into our darker parts

0 1972-12-27, #Agenda Vol 13, #The Mother, #Integral Yoga
   (Champaklal hands Satprem the French and English texts of the Christmas message so Mother can put it in her own handwriting.)
   (Satprem.:) Youve put:

0 1973-01-17, #Agenda Vol 13, #The Mother, #Integral Yoga
   No! (laughter) Z proposes two texts from Sri Aurobindo, but I feel it would be better to have something from you.
   Yes. Do you have something?

0 1973-02-14, #Agenda Vol 13, #The Mother, #Integral Yoga
   (Regarding the poor translation of Sri Aurobindo's texts in the "Auroville Gazette." Mother had asked Satprem to check a few issues and try to rectify the situation with the collaboration of his friend L. in Auroville. This triggered off rather sharp reactions.)
   But, Mother, Ive seen it: all the translators, whether French, English, German or whatever, have a translators COLOSSAL ego; the minute you touch their translation, its as if you were ripping their little selves apart. Whether its Y, T., CS. or any of the people I have dealt with, translators are simply not-to-be-touched This is the truth. Well, lets leave them alone. A veritable grace is needed to make them understand.
  --
   Mother had sent a note to the Gazette to the effect that all translations of Sri Aurobindo's texts had to receive the Copyright Bureau's approval before publication.
   Correspondence with Sri Aurobindo.

1.009 - Perception and Reality, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The perception of an object is caused by a subtle activity that has taken place in the cosmos itself. We have to go back to the Upanishads and texts which are akin in nature. The human mind is not made in such a way as to be able to comprehend what has happened, ultimately. This is what they call the cosmological analysis of human experience. Why do we exist at all as individuals, and then are compelled to perceive objects, and then to have to undergo all this tragedy and suffering of positive and negative attitudes, etc.? This is a mystery for the human intellect. While we may be able to understand and explain what things are like in the world, we will not be able to explain ourselves why we are what we are. Can we explain why we are what we are? "I am what I am, that is all. It has no reason behind it." But there is a reason, which is the reason behind the reason itself. Here we go back to a condition beyond human intellect. Great masters like Acharya Sankara, Ramanuja, etc. tell us that here we land in a realm where intellect should not interfere. The intellect has a boundary, and beyond that boundary, it is useless.
  Now I am touching upon a realm where intellect will not work and it is not supposed to work at all because this is a cosmic question, and intellect is made in such a way that it cannot understand cosmic relationships. The reason is that intellect is an individualised endowment; it is not a cosmic principle. It is a function of the individual psychological principle. This is what we call the intellect and, therefore, it will work only in terms of the affirmation of individuality. The intellect will always take for granted that the individual exists. But now we are trying to find out why the individual exists at all, so we know why our intellect will not work here. The intellect cannot work here because of the simple reason that we are trying to find the cause of the intellect itself so intellect fails, as it has to fail.

1.013 - Defence Mechanisms of the Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  In the texts like the Panchadasi and the Yoga Vasishtha, the brahmabhyasa is described as: taccintanam tatkathanam anyonyam tat prabodhanam, etad eka paratvam ca tad brahmabhyasam vidur budhah. Taccintanam means constantly thinking only of That, day in and day out, and not thinking of anything else. Tatkathanam means that when we speak, we will speak only on that subject, and we will not speak about anything else. Ayonyam tat prabodhanam means that when there is a mutual discussion among people, or we are in conversation with someone, we will converse only on this subject and we will not talk about anything else. Etad eka paratvam ca means that, ultimately, we hang on to That alone for every little thing in this world, just as a child hangs on to its mother for every little thing. If we want a little sugar, we go to the mother. If we want food, we go to the mother. If a monkey is attacking us, we run to the mother. If we are sick, we go to the mother. If we are feeling sleepy, we go to the mother. Whatever it be, we run to the mother. That is the only remedy the child knows when it has any kind of difficulty.
  This is the sort of attitude we have to adopt in respect of the Supreme Absolute. We run to it for every little thing, even if it is such a silly thing as a small need of our physical body. We cry only before that, and we do not ask for anything anywhere else. This sort of utter and total dependence on the Supreme Being for everything, at all times and all places, is called brahmabhyasa. This will cut at the root of all misconceptions of the mind. But this is a very difficult practice that is meant for very advanced seekers, and not for beginners.
  --
  A political manoeuvre is adopted by the mind by the manufacture of certain mechanisms psychologically, which are usually called by psychologists as defence mechanisms. These defence mechanisms are very peculiar structures like bulldozers and tanks which we have in armies and public works which the mind manufactures for its stability, security, sustenance and permanent establishment in the world of diversities. These defence mechanisms are terrible machineries which the mind manufactures and keeps secret, unknown to people, like secret weapons which one may wield, not allowing them to come to the knowledge of other people. If everyone knows what weapons we have got, then they won't be effective, because others also may manufacture the same weapons. So we keep our weapons very secret and use them only when they are necessary, in warfare or on a battlefield. Everyone has these weapons, and they are not made of material objects. They are psychological apparatuses which the mind always keeps ready at hand, whenever there is any kind of threat to the psychological security or individual happiness. The adepts who have made deep study of this subject are the psychoanalysts in the Western world and the teachers of yoga in the East, particularly Sage Patanjali; and certain other texts like the Upanishads have made a study of the subtle devices that the mind employs for the purpose of its individual security and permanent satisfaction.
  These mechanisms of the mind are to be studied very well before we try to adopt the method of self-control. Otherwise, we will be pursuing what they call a wild goose chase and we will get nothing out of our efforts. The mind is a terrible trickster, and it cannot be easily tackled by open methods. Frontal attacks will not always succeed, because these mechanisms of the mind are invisible weapons; they are not visible to the eye. The reactions that the mind sets up in respect of persons outside and things around are indications of the presence of these defence mechanisms. Even when these reactions are set up by the mind in respect of externals, the mechanisms are not made visible we see only reactions, and not the source or the cause of the reactions. They will all be kept hidden so that the nature of a person cannot be known, and even when the person sets up a reaction, that nature is kept secret always. That is another device of the mind. Through all of our outward behaviour and conduct, we cannot be studied properly by a mere look at our faces, because we are very secret inside, looking like something else outside. This deep-rooted secrecy of the mental structure has to be dug out and brought to the surface of consciousness before any successful effort can be made in the direction of self-control.

1.01 - Adam Kadmon and the Evolution, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  Hermetica. These hermetic texts gained enormous influence
  after being rediscovered during the Renaissance, bought by
  --
  Christian polemical texts till 1945, that is, when by an
  incredible coincidence a treasure trove of gnostic texts was
  found in Egypt, at Nag Hammadi. The texts not burned in
  the cooking fire of the mother of one of the finders have

1.01 - Historical Survey, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  The confusion is also due to the efforts of those theo- logians in mediaeval times who, being desirous of saving their benighted Hebrew brethren from the pangs of eternal torture and damnation in the nether regions, muddled and tampered not only with the original texts but with extreme sectarian interpretations in order to show that the authors of the Qabalistic books were desirous that their Jewish posterity should become apostates to Christianity.
  The Qabalah taken in its traditional and literal form
  --
  The history of the Qabalah, so far as the publication of early exoteric texts is concerned, is indeterminate and vague. Literary criticism traces the Sepher Yetsirah (sup- posedly by Rabbi Akiba) and the Sepher haZohar (by
  Rabbi Simeon ben Yochai), its main texts, to about the eighth century in the first case and the third or fourth century a.d. in the latter. Some historians claim that the
  Qabalah is a derivative from Pythagorean, Gnostic, and
  --
  Mirandola and Reuchlin were Christians who took up a study of the Qabalah with the ulterior motive of obtaining a suitable weapon wherewith to convert Jews to Chris- tianity. Some Jews were so misguided and sadly bewildered by the mangling of texts and distorted inter- pretations which ensued that they actually forsook
  Judaism. Paul Ricci, physician to the Emperor Maxi- milian I ; John Stephen Rittengal, a translator of the

1.01 - On renunciation of the world, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  2 The words in parenthesis only occur in some texts.
  3 Romans ii, II
  --
  4 Some texts add: or rather, the easiness.
  himself of many pleasant dishes. The aim of this demon is to make the very outset of our spiritual life lax and negligent, and then make the end correspond to the beginning.

1.01 - Prayer, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  Bhakti has been the one constant theme of our sages. Apart from the special writers on Bhakti, such as Shndilya or Narada, the great commentators on the Vysa-Sutras, evidently advocates of knowledge (Jnna), have also something very suggestive to say about love. Even when the commentator is anxious to explain many, if not all, of the texts so as to make them import a sort of dry knowledge, the Sutras, in the chapter on worship especially, do not lend themselves to be easily manipulated in that fashion.
  There is not really so much difference between knowledge (Jnana) and love (Bhakti) as people sometimes imagine. We shall see, as we go on, that in the end they converge and meet at the same point. So also is it with Rja-Yoga, which when pursued as a means to attain liberation, and not (as unfortunately it frequently becomes in the hands of charlatans and mystery-mongers) as an instrument to hoodwink the unwary, leads us also to the same goal.
  --
  "Meditation again is a constant remembrance (of the thing meditated upon) flowing like an unbroken stream of oil poured out from one vessel to another. When this kind of remembering has been attained (in relation to God) all bandages break. Thus it is spoken of in the scriptures regarding constant remembering as a means to liberation. This remembering again is of the same form as seeing, because it is of the same meaning as in the passage, 'When He who is far and near is seen, the bonds of the heart are broken, all doubts vanish, and all effects of work disappear' He who is near can be seen, but he who is far can only be remembered. Nevertheless the scripture says that he have to see Him who is near as well as Him who, is far, thereby indicating to us that the above kind of remembering is as good as seeing. This remembrance when exalted assumes the same form as seeing. . . . Worship is constant remembering as may be seen from the essential texts of scriptures. Knowing, which is the same as repeated worship, has been described as constant remembering. . . . Thus the memory, which has attained to the height of what is as good as direct perception, is spoken of in the Shruti as a means of liberation. 'This Atman is not to be reached through various sciences, nor by intellect, nor by much study of the Vedas. Whomsoever this Atman desires, by him is the Atman attained, unto him this Atman discovers Himself.' Here, after saying that mere hearing, thinking and meditating are not the means of attaining this Atman, it is said, 'Whom this Atman desires, by him the Atman is attained.' The extremely beloved is desired; by whomsoever this Atman is extremely beloved, he becomes the most beloved of the Atman. So that this beloved may attain the Atman, the Lord Himself helps. For it has been said by the Lord: 'Those who are constantly attached to Me and worship Me with love I give that direction to their will by which they come to Me.' Therefore it is said that, to whomsoever this remembering, which is of the same form as direct perception, is very dear, because it is dear to the Object of such memory perception, he is desired by the Supreme Atman, by him the Supreme Atman is attained. This constant remembrance is denoted by the word Bhakti." So says Bhagavn Rmnuja in his commentary on the Sutra Athto Brahma-jijns (Hence follows a dissertation on Brahman.).
  In commenting on the Sutra of Patanjali, Ishvara pranidhndv, i.e. "Or by the worship of the Supreme Lord" Bhoja says, "Pranidhna is that sort of Bhakti in which, without seeking results, such as sense-enjoyments etc., all works are dedicated to that Teacher of teachers." Bhagavan Vysa also, when commenting on the same, defines Pranidhana as "the form of Bhakti by which the mercy of the Supreme Lord comes to the Yogi, and blesses him by granting him his desires". According to Shndilya, "Bhakti is intense love to God." The best definition is, however, that given by the king of Bhaktas, Prahlda:

1.01 - THAT ARE THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The wise man is one who understands that the essence of Brahman and of Atman is Pure Consciousness, and who realizes their absolute identity. The identity of Brahman and Atman is affirmed in hundreds of sacred texts.
  Caste, creed, family and lineage do not exist in Brahman. Brahman has neither name nor form, transcends merit and demerit, is beyond time, space and the objects of sense-experience. Such is Brahman, and thou art That. Meditate upon this truth within your consciousness.

1.01 - THE OPPOSITES, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [2] The opposites and their symbols are so common in the texts that it is superfluous to cite evidence from the sources. On the other hand, in view of the ambiguity of the alchemists language, which is tam ethice quam physice (as much ethical as physical), it is worth while to go rather more closely into the manner in which the texts treat of the opposites. Very often the masculine-feminine opposition is personified as King and Queen (in the Rosarium philosophorum also as Emperor and Empress), or as servus (slave) or vir rubeus (red man) and mulier candida (white woman);5 in the Visio Arislei they appear as Gabricus (or Thabritius) and Beya, the Kings son and daughter.6 Theriomorphic symbols are equally common and are often found in the illustrations.7 I would mention the eagle and toad (the eagle flying through the air and the toad crawling on the ground), which are the emblem of Avicenna in Michael Maier,8 the eagle representing Luna or Juno, Venus, Beya, who is fugitive and winged like the eagle, which flies up to the clouds and receives the rays of the sun in his eyes. The toad is the opposite of air, it is a contrary element, namely earth, whereon alone it moves by slow steps, and does not trust itself to another element. Its head is very heavy and gazes at the earth. For this reason it denotes the philosophic earth, which cannot fly [i.e., cannot be sublimated], as it is firm and solid. Upon it as a foundation the golden house9 is to be built. Were it not for the earth in our work the air would fly away, neither would the fire have its nourishment, nor the water its vessel.10
  [3] Another favourite theriomorphic image is that of the two birds or two dragons, one of them winged, the other wingless. This allegory comes from an ancient text, De Chemia Senioris antiquissimi philosophi libellus.11 The wingless bird or dragon prevents the other from flying. They stand for Sol and Luna, brother and sister, who are united by means of the art.12 In Lambspringks Symbols13 they appear as the astrological Fishes which, swimming in opposite directions, symbolize the spirit / soul polarity. The water they swim in is mare nostrum (our sea) and is interpreted as the body.14 The fishes are without bones and cortex.15 From them is produced a mare immensum, which is the aqua permanens (permanent water). Another symbol is the stag and unicorn meeting in the forest.16 The stag signifies the soul, the unicorn spirit, and the forest the body. The next two pictures in Lambspringks Symbols show the lion and lioness,17 or the wolf and dog, the latter two fighting; they too symbolize soul and spirit. In Figure VII the opposites are symbolized by two birds in a wood, one fledged, the other unfledged. Whereas in the earlier pictures the conflict seems to be between spirit and soul, the two birds signify the conflict between spirit and body, and in Figure VIII the two birds fighting do in fact represent that conflict, as the caption shows. The opposition between spirit and soul is due to the latter having a very fine substance. It is more akin to the hylical body and is densior et crassior (denser and grosser) than the spirit.

1.020 - The World and Our World, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  We are in a world of interrelated facts and figures, and Eastern thought has tried to solve this question by positing a Creator for the world, independent of individual percipients. We have standard expositions on this theme in such texts as the Panchadasi, Vichara Sagara, etc. on the basis of certain proclamations in the Upanishads, for instance. Nobody has seen the Creator. Nobody can imagine that a Creator can exist, or must exist, or does exist. But the necessity of thought, the conditions of thinking seem to demand the presence of such a thing as a Creator for the world; otherwise, we cannot explain perception. The very fact of the perception of things the inherent meaning that we see in objects of perception compels us to accept the existence of a prior cause behind the objects of perception, and it seems that the world could exist even if we do not exist. We have arguments by modern scientists biologists and evolutionists who tell us that once upon a time the world was unpopulated; there were no percipients of the world. According to the astronomical theory, the world, the earth, is only a chip off the block of the sun, and was boiling and incandescent in its original state, so naturally no human being or nothing living could have existed at that time, not even a plant or a shrub. But did it exist? The earth did exist. So the earth could exist even if there is nobody to look at it or observe it.
  These assumptions have led to the conclusion that the object exists independently of its being perceived, and the universe was created much earlier than the creation of the human individual. This theory gets confirmation from the expositions in the Puranas, the Epics, etc., wherein we are told that God created the world. He did not create man first; man is perhaps the last of creation. Even in the Aittareya Upanishad, on which perhaps the Panchadasi, etc., take their stand, we are given to understand that man was not the first creation, and that perhaps nothing perceiving was ever existent. Nothing perceiving, nothing thinking, nothing willing, conscious, ever existed except that One which willed Itself to be many, and the world was so created, etc., is the doctrine.

1.024 - Affiliation With Larger Wholes, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  For the purpose of controlling the mind, we have to adjust ourself to the concept of a higher reality. That is what is meant by ekatattva abhyasah, by which there is pratisedha or checking of the modifications of the mind. The introduction of the concept of a higher reality into the mind can be done either by logical analysis or by reliance upon scriptural statements. Great texts like the Upanishads, the Vedas and such other mystical texts, proclaim the existence of a Universal Reality which can be reached through various grades of ascent into more and more comprehensive levels. The happiness of the human being is not supposed to be complete happiness.
  In the Brihadaranyaka Upanishad and the Taittareya Upanishad we have, for instance, an enumeration of the gradations of happiness, which is a wonderful incentive for the mind to concentrate on higher values. In the Taittariya Upanishad we are told that human happiness is the lowest kind of happiness, and not the highest happiness, as we imagine. We think that perhaps we are superior to animals, plants and stones, etc., and biologists of the modern world are likely to tell us that we are Homo sapiens, far advanced in the process of evolution, perhaps having reached the topmost level of evolution. It is not true. The Upanishad says that we are in a very low condition.

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  death for his peoples crimes; this is why the Assyrians had a substitute for the king. The texts
  proclaim that the king had lived in fellowship with the gods in the fabulous garden that contains the Tree
  --
  be known by each individual separately. In texts of different origins and periods, there are such
  declarations as these: Incite your heart to know ma at; I make thee to know the thing of ma at in thy
  --
  The texts formerly inscribed on the walls of the hidden chambers in the pyramids erected for the
  pharaohs are now reproduced inside the coffins of the nobility and even of totally unprivileged people.
  --
  among the gypsies as an amulet, and in the alchemical texts.275
  The uroboros is Tiamat, the dragon who inhabits the deep, transformed by Marduk into the world;

1.02 - Taras Tantra, #Tara - The Feminine Divine, #unset, #Zen
  originally comes from the tantras. These are not texts
  revealed in an ordinary way but in circumstances
  --
  "tantra." It is why the Vajrayana texts are called
  tantras. Traditionally, it is said that there are two sides
  --
  Tantras, as texts, are extremely difficult to understand
  because the words they use cover various levels of
  --
  the scholar Chan drago min receiv ed 108 texts of
  practice durin g visions he had of the deity.
  --
  written. Howe ver, Indra bhuti kept these texts secret,
  locking them in trunk s and transm itting their conte nts
  --
  au thenticity of these teachings. They note that the texts do
  not date from the Buddha's lifetime, that when they
  --
  instructions from them, and even obtain texts, which
  miraculously fall from the sky? What proof is there to

1.02 - The Philosophy of Ishvara, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  This is proved from the scriptural text, "From whom all these things are born, by which all that are born live, unto whom they, departing, return ask about it. That is Brahman.' If this quality of ruling the universe be a quality common even to the liberated then this text would not apply as a definition of Brahman defining Him through His rulership of the universe. The uncommon attributes alone define a thing; therefore in texts like 'My beloved boy, alone, in the beginning there existed the One without a second. That saw and felt, "I will give birth to the many." That projected heat.' 'Brahman indeed alone existed in the beginning. That One evolved. That projected a blessed form, the Kshatra. All these gods are Kshatras: Varuna, Soma, Rudra, Parjanya, Yama, Mrityu, Ishna.' 'Atman indeed existed alone in the beginning; nothing else vibrated; He thought of projecting the world; He projected the world after.' 'Alone Nryana existed; neither Brahm, nor Ishana, nor the Dyv-Prithivi, nor the stars, nor water, nor fire, nor Soma, nor the sun. He did not take pleasure alone. He after His meditation had one daughter, the ten organs, etc.' and in others as, 'Who living in the earth is separate from the earth, who living in the Atman, etc.' the Shrutis speak of the Supreme One as the subject of the work of ruling the universe. . . . Nor in these descriptions of the ruling of the universe is there any position for the liberated soul, by which such a soul may have the ruling of the universe ascribed to it."
  In explaining the next Sutra, Ramanuja says, "If you say it is not so, because there are direct texts in the Vedas in evidence to the contrary, these texts refer to the glory of the liberated in the spheres of the subordinate deities." This also is an easy solution of the difficulty. Although the system of Ramanuja admits the unity of the total, within that totality of existence there are, according to him, eternal differences. Therefore, for all practical purposes, this system also being dualistic, it was easy for Ramanuja to keep the distinction between the personal soul and the Personal God very clear.
  We shall now try to understand what the great representative of the Advaita School has to say on the point. We shall see how the Advaita system maintains all the hopes and aspirations of the dualist intact, and at the same time propounds its own solution of the problem in consonance with the high destiny of divine humanity. Those who aspire to retain their individual mind even after liberation and to remain distinct will have ample opportunity of realising their aspirations and enjoying the blessing of the qualified Brahman. These are they who have been spoken of in the Bhgavata Purna thus: "O king, such are the, glorious qualities of the Lord that the sages whose only pleasure is in the Self, and from whom all fetters have fallen off, even they love the Omnipresent with the love that is for love's sake." These are they who are spoken of by the Snkhyas as getting merged in nature in this cycle, so that, after attaining perfection, they may come out in the next as lords of world-systems. But none of these ever becomes equal to God (Ishvara). Those who attain to that state where there is neither creation, nor created, nor creator, where there is neither knower, nor knowable, nor knowledge, where there is neither I, nor thou, nor he, where there is neither subject, nor object, nor relation, "there, who is seen by whom?" such persons have gone beyond everything to "where words cannot go nor mind", gone to that which the Shrutis declare as "Not this, not this"; but for those who cannot, or will not reach this state, there will inevitably remain the triune vision of the one undifferentiated Brahman as nature, soul, and the interpenetrating sustainer of both Ishvara. So, when Prahlda forgot himself, he found neither the universe nor its cause; all was to him one Infinite, undifferentiated by name and form; but as soon as he remembered that he was Prahlada, there was the universe before him and with it the Lord of the universe "the Repository of an infinite number of blessed qualities". So it was with the blessed Gopis. So long as they had lost sense of their own personal identity and individuality, they were all Krishnas, and when they began again to think of Him as the One to be worshipped, then they were Gopis again, and immediately Bhakti, then, can be directed towards Brahman, only in His personal aspect.
  --
  Now to go back to our Acharya Shankara: "Those", he says, "who by worshipping the qualified Brahman attain conjunction with the Supreme Ruler, preserving their own mind is their glory limited or unlimited? This doubt arising, we get as an argument: Their glory should be unlimited because of the scriptural texts, 'They attain their own kingdom', 'To him all the gods offer worship',
  'Their desires are fulfilled in all the worlds'. As an answer to this, Vyasa writes, 'Without the power of ruling the universe.' Barring the power of creation etc. of the universe, the other powers such as Anim etc. are acquired by the liberated. As to ruling the universe, that belongs to the eternally perfect Ishvara.
  Why? Because He is the subject of all the scriptural texts as regards creation etc., and the liberated souls are not mentioned therein in any connection whatsoever. The Supreme Lord indeed is alone engaged in ruling the universe. The texts as to creation etc. all point to Him. Besides, there is given the adjective 'ever-perfect'. Also the scriptures say that the powers Anima etc. of the others are from the search after and the worship of God. Therefore they have no place in the ruling of the universe. Again, on account of their possessing their own minds, it is possible that their wills may differ, and that, whilst one desires creation, another may desire destruction. The only way of avoiding this conflict is to make all wills subordinate to some one will. Therefore the conclusion is that the wills of the liberated are dependent on the will of the Supreme Ruler."
  next chapter: 1.03 - Spiritual Realisation, The aim of Bhakti-Yoga

1.03 - Invocation of Tara, #Tara - The Feminine Divine, #unset, #Zen
  Termas are texts uttered by Padmasambhava in the
  8th century in Tibet, then hidden to be discovered
  --
  form of materially written texts, hidden in rocks,
  walls, or other places, or directly given to the
  --
  The terma is comprised of several texts
  corresponding to many stages of outer, inner, and

1.03 - Preparing for the Miraculous, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  One result is that lots of texts are written on the fu-
  ture glories of the Supermind and supermanhood, but

1.03 - The Desert, #The Red Book Liber Novus, #unset, #Zen
  Chinese texts and by Meister Eckhart, was that of allowing psychic events to happen of their own accord: "Letting things happen, the action through non-action, the 'letting go of oneself' of
  Meister Eckhart, became the key for me that succeeded in opening the door to the way: One must be able to psychically let things happen" (CW I3, 20).

1.03 - The End of the Intellect, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  opened the book, read a line aloud and asked Sri Aurobindo to recite what followed. Sri Aurobindo concentrated for a moment, and then repeated the entire page without a single mistake. If he could read a hundred pages in half an hour, no wonder he could go through a case of books in such an incredibly short time." But Sri Aurobindo did not stop at the translations of the sacred texts; he began to study Sanskrit,
  which, typically, he learned by himself. When a subject was known to be difficult or impossible, he would refuse to take anyone's word for it, whether he were a grammarian, pandit, or clergyman, and would insist upon trying it himself. The method seemed to have some merit,

1.03 - To Layman Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #unset, #Zen
  Cold Forest, a selection of quotations from Zen texts he made for students that was first published in
  1769 by Trei. z In Detailed Study of the Fundamental Principles of the Five Houses of Zen (Goke sansh yro

1.03 - VISIT TO VIDYASAGAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "A man had two sons. The father sent them to a preceptor to learn the Knowledge of Brahman. After a few years they returned from their preceptor's house and bowed low before their father. Wanting to measure the depth of their knowledge of Brahman, he first questioned the older of the two boys. 'My child,' he said, 'You have studied all the scriptures. Now tell me, what is the nature of Brahman?' The boy began to explain Brahman by reciting various texts from the Vedas. The father did not say anything. Then he asked the younger son the same question. But the boy remained silent and stood with eyes cast down. No word escaped his lips. The father was pleased and said to him: 'My child, you have understood a little of Brahman. What It is cannot be expressed in words.'
  Parable of ant and sugar hill

1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
  constructed just as easily from ones own unconscious as from the actual texts.396
  Even the more concrete implement or tool like the word is not an artifact separable from the culture

1.04 - The Praise, #Tara - The Feminine Divine, #unset, #Zen
  how the tantras are difficult texts to understand, are elliptic, often
  encrypted, and objects of multiple interpretations. The text of the
  --
  of canonical texts ga the ring the words of the Buddha.
  Many commentaries have been writte n to elucidate

1.053 - A Very Important Sadhana, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The goal of life in every stage of its manifestation is the vision of God, the experience of God, the realisation of God that God is the Supreme Doer and the Supreme Existence. This is the principle that is driven into the mind again and again by the Srimad Bhagavata Mahapurana or such similar texts. If a continued or sustained study of such scriptures is practised, it is purifying. It is a tapas by itself, and it is a study of the nature of ones own Self, ultimately. The word sva is used here to designate this process of study svadhyaya. Also, we are told in one sutra of Patanjali, tad drau svarpe avasthnam (I.3), that the seer finds himself in his own nature when the vrittis or the various psychoses of the mind are inhibited. The purpose of every sadhana is only this much: to bring the mind back to its original source.
  The variety of detail that is provided to the mind in the scriptures has an intention not to pamper or cajole the mind, but to treat the mind of its illness of distraction and attachment to external objects. The aim is highly spiritual. Sometimes it is held that japa of a mantra also is a part of svadhyaya. That is a more concentrated form of it, requiring greater willpower. It is not easy to do japa. We may study a book like the Srimad Bhagavata with an amount of concentration, but japa is a more difficult process because there we do not have variety. It is a single point at which the mind is made to move, with a single thought almost, with a single epithet or attribute to contemplate upon. It is almost like meditation, and is a higher step than the study of scriptures. Adepts in yoga often tell us that the chanting of a mantra like pranava is tantamount to svadhyaya.
  The point is that if you cannot do anything else, at least do this much. Take to regular study so that your day is filled with divine thoughts, philosophical ideas and moods which are spiritual in some way or the other. You may closet yourself in your study for hours together and browse through these profound texts, whatever be the nature of their presentation, because all these philosophical and spiritual presentations through the scriptures and the writings of other masters have one aim namely, the analysis of the structure of things, and enabling the mind to know the inner reality behind this structure. There is a threefold prong provided by Patanjali in this connection wherein he points out that self-control the control of the senses, austerity, or tapas together with svadhyaya, or study of sacred scriptures, will consummate in the adoration of God as the All-reality.
  The idea that God is extra-cosmic and outside us, incapable of approach, and that we are likely not to receive any response from Him in spite of our efforts at prayer, etc. all these ideas are due to certain encrustations in the mind, the tamasic qualities which cover the mind and make it again subtly tend towards objects of sense. The desire for objects of sense, subtly present in a very latent form in the subconscious level, becomes responsible for the doubt in the mind that perhaps there is no response from God. This is because our love is not for God it is for objects of sense, and for status in society and enjoyments of various types in the world. And when, through austerity, or tapas, we have put the senses down with the force of our thumb, there is a temporary cessation of their activity.

1.05 - Buddhism and Women, #Tara - The Feminine Divine, #unset, #Zen
  recorded in written texts; others whose names are only
  momentarily engraved in memory; and others who
  --
  capabilities. She could read the very long texts of the
  prajnaparamita (the perfection of knowledge showing

1.05 - On the Love of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  Sacred texts
  CHAPTER VIII

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  abyssus.574 Certain texts emphasize the synchronism between the opus alchymicum and the intimate
  experience of the adept. Things are rendered perfect by their similars and that is why the operator must
  --
  immortality, say the Indian texts repeatedly), it is obvious that a new idea is coming into being: the idea
  of the part assumed by the alchemist as the brotherly savior of Nature. He assists Nature to fulfil her
  --
  equal to the Deity, corresponding to a dea mater.... The following texts, for example, are applied to the
  prima materia: and his going forth is from the beginning, from the days of eternity (Micah 5:2) and
  --
  The passion that vibrates in [the alchemical texts] is genuine, but would be totally incomprehensible if
  the lapis were nothing but a chemical substance. Nor does it originate in contemplation of Christs
  --
  But the texts show clearly that, on the contrary, a real experience of the opus had an increasing tendency
  to assimilate the dogma or to amplify itself with it.648
  --
  Pritchard, J.B. (1955). Ancient near eastern texts relating to the Old Testament. Princeton: Princeton
  University Press.

1.06 - The Sign of the Fishes, #Aion, #Carl Jung, #Psychology
  ass is sacred to the Egyptian Set. 33 In the early texts, however,
  the ass is the attribute of the sun-god and only later became an

1.075 - Self-Control, Study and Devotion to God, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The svadhyaya that is referred to here is not reading in a library. It is not going to the library and reading any book that is there on the shelf. It is a holy resort to a concentrated form of study of a chosen scripture. It may be even two or three texts it does not matter which will become the object of ones daily concentration and meditation, because what is known as svadhyaya,or Self-study, or holy study, or sacred study is a form of meditation itself in a little diffused form.
  The scriptures are supposed to contain all the knowledge that is necessary for the realisation of the Self. It is a spiritual text that we are supposed to study, which is meant by the word svadhyaya. It is not any kind of book. A holy scripture is supposed to be a moksha shastra. A scripture which expounds the nature of, as well as the means to, the liberation of the soul is called a moksha shastra. This is to be studied. All the ways and means to the liberation of the Self should be expounded in the scripture; and the glorious nature of the ideal of perfection, God-realisation that also is to be expounded in it. The means and the end should be delineated in great detail. Such is the text to be resorted to in svadhyaya. By a gradual and daily habituation of oneself to such a study, there is a purification brought about automatically. Inasmuch as it is nothing but meditation that we are practising in a different way, it is supposed to bring us in contact with the ideal.

1.07 - A Song of Longing for Tara, the Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  responsible when selecting spiritual mentors, for not everyone who is promoted as a spiritual teacher is necessarily a qualied one. Lamrim texts
  explain the qualities we should look for in excellent spiritual mentors. For
  --
  humbly admit, I dont fully understand the great texts, shouldnt we also
  reflections on a song of longing for tara, the infallible

1.07 - Bridge across the Afterlife, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  sion about the development of the life-forms. In those texts
  10 Id., p. 18.

1.08a - The Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Qabalistic texts, against archaisms and erotic forms of expression. With the rationale here extended no difficulty should be experienced in piercing the conventional forms of writing, and obtaining true understanding.)
  At this juncture, however, we will deal with Meditation in its Hindu form as Yoga, since that system has been very elaborately detailed ; and consider meditation as a general formula, leaving its particular divisions for discussion in connection with the Grades attributed to the ten Sephiros.

1.08 - The Depths of the Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  :::The relations of the Soul to the divine spirit are so pure that it is profane to seek to interpose helps. It must be that when God speaketh he should communicate, not one thing, but all things; should fill the world with his voice; should scatter forth light, nature, time, souls, from the center of the present thought; and new date and new create the whole. Whenever a mind is simple and receives a divine wisdom, old things pass away-means, teachers, texts, temples fall; it lives now and absorbs past and future into the present hour. All things are made sacred by relation to it-one as much as another. All things are dissolved to their center by their cause, and in the universal miracle petty and particular miracles disappear.
  :::If therefore a man claims to know and speak of God and carries you backward to the phraseology of some old mouldered nation in another country, in another world, believe him not. Is the acorn better than the oak which is its fullness and completion? Whence then this worship of the past? The centuries are conspirators against the sanity and authority of the Soul. Time and space are but physiological colors which the eye makes, but the Soul is light: where it is, is day; where it was, is night; and history is an impertinence and an injury if it be any thing more than a cheerful apologue or parable of my being and becoming.5
  --
  In the Interior Castle, one of the truly great texts of subtle-level development, Teresa describes very clearly the stages of evolution of the "little butterfly," as she calls her soul, to its union with the very Divine, and she does so in terms of "seven mansions," or seven stages of growth.
  The first three stages deal with the ordinary mind or ego, "unregenerate" in the gross, manifest world of thought and sense. In the first Mansion, that of Humility, the ego is still in love with the creatures and comforts outside the Castle, and must begin a long and searching discipline in order to turn within. In the second Mansion (the Practice of Prayer), intellectual study, edification, and good company streng then the desire and capacity to interiorize and not merely scatter and disperse the self in exterior distractions. In the Mansion of Exemplary Life, the third stage, discipline and ethics are firmly set as a foundation of all that is to follow (very similar to the Buddhist notion that sila, or moral discipline, is the foundation of dhyana, or meditation, and prajna, or spiritual insight). These are all natural (or personal) developments.

1.08 - The Historical Significance of the Fish, #Aion, #Carl Jung, #Psychology
  zzPahlavi texts, trans, by E. W. West, p. 193.
  24 Cf. the opposition between mercy and justice in God's nature, supra, pars.

1.08 - The Methods of Vedantic Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  15:And yet the human reason demands its own method of satisfaction. Therefore when the age of rationalistic speculation began, Indian philosophers, respectful of the heritage of the past, adopted a double attitude towards the Truth they sought. They recognised in the Sruti, the earlier results of Intuition or, as they preferred to call it, of inspired Revelation, an authority superior to Reason. But at the same time they started from Reason and tested the results it gave them, holding only those conclusions to be valid which were supported by the supreme authority. In this way they avoided to a certain extent the besetting sin of metaphysics, the tendency to battle in the clouds because it deals with words as if they were imperative facts instead of symbols which have always to be carefully scrutinised and brought back constantly to the sense of that which they represent. Their speculations tended at first to keep near at the centre to the highest and profoundest experience and proceeded with the united consent of the two great authorities, Reason and Intuition. Nevertheless, the natural trend of Reason to assert its own supremacy triumphed in effect over the theory of its subordination. Hence the rise of conflicting schools each of which founded itself in theory on the Veda and used its texts as a weapon against the others. For the highest intuitive Knowledge sees things in the whole, in the large and details only as sides of the indivisible whole; its tendency is towards immediate synthesis and the unity of knowledge. Reason, on the contrary, proceeds by analysis and division and assembles its facts to form a whole; but in the assemblage so formed there are opposites, anomalies, logical incompatibilities, and the natural tendency of Reason is to affirm some and to negate others which conflict with its chosen conclusions so that it may form a flawlessly logical system. The unity of the first intuitional knowledge was thus broken up and the ingenuity of the logicians was always able to discover devices, methods of interpretation, standards of varying value by which inconvenient texts of the Scripture could be practically annulled and an entire freedom acquired for their metaphysical speculation.
  16:Nevertheless, the main conceptions of the earlier Vedanta remained in parts in the various philosophical systems and efforts were made from time to time to recombine them into some image of the old catholicity and unity of intuitional thought. And behind the thought of all, variously presented, survived as the fundamental conception, Purusha, Atman or Sad Brahman, the pure Existent of the Upanishads, often rationalised into an idea or psychological state, but still carrying something of its old burden of inexpressible reality. What may be the relation of the movement of becoming which is what we call the world to this absolute Unity and how the ego, whether generated by the movement or cause of the movement, can return to that true Self, Divinity or Reality declared by the Vedanta, these were the questions speculative and practical which have always occupied the thought of India.

1.09 - A System of Vedic Psychology, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  Nevertheless a time must come when the Indian mind will shake off the paralysis that has fallen upon it, cease to think or hold opinions at second & third hand & reassert its right to judge and inquire with a perfect freedom into the meaning of its own Scriptures. When that day comes, we shall, I think, discover that the imposing fabric of Vedic theory is based upon nothing more sound or lasting than a foundation of loosely massed conjectures. We shall question many established philological myths,the legend, for instance, of an Aryan invasion of India from the north, the artificial & unreal distinction of Aryan & Dravidian which an erroneous philology has driven like a wedge into the unity of the homogeneous Indo-Afghan race; the strange dogma of a henotheistic Vedic naturalism; the ingenious & brilliant extravagances of the modern sun & star myth weavers, and many another hasty & attractive generalisation which, after a brief period of unquestioning acceptance by the easily-persuaded intellect of mankind, is bound to depart into the limbo of forgotten theories. We attach an undue importance & value to the ephemeral conclusions of European philology, because it is systematic in its errors and claims to be a science.We forget or do not know that the claims of philology to a scientific value & authority are scouted by European scientists; the very word, Philologe, is a byword of scorn to serious scientific writers in Germany, the temple of philology. One of the greatest of modern philologists & modern thinkers, Ernest Renan, was finally obliged after a lifetime of hope & earnest labour to class the chief preoccupation of his life as one of the petty conjectural sciencesin other words no science at all, but a system of probabilities & guesses. Beyond one or two generalisations of the mutations followed by words in their progress through the various Aryan languages and a certain number of grammatical rectifications & rearrangements, resulting in a less arbitrary view of linguistic relations, modern philology has discovered no really binding law or rule for its own guidance. It has fixed one or two sure signposts; the rest is speculation and conjecture.We are not therefore bound to worship at the shrines of Comparative Science & Comparative Mythology & offer up on these dubious altars the Veda & Vedanta. The question of Vedic truth & the meaning of Veda still lies open. If Sayanas interpretation of Vedic texts is largely conjectural and likely often to be mistaken & unsound, the European interpretation can lay claim to no better certainty. The more lively ingenuity and imposing orderliness of the European method of conjecture may be admitted; but ingenuity & orderliness, though good helps to an enquiry, are in themselves no guarantee of truth and a conjecture does not cease to be a conjecture, because its probability or possibility is laboriously justified or brilliantly supported. It is on the basis of a purely conjectural translation of the Vedas that Europe presents us with these brilliant pictures of Vedic religion, Vedic society, Vedic civilisation which we so eagerly accept and unquestioningly reproduce. For we take them as the form of an unquestionable truth; in reality, they are no more than brilliantly coloured hypotheses,works of imagination, not drawings from the life.
  ***

1.09 - Taras Ultimate Nature, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  Buddhist texts describe a number of different methods to search for an
  inherently existent I. Chandrakirti explained one using a cart as an example of the I and the relationship between the cart and its parts as an example of the relationship between the I and its components, the body and

1.09 - The Ambivalence of the Fish Symbol, #Aion, #Carl Jung, #Psychology
  later texts, it is very likely that originally there was only one
  Leviathan, au thenticated at a very early date in the Ugarit texts
  from Ras Shamra (c. 2000 B.C.). Virolleaud gives the following
  --
  the four cardinal points. In the Pyramid texts of Pepi I, a song
  of praise is addressed to the "ladder of the twin gods," and the
  --
  of Unas, and they lead him into the Tuat." 23 Other texts show
  that there was enmity between Heru-ur and Set because one was

1.10 - GRACE AND FREE WILL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  For those who take pleasure in theological speculations based upon scriptural texts and dogmatic postulates, there are the thousands of pages of Catholic and Protestant controversy upon grace, works, faith and justification. And for students of comparative religion there are scholarly commentaries on the Bhagavad Gita, on the works of Ramanuja and those later Vaishnavites, whose doctrine of grace bears a striking resemblance to that of Luther; there are histories of Buddhism which duly trace the development of that religion from the Hinayanist doctrine that salvation is the fruit of strenuous self-help to the Mahayanist doctrine that it cannot be achieved without the grace of the Primordial Buddha, whose inner consciousness and great compassionate heart constitute the eternal Suchness of things. For the rest of us, the foregoing quotations from writers within the Christian and early Taoist tradition provide, it seems to me, an adequate account of the observable facts of grace and inspiration and their relation to the observable facts of free will.
  next chapter: 1.11 - GOOD AND EVIL

1.10 - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  In what light did these ancient thinkers understand the Vedic gods? As material Nature Powers called only to give worldly wealth to their worshippers? Certainly, the Vedic gods are in the Vedanta also accredited with material functions. In the Kena Upanishad Agnis power & glory is to burn, Vayus to seize & bear away. But these are not their only functions. In the same Upanishad, in the same apologue, told as a Vedantic parable, Indra, Agni & Vayu, especially Indra, are declared to be the greatest of the gods because they came nearest into contact with the Brahman. Indra, although unable to recognise the Brahman directly, learned of his identity from Uma daughter of the snowy mountains. Certainly, the sense of the parable is not that Dawn told the Sky who Brahman was or that material Sky, Fire & Wind are best able to come into contact with the Supreme Existence. It is clear & it is recognised by all the commentators, that in the Upanishads the gods are masters not only of material functions in the outer physical world but also of mental, vital and physical functions in the intelligent living creature. This will be directly evident from the passage describing the creation of the gods by the One & Supreme Being in the Aitareya Upanishad & the subsequent movement by which they enter in the body of man and take up the control of his activities. In the same Upanishad it is even hinted that Indra is in his secret being the Eternal Lord himself, for Idandra is his secret name; nor should we forget that this piece of mysticism is founded on the hymns of the Veda itself which speak of the secret names of the gods. Shankaracharya recognised this truth so perfectly that he uses the gods and the senses as equivalent terms in his great commentary. Finally in the Isha Upanishad,itself a part of the White Yajur Veda and a work, as I have shown elsewhere, full of the most lofty & deep Vedantic truth, in which the eternal problems of human existence are briefly proposed and masterfully solved,we find Surya and Agni prayed to & invoked with as much solemnity & reverence as in the Rigveda and indeed in language borrowed from the Rigveda, not as the material Sun and material Fire, but as the master of divine God-revealing knowledge & the master of divine purifying force of knowledge, and not to drive away the terrors of night from a trembling savage nor to burn the offered cake & the dripping ghee in a barbarian ritual, but to reveal the ultimate truth to the eyes of the Seer and to raise the immortal part in us that lives before & after the body is ashes to the supreme felicity of the perfected & sinless soul. Even subsequently we have seen that the Gita speaks of the Vedas as having the supreme for their subject of knowledge, and if later thinkers put it aside as karmakanda, yet they too, though drawing chiefly on the Upanishads, appealed occasionally to the texts of the hymns as authorities for the Brahmavidya. This could not have been if they were merely a ritual hymnology. We see therefore that the real Hindu tradition contains nothing excluding the interpretation which I put upon the Rigveda. On one side the current notion, caused by the immense overgrowth of ritualism in the millennium previous to the Christian era and the violence of the subsequent revolt against it, has been fixed in our minds by Buddhistic ideas as a result of the most formidable & damaging attack which the ancient Vedic religion had ever to endure. On the other side, the Vedantic sense of Veda is supported by the highest authorities we have, the Gita & the Upanishads, & evidenced even by the tradition that seems to deny or at least belittle it. True orthodoxy therefore demands not that we should regard the Veda as a ritualist hymn book, but that we should seek in it for the substance or at least the foundation of that sublime Brahmavidya which is formally placed before us in the Upanishads, regarding it as the revelation of the deepest truth of the world & man revealed to illuminated Seers by the Eternal Ruler of the Universe.
  Modern thought & scholarship stands on a different foundation. It proceeds by inference, imagination and conjecture to novel theories of old subjects and regards itself as rational, not traditional. It professes to rebuild lost worlds out of their disjected fragments. By reason, then, and without regard to ancient authority the modern account of the Veda should be judged. The European scholars suppose that the mysticism of the Upanishads was neither founded upon nor, in the main, developed from the substance of the Vedas, but came into being as part of a great movement away from the naturalistic materialism of the early half-savage hymns. Unable to accept a barbarous mummery of ritual and incantation as the highest truth & highest good, yet compelled by religious tradition to regard the ancient hymns as sacred, the early thinkers, it is thought, began to seek an escape from this impasse by reading mystic & esoteric meanings into the simple text of the sacrificial bards; so by speculations sometimes entirely sublime, sometimes grievously silly & childish, they developed Vedanta. This theory, simple, trenchant and attractive, supported to the European mind by parallels from the history of Western religions, is neither so convincing nor, on a broad survey of the facts, so conclusive as it at first appears. It is certainly inconsistent with what the old Vedantic thinkers themselves knew and thought about the tradition of the Veda. From the Brahmanas as well as from the Upanishads it is evident that the Veda came down to the men of those days in a double aspect, as the heart of a great body of effective ritual, but also as the repository of a deep and sacred knowledge, Veda and not merely worship. This idea of a philosophic or theosophic purport in the hymns was not created by the early Hindu mystics, it was inherited by them. Their attitude to the ritual even when it was performed mechanically without the possession of this knowledge was far from hostile; but as ritual, they held it to be inferior in force and value, avaram karma, a lower kind of works and not the highest good; only when performed with possession of the knowledge could it lead to its ultimate results, to Vedanta. By that, says the Chhandogya Upanishad, both perform karma, both he who knows this so and he who knows not. Yet the Ignorance and the Knowledge are different things and only what one does with the knowledge,with faith, with the Upanishad,that has the greater potency. And in the closing section of its second chapter, a passage which sounds merely like ritualistic jargon when one has not the secret of Vedic symbolism but when that secret has once been revealed to us becomes full of meaning and interest, the Upanishad starts by saying The Brahmavadins say, The morning offering to the Vasus, the afternoon offering to the Rudras and the evening offering to the Adityas and all the gods,where then is the world of the Yajamana? (that is to say, what is the spiritual efficacy beyond this material life of the three different sacrifices & why, to what purpose, is the first offered to the Vasus, the second to the Rudras, the third to the Adityas?) He who knows this not, how should he perform (effectively) ,therefore knowing let him perform. There was at any rate the tradition that these things, the sacrifice, the god of the sacrifice, the world or future state of the sacrificer had a deep significance and were not mere ritual arranged superstitiously for material ends. But this deeper significance, this inner Vedic knowledge was difficult and esoteric, not known easily in its profundity and subtlety even by the majority of the Brahmavadins themselves; hence the searching, the mutual questionings, the record of famous discussions that occupy so much space in the Upanishadsdiscussions which, we shall see, are not intellectual debates but comparisons of illuminated knowledge & spiritual experience.

1.12 - The Sacred Marriage, #The Golden Bough, #James George Frazer, #Occultism
  was said to have no commerce with a man. In Egyptian texts she is
  often mentioned as "the divine consort," and usually she was no less

1.12 - The Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  There exists in India a secret knowledge based upon sounds and the differences of vibratory modes found on different planes of consciousness. If we pronounce the sound OM, for example, we clearly feel its vibrations enveloping the head centers, while the sound RAM affects the navel center. And since each of our centers of consciousness is in direct contact with a plane, we can, by the repetition of certain sounds (japa), come into contact with the corresponding plane of consciousness.200 This is the basis of an entire spiritual discipline, called "tantric" because it originates from sacred texts known as Tantra. The basic or essential sounds that have the power to establish the contact are called mantras. The mantras, usually secret and given to the disciple by his Guru,201 are of all kinds (there are many levels within each plane of consciousness), and may serve the most contradictory purposes. By combining certain sounds, one can at the lower levels of consciousness generally at the vital level come in contact with the corresponding forces and acquire many strange powers: some mantras can cause death (in five minutes, with violent vomiting), some mantras can strike with precision a particular part or organ of the body, some mantras can cure, some mantras can start a fire, protect, or cast spells. This type of magic, or chemistry of vibrations, derives simply from a conscious handling of the lower vibrations. But there is a higher magic, which also derives from handling vibrations, on higher planes of consciousness. This is poetry, music, the spiritual mantras of the Upanishads and the Veda, the mantras given by a Guru to his disciple to help him come consciously into direct contact with a special plane of consciousness, a force or a divine being. In this case, the sound holds in itself the power of experience and realization it is a sound that makes one see.
  Similarly, poetry and music, which are but unconscious processes of handling these secret vibrations, can be a powerful means of opening up the consciousness. If we could compose conscious poetry or music through the conscious manipulation of higher vibrations, we would create masterpieces endowed with initiatory powers. Instead of a poetry that is a fantasy of the intellect and a nautch-girl of the mind,202 as Sri Aurobindo put it, we would create a mantric music or poetry to bring the gods into our life. 203 For true poetry is action; it opens little inlets in the consciousness we are so walled in, so barricaded! through which the Real can enter. It is a mantra of the Real,204 an initiation. This is what the Vedic rishis and the seers of the Upanishads did with their mantras, which have the power of communicating illumination to one who is ready. 205 This is what Sri Aurobindo has explained in his Future Poetry and what he has accomplished himself in Savitri.
  --
  205 - Unfortunately, these texts have reached us in translation, such that all the magic of the original sound has vanished. The remarkable thing, however, is that if one hears the original Sanskrit text chanted by someone who has knowledge, one can receive an illumination without understanding a word of what has been chanted.
  206 - Letters, 3rd Series, 97

1.13 - On despondency., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  2 The title varies slightly in different texts.
  This is the thirteenth victory. He who has really gained it has become experienced in all good.

1.14 - Bibliography, #Aion, #Carl Jung, #Psychology
  Bahman Yast. In: Pahlavi texts, Part I. Translated by E. W. West.
  (Sacred Books of the East, 5.) Oxford, 1880.

1.14 - INSTRUCTION TO VAISHNAVS AND BRHMOS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Soon the service began according to the rules of the Brahmo Samaj. The preacher was seated on the dais. After the opening prayer he recited holy texts of the Vedas and was joined by the congregation in the invocation to the Supreme Brahman. They chanted in chorus: "Brahman is Truth, Knowledge, and Infinity. It shines as Bliss and Immortality.
  Brahman is Peace, Blessedness, the One without a Second; It is pure and unstained by sin." The minds of the devotees were stilled, and they closed their eyes in meditation.

1.14 - On the clamorous, yet wicked master-the stomach., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  2 texts vary here.
  3 I.e. he would have lived with her as with a sister.

1.14 - The Structure and Dynamics of the Self, #Aion, #Carl Jung, #Psychology
  366 This schema is no idle parlour game, because the texts make
  it abundantly clear that the Gnostics were quite familiar with
  --
  homunculus and, as the texts show, a symbol of the self. It is,
  however, not a human ego but a collective entity, a collective

1.15 - Index, #Aion, #Carl Jung, #Psychology
  Pyramid texts, 122
  Python, 104

1.15 - The Possibility and Purpose of Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  That the Gita contains as its kernel this second and real object of the Avatarhood, is evident even from this passage by itself rightly considered; but it becomes much clearer if we take it, not by itself, - always the wrong way to deal with the texts of the Gita, - but in its right close connection with other passages and with the whole teaching. We have to remember and take together its doctrine of the one Self in all, of the Godhead seated in the heart of every creature, its teaching about the relations between the Creator and his creation, its strongly emphasised idea of the vibhuti, - noting too the language in which the
  Teacher gives his own divine example of selfless works which applies equally to the human Krishna and the divine Lord of the worlds, and giving their due weight to such passages as that in the ninth chapter, "Deluded minds despise me lodged in the human body because they know not my supreme nature of being,

1.15 - The Transformed Being, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  For there is also a Rhythm, which is not a fiction either, any more than that fire or flowing is. They are one and the same thing with a triple face,55 in its individual and universal aspects, in its human condensation or interstellar space, in this rock or that bird. Each thing, each being has its rhythm, as well as each event and the return of the birds from the north. It is the world's great Rite, its indivisible symphony from which we are separated in a little mental body. But that rhythm is there, in the heart of everything and in spite of everything, for without it everything would disintegrate and be scattered. It is the prime bonding agent, the musical network that ties thing together, their innermost vibration, the color of their soul and their note. The ancient Tantric texts said, The Natural Name of anything is the sound which is produced by the action of the moving forces that constitute it.56 It is the real Name of each thing, its power of being, and our real and unique name among the billions of appearances. It is what we are and what is behind all the vocabularies and pseudonyms that science and law inflict upon us and upon the world. And perhaps this whole quest of the world, this tormented evolution, this struggle of things and beings, is a slow quest for its real name, its singular identity, its true music under this enormous parody we are no longer anybody! We are anyone at all in the mental hubbub that passes from one to another; and yet, we are a unique note, a little note which struggles toward its greater music, which rasps and grates and suffers because it cannot be sung. We are an irreplaceable person behind this carnival of false names; we are a Name that is our unique tonality, our little beacon of being, our simple consecration in the great Consecration of the world, and yet which connects us secretly to all other beacons and all other names. To know that Name is to know all names. To name a thing is to be able to recreate it by its music, to seize the similar forces in their harmonic network. The supramental being is first and foremost the knower of the Word the Vedic Rishis spoke of, the priest of the Word,57 the one who does by simply invoking the truth of things, poits he is the Poet of the future age. And his poem is an outpouring of truth whose every fact-creating and matter-creating syllable is attuned to the Great Harmony: a re-creation of matter through the music of truth in matter. He is the Poet of Matter. Through this music, he transmutes; through this music, he communicates; through this music, he knows and loves because, in truth, that Rhythm is the very vibration of the Love that conceived the worlds and carries them forever in its song.
  We have forgotten that little note, the simple note that fills hearts and fills everything, as if the world were suddenly bemisted in orange tenderness, vast and profound as a fathomless love, so old, so old it seems to embrace the ages, to well up from the depths of time, from the depths of sorrow, all the sorrows of the earth and all its nights, its wanderings, its millions of painful paths life after life, its millions of departed faces, its extinct and annihilated loves, which suddenly come back to seize us again amid that orange explosion as if we had been all those pains and faces and beings on the millions of paths of the earth, and all their songs of hope and despair, all their lost and departed loves, all their never-extinguished music in that one little golden note which bursts out for a second on the wild foam and fills everything with an indescribable orange communion, a total comprehension, a music of triumphant sweetness behind the pain and chaos, an overflowing instantaneousness, as if we were in the Goal forever.

1.16 - Man, A Transitional Being, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  The Written Works The highlight of those first years of exile was his reading of the Veda in the original Sanskrit. Until then, Sri Aurobindo had read only English or Indian translations and, along with the Sanskrit scholars, he had seen in the Veda only rather obscure, ritualistic texts . . . of small value or importance for the history of thought or for a living spiritual 294
  Pondicherry was then a French possession.
  experience.295 But in the original, he discovered a constant vein of the richest gold of thought and spiritual experience. 296 . . . I found that the mantras of the Veda illuminated with a clear and exact light psychological experiences of my own for which I had found no sufficient explanation either in European psychology or in the teachings of Yoga or of Vedanta.297 It can well be imagined how Sri Aurobindo might have become a little perplexed by his own experiences, and how it took him several years to understand exactly what was happening to him. We have described the supramental experience of Chandernagore as if the steps had neatly followed one another, each with its own explanatory note, but, in reality, the explanations came long afterwards. At the time, there were no signposts at all to guide him. Yet here was the most ancient of the four Vedas,298 the Rig Veda, unexpectedly suggesting that he was not completely alone or astray on this planet. That the Western and even the Indian scholars had not understood the extraordinary vision of these texts is perhaps not so surprising when we realize that Sanskrit roots lend themselves to a double or even a triple meaning, which in turn can be invested with a double symbolism, esoteric and exoteric.
  These hymns can be read on two or three different levels of meaning,

1.17 - Legend of Prahlada, #Vishnu Purana, #Vyasa, #Hinduism
  Again established in the dwelling of his preceptor, Prahlāda gave lessons himself to the sons of the demons, in the intervals of his leisure. "Sons of the offspring of Diti," he was accustomed to say to them, "hear from me the supreme truth; nothing else is fit to be regarded; nothing, else here is an object to be coveted. Birth, infancy, and youth are the portion of all creatures; and then succeeds gradual and inevitable decay, terminating with all beings, children of the Daityas, in death: this is manifestly visible to all; to you as it is to me. That the dead are born again, and that it cannot be otherwise, the sacred texts are warrant: but production cannot be without a material cause; and as long as conception and parturition are the material causes of repeated birth, so long, be sure, is pain inseparable from every period of existence. The simpleton, in his inexperience, fancies that the alleviation of hunger, thirst, cold, and the like is pleasure; but of a truth it is pain; for suffering gives delight to those whose vision is darkened by delusion, as fatigue would be enjoyment to limbs that are incapable of motion[3]. This vile body is a compound of phlegm and other humours. Where are its beauty, grace, fragrance, or other estimable qualities? The fool that is fond of a body composed of flesh, blood, matter, ordure, urine, membrane, marrow, and bones, will be enamoured of hell. The agreeableness of fire is caused by cold; of water, by thirst; of food, by hunger: by other circumstances their contraries are equally agreeable[4]. The child of the Daitya who takes to himself a wife introduces only so much misery into his bosom; for as many as are the cerished affections of a living creature, so many are the thorns of anxiety implanted in his heart; and he who has large possessions in his house is haunted, wherever he goes, with the apprehension that they may be lost or burnt or stolen. Thus there is great pain in being born: for the dying man there are the tortures of the judge of the deceased, and of passing again into 'the womb. If you conclude that there is little enjoyment in the embryo state, you must then admit that the world is made up of pain. Verily I say unto you, that in this ocean of the world, this sea of many sorrows, Viṣṇu is your only hope. If ye say, you know nothing of this; 'we are children; embodied spirit in bodies is eternal; birth, youth, decay, are the properties of the body, not of the soul[5].' But it is in this way that we deceive ourselves. I am yet a child; but it is my purpose to exert myself when I am a youth. I am yet a youth; but when I become old I will do what is needful for the good of my soul. I am now old, and all my duties are to be fulfilled. How shall I, now that my faculties fail me, do what was left undone when my strength was unimpaired?' In this manner do men, whilst their minds are distracted by sensual pleasures, ever propose, and never attain final beatitude: they die thirsting[6]. Devoted in childhood to play, and in youth to pleasure, ignorant and impotent they find that old age is come upon them. Therefore even in childhood let the embodied soul acquire discriminative wisdom, and, independent of the conditions of infancy, youth, or age, strive incessantly to be freed. This, then, is what I declare unto you; and since you know that it is not untrue, do you, out of regard to me, call to your minds Viṣṇu, the liberator from all bondage. What difficulty is there in thinking upon him, who, when remembered, bestows prosperity; and by recalling whom to memory, day and night, all sin is cleansed away? Let all your thoughts and affections be fixed on him, who is present in all beings, and you shall laugh at every care. The whole world is suffering under a triple affliction[7]. 'What wise man would feel hatred towards beings who are objects of compassion? If fortune be propitious to them, and I am unable to partake of the like enjoyments, yet wherefore should I cerish malignity towards those who are more prosperous than myself: I should rather sympathise with their happiness; for the suppression of malignant feelings is of itself a reward[8]. If beings are hostile, and indulge in hatred, they are objects of pity to the wise, as encompassed by profound delusion. These are the reasons for repressing hate, which are adapted to the capacities of those who see the deity distinct from his creatures. Hear, briefly, what influences those who have approached the truth. This whole world is but a manifestation of Viṣṇu, who is identical with all things; and it is therefore to be regarded by the wise as not differing from, but as the same with themselves. Let us therefore lay aside the angry passions of our race, and so strive that we obtain that perfect, pure, and eternal happiness, which shall be beyond the power of the elements or their deities, of fire, of the sun, of the moon, of wind, of Indra, of the regent of the sea; which shall be unmolested by spirits of air or earth; by Yakṣas, Daityas, or their chiefs; by the serpent-gods or monstrous demigods of Swerga; which shall be uninterrupted by men or beasts, or by the infirmities of human nature; by bodily sickness and disease[9], or hatred, envy, malice, passion, or desire; which nothing shall molest, and which every one who fixes his whole heart on Keśava shall enjoy. Verily I say unto you, that you shall have no satisfaction in various revolutions through this treacherous world, but that you will obtain placidity for ever by propitiating Viṣṇu, whose adoration is perfect calm. What here is difficult of attainment, when he is pleased? Wealth, pleasure, virtue, are things of little moment. Precious is the fruit that you shall gather, be assured, from the exhaustless store of the tree of true wisdom."
  Footnotes and references:

1.22 - ADVICE TO AN ACTOR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "You must practise tapasya. Only then can you attain the goal. It will avail you nothing even if you learn the texts of the scriptures by heart. You cannot become intoxicated by merely saying 'siddhi' over and over. You must swallow some.
  "One cannot explain the vision of God to others. One cannot explain conjugal happiness to a child five years old."

1.25 - ADVICE TO PUNDIT SHASHADHAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "How long should one reason about the texts of the scriptures? So long as one does not have direct realization of God. How long does the bee buzz about? As long as it is not sitting on a flower. No sooner does it light on a flower and begin to sip honey than it keeps quiet.
  "But you must remember another thing. One may talk even after the realization of God.

1.27 - On holy solitude of body and soul., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  5 The words in brackets are missing in some Greek texts.
  temper (for how can it not decrease as the gall is exhausted?), dissipation of darkness, access of love, estrangement from passions, deliverance from hatred, diminution of lust through continual scrutiny, ignorance of despondency, increase of zeal, compassionate love, banishment of pride. This is the achievement which all should seek, but few attain. A well without water does not deserve the name. And what follows, he who is capable of thought already knows.1

1.29 - Concerning heaven on earth, or godlike dispassion and perfection, and the resurrection of the soul before the general resurrection., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  2 2 Timothy iv, 7. Some texts add orthodox before the word faith.
  3 St. John xiv, 2.

1.33 - The Golden Mean, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Let us go back for a moment to the passage above quoted. The text goes on to give the reason for the facts. "Because of me in Thee which thou knewest not. for why? Because thou wast the knower, and me." (AL II, 12-13) The unexpected use or disuse of capitals, the queer syntax, the unintelligibility of the whole passage: these certainly indicate some profound Qabalistic import in these texts.
  So we had better mark that Strictly Private, and forget it.

1.38 - The Myth of Osiris, #The Golden Bough, #James George Frazer, #Occultism
  has preserved a list of the god's graves, and other texts mention
  the parts of his body which were treasured as holy relics in each of

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  The sutras are meant to elucidate and establish the meanings of the texts. The commentaries try to do so by bringing in the opponents views, refuting them and arriving at conclusions after long discussions; there are also differences of opinion in the same school of thought;
  Talks with Sri Ramana Maharshi again protagonists and antagonists. Also different schools of thought interpret the same text in different ways and arrive at different conclusions, contrary to each other.

1.46 - Selfishness, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Let us look into the matter. (First consult AL II, 24, 25, 48, 49, 58, 59 and III, 18, 58, 59. It might be confusing to quote these texts in full; but they throw much further light on the subject.) The word "compassion" is its accepted sense which is bad etymology implies that you are a fine fellow, and the other so much dirt; that is, you insult him by pity for his misfortunes. But "Every man and every woman is a star."; so don't you do it! You should treat everybody as a King of the same order as yourself. Of course, nine people out of ten won't stand for it, not for a minute; the mere fact of your treating them decently frightens them; their sense of inferiority is exacerbated and intensified; they insist on grovelling. That places them. They force you to treat them as the mongrel curs they are; and so everybody is happy!
  The Book of the Law is at pains to indicate the proper attitude of one "King" to another. When you fight him, "As brothers fight ye!" Here we have the old chivalrous type of warfare, which the introduction of reason into the business has made at the moment impossible. Reason and Emotion; these are the two great enemies of the Ethic of Thelema. They are the traditional obstacles to success in Yoga as well as in Magick.

1.550 - 1.600 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  The sutras are meant to elucidate and establish the meanings of the texts. The commentaries try to do so by bringing in the opponent's views, refuting them and arriving at conclusions after long discussions; there are also differences of opinion in the same school of thought;
  551

1.65 - Man, #Magick Without Tears, #Aleister Crowley, #Philosophy
  But, after all, it is the same difficulty which every child finds when he begins any study of any kind. In Latin, for instance, he is told that mensa means a table, that it belongs to the first declension and is feminine. There is no why about any of this; no explanation is possible; the child has to pick up the elements of the language one by one, taking what he is taught on trust. And it is only after accumulating a vast collection of unintelligible details that the jig-saw pieces fall into place, and he finds himself able to construe the classical texts.
  You must be patient; you must go over and over again everything that is presented to you, and by obeying you will not only come to a clear comprehension of the subject, but find yourself automatically thinking in the language which you have been at such pains to acquire.

19.01 - The Twins, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   Many may be the sacred texts he recites, but if, in his delusion, he does not act up to them, then he becomes like a cowherd who counts only others' cattle; he does not share in the holy disciplehood.
   [20]
   Very few may be the sacred texts he recites, but if he carries out in practice the Teaching, then abandoning passion and ill-will and delusion, possessing the right knowledge, the consciousness wholly freed, seeking nothing either here or elsewhere, he shares in the holy disciplehood.
   Or, for they have false apprehensions in view.

1953-04-29, #Questions And Answers 1953, #The Mother, #Integral Yoga
   What is to be done?Become still more conscious. It is very bad to learn just a little. One must learn more until one comes to the point where one sees that one knows nothing. I spoke to you about the novice who wants to pass on to others what he has learntuntil the day he sees he has not much to pass on. Usually all religious teaching is based on that. A very little knowledge, with precise formulas which are well written (often quite well written) and crystallise in the brain, and assert: That is indeed the truth. You have only to study what is there in the book. How easy it is! In every religion there is a bookwhe ther it be the Catechism, the Hindu texts, the Koran, in short, all the sacred booksyou learn it by heart. You are told that this-is-the-truth, and you are sure it is the truth and remain comfortable. It is very convenient, you dont need to try to understand. Those who dont know the same thing as you, are in the falsehood, and you even pray for those who are outside the Truth! This is a common fact in all religions. But in all religions there are people who know better and dont believe in these things. I had met one of these particularly, one belonging to the Catholic faith. He was a big man. I spoke to him about what I knew and asked him: Why do you use this method? Why do you perpetuate ignorance? He answered: It is a policy of peace of mind. If we didnt do that, people wouldnt listen to us. This, indeed, is the secret of religions. He told me: There are in our religion, as in the ancient initiations, people who know. There are schools where the old tradition is taught. But we are forbidden to speak about it. All these religious images are symbols representing something other than what is taught. But that is not taught outside.
   The reason for this is very generous and kind (according to them): People who have a tiny brain and there are plentyif we tell them something thats too high, too great, it troubles them, disturbs them, and they become unhappy. They will never be able to understand. Why worry them uselessly? They dont have the capacity to find the truth. Whilst, if you tell them: If you have faith in this, you will go to heaven, they are quite happy. There, you see. It is very convenient. That is why it is perpetuated, otherwise there would be no religions.

1953-10-21, #Questions And Answers 1953, #The Mother, #Integral Yoga
   I did not finish? But yes, I said Oh! because he asked what difference there was between an involutionary and an evolutionary being. But thats enough as it is. Once you know that you have the key to the whole story. Besides, I dont know whether there is a single au thentic text or many texts of the Ramayana. For I have heard different versions. There are different versions, arent there? Above all, for two very important facts (Mother turns to Nolini) concerning the end: the defeat and death of Ravana, and then the death of Sita. I have heard it narrated very differently, with different significances, by different pandits. According to their turn of mind, if I may say so, some who were very very very orthodox told me certain things and others who were not orthodox told me something very different. So I dont know if there are several texts or whether it was their own interpretation.
   (Nolini) There are several texts. There is one text in the North and another in the South.
   Ah! as for Buddhism. The people of the South and the North have different kinds of imagination. The southern people are generally more rigid, arent they? I dont know, but for Buddhism, the Buddhism of the South is quite rigid and doesnt allow any suppleness in the understanding of the text. And it is a terribly strict Buddhism in which all notion of the Godhead in any form whatsoever, is completely done away with. On the other hand, the Buddhism of the North is an orgy of gods! It is true that these are former Buddhas, but still they are turned into gods. And it is this latter that has spread into China and from China gone to Japan. So, one enters a Buddhist temple in Japan and sees There is a temple where there were more than a thousand Buddhas, all sculptureda thousand figures seated around the central Buddha they were there all around, the entire back wall of the temple was covered with images: small ones, big ones, fat ones, thin ones, women, menthere was everything, a whole pantheon there, formidable, and they were like gods. And then too, there were little beings down below with all kinds of forms including those of animals, and these were the worshippers. It was it was an orgy of images. But the Buddhism of the South has the austerity of Protestantism: there must be no images. And there is no divine Consciousness, besides. One comes into the world through desire, into a world of desire, and abandoning desire one goes out of the world and creation and returns to Nirvanaeven the nought is something too concrete. There is no Creator in Buddhism. So, I dont know. The Buddhism of the South is written in Pali and that of the North in Sanskrit. And naturally, there is Tibetan Buddhism written in Tibetan, and Chinese Buddhism written in Chinese and Japanese Buddhism in Japanese. And each one, I believe, is very very different from the others. Well, probably there must be several versions of the Ramayana. And still more versions of the Mahabharata that indeed is amazing!
  --
   Then texts have been added later.
   Did it exist, Mother, the Mahabharata?
  --
   The same story, even taken quite objectively, when it is repeated several times, changes; and so after thousands of years it is altogether deformed. Which are the original texts I mean the first recognised original textsof the Mahabharata? It was related orally for a very long time, wasnt it? So you can imagine how it could have changed. These were oral traditions for a very long time. But who wrote the first version?
   (Nolini) Vyasa.
  --
   According to the texts, it seems, flowers fell from the skies after Sita's disappearance, proving her innocence.
   ***

1953-11-11, #Questions And Answers 1953, #The Mother, #Integral Yoga
   The first texts were written in 1912. Many of you were not yet born. It was a small group of about twelve people who met once a week. A subject was given; an answer was to be prepared for the following week. Each one brought along his little work. Generally, I too used to prepare a short paper and, at the end, I read it out. That is what is given herenot all, only these two. These two first ones. Later, it was something else. The others appeared in Words of Long Ago.
   There were four meetings. The subject for the first meeting was: What is the aim to be achieved, the work to be done, the means of achievement? And here is my answer:

1956-05-23 - Yoga and religion - Story of two clergymen on a boat - The Buddha and the Supramental - Hieroglyphs and phonetic alphabets - A vision of ancient Egypt - Memory for sounds, #Questions And Answers 1956, #The Mother, #Integral Yoga
  There are always many ways of interpreting texts, and one does it according to what one likes them to say.
  (Silence)

1956-08-08 - How to light the psychic fire, will for progress - Helping from a distance, mental formations - Prayer and the divine - Grace Grace at work everywhere, #Questions And Answers 1956, #The Mother, #Integral Yoga
  There are three texts here which I have been asked to comment on or explain. The last one is a sort of continuation of what we have just said; I am going to begin with that:
  If one were in union with this Grace, if one saw It everywhere, one would begin living a life of exultation, of all-power, of infinite happiness.

1970 03 02, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   Scholars and interpreters of sacred texts.
   Offering made by the devotee to the brahmin priest.

1971 12 11, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   Yes, but he did not write a special book; these texts were collected from here and there.
   No, no, not at all. Sri Aurobindo had a special notebook in which he wrote the Aphorisms as they came.2 And this one was among the others.

1f.lovecraft - Out of the Aeons, #Lovecraft - Poems, #unset, #Zen
   three very ancient, obscure, and esoteric texts such as the Book of
   Eibon, reputed to descend from forgotten Hyperborea; the Pnakotic

1f.lovecraft - The Book, #Lovecraft - Poems, #unset, #Zen
   secrets whose decaying texts I loved to absorb. It was a keya guideto
   certain gateways and transitions of which mystics have dreamed and

1f.lovecraft - The Dunwich Horror, #Lovecraft - Poems, #unset, #Zen
   texts with the aim of discovering a certain passage which would have
   come on the 751st page of his own defective volume. This much he could

1f.lovecraft - The History of the Necronomicon, #Lovecraft - Poems, #unset, #Zen
   original manuscript. Of the Latin texts now existing one (15th cent.)
   is known to be in the British Museum under lock and key, while another

1f.lovecraft - The Shadow out of Time, #Lovecraft - Poems, #unset, #Zen
   In its vast libraries were volumes of texts and pictures holding the
   whole of earths annalshistories and descriptions of every species
  --
   of the textsymbols utterly unlike either the usual curved hieroglyphs
   or any alphabet known to human scholarshipwith a haunting,

1.hcyc - In my early years, I set out to acquire learning (from The Song of Enlightenment), #unset, #Arthur C Clarke, #Fiction
   English version by International Institute for the Translation of Buddhist texts Original Language Chinese In my early years, I set out to acquire learning, And I studied commentaries and inquired into Sutras and Shastras. Distinguishing among terms and characteristics, I didn't know how to stop. Entering the sea to count the sands I exhausted myself in vain. But the Thus Come One reprimanded this folly: What benefit is there in counting other's treasures?! Unsuccessful all along, I felt I had practiced in vain. Many years I wasted as a transient, like dust in the wind. [bk1sm.gif] -- from Song of Enlightenment: By Great Master Yung Chia of the T'ang Dynasty, Edited by Tripitaka Master Hua / Translated by International Institute for the Translation of Buddhist texts <
1.hcyc - It is clearly seen (from The Song of Enlightenment), #unset, #Arthur C Clarke, #Fiction
   English version by International Institute for the Translation of Buddhist texts Original Language Chinese It is clearly seen: There is not a single thing. Nor are there any people; nor are there any Buddhas. The great thousand worlds are bubbles in the sea. All the worthy Sages are like flashes of lightning. Even if an iron wheel were rolled over one's head, Samadhi and wisdom would be fully bright and never lost. [bk1sm.gif] -- from Song of Enlightenment: By Great Master Yung Chia of the T'ang Dynasty, Edited by Tripitaka Master Hua / Translated by International Institute for the Translation of Buddhist texts <
1.hcyc - Let others slander me (from The Song of Enlightenment), #unset, #Arthur C Clarke, #Fiction
   English version by International Institute for the Translation of Buddhist texts Original Language Chinese Let others slander me; I bear their condemnation. Those who try to burn the sky only exhaust themselves. When I hear it, it's just like drinking sweet dew. Thus smelted and refined, suddenly one enters the inconceivable. [bk1sm.gif] -- from Song of Enlightenment: By Great Master Yung Chia of the T'ang Dynasty, Edited by Tripitaka Master Hua / Translated by International Institute for the Translation of Buddhist texts <
1.hcyc - Roll the Dharma thunder (from The Song of Enlightenment), #unset, #Arthur C Clarke, #Fiction
   English version by International Institute for the Translation of Buddhist texts Original Language Chinese Roll the Dharma thunder, Beat the Dharma drum. Clouds of kindness gather. Sweet dew is dispersed; Dragons and elephants tread upon it, moistening everything. The Three Vehicles and five natures are all roused awake. The Himalaya Pinodhni grass is unalloyed indeed; Pure ghee produced from it I have often partaken of. The nature completely pervades all natures. The dharma everywhere contains all dharmas. One moon universally appears in all waters. The moons in all waters are by one moon gathered in. [bk1sm.gif] -- from Song of Enlightenment: By Great Master Yung Chia of the T'ang Dynasty, Edited by Tripitaka Master Hua / Translated by International Institute for the Translation of Buddhist texts <
1.hcyc - Who is without thought? (from The Song of Enlightenment), #unset, #Arthur C Clarke, #Fiction
   English version by International Institute for the Translation of Buddhist texts Original Language Chinese Who is without thought? Who is without birth? If there is really no production, there is nothing not produced. Summon a wooden statue and inquire of it. Apply yourself to seeking Buddha-hood; sooner or later you will accomplish it. [bk1sm.gif] -- from Song of Enlightenment: By Great Master Yung Chia of the T'ang Dynasty, Edited by Tripitaka Master Hua / Translated by International Institute for the Translation of Buddhist texts <
1.hcyc - With Sudden enlightened understanding (from The Song of Enlightenment), #unset, #Arthur C Clarke, #Fiction
   English version by International Institute for the Translation of Buddhist texts Original Language Chinese With Sudden enlightened understanding Of the Dhyana of the Thus Come Ones, The six crossings-over and ten thousand practices are complete in substance, In a dream, very clearly, there are six destinies; After Enlightenment, completely empty, there is no universe. [bk1sm.gif] -- from Song of Enlightenment: By Great Master Yung Chia of the T'ang Dynasty, Edited by Tripitaka Master Hua / Translated by International Institute for the Translation of Buddhist texts <
1.is - A Fisherman, #unset, #Arthur C Clarke, #Fiction
   English version by John Stevens Original Language Japanese Studying texts and stiff meditation can make you lose your Original Mind. A solitary tune by a fisherman, though, can be an invaluable treasure. Dusk rain on the river, the moon peeking in and out of the clouds; Elegant beyond words, he chants his songs night after night. [1795.jpg] -- from Wild Ways: Zen Poems of Ikkyu, Translated by John Stevens

1.tr - You Do Not Need Many Things, #Ryokan - Poems, #Taigu Ryokan, #Buddhism
  And facing the moon, I read holy texts aloud to myself.
  Let me drop a word of advice for believers of my faith.

2.00 - BIBLIOGRAPHY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  GODDARD, DWIGHT. A Buddhist Bible (published by the editor, Thetford, Maine, 1938). This volume contains translations of several Mahayana texts not to be found, or to be found only wida much difficulty, elsewhere. Among these are The Diamond Sutra, The Surangama Sutra, The Lankavatara Sutra, The Awakening of Faith and The Sutra of the Sixth Patriarch.
  GUNON, REN. Man and His Becoming According to the Vedanta (London, n. d.).

2.02 - Meeting With the Goddess, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  astronomical, and physical knowledge; and (4) Tantra, texts describing tech
  niques and rituals for the worship of deities, and for the attainment of supranormal power. Among the Tantras are a group of particularly important scriptures

2.03 - THE ENIGMA OF BOLOGNA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [52] Let it be said at once: this epitaph is sheer nonsense, a joke,124 but one that for centuries brilliantly fulfilled its function as a flypaper for every conceivable projection that buzzed in the human mind. It gave rise to a cause clbre, a regular psychological affair that lasted for the greater part of two centuries and produced a spate of commentaries, finally coming to an inglorious end as one of the spurious texts of the Corpus Inscriptionum Latinarum, and thereafter passing into oblivion. The reason why I am digging up this curiosity again in the twentieth century is that it serves as a paradigm for that peculiar attitude of mind which made it possible for the men of the Middle Ages to write hundreds of treatises about something that did not exist and was therefore completely unknowable. The interesting thing is not this futile stalking-horse but the projections it aroused. There is revealed in them an extraordinary propensity to come out with the wildest fantasies and speculationsa psychic condition which is met with today, in a correspondingly erudite milieu, only as an isolated pathological phenomenon. In such cases one always finds that the unconscious is under some kind of pressure and is charged with highly affective contents. Sometimes a differential diagnosis as between tomfoolery and creativity is difficult to make, and it happens again and again that the two are confused.
  [53] Such phenomena, whether historical or individual, cannot be explained by causality alone, but must also be considered from the point of view of what happened afterwards. Everything psychic is pregnant with the future. The sixteenth and seventeenth centuries were a time of transition from a world founded on metaphysics to an era of immanentist explanatory principles, the motto no longer being omne animal a Deo but omne vivum ex ovo. What was then brewing in the unconscious came to fruition in the tremendous development of the natural sciences, whose youngest sister is empirical psychology. Everything that was naively presumed to be a knowledge of transcendental and divine things, which human beings can never know with certainty, and everything that seemed to be irretrievably lost with the decline of the Middle Ages, rose up again with the discovery of the psyche. This premonition of future discoveries in the psychic sphere expressed itself in the phantasmagoric speculations of philosophers who, until then, had appeared to be the arch-pedlars of sterile verbiage.
  --
  [61] Neither husb and nor lover etc. means that Aelia Laelia drew him to herself as the magnet the iron and changed him into her nebulous and black nature. In the coniunctio he became her husband, and was necessary142 to the work. But Maier does not tell us to what extent he was not the husb and etc. Barnaud says: These are the chief causes, namely marriage, love, and consanguinity, which move a man to raise a column to the dead in the temple of memory, and none of these can here be considered. Lucius had another purpose in mind: he wished the art, which teaches everything, which is of all things the most precious and is concealed under this enigma, to appear upon the scene, so that the investigators might apply themselves to the art and true science, which surpasses all else in worth. True, he makes an exception of that holiest investigation [agnitionem] of God and Christ, whereon our salvation depends,143 a proviso we often meet in the texts.
  [62] Maier ignores the negative in neither mourning etc. just as he did in neither husband. In truth, he says, all this can as well be said positively of Lucius and not negatively. On the other hand Barnaud remarks that it draws a picture of an intrepid philosopher, smooth and rounded.144 Neither mound etc. is again explained positively by Maier: Aelia is herself the mound, which endures as something firm and immovable. This is a reference to the incorruptibility which the opus sought to achieve. He says the pyramid signifies a flame to eternal remembrance, and this was Aelia herself. She was buried because Lucius did everything he had to do in her name. He takes her place, as it were, just as the filius philosophorum takes the place of the maternal prima materia, which till then had been the only effective arcane substance. Barnaud declares that though Lucius is a building, it does not fulfil its purpose (since it is a symbol). But all he refers to the Tabula smaragdina, because the epitaph as a whole points to the medicina summa et catholica.

2.05 - Apotheosis, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  "This view," writes Dr. Coomaraswamy, citing these texts, "is expressed
  with dramatic force in the aphorism, Tas klsas so bodhi, yas samsras tat

2.05 - VISIT TO THE SINTHI BRAMO SAMAJ, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Can one find God in the sacred books? By reading the scriptures one may feel at the most that God exists. But God does not reveal Himself to a man unless he himself dives deep. Only after such a plunge, after the revelation of God through His grace, is one's doubt destroyed. You. may read scriptures by the thousands and recite thousands of texts; but unless you plunge into God with yearning of heart, you will not comprehend Him. By mere scholarship you may fool man, but not God.
  "Scriptures and books-what can one achieve with these alone? Nothing can be realized without His grace. Strive with a longing heart for His grace. Through His grace you will see Him and He will talk to you."

2.06 - WITH VARIOUS DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "He recited some texts from the Vedas. He said, 'This universe is like a chandelier and each living being is a light in it.' Once, meditating in the Panchavati, I too, had had a vision like that. I found his words agreed with my vision, and I thought he must be very great man. I asked him to explain his words. He said: 'God has created men to manifest His own glory; otherwise, who could know this universe? Everything becomes dark without the lights in the chandelier. One cannot even see the chandelier itself.'
  "We talked a long time. Devendra was pleased and said to me, 'You must come to our Brahmo Samaj festival.' 'That', I said, 'depends on the will of God. You can see the state of my mind. There's no knowing when God will put me into a particular state.' Devendra insisted: 'No, you must come. 'But put on your cloth and wear a shawl over your body.

2.07 - BANKIM CHANDRA, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  The pundit has no doubt studied many books and scriptures; he may rattle off their texts, or he may have written books. But if he is attached to women, if he thinks of money and honour as the essential things, will you call him a pundit? How can a man be a pundit if his mind does not dwell on God?
  Devotees and the worldly-minded

2.11 - WITH THE DEVOTEES IN CALCUTTA, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "What will it avail a man to have mere scholarship? A pundit may have studied many scriptures, he may recite many sacred texts, but if he is still attached to the world and if inwardly he loves 'woman and gold', then he has not assimilated the contents of the scriptures. For such a man the study of scriptures is futile.
  "The almanac forecasts the rainfall for the year. You may squeeze the book, but you won't get a drop of water-not even a single drop." (Laughter.) GIRISH (sniiling): "What did you say, sir, about squeezing the almanac? Won't a single drop of water come out of it?" (All laugh.)

2.1.5.1 - Study of Works of Sri Aurobindo and the Mother, #On Education, #The Mother, #Integral Yoga
  You have said that it would take one or two years to understand Sri Aurobindo. So are the teachers justified in asking us questions (on the texts of Sri Aurobindo studied in class)?
  I said it would take years to understand properly. But if you are intelligent you can understand something immediately; and the teacher wants to assess your degree of intelligence.

2.17 - THE MASTER ON HIMSELF AND HIS EXPERIENCES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Mahimacharan recited some texts from the scriptures. He also described various mystic rites of the Tantra.
  MASTER: "Well, some say that my soul, going into samdhi, lies about like a bird in the Mahakasa, the Infinite Space.

2.21 - IN THE COMPANY OF DEVOTEES AT SYAMPUKUR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "Listen to a story. There was a king who used daily to hear the Bhagavata recited by a pundit. Every day, after explaining the sacred book, the pundit would say to the king, 'O King, have you understood what I have said?' And every day the king would reply, 'You had better understand it first yourself.' The pundit would return home and think: 'Why does the king talk to me that way day after day? I explain the texts to him so clearly, and he says to me, "You had better understand it first yourself." What does he mean?' The pundit used to practise spiritual discipline. A few days later he came to realize that God alone is real and everything else-house, family, wealth, friends, name, and fame-illusory. Convinced of the unreality of the world, he renounced it. As he left home he asked a man to take this message to the king: 'O King, I now understand.'
  "Here is another story. A man needed a scholar of the Bhagavata to expound the sacred text to him every day. But it was very difficult to procure such a scholar. After he had searched a great deal, another man came to him and said, 'Sir, I have found an excellent scholar of the Bhagavata.' 'Very well,' said the man, 'bring him here.' The other man replied: 'But there is a little hitch. The scholar has a few ploughs and bullocks; he is busy with them all day. He must look after the cultivation of his land. He hasn't a moment's leisure. Thereupon the man who required the scholar said: 'I don't want a Bhagavata scholar who is burdened with ploughs and bullocks. I want a man who has leisure and can tell me about God.' (To Dr. Sarhar) Do you understand?"

25.01 - An Italian Stanza, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
   Other Authors Nolini Kanta Gupta New Translations with Original textsAn Italian Stanza
   An Italian Stanza

25.02 - HYMN TO DAWN, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
   Other Authors Nolini Kanta Gupta New Translations with Original textsHYMN TO DAWN
   HYMN TO DAWN

26.01 - Vedic Hymns, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
   texts OF TRANSLATIONS IN VOLUME FIVE
      
  --
   texts OF TRANSLATIONS IN VOLUME FIVE
      
  --
   texts OF TRANSLATIONS IN VOLUME FIVE
    

26.05 - Modern Poets, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
   texts OF TRANSLATIONS IN VOLUME FIVE
     ,

30.09 - Lines of Tantra (Charyapada), #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   Vedanta is the path of Knowledge and of one who has the Knowledge; it is a Path of the awakened and enlightened intellect. Tantra, especially the Tantra of the Left-hand Path, has sought to guide and train man through another kind of discipline, along the lines of the vital, even the physical-vital movements that are common to all men the natural lines of the natural man. Buddha had proclaimed his message to the common man, in the Prakrit dialects understood by all; he did not address it to the cultured and learned intelligentsia, in Sanskrit, the language of learning. Tantra follows in its discipline this line of popular appeal. That is why we find it so popular particularly in the lower strata of society. The Prakrit texts of Tantra as well as the Charyapadavali eulogise the "untouchables" - the Radi, the Dom, the Bede, the Chandala and the Sabara, they occupy the chief place. It is however true that afterwards, when the learned elite came to realise the importance and utility of this line of spiritual discipline, they laid their hands on it and sought to turn it round towards the Right-hand Path.
   Thus, if Vedanta was the Path of the educated elite, Tantra was a discipline meant for the generality of men.

3.00 - Introduction, #Liber ABA, #Aleister Crowley, #Philosophy
  some MSS. of the Lemegeton, a 17th-century English compilation of magical texts
  attributed to Solomon; in turn taken from an English translation of Themis Aur, a

3.02 - King and Queen, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  Even texts as revealing as the Rosarium and Aurora consurgens do not
  help us in this respect.

3.03 - The Naked Truth, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  undertaking. The texts are full of such admonitions, and they indicate the
  kind of attitude that is required in the execution of a religious work. The

3.04 - LUNA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [164] We will now see what the texts have to say about Lunas noetic aspect. The yield is astonishingly small; nevertheless there is the following passage in the Rosarium:
  Unless ye slay me, your understanding will not be perfect, and in my sister the moon the degree of your wisdom increases, and not with another of my servants, even if ye know my secret.221
  --
  ), roughly corresponding to the position of the filius philosophorum.293a Kalids filius plays the role of a guiding spirit or familiar whose invocation by magic is so typical of the Harranite texts. A parallel to the dog-spirit is the poodle in Faust, out of whom Mephistopheles emerges as the familiar of Faust the alchemist.
  [178] In this connection I would like to mention the incest dream of a woman patient: Two dogs were copulating. The male went head first into the female and disappeared in her belly.294 Theriomorphic symbolism is always an indication of a psychic process occurring on an animal level, i.e., in the instinctual sphere. The dream depicts a reversed birth as the goal of a sexual act. This archetypal situation underlies the incest motif in general and was present in modern man long before any consciousness of it. The archetype of incest is also at the back of the primitive notion that the father is reborn in the son, and of the heirosgamos of mother and son in its pagan and Christian form;295 it signifies the highest and the lowest, the brightest and the darkest, the best and the most detestable. It represents the pattern of renewal and rebirth, the endless creation and disappearance of symbolic figures.
  --
  [189] The newcomer to the psychology of the unconscious will probably find the two texts about the mad dog and the thief very weird and abstruse. Actually they are no more so than the dreams which are the daily fare of the psycho therapist; and, like dreams, they can be translated into rational speech. In order to interpret dreams we need some knowledge of the dreamers personal situation, and to understand alchemical parables we must know something about the symbolic assumptions of the alchemists. We amplify dreams by the personal history of the patient, and the parables by the statements found in the text. Armed with this knowledge, it is not too difficult in either case to discern a meaning that seems sufficient for our needs. An interpretation can hardly ever be convincingly proved. Generally it shows itself to be correct only when it has proved its value as a heuristic hypothesis. I would therefore like to take the second of Philalethas texts, which is rather clearer than the first, and try to interpret it as if it were a dream.
  Tu si aridam hanc Terram, aqua sui generis rigare sciveris, poros Terrae laxabis,
  --
  [221] Finally, I would like to say a few words about the psychology of the moon, which is none too simple. The alchemical texts were written exclusively by men, and their statements about the moon are therefore the product of masculine psychology. Nevertheless women did play a role in alchemy, as I have mentioned before, and this makes it possible that the symbolization will show occasional traces of their influence. Generally the proximity as well as the absence of women has a specifically constellating effect on the unconscious of a man. When a woman is absent or unattainable the unconscious produces in him a certain femininity which expresses itself in a variety of ways and gives rise to numerous conflicts. The more one-sided his conscious, masculine, spiritual attitude the more inferior, banal, vulgar, and biological will be the compensating femininity of the unconscious. He will, perhaps, not be conscious at all of its dark manifestations, because they have been so overlaid with saccharine sentimentality that he not only believes the humbug himself but enjoys putting it over on other people. An avowedly biological or coarse-minded attitude to women produces an excessively lofty valuation of femininity in the unconscious, where it is pleased to take the form of Sophia or of the Virgin. Frequently, however, it gets distorted by everything that misogyny can possibly devise to protect the masculine consciousness from the influence of women, so that the man succumbs instead to unpredictable moods and insensate resentments.
  [222] Statements by men on the subject of female psychology suffer principally from the fact that the projection of unconscious femininity is always strongest where critical judgment is most needed, that is, where a man is involved emotionally. In the metaphorical descriptions of the alchemists, Luna is primarily a reflection of a mans unconscious femininity, but she is also the principle of the feminine psyche, in the sense that Sol is the principle of a mans. This is particularly obvious in the astrological interpretation of sun and moon, not to mention the age-old assumptions of mythology. Alchemy is inconceivable without the influence of her elder sister astrology, and the statements of these three disciplines must be taken into account in any psychological evaluation of the luminaries. If, then, Luna characterizes the feminine psyche and Sol the masculine, consciousness would be an exclusively masculine affair, which is obviously not the case since woman possesses consciousness too. But as we have previously identified Sol with consciousness and Luna with the unconscious, we would now be driven to the conclusion that a woman cannot possess a consciousness.

3.05 - SAL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [275] For this, unfortunately, there are no recipes or general rules. I have tried to present the main outlines of what the psycho therapist can observe of this wearisome and all too familiar process in my study The Relations between the Ego and the Unconscious. For the layman these experiences are a terra incognita which is not made any more accessible by broad generalizations. Even the imagination of the alchemists, otherwise so fertile, fails us completely here. Only a thorough investigation of the texts could shed a little light on this question. The same task challenges our endeavours in the field of psycho therapy. Here too are thousands of images, symbols, dreams, fantasies, and visions that still await comparative research. The only thing that can be said with some certainty at present is that there is a gradual process of approximation whereby the two positions, the conscious and the unconscious, are both modified. Differences in individual cases, however, are just as great as they were among the alchemists.
  d. The Fourth of the Three
  --
  [306] The numerous analogies between two texts so far apart in time enable us to take a psychological view of the transformations they describe. The sequence of colours coincides by and large with the sequence of the planets. Grey and black correspond to Saturn585 and the evil world; they symbolize the beginning in darkness, in the melancholy, fear, wickedness, and wretchedness of ordinary human life. It is Maier from whom the saying comes about the noble substance which moves from lord to lord, in the beginning whereof is wretchedness with vinegar.586 By lord he means the archon and ruler of the planetary house. He adds: And so it will fare with me. The darkness and blackness can be interpreted psychologically as mans confusion and lostness; that state which nowadays results in an anamnesis, a thorough examination of all those contents which are the cause of the problematical situation, or at any rate its expression. This examination, as we know, includes the irrational contents that originate in the unconscious and express themselves in fantasies and dreams. The analysis and interpretation of dreams confront the conscious standpoint with the statements of the unconscious, thus widening its narrow horizon. This loosening up of cramped and rigid attitudes corresponds to the solution and separation of the elements by the aqua permanens, which was already present in the body and is lured out by the art. The water is a soul or spirit, that is, a psychic substance, which now in its turn is applied to the initial material. This corresponds to using the dreams meaning to clarify existing problems. Solutio is defined in this sense by Dorn.587
  [307] The situation is now gradually illuminated as is a dark night by the rising moon. The illumination comes to a certain extent from the unconscious, since it is mainly dreams that put us on the track of enlightenment. This dawning light corresponds to the albedo, the moonlight which in the opinion of some alchemists heralds the rising sun. The growing redness (rubedo) which now follows denotes an increase of warmth and light coming from the sun, consciousness. This corresponds to the increasing participation of consciousness, which now begins to react emotionally to the contents produced by the unconscious. At first the process of integration is a fiery conflict, but gradually it leads over to the melting or synthesis of the opposites. The alchemists termed this the rubedo, in which the marriage of the red man and the white woman, Sol and Luna, is consummated. Although the opposites flee from one another they nevertheless strive for balance, since a state of conflict is too inimical to life to be endured indefinitely. They do this by wearing each other out: the one eats the other, like the two dragons or the other ravenous beasts of alchemical symbolism.
  --
  ] the sea-water and quenches fire. As this miraculous water occurs even in the oldest texts, it must be of pagan rather than of Christian origin. The oldest Chinese treatise known to us (A.D. 142) likewise contains this idea of the divine water: it is the flowing pearl (quicksilver), and the divine chi, meaning air, spirit, ethereal essence. The various essences are likened to spring showers in abundance,612 and this recalls the blessed water in the treatise of Komarios, which brings the spring.613 The age-old use of water at sacrifices and the great role it played in Egypt, where Western alchemy originated, may well have foreshadowed the water symbolism of later times. Folk ideas and superstitions such as we find in the Magic Papyri may have made their contri bution, too; the following words might just as well have been taken from an alchemical treatise: I am the plant named Bas, I am a spout of blood . . ., the outgrowth of the abyss.614 . . . I am the sacred bird Phoenix.615 . . . I am Helios. . . . I am Aphrodite. . . . I am Kronos, who has showed forth the light. . . . I am Osiris, named water, I am Isis, named dew, I am Esenephys, named spring.616 The personified
   might well have spoken like that.

3.05 - The Conjunction, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  beings, creatures of thought. The texts indicate that Sol and Luna are two
  vapores or fumi which gradually develop as the fire increases in heat, and

3.09 - The Return of the Soul, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  both, since the ignorantes, stulti, fatui would take the texts at their face
  value and get bogged in the welter of analogies, while the more astute

3.12 - Of the Bloody Sacrifice, #Liber ABA, #Aleister Crowley, #Philosophy
  blood, but the creative power. This initiated interpretation of the texts was sent
  spontaneously by Soror I.W.E., for the sake of the younger Brethren.

3.18 - Of Clairvoyance and the Body of Light, #Liber ABA, #Aleister Crowley, #Philosophy
  translations of Chinese texts in the Sacred Books of the East series. While these take
  some getting used to, in particular with respect to the fact that italics are used to

3.2.10 - Christianity and Theosophy, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
    This extract and those that follow appear here in translation. The original French extracts are given in the Note on the texts.Ed.
    Grace is not a conception peculiar to the Christian spiritual ideait is there in Vaishnavism, Shaivism, the Shakta religion,it is as old as the Upanishads.

33.18 - I Bow to the Mother, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   Now to come back to a personal experience. The first thing I heard and came to know about the Mother was that she was a great spiritual person. I did not know then that she might have other gifts; these were revealed to me gradually. First I came to know that she was a very fine painter; and afterwards that she was an equally gifted musician. But there were other surprises in store. For instance, she had an intellectual side no less richly endowed, that is to say, she had read and studied enormously, had been engaged in intellectual pursuits even as the learned do. I was still more surprised to find that while in France she had already studied and translated a good number of Indian texts, like the Gita, the Upanishads, the Yoga-sutras, the Bhakti-sutras of Narada. I mention all this merely to tell you that the Mother's capacity of making her mind a complete blank was as extraordinary as her enormous mental acquisitions. This was something unique. In the early days, when she had just taken charge of our spiritual life, she told me one day in private, perhaps seeing that I might have a pride in being an intellectual, "At one time I used to take an interest in philosophy and other intellectual pursuits. All that is now gone below the surface, but I can bring it up again at will." So, I need not have any fears on that score! It was as if the Mother was trying to apologise for her deficiencies in scholarship. This was how she taught me the meaning of humility, what we call Divine Humility.
   As I was saying, this capacity for an entire rejection of the past has been one of the powers of her spiritual consciousness and realisation. It is not an easy thing for a human being to wash himself clean of all his past acquisitions, be it intellectual knowledge or the habits of the vital, not to speak of the body's needs, and step forth in his nude purity. And yet this is the first and most important step in the spiritual discipline. The Mother has given us a living example of this. That is why she decided to shed all her past, forget all about it and begin anew the a-b-c of her training and initiation with Sri Aurobindo. And it was in fact at the hands of Sri Aurobindo that she received as a token and outward symbol her first lessons in Bengali and Sanskrit, beginning with the alphabet.

36.07 - An Introduction To The Vedas, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   What is then the proper way to be followed for the right understanding of the Vedas? We have, in this respect, to adopt the same principle which forms the key to all ancient literatures. We needs must be acquainted with the texts of the Vedas proper with an unbiased mind empty of all preconceived notions. The commentators, the annotators, the grammarians, the rhetoricians join, as it were, to create a world of confusion. Far from getting an access to the sanctum we get lost in wandering mazes. That is why we have been deprived of getting a first-hand knowledge of the Vedas. The commentators may be at most helpers. But if we attach too much importance to their commentaries, it will inevitably turn them into an obstacle. First, it is of paramount importance to know the central idea of the Vedas, the viewpoint of the, Rishis. The help of the commentators and the annotators may be necessary later on when we go into details. Needless to say that if we get into the bitter controversies of commentators, we are sure to be deadly confused. So at the very outset we have to be acquainted with the bare texts of the Vedas. This method is applicable to all literatures. We must read poetry in the original in order to appreciate its true spirit, leaving aside all criticisms on it. For, men endowed with the power of true appreciation of poetry are rarely found in the present generation. We are more familiar with the commentaries on the works of Shakespeare and Kalidasa than with their originals.
   However, to be at home in the central theme of the Vedas, the method that we should follow is: to proceed from the known to the unknown. In the Vedic texts we often come across some important words that admit of no ambiguity. With the help of the obvious meanings of these words we have to find out the implications of the words partly obscure or totally obscure. In the Vedas there are such mantras (incantations), sentences and words in abundance which reflect modern ideas and appear quite familiar to the present-day intellect. It is at once advisable and reasonable to accept such self-evident meanings. It is of no avail to leave aside such clear meanings and seek out roundabout abstruse meanings on the ground that what we are dealing with are the Vedas, the writings of hoary antiquity. Ekam sad vipra bahudha vadanti (The one Truth is expressed differently by the men of knowledge) or, tat Visno param padam...diviva cakuratatam (That is the supreme Status of Vishnu, as if an Eye wide open in the heavens) or, Brhaspatih prathamam jayama mano jyotisah parame Vyoman (Brihaspati being born first as a great Light in the supreme Heaven)-the meanings of these words are by no means obscure or ambiguous. The meanings as well as the ideas with which these words are infused are quite plain and clear enough. These expressions convey no indication of the lisping of the babe or an aborigine or an uncultured mind or even a ritualistic mind. Here we find expressions of a mature mind enlightened with knowledge flowing from a profound realisation of Truth. Neither the befitting rhythm nor rhyme is missing. Further,
   Codayitri sunrtanam cetanti sumatinam

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  But the question is whether there is anything to show that there was actually such a doubling of functions in the Veda. Now in the first place, how was the transition effected from the alleged purely materialistic Nature-worship of the Vedas to the extraordinary psychological and spiritual knowledge of the Upanishads unsurpassed in their subtlety and sublimity in ancient times? There are three possible explanations. First, this sudden spirituality may have been brought in from outside; it is hardily suggested by some scholars that it was taken from an alleged highly spiritual non-Aryan southern culture; but this is an assumption, a baseless hypothesis for which no proof has been advanced; it rests as a surmise in the air without foundation. Secondly, it may have developed from within by some such transmutation as I have suggested, but subsequent to the composition of all but the latest Vedic hymns. Still even then it was effected on the basis of the Vedic hymns; the Upanishads claim to be a development from the Vedic knowledge, Vedanta repeatedly appeals to Vedic texts, regards Veda as a book of knowledge. The men who gave the Vedantic knowledge are everywhere represented as teachers of the Veda. Why then should we rigidly assume that this development took place subsequent to the composition of the bulk of the Vedic mantras? For the third possibility is that the whole ground had already been prepared consciently by the Vedic mystics. I do not say that the inner Vedic knowledge was identical with the Brahmavada.
  Its terms were different, its substance was greatly developed,

4.03 - THE TRANSFORMATION OF THE KING, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [356] As the Egyptian mystique of kingship shows, the king, like every archetype, is not just a static image; he signifies a dynamic process whereby the human carrier of the mystery is included in the mysterious drama of Gods incarnation. This happened at the birth of Pharaoh, at his coronation,30 at the Heb-Sed festival, during his reign, and at his death. The texts and illustrations of the birth-chamber in the temple depict the divine procreation and birth of Pharaoh in the form of the mystic marriage of the Queen Mother and the Father-God. The Heb-Sed festival served to associate his ka with the cultivation of the soil and, presumeably, to preserve or streng then his powers.31 The identity of his ha with the Father-God was finally confirmed at his death and sealed for all time. The transformation of the king from an imperfect state into a perfect, whole, and incorruptible essence is portrayed in a similar manner in alchemy. It describes either his procreation and birth, in the form of a hierosgamos, or else his imperfect initial state and his subsequent rebirth in perfect form. In what follows I shall give a few examples of this transformation.
  [357] Among the older medieval treatises there is the so-called Allegoria Merlini.32 So far as the name Merlinus is concerned, I must leave it an open question whether it refers to the magician Merlin33 or is a corruption of Merculinus.34 The allegory tells us of a certain king who made ready for battle. As he was about to mount his horse he wished for a drink of water. A servant asked him what water he would like, and the king answered: I demand the water which is closest to my heart, and which likes me above all things. When the servant brought it the king drank so much that all his limbs Avere filled and all his veins inflated, and he himself became discoloured. His soldiers urged him to mount his horse, but he said he could not: I am heavy and my head hurts me, and it seems to me as though all my limbs were falling apart. He demanded to be placed in a heated chamber where he could sweat the water out. But when, after a while, they opened the chamber he lay there as if dead. They summoned the Egyptian and the Alexandrian physicians, who at once accused one another of incompetence. Finally the Alexandrian physicians gave way to the Egyptian physicians, who tore the king into little pieces, ground them to powder, mixed them with their moistening medicines, and put the king back in his heated chamber as before. After some time they fetched him out again half-dead. When those present saw this, they broke out into lamentation, crying: Alas, the king is dead. The physicians said soothingly that he was only sleeping. They then washed him with sweet water until the juice of the medicines departed from him, and mixed him with new substances. Then they put him back in the chamber as before. When they took him out this time he was really dead. But the physicians said: We have killed him that he may become better and stronger in this world after his resurrection on the day of judgment. The kings relatives, however, considered them mountebanks, took their medicines away from them, and drove them out of the kingdom. They now wanted to bury the corpse, but the Alexandrian physicians, who had heard of these happenings, counselled them against it and said they would revive the king. Though the relatives were very mistrustful they let them have a try. The Alexandrian physicians took the body, ground it to powder a second time, washed it well until nothing of the previous medicines remained, and dried it. Then they took one part of sal ammoniac and two parts of Alexandrian nitre, mixed them with the pulverized corpse, made it into a paste with a little linseed oil, and placed it in a crucible-shaped chamber with holes bored in the bottom; beneath it they placed a clean crucible and let the corpse stand so for an hour. Then they heaped fire upon it and melted it, so that the liquid ran into the vessel below. Whereupon the king rose up from death and cried in a loud voice: Where are my enemies? I shall kill them all if they do not submit to me! All the kings and princes of other countries honoured and feared him. And when they wished to see something of his wonders, they put an ounce of well-purified mercury in a crucible, and scattered over it as much as a millet-seed of finger-nails or hair or of their blood, blew up a light charcoal fire, let the mercury cool down with these, and found the stone, as I do know.
  --
  [367] Certainly there is little trace of this in our somewhat crude parable. Also, the transformation of the king seems to betoken only the primitive renewal of his life-force, for the kings first remark after his resuscitation shows that his bellicosity is undiminished. In the later texts, however, the end-product is never just a streng thening, rejuvenation or renewal of the initial state but a transformation into a higher nature. So we are probably not wrong in attri buting a fairly considerable age to this parable. One ground for this assumption is the conflict between the Alexandrian and Egyptian physicians, which may hark back to pre-Islamic times when the old-fashioned, magical remedies of the Egyptians still led to skirmishes with the progressive, more scientific medicine of the Greeks. Evidence for this is the technical blunder of the Egyptian methodcontamination of conscious and unconsciouswhich the more highly differentiated consciousness of the Greeks was able to avoid.

4.04 - Conclusion, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  verify years afterwards in texts of whose existence I was totally
  ignorant. It is the same with dreams. Some years ago I dreamed

4.04 - THE REGENERATION OF THE KING, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [388] The pregnancy diet described here is the equivalent of the cibatio, the feeding of the transformative substance. The underlying idea is that the material to be transformed had to be impregnated and saturated, either by imbibing the tincture, the aqua propria (its own water, the soul), or by eating its feathers or wings (volatile spirit), or its own tail (uroboros), or the fruit of the philosophical tree. Here it is peacocks flesh. The peacock is an allusion to the cauda pavonis (peacocks tail). Immediately before the albedo or rubedo98 all colours appear, as if the peacock were spreading his shimmering fan. The basis for this phenomenon may be the iridescent skin that often forms on the surface of molten metal (e.g., lead).99 The omnes colores are frequently mentioned in the texts as indicating something like totality. They all unite in the albedo, which for many alchemists was the climax of the work. The first part was completed when the various components separated out from the chaos of the massa confusa were brought back to unity in the albedo and all become one. Morally this means that the original state of psychic disunity, the inner chaos of conflicting part-souls which Origen likens to herds of animals,100 becomes the vir unus, the unified man. Eating the peacocks flesh is therefore equivalent to integrating the many colours (or, psychologically, the contradictory feeling-values) into a single colour, white. Nortons Ordinall of Alchimy says:
  For everie Colour whiche maie be thought,
  --
  [416] In other texts Venus represents the queen at the wedding, as in the Introitus apertus: See to it that you prepare the couch of Venus carefully, then lay her on the marriage bed, etc.193 In general, Venus appears as the feminine aspect of the king, or as we should say, his anima. Thus Valentinus says of Adam and Venus in the bath:
  So saith the Wise Man: Nought they be
  --
  The King in the bath and the connubium with Venus194 or with the mother are the same thing: the man encompassed by the woman. Sometimes he and sometimes she is hermaphroditic,195 because at bottom they are nothing other than Mercurius duplex. Venus or the whore corresponds to the erotic aspect of the lion, who in turn is an attri bute of the king. As in the Apocalypse the seven-headed dragon is the riding-animal of the Great Whore, so in Valentinus the lion is the mount of Mercurius duplex (portrayed in his feminine aspect).196 Khunrath equates Venus with the green lion.197 Since Sulphur is to Sol as Leo is to Rex, we can see why Khunrath regards Venus as the anima vegetativa of sulphur.198 The most subtle substance must, when mixed with Sol, be preserved in a bottle whose stopper is marked with the sign of the cross,199 just as an evil spirit is banished by a crucifix.200 The relation of the stone to Venus occurs as early as the Greek texts, which speak of the Cytherean stone and the pearl of Cythera.201 In the Arabic Book of Krates202 Venus is endowed with tincturing power; she is therefore called scribe. Since she holds the vessel from which quicksilver continually flows, the word crivain very probably refers to Thoth-Mercurius. In the vision of Krates Venus appears surrounded by a number of Indians who shoot arrows at him. This image occurs again in Seniors vision of Hermes Trismegistus, at whom nine eagles shot their arrows. Mercurius is the archer who, chemically, dissolves the gold, and, morally, pierces the soul with the dart of passion. As Kyllenios he is identical with Cupid, who likewise shoots arrows in Rosencreutzs Chymical Wedding.203
  [417] The corrupt nature of Venus is stressed in Rosinus ad Sarratantam:
  --
  This is an attempt to describe the transformation in the sealed chamber. It is not clear whether the mother has already given birth to the child, and whether there (ibi) refers to the chamber or to the gravid uterus. The latter seems to me more probable in view of the next verse. Altogether verse 25 is obscure and clumsy in the extreme. The only thing to emerge with any clarity is the death and decomposition of the foetus in the uterus or in the chamber, and then the sudden appearance of Luna in the place of the mother after the foulness of the flesh had fallen away. Anyhow there is a tangle of thoughts here such as is frequently found in the texts. We must suppose that the poet meant something sensible with his apparent jumble of words, and that only his limited capacity for poetic expression prevented him from making himself intelligible. He was in fact trying to express a very difficult thought, namely the nature of the critical transformation. Chemically speaking, the mother overflowing with milk and tears is the solution, the mother liquid or matrix. She is the water in which the old king, as in the Arisleus vision, is dissolved into atoms. Here he is described as a foetus in utero. The dissolution signifies his death, and the uterus or cucurbita becomes his grave, that is, he disappears in the solution. At this moment something in the nature of a miracle occurs: the material solution loses its earthy heaviness, and solvent and solute together pass into a higher state immediately following the cauda pavonis, namely the albedo. This denotes the first stage of completion and is identified with Luna. Luna in herself is spirit, and she at once joins her husb and Sol, thus initiating the second and usually final stage, the rubedo. With that the work is completed, and the lapis, a living being endowed with soul and spirit and an incorruptible body, has taken shape.
  [435] We know that what hovered before the mind of the alchemist during this transformation was the almost daily miracle of transubstantiation at the Mass. This would very definitely have been the case with Canon Ripley. We have already seen from a number of examples how much religious conceptions were mixed up with his alchemical interests. The queen in the Cantilena is neither a wife nor mother in the first place but a tutelary madonna who adopts the king as her sonan indication that she stands in the same relationship to the king as Mater Ecclesia to the believer. He dies and is buried as if in the Church or in consecrated ground, where he awaits resurrection in a glorified body.

4.05 - THE DARK SIDE OF THE KING, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [475] Khunraths insertion of the word SVI, in capital letters, after unius plainly indicates that he was referring to something divine. This can only be some analogy of God or Christ. Nowhere else in the alchemical texts is this one day mentioned, except for an occasional remark that by the special grace of God the opus could be completed in one day. Khunraths SVI seems to refer rather to God, in the sense that the filius regius is born on His day, the day that belongs to God or is chosen by him. Since the phoenix is mainly an allegory of resurrection, this one day of birth and renewal must be one of the three days of Christs burial and descent into hell. But there is nothing about this one day in Christian dogma, unless Khunrath, who had a speculative mind, was anticipating the arguments of certain Protestant dogmaticians who, following Luke 23 : 43,303 propounded the theory that after his death Christ did not immediately descend into hell (as in Catholic dogma), but remained in paradise until Easter morning. And just as there was an earthquake at the moment when Christs soul separated from his body in death, so there was another earthquake on Easter morning (Matthew 28 : 2). During this earthquake Christs soul was reunited with his body,304 and only then did he descend into hell to preach to the spirits in prison (I Peter 3 : 19). Meanwhile the angel at the tomb appeared in his place and spoke to the women. The descent into hell is supposed to be limited to this short space of time.305
  [476] On this view the one day would be Easter Day. In alchemy the uniting of the soul with the body is the miracle of the coniunctio, by which the lapis becomes a living body. The phoenix signifies precisely this moment.306 The alchemical transformation was often compared to the rising of the sun. But apart from the fact that there is not the slightest ground for supposing that such speculations ever entered Khunraths head, the Easter morning hypothesis does not seem very satisfactory. The special element of the worm is missing, which Epiphanius stresses in connection with the one day. It seems as though this element should not be overlooked in explaining the filius unius diei. The one day probably refers to Genesis 1:5: And there was evening and there was morning, one day (RSV).307 This was after the separation of light from darkness (or the creation of light), and here it should be remembered that darkness precedes the light and is its mother.308 The son of this one day is the Light, the Logos (John 1:5), who is the Johannine Christ.309 So interpreted, the son of one day immediately becomes related to the Hermaphrodite of nature, 310 the Philosophic Man, and to Saturn, the tempter and oppressor,311 who, as Ialdabaoth and the highest archon, is correlated with the lion. All these figures are synonyms for Mercurius.

4.06 - THE KING AS ANTHROPOS, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [492] If the adept experiences his own self, the true man, in his work, then, as the passage from the Aquarium sapientum shows, he encounters the analogy of the true manChristin new and direct form, and he recognizes in the transformation in which he himself is involved a similarity to the Passion. It is not an imitation of Christ but its exact opposite: an assimilation of the Christ-image to his own self, which is the true man.349 It is no longer an effort, an intentional straining after imitation, but rather an involuntary experience of the reality represented by the sacred legend. This reality comes upon him in his work, just as the stigmata come to the saints without being consciously sought. They appear spontaneously. The Passion happens to the adept, not in its classic formotherwise he would be consciously performing spiritual exercises but in the form expressed by the alchemical myth. It is the arcane substance that suffers those physical and moral tortures; it is the king who dies or is killed, is dead and buried and on the third day rises again. And it is not the adept who suffers all this, rather it suffers in him, it is tortured, it passes through death and rises again. All this happens not to the alchemist himself but to the true man, who he feels is near him and in him and at the same time in the retort. The passion that vibrates in our text and in the Aurora is genuine, but would be totally incomprehensible if the lapis were nothing but a chemical substance. Nor does it originate in contemplation of Christs Passion; it is the real experience of a man who has got involved in the compensatory contents of the unconscious by investigating the unknown, seriously and to the point of self-sacrifice. He could not but see the likeness of his projected contents to the dogmatic images, and he might have been tempted to assume that his ideas were nothing else than the familiar religious conceptions, which he was using in order to explain the chemical procedure. But the texts show clearly that, on the contrary, a real experience of the opus had an increasing tendency to assimilate the dogma or to amplify itself with it. That is why the text says that Christ was compared and united with the stone. The alchemical Anthropos showed itself to be independent of any dogma.350
  [493] The alchemist experienced the Anthropos in a form that was imbued with new vitality, freshness and immediacy, and this is reflected in the enthusiastic tone of the texts. It is therefore understandable that every single detail of the primordial drama would be realized in quite a new sense. The nigredo not only brought decay, suffering, death, and the torments of hell visibly before the eyes of the alchemist, it also cast the shadow of its melancholy over his own solitary soul.351 In the blackness of a despair which was not his own, and of which he was merely the witness, he experienced how it turned into the worm and the poisonous dragon.352 From inner necessity the dragon destroyed itself (natura naturam vincit) and changed into the lion,353 and the adept, drawn involuntarily into the drama, then felt the need to cut off its paws354 (unless there were two lions who devoured one another). The dragon ate its own wings as the eagle did its feathers.355 These grotesque images reflect the conflict of opposites into which the researchers curiosity had led him. His work began with a katabasis, a journey to the underworld as Dante also experienced it,356 with the difference that the adepts soul was not only impressed by it but radically altered. Faust I is an example of this: the transformation of an earnest scholar, through his pact with the devil, into a worldly cavalier and crooked careerist. In the case of the fanciful Christian Rosencreutz the descent to Venus led only to his being slightly wounded in the hand by Cupids arrow. The texts, however, hint at more serious dangers. Olympiodorus says:357 Without great pains this work is not perfected; there will be struggles, violence, and war. And all the while the demon Ophiuchos358 instils negligence (
  ), impeding our intentions; everywhere he creeps about, both within and without, causing oversights, anxiety, and unexpected accidents, or else keeping us from the work by harassments (
  --
  ) is the lead359 that all who wish to investigate it fall into madness through ignorance. That this is not just empty talk is shown by other texts, which often emphasize how much the psyche of the laborant was involved in the work. Thus Dorn, commenting on the quotation from Hermes, All obscurity shall yield before thee, says:
  For he saith, All obscurity shall yield before thee; he saith not, before the metals. By obscurity is to be understood naught else but the darkness of diseases and sickness of body and mind . . . The authors intention is, in sum, to teach them that are adepts in spagyric medicine how with a very small dose, such as is suggested by a grain of mustard seed,360 however it be taken, to cure all diseases indifferently, by reason of the simplicity of union361 effective in the medicine, so that no variety of the multitude of maladies may resist it. But manifold as are the obscurities of the weaknesses of the mind, as insanity [vesania], mania, frenzy [furia], stupidity [stoliditas], and others like, by which the spirit [animus] is darkened and impaired, yet by this single spagyric medicine they are perfectly cured. And it not only restores health to the spirit [animo], but also sharpens the ingenuity and mind of men, that all things may be miraculously easy362 for them in understanding [intellectu] and perception [perceptu], and nothing be hid from them which is in the upper or lower world.363

4.07 - THE RELATION OF THE KING-SYMBOL TO CONSCIOUSNESS, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [508] There can be a psychological explanation of the filius regius only when this image has sloughed off its projected form and become a purely psychic experience. The Christ-lapis parallel shows clearly enough that the filius regius was more a psychic event than a physical one, since as a physical event it can demonstrably never occur and as a religious experience it is beyond question. There are many passages in the texts that can be interpretedstrange as this may soundas an experience of Christ in matter. Others, again, lay so much emphasis on the lapis that one cannot but see in it a renewal and completion of the dogmatic image. An unequivocal substitution of the filius regius for Christ does not, to my knowledge, occur in the literature, for which reason one must call alchemy Christian even though heretical. The Christ-lapis remains an ambiguous figure.
  [509] This is of considerable importance as regards a psychological interpretation of the filius regius. In any such view the place of matter, with its magical fascination, is taken by the unconscious, which was projected into it. For our modern consciousness the dogmatic image of Christ changed, under the influence of evangelical Protestantism, into the personal Jesus, who in liberal rationalism, which abhorred all mysticism, gradually faded into a mere ethical prototype. The disappearance of the feminine element, namely the cult of the Mother of God, in Protestantism was all that was needed for the spirituality of the dogmatic image to detach itself from the earthly man and gradually sink into the unconscious. When such great and significant images fall into oblivion they do not disappear from the human sphere, nor do they lose their psychic power. Anyone in the Middle Ages who was familiar with the mysticism of alchemy remained in contact with the living dogma, even if he was a Protestant. This is probably the reason why alchemy reached its heyday at the end of the sixteenth and in the seventeenth century: for the Protestant it was the only way of still being Catholic. In the opus alchymicum he still had a completely valid transformation rite and a concrete mystery. But alchemy did not flourish only in Protestant countries; in Catholic France it was still widely practised during the eighteenth century, as numerous manuscripts and published works testify, such as those of Dom Pernety (17161800?), Lenglet du Fresnoy (16741752?), and the great compilation of Manget, published 1702. This is not surprising, as in France at that time the modern anti-Christian schism was brewing which was to culminate in the Revolution that relatively harmless prelude to the horrors of today. The decline of alchemy during the Enlightenment meant for many Europeans a descent of all dogmatic imageswhich till then had been directly present in the ostensible secrets of chemical matterto the underworld.

4.09 - REGINA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [534] Here Mercurius in feminine form is the queen, and she is the heaven wherein the sun shines. She is thus thought of as a medium surrounding the suna man encompassed by a woman, as was said of Christ420or as Shiva in the embrace of Shakti. This medium has the nature of Mercurius, that paradoxical being, whose one definable meaning is the unconscious.421 The queen appears in the texts as the maternal vessel of Sol and as the aureole of the king, i.e., as a crown.422 In the Tractatus aureus de Lapide423 the queen, at her apotheosis,424 holds a discourse in which she says:
  After death is life restored to me. To me, poor as I am, were entrusted the treasures of the wise and mighty. Therefore I, too, can make the poor rich, give grace to the humble, and restore health to the sick. But I am not yet equal to my most beloved brother, the mighty king, who has yet to be raised from the dead. But when he comes, he will verily show that my words are the truth.

41.01 - Vedic Hymns, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   Other Authors Nolini Kanta Gupta Appendix - II: Original texts of TranslationsVedic Hymns
   Vedic Hymns

41.02 - Other Hymns and Prayers, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   Other Authors Nolini Kanta Gupta Appendix - II: Original texts of TranslationsO ther Hymns and Prayers
   Other Hymns and Prayers

41.03 - Bengali Poems of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   Other Authors Nolini Kanta Gupta Appendix - II: Original texts of TranslationsBengali Poems of Sri Aurobindo
   Bengali Poems of Sri Aurobindo

41.04 - Modern Bengali Poems, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   Other Authors Nolini Kanta Gupta Appendix - II: Original texts of TranslationsModern Bengali Poems
   Modern Bengali Poems

5.01 - ADAM AS THE ARCANE SUBSTANCE, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [551] Both texts point to a hierosgamos which presupposes a kind of consanguineous relationship between sponsus and sponsa. The relationship between Adam and Eve is as close as it is difficult to define. According to an old tradition Adam was androgynous before the creation of Eve.15 Eve therefore was more himself than if she had been his sister. Adams highly unbiblical marriage is emphasized as a hierosgamos by the fact that God himself was present at the ceremony as best man (paranymphus).16 Traces of cabalistic tradition are frequently noticeable in the alchemical treatises from the sixteenth century on. Both our texts are fairly late and so fall well within this tradition.
  [552] We must now turn to the question of why it was that Adam should have been selected as a symbol for the prima materia or transformative substance. This was probably due, in the first place, to the fact that he was made out of clay, the ubiquitous materia vilis that was axiomatically regarded as the prima materia and for that very reason was so tantalizingly difficult to find, although it was before all eyes. It was a piece of the original chaos, of the massa confusa, not yet differentiated but capable of differentiation; something, therefore, like shapeless, embryonic tissue. Everything could be made out of it.17 For us the essential feature of the prima materia is that it was defined as the massa confusa and chaos, referring to the original state of hostility between the elements, the disorder which the artifex gradually reduced to order by his operations. Corresponding to the four elements there were four stages of the process (tetrameria), marked by four colours, by means of which the originally chaotic arcane substance finally attained to unity, to the One, the lapis, which at the same time was an homunculus.18 In this way the Philosopher repeated Gods work of creation described in Genesis 1. No wonder, therefore, that he called his prima materia Adam and asserted that it, like him, consisted or was made out of the four elements. For out of the four elements were created our Father Adam and his children, says the Turba.19 And Gabir ibn Hayyan (Jabir)20 says in his Book of Balances:
  --
  [558] The material I have presented is so suggestive that no detailed commentary is needed. Adam stands not only for the psyche but for its totality; he is a symbol of the self, and hence a visualization of the irrepresentable Godhead. Even if all the texts here cited were not available to the alchemists, a knowledge of the Zosimos treatises or of certain Cabalistic traditions would have been sufficient to make quite clear to them what was meant when the arcane substance was called Adam. I need hardly point out how important these historical statements are from the psychological point of view: they give us valuable indications of the way in which the corresponding dream-symbols should be evaluated. We do not devalue statements that originally were intended to be metaphysical when we demonstrate their psychic nature; on the contrary, we confirm their factual character. But, by treating them as psychic phenomena, we remove them from the inaccessible realm of metaphysics, about which nothing verifiable can be said, and this disposes of the impossible question as to whether they are true or not. We take our stand simply and solely on the facts, recognizing that the archetypal structure of the unconscious will produce, over and over again and irrespective of tradition, those figures which reappear in the history of all epochs and all peoples, and will endow them with the same significance and numinosity that have been theirs from the beginning.

5.02 - THE STATUE, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  This living statue refers to the end-result of the work; and the work, as we have seen, was on the one hand a repetition of the creation of the world, and on the other a process of redemption, for which reason the lapis was paraphrased as the risen Christ. The texts sometimes strike a chiliastic note with their references to a golden age when men will live forever without poverty and sickness.69 Now it is remarkable that the statue is mentioned in connection with the eschatological ideas of the Manichaeans as reported by Hegemonius: the world will be consumed with fire and the souls of sinners chained for all eternity, and then shall these things be, when the statue shall come.70 I would not venture to say whether the Manichaeans influenced the alchemists or not, but it is worth noting that in both cases the statue is connected with the end-state. The tradition reported by Hegemonius has been confirmed by the recently discovered original work of Mani, the Kephalaia.71 This says:
  At that time [the Father of Greatness] made the messenger and Jesus the radiant and the Virgin of Light and the Pillar of Glory and the gods. . . . 72 The fourth time, when they shall weep, is the time when the statue [

5.05 - THE OLD ADAM, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [599] Our suspicions have been aroused, and in what follows we shall pursue them on the assumption that the old Adam is not a mere accident but is one of those irritating ambiguities of which there is no lack in the alchemical texts. They are irritating because seldom if ever can it be ascertained with any certainty whether they arose from a conscious intention to deceive or from an unconscious conflict.
  [600] The old Adam, evidently, can come forth again from the Shulamite, the black mother, only because he had once got into her in some way. But that can only have been the old, sinful Adam, for the blackness of the Shulamite is an expression for sin, the original sin, as the text shows. Behind this idea lies the archetype of the Anthropos who had fallen under the power of Physis, but it seems doubtful whether our author had any conscious knowledge of this myth. Had he really been familiar with Cabalistic thought he would have known that Adam Kadmon, the spiritual First Man, was an Idea in the Platonic sense, which could never be confused with the sinful man. By his equation old Adam = Adam Kadmon the author has contaminated two opposites. The interpretation of this passage must therefore be: from the black Shulamite comes forth the antithesis old Adam: Adam Kadmon. Her obvious connection with the earth as the mother of all living things makes it clear that her son was the sinful Adam, but not Adam Kadmon, who, as we have seen, is an emanation of En Soph. Nevertheless, by contaminating the two, the text makes both of them issue from the Shulamite. The old Adam and the Primordial Man appear to be identical, and the author could excuse himself by saying that by old he meant the first or original Adama point which it is not easy to deny.

6.02 - STAGES OF THE CONJUNCTION, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [680] The great difficulty here, however, is that no one knows how the paradoxical wholeness of man can ever be realized. That is the crux of individuation, though it becomes a problem only when the loophole of scientific or other kinds of cynicism is not used. Because the realization of the wholeness that has been made conscious is an apparently insoluble task and faces the psychologist with questions which he can answer only with hesitation and uncertainty, it is of the greatest interest to see how the more unencumbered symbolical thinking of a medieval philosopher tackled this problem. The texts that have come down to us do not encourage the supposition that Dorn was conscious of the full range of his undertaking. Although in general he had a clear grasp of the role the adept played in the alchemical process, the problem did not present itself to him in all its acuteness, because only a part of it was enacted in the moral and psychological sphere, while for the rest it was hypostatized in the form of certain magical properties of the living body, or as a magical substance hidden within it. This projection spread over the problem a kind of mist which obscured its sharp edges. The alchemists still believed that metaphysical assertions could be proved (even today we have still not entirely freed ourselves from this somewhat childish assumption), and they could therefore entrench themselves behind seemingly secure positions in the Beyond, which they were confident would not be shaken by any doubts. In this way they were able to procure for themselves considerable alleviations. One has only to think what it means if in the misery and incertitude of a moral or philosophical dilemma one has a quinta essentia, a lapis or a panacea so to say in ones pocket! We can understand this deus ex machina the more easily when we remember with what passion people today believe that psychological complications can be made magically to disappear by means of hormones, narcotics, insulin shocks, and convulsion therapy. The alchemists were as little able to perceive the symbolical nature of their ideas of the arcanum as we to recognize that the belief in hormones and shocks is a symbol. We would indignantly dismiss such an interpretation as a nonsensical suggestion.

6.07 - THE MONOCOLUS, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [726] This earth is of a watery nature, corresponding to Genesis 1 : 2 and 6: And the earth was without form, and void. . . . And the Spirit of God moved upon the face of the waters. . . . And God said, Let there be a firmament in the midst of the waters In this way heaven can embrace the sea instead of the earth. We may recall the myth of Isis and Osiris: Isis copulated with the spirit of the dead Osiris, and from this union sprang the god of the mysteries, Harpocrates. Osiris plays a certain role in the ancient alchemical texts: the brother/sister or mother/son pair are sometimes called Isis and Osiris.156 In Olympiodorus157 Osiris is lead, as arcane substance, and the principle of moisture;158 in Firmicus Maternus he is the life-principle.159 The alchemical interpretation of him as Mercurius has its parallel in the Naassene comparison of Osiris to Hermes.160 Like the latter, he was represented ithyphallically, and this is significant in regard to the monocolus.161 He is the dying and resurgent God-man and hence a parallel to Christ. He is of a blackish colour (
  )162 and was therefore called Aithiops,163 in Christian usage the devil,164 and in alchemical language the prima materia.165 This antithesis is characteristic of Mercurius duplex. Wine as the blood of Osiris occurs in the ancient magical texts.166 In the Egyptian texts Osiris had a sun-and-moon nature, and was therefore hermaphroditic like Mercurius.167
  [727] Corvus (crow or raven) or caput corvi (ravens head) is the traditional name for the nigredo (nox, melancholia, etc.). It can also, as pars pro toto, mean a capital thing or principle, as for instance the caput mortuum, which originally meant the head of the black Osiris,168 but later Mercurius philosophorum, who, like him, undergoes death and resurrection and transformation into an incorruptible state. Thus the anonymous author of the Novum lumen chemicum exclaims: O our heaven! O our water and our Mercurius! O dead head or dregs of our sea! . . . And these are the epithets of the bird of Hermes,169 which never rests.170 This bird of Hermes is the raven, of which it is said: And know that the head of the art is the raven, who flies without wings in the blackness of the night and the brightness of the day.171 He is a restless, unsleeping spirit, our aerial and volatile stone, a being of contradictory nature.172 He is the heaven and at the same time the scum of the sea. Since he is also called water, one thinks of rain-water, which comes from the sea and falls from heaven. As a matter of fact the idea of clouds, rain, and dew is often found in the texts and is extremely ancient.173 A papyrus text says: I am the mother of the gods, named heaven; I am Osiris, named water; I am Isis, named dew; . . . I am Eidolos, likened to the true spirits. Thus speaks a magician who wishes to conjure up his familiar: he himself is a spirit and thus akin to the bird of the night. In Christian tradition the raven is an allegory of the devil.174
  [728] Here we encounter the primitive archetypal form of spirit, which, as I have shown,175 is ambivalent. This ambivalence or antagonism also appears in the ancient Egyptian pair of brothers, Osiris and Set, and in the Ebionite opposition of Christ and Satan. The night raven (nycticorax) is an allegory of Christ.176
  --
  [736] From all this it appears that our picture represents the union of the spirit with material reality. It is not the common gold that enters into combination but the spirit of the gold, only the right half of the king, so to speak. The queen is a sulphur, like him an extract or spirit of earth or water, and therefore a chthonic spirit. The male spirit corresponds to Dorns substantia coelestis, that is, to knowledge of the inner light the self or imago Dei which is here united with its chthonic counterpart, the feminine spirit of the unconscious. Empirically this is personified in the psychological anima figure, who is not to be confused with the anima of our mediaeval philosophers, which was merely a philosophical anima vegetativa, the ligament of body and spirit. It is, rather, the alchemical queen who corresponds to the psychological anima.215 Accordingly, the coniunctio appears here as the union of a consciousness (spirit), differentiated by self-knowledge, with a spirit abstracted from previously unconscious contents. One could also regard the latter as a quintessence of fantasy-images that enter consciousness either spontaneously or through active imagination and, in their totality, represent a moral or intellectual viewpoint contrasting with, or compensating, that of consciousness. To begin with, however, these images are anything but moral or intellectual; they are more or less concrete visualizations that first have to be interpreted. The alchemist used them more as technical terms for expressing the mysterious properties which he attri buted to his chemical substances. The psychologist, on the contrary, regards them not as allegories but as genuine symbols pointing to psychic contents that are not known but are merely suspected in the background, to the impulses and ides forces of the unconscious. He starts from the fact that connections which are not based on sense-experience derive from fantasy creations which in turn have psychic causes. These causes cannot be perceived directly but are discovered only by deduction. In this work the psychologist has the support of modern fantasy material. It is produced in abundance in psychoses, dreams, and in active imagination during treatment, and it makes accurate investigation possible because the author of the fantasies can always be questioned. In this way the psychic causes can be established. The images often show such a striking resemblance to mythological motifs that one cannot help regarding the causes of the individual fantasies as identical with those that determined the collective and mythological images. In other words, there is no ground for the assumption that human beings in other epochs produced fantasies for quite different reasons, or that their fantasy images sprang from quite different ides forces, from ours. It can be ascertained with reasonable certainty from the literary records of the past that at least the universal human facts were felt and thought about in very much the same way at all times. Were this not so, all intelligent historiography and all understanding of historical texts would be impossible. Naturally there are differences, which make caution necessary in all cases, but these differences are mostly on the surface only and lose their significance the more deeply one penetrates into the meaning of the fundamental motifs.
  [737] Thus, the language of the alchemists is at first sight very different from our psychological terminology and way of thinking. But if we treat their symbols in the same way as we treat modern fantasies, they yield a meaning such as we have already deduced from the problematical modern material. The obvious objection that the meaning conveyed by the modern fantasy-material has been uncritically transferred to the historical material, which the alchemists interpreted quite differently, is disproved by the fact that even in the Middle Ages confessed alchemists interpreted their symbols in a moral and philosophical sense. Their philosophy was, indeed, nothing but projected psychology. For as we have said, their ignorance of the real nature of chemical matter favoured the tendency to projection. Never do human beings speculate more, or have more opinions, than about things which they do not understand.

6.08 - THE CONTENT AND MEANING OF THE FIRST TWO STAGES, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [738] I would like to impress on the reader that the following discussion, far from being a digression, is needed in order to bring a little clarity into what seems a very confused situation. This situation arose because, for the purpose of amplification, we commented on three symbolic texts ranging over a period of more than five hundred years, namely those of Albertus Magnus, Gerard Dorn, and an anonymous author of the eighteenth century. These three authors were concerned, each in his own way, with the central events and figures of the magistery. One could, of course, adduce yet other descriptions of the mysterious process of conjunction, but that would only make the confusion worse. For the purpose of disentangling the fine-spun web of alchemical fantasy these three texts are sufficient.
  [739] If Dorn, then, speaks of freeing the soul from the fetters of the body, he is expressing in rather different language what Albertus Magnus describes as the preparation or transformation of the quicksilver, or what our unknown author depicts as the splitting of the king in the yellow robe. The arcane substance is meant in all three cases. Hence we immediately find ourselves in darkness, in the nigredo, for the arcanum, the mystery, is dark. If, following Dorns illuminating hints, we interpret the freeing of the soul from the fetters of the body as a withdrawal of the naive projections by which we have moulded both the reality around us and the image of our own character, we arrive on the one hand at a cognitio sui ipsius, self-knowledge, but on the other hand at a realistic and more or less non-illusory view of the outside world. This stripping off of the veils of illusion is felt as distressing and even painful. In practical treatment this phase demands much patience and tact, for the unmasking of reality is as a rule not only difficult but very often dangerous. The illusions would not be so common if they did not serve some purpose and occasionally cover up a painful spot with a wholesome darkness which one hopes will never be illuminated. Self-knowledge is not an isolated process; it is possible only if the reality of the world around us is recognized at the same time. Nobody can know himself and differentiate himself from his neighbour if he has a distorted picture of him, just as no one can understand his neighbour if he had no relationship to himself. The one conditions the other and the two processes go hand in hand.

6.0 - Conscious, Unconscious, and Individuation, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  real name was Don Judah Abrabanel, of Lisbon. (Sometimes the texts have
  Abrabanel, sometimes Abarbanel.)
  --
  Leviathan, which, as the texts from Ras Shamra show, was
  originally a snake. 16 Once more the movement is to the left.
  --
  the texts as well as the pictures both attri bute the eyes to a
  mythic figure, e.g., an Anthropos, who does the seeing. This
  --
  cover it, we have to read old texts and investigate old cultures,
  so as to gain an understanding of the things our patients bring
  --
  (Tantrik texts.) London, 1919.
  (ed.) Shrt-chakra-sambhara Tantra. Translated by Kazi Dawa-
  Samdup. (Tantrik texts, 7.) London and Calcutta, 1919.
  . See also Woodroffe.

Aeneid, #unset, #Arthur C Clarke, #Fiction
  Crini'sus Sicilian river god. In some texts, Crimisus. v, 51.
  Crustu'mium ancient Italian town of the Sabines near Rome, in,
  --
  primarily useful for their texts were: F. A. Hirtzel, P. Vergili
  Maronis opera (Oxford 1900; often reprinted); Remigio Sabbadini
  --
  1934; often reprinted), the Loeb Classics edition with facing English translation in prose. Hirtzel's Oxford Classical texts edition
  has now been "replaced" by R. A. B. Mynors' P. Vergili Maronis
  --
  For the texts of the early lives of Virgil, see the edition by Colin
  Hardie, Vitae Vergilianae antiquae (latest ed. Oxford 1966).

Apology, #unset, #Arthur C Clarke, #Fiction
  derived from texts not protected by U.S. copyright law (does not
  contain a notice indicating that it is posted with permission of the

BOOK II. -- PART I. ANTHROPOGENESIS., #The Secret Doctrine, #H P Blavatsky, #Theosophy
  their dead-letter texts, will persist in seeing in the celestial pole the true Serpent of Genesis, Satan, the
  Enemy of mankind, instead of what it is -- a cosmic metaphor. When the gods are said to forsake the
  --
  refer them to their own literal texts. The above quoted verse was ever a dilemma, not alone for the men
  of science and Biblical scholars, but also for priests. For, as the Rev. Father Peronne puts it: -- "Either
  --
  ** All such stories differ in the exoteric texts. In the Mahabharata, Karttikeya, "the six-faced Mars," is
  the son of Rudra or Siva, Self-born without a mother from the seed of Siva cast into the fire. But

BOOK II. -- PART III. ADDENDA. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  contained mostly copies of older Babylonian texts, and the copyists pitched upon such tablets only as
  were of special interest to the Assyrian conquerors, belonging to a comparatively late epoch, this
  --
  esoteric meaning of the texts which they hurl at each other's head like iron bullets, while the world
  alone suffers by such controversies: since the one helps to streng then the ranks of materialism, and the

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  "compilation from old texts" or oral tradition -- of the same or even a later age? In such case we should
  have to reject and call "apocryphal" the Quran -- two centuries older, though we know it to have
  --
  [[Vol. 2, Page]] 473 THE ELOHISTIC AND JEHOVISTIC texts.
  most refined as the most learned of all the Israelite sects, who stand as a living proof with their
  --
  means of a SUPPLEMENTARY One." The Elohistic texts were re-written 500 years after the date of
  Moses; the Jehovistic 800, on the authority of the Bible chronology itself. Hence, it is maintained that
  --
  its verses, by mangling the texts and meaning, Christian dogmas, where none could ever have been
  meant; and, having fished them out with the collective help of jesuitical casuistry and learning, the
  --
  Surely it does not mean, as seems to be the case from the translated texts, that this fire was to be
  brought from the midst of the Prince of Tyrus, or his people, but from Mount Atlas, symbolising the
  --
  sacred texts, teem with allusions to this. First of all, the mundane Egg which contained Brahma, or the
  Universe, "was externally invested with seven natural elements, at first loosely enumerated as Water,
  --
  elements (Ahamkara); the latter by Universal Mind ("Intellect" in the texts) (Book II., ch. VII.
  Vishnu Purana). It relates to spheres of being as much as to principles. Prithivi is not our Earth, but
  --
  Hebrew, or Latin texts of the Kabala, now so ably translated by several scholars, and he will find that
  the Tetragrammaton, which is the Hebrew IHVH, is also both the "Sephirothal Tree"-- i.e., it contains
  --
  and it was so used. For "the seven Souls of the Pharaoh are often mentioned in the Egyptian texts. . . .
  Seven Souls or principles in man were identified by our British Druids. . . . . The Rabbins also ran the
  --
  mentioned in the Egyptian texts. The moon god, Taht-Esmun, or the later sun god, expressed the
  seven nature-powers that were prior to himself, and were summed up in him as his seven souls (we

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  commentaries, as well as almost all the texts, have long since disappeared from the eyes of the
  profane.
  --
  possible. They do not seem to allow for one moment the possibility that the texts may be lost only for
  West and for themselves; or, that the Asiatic people should have the unparalleled boldness to keep their
  --
  Japan that the true old texts with the commentaries, which alone make them comprehensible -amounting to many thousands of volumes -- have long passed out of the reach of profane hands; the
  disappearance of the vast sacred and occult literature of Babylon; the loss of those keys which alone
  --
  of the mysteries of the pre-archaic periods given in the texts, cannot be offered to them in these two
  volumes. But if the reader has patience, and would glance at the present state of beliefs and creeds in
  --
  was thought best to blend together texts and glosses, using the Sanskrit and Tibetan proper names
  whenever those cannot be avoided, in preference to giving the originals. The more so as the said terms
  --
  of Brahma-Prajapati, in the exoteric texts and translations of the
  [[Footnote(s)]] -------------------------------------------------
  --
  infinite, is all that is described by the Orientalists, namely, agreeably with the Vedantic texts, an
  abstract deity in no way characterised by the description of any human attri butes, and it is still
  --
  Manufacturer, because he shapes the atoms from crude material.* In the sacred texts of the Rig Veda,
  Vishnu, also, is "a manifestation of the Solar Energy," and he is described as striding through the
  --
  the texts in their interpretations -- they all were the Genii of the seven planets, as of the seven
  planetary spheres of our septenary chain, of which Earth is the lowest. (See Isis, Vol. II. p. 186.) This
  --
  genuine texts there does not exist a fifth of the number. The Upanishads are to the Vedas what the
  Kabala is to the Jewish Bible. They treat of and expound the secret and mystic meaning of the Vedic
  --
  together, without altering, however, one word of the texts. They simply detached from the MSS. the
  most important portions containing the last word of the Mystery of Being. The key to the Brahmanical
  --
  * This word is explained by Dr. Hartmann from the original texts of Paracelsus before him, as follows.
  According to this great Rosicrucian: "Mysterium is everything out of which something may be
  --
  * The Hermetic philosophers called Theoi, gods, Genii and Daimones (in the original texts), those
  Entities whom we call Devas (gods), Dhyan Chohans, Chitkala (Kwan-yin, the Buddhists call them),

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  [[Footnote(s)]] ------------------------------------------------[[Footnote continued from previous page]] original texts it is not "god" but Elohim, -- and we
  challenge contradiction -- and Jehovah is one of the Elohim, as proved by his own words in Genesis
  --
  truth and fact. Moreover, all the texts agree that "the Lord's (Jehovah) portion is his people; Jacob is
  the lot of his inheritance" (Deut. xxxii. 9); and this settles the question. The "Lord" Jehovah took for
  --
  Creator of all," etc., as found on every page of such translations. No such thing indeed; and those texts
  are not the original Egyptian texts. They are Greek compilations, the earliest of which does not go
  beyond the early period of Neo-Platonism. No Hermetic

BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  the illusive form assumed by Vishnu Mayamoha, was attri buted in later rearrangements of old texts to
  Buddha and the Daityas, in the Vishnu Purana, unless it was a fancy of Wilson himself. He also
  --
  Puranic texts. "I affirm," wrote the Colonel at Bombay, in 1840, "that the Puranas do not contain what
  Professor Wilson has stated is contained in them . . . until such passages are produced I may be
  --
  This is the order given in the exoteric texts. According to esoteric teaching there are seven primary,
  and seven secondary "creations;" the former being the Forces self-evolving from the one causeless
  --
  "sacred animals," the 12 signs of the zodiac are often meant in the sacred texts, as already stated.
  [[Vol. 1, Page]] 447 THE ORDER OF THE EVOLUTION.
  --
  face of the old Sanscrit texts that treat of primordial Creation. "The Supreme Soul, the all permeant
  (Sarvaga) Substance of the World, having entered (been drawn) into matter (prakriti) and Spirit
  --
  which he is criticised by his successors. The "Original Sanscrit texts" are preferred by Mr.
  Fitzedward Hall for the translation of Vishnu Purana and texts, to those used by Wilson. "Had
  Professor Wilson enjoyed the advantages which are now at the comm and of the student of Indian
  --
  disfigure the mystic sense of the Sanskrit texts far more than Wilson ever did, though the latter is
  undeniably guilty of very gross errors.
  --
  and secondary," says Vishnu Purana, the oldest of such texts.*** "The Kumaras," explains an esoteric
  text,
  --
  Meanwhile, let us see what the exoteric texts say about them.
  They do not say much; nothing to him who fails to read between the lines. "We must have recourse,
  --
  do; for, if the translation in the English Bible is made ambiguous, it is not so in the original texts, and
  http://www.theosociety.org/pasadena/sd/sd1-2-14.htm (5 von 9) [06.05.2003 03:32:58]

Book of Imaginary Beings (text), #unset, #Arthur C Clarke, #Fiction
  it was possible to preserve the basic texts, and from the
  ninth century these have been supplemented by an encyclopedic work, the Bundahish, which contains this page:
  --
  According to the oldest texts, Cerberus greets with his tail
  (which is a serpent) those entering into Hell, and tears to
  --
  translate it into something else. As a beast it was too heterogeneous; the lion, goat, and snake (in some texts, dragon)
  do not readily make up a single animal. With time the Chimera tended to become chimerical; a celebrated joke of Rabelais (Can a chimera, swinging in the void, swallow second
  --
  In both texts there is a Judgement Scene before a jury of
  deities, some with the heads of apes; in both, a symbolical
  --
  and whose knowledge of the holy texts was unrivalled.
  Upon occasion, when his fellow students misread a word,
  --
  the biographies of worthies, and other texts whose
  authority is unimpeachable. Even village women and children know that the unicorn is a lucky sign. But this

BOOK XI. - Augustine passes to the second part of the work, in which the origin, progress, and destinies of the earthly and heavenly cities are discussed.Speculations regarding the creation of the world, #City of God, #Saint Augustine of Hippo, #Christianity
  Accordingly, though the obscurity of the divine word has certainly this advantage, that it causes many opinions about the truth to be started and discussed, each reader seeing some fresh meaning in it, yet, whatever is said to be meant by an obscure passage should be either confirmed by the testimony of obvious facts, or should be asserted in other and less ambiguous texts. This obscurity is beneficial, whether the sense of the author is at last reached after the discussion of many other interpretations, or whether, though that sense remain concealed, other truths are brought out by the discussion of the obscurity. To me it does not seem incongruous with the working of God, if we understand that the angels were created when that first light was made, and that a separation was made between the holy and the unclean angels, when, as is said, "God divided the light from the darkness; and God called the light Day, and the darkness He called Night." For He alone could make this discrimination, who was able also, before they fell, to foreknow that they would fall, and that, being deprived of the light of truth, they would abide in the darkness of pride. For, so far as regards the day and night, with which we are familiar, He commanded those luminaries of heaven that are obvious to our senses to divide between the light and the darkness. "Let there be," He says, "lights in the firmament of the heaven, to divide the day from the night;" and shortly after He says, "And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: the stars also. And God set them in the firmament of the heaven, to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness."[486] But between that light, which is the holy company of the angels spiritually radiant with the illumination of the truth, and that opposing darkness, which is the noisome foulness of the spiritual condition of those angels who are turned away from the light of righteousness, only He Himself could divide, from whom their wickedness (not of nature, but of will), while yet it was future, could not be hidden or uncertain.
  [Pg 459]

BOOK XV. - The progress of the earthly and heavenly cities traced by the sacred history, #City of God, #Saint Augustine of Hippo, #Christianity
  From this discrepancy between the Hebrew books and our own arises the well-known question as to the age of Methuselah;[167] for it is computed that he lived for fourteen years after the deluge, though Scripture relates that of all who were then upon the earth only the eight souls in the ark escaped destruction by the flood, and of these Methuselah was not one. For, according to our books, Methuselah, before he begat the son whom he called Lamech, lived 167 years; then Lamech himself, before his son Noah was born, lived 188 years, which together make 355 years. Add to these the age of Noah at the date of the deluge, 600 years, and this gives a total of 955 from the birth of Methuselah to the[Pg 67] year of the flood. Now all the years of the life of Methuselah are computed to be 969; for when he had lived 167 years, and had begotten his son Lamech, he then lived after this 802 years, which makes a total, as we said, of 969 years. From this, if we deduct 955 years from the birth of Methuselah to the flood, there remain fourteen years, which he is supposed to have lived after the flood. And therefore some suppose that, though he was not on earth (in which it is agreed that every living thing which could not naturally live in water perished), he was for a time with his father, who had been translated, and that he lived there till the flood had passed away. This hypothesis they adopt, that they may not cast a slight on the trustworthiness of versions which the Church has received into a position of high authority,[168] and because they believe that the Jewish mss. rather than our own are in error. For they do not admit that this is a mistake of the translators, but maintain that there is a falsified statement in the original, from which, through the Greek, the Scripture has been translated into our own tongue. They say that it is not credible that the seventy translators, who simultaneously and unanimously produced one rendering, could have erred, or, in a case in which no interest of theirs was involved, could have falsified their translation; but that the Jews, envying us our translation of their Law and Prophets, have made alterations in their texts so as to undermine the authority of ours. This opinion or suspicion let each man adopt according to his own judgment. Certain it is that Methuselah did not survive the flood, but died in the very year it occurred, if the numbers given in the Hebrew mss. are true. My own opinion regarding the seventy translators I will, with God's help, state more carefully in its own place, when I have come down (following the order which this work requires) to that period in which their translation was executed.[169] For the present question, it is enough that, according to our versions, the men of that age had lives so long as to make it quite possible that, during the lifetime of the first-born of the two sole parents then[Pg 68] on earth, the human race multiplied sufficiently to form a community.
  12. Of the opinion of those who do not believe that in these primitive times men lived so long as is stated.

Diamond Sutra 1, #unset, #Arthur C Clarke, #Fiction
  Crossed his legs: To sit cross-legged is to assume the meditation posture whereby ones circulation of energy is more easily and more powerfully focused. In addition to crossing ones legs, ones back is also aligned and ones gaze is fixed on the space before ones body. According to the Maha Prajnaparamita Shastra, There are five reasons to sit cross-legged. First, it is the best way to relax the body. Second, it prevents the body from becoming tired. Third, it is not discussed in the texts of heretics. Fourth, it instills respect from others. And fifth, it is praised by all sages. (30)
  Chiang Wei-nung says, Unfortunate suffering beings, the rich as well as the poor, spend their lives working for food and clothes. No matter what kind of job they do, they all work for food. They get up in the morning and hurry into the city to work. Working for food is important. But when your work is done, you should return to your own place. The problem with most people is that for the sake of food and clothes they run around like beggars and eventually forget who they are and no longer return to their own place. When your work is done, dont involve yourself in what doesnt concern you. Thus, the Buddha sits down and focuses on the thought before him.

ENNEAD 06.05 - The One and Identical Being is Everywhere Present In Its Entirety.345, #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  1280 In the first place, the reader will ask himself, how does it come about that Plotinos is so dependent on Porphyry, and before him, on Amelius? The answer is that Plotinos himself was evidently somewhat deficient in the details of elementary education, however much proficiency in more general philosophical studies, and in independent thought, and personal magnetic touch with pupils he may have achieved. His pronunciation was defective, and in writing he was careless, so much so that he usually failed to affix proper headings or notice of definite authorship.441 These peculiarities would to some extent put him in the power, and under the influence of his editors, and this explains why he was dependent on Porphyry later, and Amelius earlier.442 These editors might easily have exerted potent, even if unconscious or merely suggestive influence; but we know that Porphyry did not scruple to add glosses of his own,443 not to speak of hidden Stoic and Aristotelian pieces,444 for he relied on Aristotle's "Metaphysics." Besides, Plotinos was so generally accused of pluming himself on writings of Numenius, falsely passed off as his own, that it became necessary for Amelius to write a book on the differences between Numenius and Plotinos, and for Porphyry to defend his master, as well as to quote a letter of Longinus on the subject;445 but Porphyry does not deny that among the writings of the Platonists Kronius, Caius, and Attikus, and the Peripatetics Aspasius, Alexander and Adrastus, the writings of Numenius also were used as texts in the school of Plotinos (14).
  Having thus shown the influence of the editors of Plotinos, we must examine who and what they were. Let us however first study the general trend of the Plotinic career.

Kafka and His Precursors, #Labyrinths, #Jorge Luis Borges, #Poetry
  his practices, in texts from diverse literatures and periods. I shall record a
  few of these here, in chronological order.
  --
  illustrious men and other texts whose authority is unquestionable. Even
  children and village women know that the unicorn constitutes a favorable
  --
  This second fact is the more significant. In each of these texts we find
  Kafka's idiosyncrasy to a greater or lesser degree, but if Kafka had never

Liber 46 - The Key of the Mysteries, #unset, #Arthur C Clarke, #Fiction
   this, interrupted by the button are two texts: to the right:
   "(?)Aleph-Samekh-Peh-Kophfinal Bet-Shin-Vau-Shin-Nunfinal

Liber 71 - The Voice of the Silence - The Two Paths - The Seven Portals, #unset, #Arthur C Clarke, #Fiction
   This is a corollary of Verse 4. These texts may be interpreted in a
   quite elementary sense. It is of course the object of even the beginner

Liber, #Liber Null, #Peter J Carroll, #Occultism
  description ::: These are texts relating to the philosophy of Thelema, many of them written by the occultist Aleister Crowley who founded the organization A.'. A.'. (Argentium Astrum -- the Silver Star) as well as others by members of the OTO (Ordo Templi Orientis -- Order of the Eastern Temple) (founded by Theodor Reuss and Karl Kellner in 1895). These two organizations work together to promote Thelema.
  --- LIBER

MoM References, #unset, #Arthur C Clarke, #Fiction
  Pritchard, J.B. (1955). Ancient near eastern texts relating to the Old Testament. Princeton: Princeton
  University Press.

Phaedo, #unset, #Arthur C Clarke, #Fiction
  There are some other questions which are disturbing to us because we have no answer to them. What is to become of the animals in a future state? Have we not seen dogs more faithful and intelligent than men, and men who are more stupid and brutal than any animals? Does their life cease at death, or is there some 'better thing reserved' also for them? They may be said to have a shadow or imitation of morality, and imperfect moral claims upon the benevolence of man and upon the justice of God. We cannot think of the least or lowest of them, the insect, the bird, the inhabitants of the sea or the desert, as having any place in a future world, and if not all, why should those who are specially attached to man be deemed worthy of any exceptional privilege? When we reason about such a subject, almost at once we degenerate into nonsense. It is a passing thought which has no real hold on the mind. We may argue for the existence of animals in a future state from the attri butes of God, or from texts of Scripture ('Are not two sparrows sold for one farthing?' etc.), but the truth is that we are only filling up the void of another world with our own fancies. Again, we often talk about the origin of evil, that great bugbear of theologians, by which they frighten us into believing any superstition. What answer can be made to the old commonplace, 'Is not God the author of evil, if he knowingly permitted, but could have prevented it?' Even if we assume that the inequalities of this life are rectified by some transposition of human beings in another, still the existence of the very least evil if it could have been avoided, seems to be at variance with the love and justice of God. And so we arrive at the conclusion that we are carrying logic too far, and that the attempt to frame the world according to a rule of divine perfection is opposed to experience and had better be given up. The case of the animals is our own. We must admit that the Divine Being, although perfect himself, has placed us in a state of life in which we may work together with him for good, but we are very far from having attained to it.
  6. Again, ideas must be given through something; and we are always prone to argue about the soul from analogies of outward things which may serve to embody our thoughts, but are also partly delusive. For we cannot reason from the natural to the spiritual, or from the outward to the inward. The progress of physiological science, without bringing us nearer to the great secret, has tended to remove some erroneous notions respecting the relations of body and mind, and in this we have the advantage of the ancients. But no one imagines that any seed of immortality is to be discerned in our mortal frames. Most people have been content to rest their belief in another life on the agreement of the more enlightened part of mankind, and on the inseparable connection of such a doctrine with the existence of a Godalso in a less degree on the impossibility of doubting about the continued existence of those whom we love and reverence in this world. And after all has been said, the figure, the analogy, the argument, are felt to be only approximations in different forms to an expression of the common sentiment of the human heart. That we shall live again is far more certain than that we shall take any particular form of life.

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  139. What is the use of mere book-learning? The Pandits may be familiar with plenty of sacred texts and
  couplets. But what is the good of repeating them? One must realize in one's life the truths embodied in
  --
  is so and so. I know it all." And to support what he said, he again quoted Vedantic texts.
  "So you have known Brahman!" said the father, "you may go about your business." Then he asked the

Tablets of Baha u llah text, #Tablets of Baha u llah, #Baha u llah, #Baha i
  The sanctified souls should ponder and meditate in their hearts regarding the methods of teaching. From the texts of the wondrous, heavenly Scriptures they should memorize phrases and passages bearing on various instances, so that in the course of their speech they may recite divine verses whenever the occasion demandeth it, inasmuch as these holy verses are the most potent elixir, the greatest and mightiest talisman. So potent is their influence that the hearer will have no cause for vacillation. I swear by My life! This Revelation is endowed with such a power that it will act as the lodestone for all nations and kindreds of the earth. Should one pause to meditate attentively he would recognize that no place is there, nor can there be, for anyone to flee to. The Revelation of Bahá'u'lláh, vol. 4 p. 237
  In such manner hath the Kitáb-i-Aqdas been revealed that it attracteth and embraceth all the divinely appointed Dispensations. Blessed those who peruse it. Blessed those who apprehend it. Blessed those who meditate upon it. Blessed those who ponder its meaning. So vast is its range that it hath encompassed all men ere their recognition of it. Ere long will its sovereign power, its pervasive influence and the greatness of its might be manifested on earth. Verily, thy God is the All-Knowing, the All-informed.

The Act of Creation text, #The Act of Creation, #Arthur Koestler, #Psychology
  for instance, that to extract their hidden meaning, certain texts in
  Hebrew Scriptures should be arranged in vertical columns and read
  --
  thanaea corresponds to the recitation elsewhere of the sacred texts in
  the temple; the statement of Phemios that a god inspired his soul with
  --
  used fragments of ancient Celtic lore, most of the 'Ossianic texts'
  were of his own making.
  --
  son of Fingal, but by James Macpherson? The Ossianic* texts were
  translated into many languages, and had a considerable influence on
  --
  today's texts' (Pribram). 8
  It is historically interesting that an independent but parallel softening-
  --
  of old manuscript texts which would confirm the historical truth of
  the Gospels; but this did not help much. In the months following his

The Aleph, #unset, #Arthur C Clarke, #Fiction
  I want to add two final observations: one, on the nature of the Aleph; the other, on its name. As is well known, the Aleph is the first letter of the Hebrew alphabet. Its use for the strange sphere in my story may not be accidental. For the Kabbala, the letter stands for the En Soph, the pure and boundless godhead; it is also said that it takes the shape of a man pointing to both heaven and earth, in order to show that the lower world is the map and mirror of the higher; for Cantor's Mengenlehre, it is the symbol of transfinite numbers, of which any part is as great as the whole. I would like to know whether Carlos Argentino chose that name or whether he read it -- applied to another point where all points converge - - in one of the numberless texts that the Aleph in his cellar revealed to him. Incredible as it may seem, I believe that the Aleph of Garay Street was a false Aleph.
  Here are my reasons. Around 1867, Captain Burton held the post of British Consul in Brazil. In July, 1942, Pedro Henrquez Urea came across a manuscript of Burton's, in a library at Santos, dealing with the mirror which the Oriental world attributes to Iskander Zu al-Karnayn, or Alexander Bicornis of Macedonia. In its crystal the whole world was reflected. Burton mentions other similar devices -- the sevenfold cup of Kai Kosru; the mirror that Tariq ibn-Ziyad found in a tower (Thousand and One Nights, 272); the mirror that Lucian of Samosata examined on the moon (True History, I, 26); the mirrorlike spear that the first book of Capella's Satyricon attri butes; Merlin's universal mirror, which was "round and hollow... and seem'd a world of glas" (The Faerie Queene, III, 2, 19) -- and adds this curious statement: "But the aforesaid objects (besides the disadvantage of not existing) are mere optical instruments. The Faithful who gather at the mosque of Amr, in Cairo, are acquainted with the fact that the entire universe lies inside one of the stone pillars that ring its central court... No one, of course, can actually see it, but those who lay an ear against the surface tell that after some short while they perceive its busy hum... The mosque dates from the seventh century; the pillars come from other temples of pre-Islamic religions, since, as ibn-Khaldun has written: 'In nations founded by nomads, the aid of foreigners is essential in all concerning masonry.'"

The Anapanasati Sutta A Practical Guide to Mindfullness of Breathing and Tranquil Wisdom Meditation, #unset, #Arthur C Clarke, #Fiction
  always check against the suttas and not any other texts.
  There must come a time when one must stop repeating
  --
  according to the scriptural texts and observe whether the
  practice is done correctly. Only after close examination and
  --
  been changed so that their meanings in the texts become
  clearer. For instance, the word 'rapture' is replaced by 'joy';
  --
  of these profound texts.
  One last note: In these few opening chapters, the author
  --
   texts and practice meditation according to these texts. After
  a three month self-retreat, he came back to Malaysia and

The Book of Certitude - P1, #The Book of Certitude, #Baha u llah, #Baha i
  In another sense, by the terms 'sun', 'moon', and 'stars' are meant such laws and teachings as have been established and proclaimed in every Dispensation, such as the laws of prayer and fasting. These have, according to the law of the Qur'án, been regarded, when the beauty of the Prophet Muhammad had passed beyond the veil, as the most fundamental and binding laws of His dispensation. To this testify the texts of the traditions and chronicles, which, on account of their being widely known, need not be referred to here. Nay rather, in every Dispensation the law concerning prayer hath been emphasized and universally enforced. To this testify the recorded traditions ascribed to the lights that have emanated from the Day-star of Truth, the essence of the Prophet Muhammad. ["In another sense..."] The Revelation of Bahá'u'lláh vol. 1 p. 168
  [Fast] The Kitáb-i-Aqdas; Tablets of Bahá'u'lláh, p. 109; Prayers and Meditations; Gleanings From The Writings Of Bahá'u'lláh; The Revelation of Bahá'u'lláh, vol. 2 p. 397, vol. 3, vol. 4 p. 9
  --
  And now, inasmuch as these holy beings have sanctified themselves from every human limitation, have become endowed with the attributes of the spiritual, and have been adorned with the noble traits of the blessed, they therefore have been designated as "angels." Such is the meaning of these verses, every word of which hath been expounded by the aid of the most lucid texts, the most convincing arguments, and the best established evidences. ["have sanctified themselves..."] The Revelation of Bahá'u'lláh vol. 1 p. 171
  80

The Book (short story), #unset, #Arthur C Clarke, #Fiction
  There was a formula - a sort of list of things to say and do - which I recognized as something black and forbidden; something which I had read of before in furtive paragraphs of mixed abhorrence and fascination penned by those strange ancient delvers into the universe's guarded secrets whose decaying texts I loved to absorb. It was a key a guide - to certain gateways and transitions of which mystics have dreamed and whispered since the race was young, and which lead to freedoms and discoveries beyond the three dimensions and realms of life and matter that we know. Not for centuries had any man recalled its vital substance or known where to find it, but this book was very old indeed. No printing-press, but the hand of some half-crazed monk, had traced these ominous Latin phrases in uncials of awesome antiquity.
  I remember how the old man leered and tittered, and made a curious sign with his hand when I bore it away. He had refused to take pay for it, and only long afterwards did I guess why. As I hurried home through those narrow, winding, mist-cloaked waterfront streets I had a frightful impression of being stealthily followed by softly padding feet.

The Divine Names Text (Dionysis), #The Divine Names, #unset, #Zen
   Early Church Fathers - Additional texts
  class:Names of God

The Dwellings of the Philosophers, #unset, #Arthur C Clarke, #Fiction
  For it is easy to fabricate texts and documents out of nothing, old charters with warm patinas,
  parchments and archaic-looking seals, even a few sumptuous books of hours, annotated in
  --
  to a patient study of original Greek and Arabic texts. And from this long contact with the
  ancient masters, the conviction was born in him that "hermetic principles as a whole are as
  --
  With their confused texts, sprinkled with cabalistic expressions, the books remain the efficient
  and genuine cause of the gross mistake that we indicate. For, in spite of the warnings, the
  --
  they hold in ordinary language. They do not know that these texts are reserved for initiates,
  and that is essential, in order to understand them, to be in possession of their secret key. One
  --
  philosophical texts and of the symbolism specific to each of his predecessors. On the other
  hand, the very choice of the salamander leads us to believe that our alchemist must have
  --
  the authors and they are numerous in whose texts similar contradictions are not noticed,
  throw the first stone at us!
  --
  acquisition and the artist first acquires the black and enraged dog mentioned in the texts, the
  crow, first testimony of the Magistery. It is also, according to the version of the Cosmopolite,
  --
  manuscripts, and which are in certain texts the object of a special nomenclature, represent
  among the Greeks and their medieval successors, the crucible of fusion that potters always
  --
  (4) It isnt rare to find alchemy characterized as the Art of Music in medieval texts. This name is the motif of the
  effigy of the two musicians who can be noticed among the balasters completing the upper story of the Manor of
  --
  pepper, ibrodium saginatum piperatumi, say the texts. From then on, the mercury blackens
  more and more each day and its consistency becomes syrupy, and then pasty. When the
  --
  whiteness, which is used to designate this coloration. The moon, say the texts, is then in its
  first quarter. Under the influence of fire, the whiteness gains in depth, overtakes the entire
  --
  Work of Saturn, as rarely translated into iconography as it is described in texts. Based upon
  the use of solid and crystallized materials, the brief way {ars brevis) only requires the help of
  --
  exegesis and hermeneutics. Hermetic cabala concerns books, texts and documents of the
  esoteric sciences of Antiquity, of the Middle Ages and of modern times. While the Hebraic
  --
  known that he tried to reconcile the writings of Plato with the Hebrew texts by interpreting the
  latter allegorically, which agrees perfectly with objective pursued by the Hebrew kabbala. Be

the Eternal Wisdom, #unset, #Arthur C Clarke, #Fiction
  11) A single day of life of the man who stimulates himself by an act of energy, is of more value than a hundred years passed in norchalance and indolence. ~ Buddhist texts
  12) Indolence is a soil. ~ Buddhist texts
  13) The disciple has rejected indolence and indolence conquers him not; loving the light, intelligent, clearly conscient, he purifies his heart of all laxness and all lassitude. ~ Buddhist texts
  14) I know nothing which engenders evil and weakens good so much as carelessness; in the uncaring evil appears at once and effaces good. I know nothing which engenders good and weakens evil so much as energy; in the energetic good at once appears and evil vanishes. ~ Buddhist texts
  15) Carelessness is not proper even for the worldling who derives vanity from his family and his riches; how much less for a disciple who has proposed to himself for his goal to discover the path of liberation ! ~ Fo -shu-hing-tsan-king
  --
  17) Use all your forces for endeavour and leave no room for carelessness. ~ Buddhist texts
  18) Endeavour with your whole energy and leave no place for carelessness. ~ Fo -shu-hing-tsan-king
  --
  5) Be firm in the accomplishment of your duties, the great and the small. ~ Buddhist texts
  6) Be ye steadfast, immovable. ~ Corinthians XV. 58
  --
  15) Therefore regard attentively this ocean of impermanence, contemplate it even to its foundation and labour no more to attain but one sole thing,-the kingdom of the Permanent. ~ Buddhist texts
  16) Deliver yourself from all that is not your self; but what is it that is not your self? The body, the sensations, the perceptions, the relative differentiations. This liberation will lead you to felicity and peace. ~ Buddhist texts
  17) My brother, a delicate heart is like a mirror; polish it by love and detachment, that the Sun of the Reality may reflect itself in it and the divine Dawn arise. ~ Baha-ullah
  --
  19) Root out in thee all love of thyself and all egoism. ~ Buddhist texts
  20) Above all banish the thought of the "I." ~ Fo-shu-hing-tsan-kiug
  --
  34) As a living man abstains from mortal poisons, so put away from thee all defilement. ~ Buddhist texts
  35) Keep thy heart with all diligence, for out of it are the issues of life. ~ Proverbs IV. 23
  --
  20) Battle with all thy force to cross the great torrent of desire. ~ Buddhist texts
  21) Fight the good fight, lay hold on eternal life. ~ I Timothy. VI. 12
  --
  24) I strive not against the world, but it is the world which strives against me.-It is better to perish in the battle against evil than to be conquered by it and remain living. ~ Buddhist texts
  The Psychology of Self-Perfection View Similar "Is India Civilised" - III
  --
  5) This is the noble way in regard to the origin of suffering; its origin is that thirst made up of egoistic desires which produces individual existence and which now here, now there hunts for its self-satisfaction, and such is the thirst of sensation, the thirst of existence, the thirst of domination and well-being. ~ Buddhist texts
  6)The consciousness which is born of the battle of the sense-organs with their corresponding objects, man finds agreeable and takes pleasure in it; it is in that pleasure that this thirst takes its origin, is developed and becomes fixed and rooted. The sensations which are born of the senses, man finds agreeable and takes pleasure in them; it is in that pleasure that this thirst takes its origin, is developed and becomes fixed and rooted. The perception and the representation of the objects sensed by the senses, man finds agreeable and takes pleasure in them; it is in that pleasure that this thirst takes origin, is developed and becomes fixed and rooted. ~ Buddhist texts
  7)It is in the foundation of our being that the conditions of existence have their root. It is from the foundation of our being that they start up and take form. ~ Buddhist texts
  8)The action of man made of desire, dislike and illusion starts from his own being, in himself it has its source and, wherever it is found, must come to ripeness, and wherever his action comes to ripeness, man gathers its fruits whether in this or some other form of life. ~ Buddhist texts
  9) Desire is the profoundest root of all evil; it is from desire that there has arisen the world of life and sorrow. ~ Pali Canon
  10)Like burning coals are our desires; they are full of suffering, full of torment and a yet heavier distressfulness. ~ Buddhist texts
  11)No living being possessed by desire can escape from sorrow. Those who have full understanding of this truth, conceive a hatred for desire. ~ Fo-shu-hing-tsau-king
  12)The man who has conquered his unreined desires, offers no hold to sorrow; it glides over him like water over the leaves of the lotus. ~ Buddhist texts
  13) They have sown the wind and they shall reap the whirlwind. ~ Hosea VIII
  14) Every action a man performs in thought, word and act, remains his veritable possession. It follows him and does not leave him even as a shadow separates not by a line from him who casts it. ~ Buddhist texts
  15) The fruit of coveting and desire ripens in sorrow; pleasant at first it soon burns, as a torch burns the hand of the fool who has not in time cast it from him. ~ Sutra in 42 articles
  --
  11) If thou art weary of suffering and affliction, do no longer any transgression, neither openly nor in secret. ~ Buddhist texts
  12) Thou shalt heal thy soul and deliver it from all its pain and travailing. ~ Pythagoras
  --
  15) Leave hereafter iniquity and accomplish righteousness. ~ Buddhist texts
  16) Once thou hadst passions and namedst them evils. But now thou hast only virtues; they were born from thy passions. Thou broughtest into thy passions thy highest aim; then they became thy virtues and thy joys. ~ Nietzsche: Zarathustra
  17)Let all men accomplish only the works of righteousness, and they shall build for themselves a place of safety where they can store their treasures. ~ Buddhist texts
  18) Let a man make haste towards good, let him turn away his thought from evil. ~ Dhammapada
  --
  33) The saintly disciple who applies himself in silence to right meditation, has surmounted covetousness, negligence, wrath, the inquietude of speculation and doubt; he contemplates and enlightens all beings friendly or hostile, with a limitless compassion, a limitless sympathy, a limitless serenity. He recognises that all internal phenomena are impermanent, subjected to sorrow and without substantial reality, and turning from these things he concentrates his mind on the permanent. ~ Buddhist texts
  34) He should sanctify his soul, for it is there that there sits the eternal Beloved; he should deliver his mind from all that is the water and mire of things without reality, vain shadows, so as to keep in himself no trace of love or hatred; for love may lead into the evil way and hatred prevents us from following the good path. ~ Bahu-ullah
  --
  16) A torrent of clarity streams from the mind which is purified in full of all its impurities. ~ Buddhist texts
  17) By the purity of the thoughts, of the actions, of holy words one cometh to know Ahura-Mazda. ~ Avesta: Yana
  --
  9) Three roots of evil: desire, disliking and ignorance. ~ Buddhist texts
  10) Three roads to good: knowledge, the spiritual life and the control of the mind. ~ Sangiti Sutta
  --
  19) Two kinds of joy are there, O my brothers, and what are they? The joy of distraction and the joy of vigilance; but nobler is the joy that is heedful. ~ Buddhist texts
  20) Two kinds of joy are there, O my brothers, and what are they? The joy of the sated senses and the joy of the equal soul; but nobler is the joy of equality. ~ Buddhist texts
  21) Two kinds of joy are there O my brothers, and what are they? The joy of the senses and the joy of the spirit; but nobler is the joy of the spirit. ~ Buddhist texts
  22) Two kinds of joy are there, O my brothers, and what are they? The joy to possess and the joy to renounce; but nobler is the joy of renunciation. ~ Buddhist texts
  23) Two kinds of joy are there, O my brothers, and what are they? The joy of egoism and the joy to forget oneself; but nobler is the joy of self-oblivion. ~ Buddhist texts
  24) There is an internal war in man between reason and the passions. He could get some peace if he had only reason without passions or only passions without reason, but because he has both, he must be at war, since he cannot have peace with one without being at war with the other. Thus he is always divided and in opposition to himself. ~ Buddhist texts
  25) For the good that I would do, I do not; but the evil that I would not, that I do.. I find then a law that, when I would dogood, evil is present with me. ~ Pascal
  --
  35) One road conducts to the goods of this world, honour and riches, but the other to victory over the world. Seek not the goods of the world, riches and honour. Let your aim be to transcend the world. ~ Buddhist texts
  36) Enter ye in at the strait gate: for wide is the gate and broad is the way that leadeth to destruction. ~ Buddhist texts
  37) Walk in the spirit, and ye shall not fulfil the lust of the flesh; for the flesh lusteth against the spirit and the desire of the spirit is against the flesh; and these are contrary the one to the other. ~ Matthew XII. 13
  --
  7) Let not the favourable moment pass thee by, for those who have suffered it to escape them, shall lament when they find themselves on the path which leads to the abyss. ~ Buddhist texts
  8) How shouldst thou not profit by thy age of strength to issue from the evil terrain? ~ Kin-yuan-li-sao
  --
  10) Seek out swiftly the way of righteousness; turn without delay from that which defiles thee. ~ Buddhist texts
  11) Knowest thou not that thy life, whether long or brief, consists only of a few breathings? ~ Farid-ud-din-attar
  --
  10) Heedlessness is the road of death. ~ Buddhist texts
  11) To be heedful of one's soul is the way to immortality, but heedlessness is the highway of death. They who persevere and are heedful shall not perish, but the careless are even now as if souls that are dead. ~ Dhammapada
  --
  35) Be not taken in the snares of the Prince of death, let him not cast thee to the ground because thou hast been heedless. ~ Buddhist texts
  36) Thou hast a name that thou livest and art dead. ~ Revelations III. 1
  --
  40) When thou art purified of thy omissions and thy pollutions, thou shalt come by that which is beyond age and death. ~ Buddhist texts
  41) Strive forcefully, cross the current. ~ Dhammapada
  --
  45) Those who are consecrated to Truth shall surely gain the other shore and they shall cross the torrent waves of death. ~ Buddhist texts
  Recent English Poetry - II View Similar Karma
  --
  3) Young and old and those who are growing to age, shall all die one after the other like fruits that fall. ~ Buddhist texts
  4) Man falls not suddenly into death, but moves to meet him step by step. We are dying each day; each day robs us of a part of our existence. ~ Sencea
  --
  7) As a ripe fruit is at every moment in peril of detaching itself from the branch, so every creature born lives under a perpetual menace of death. ~ Buddhist texts
  8) The lives of mortal men are like vases of many colours made by the potter's hands; they are broken into a thousand pieces ; there is one end for all. ~ Buddhist texts
  9) As the herdsman urges with his staff his cattle to the stall, so age and death drive before them the lives of men. ~ Udanavarga
  10) Like the waves of a river that flow slowly on and return never back, the days of human life pass and come not back again. ~ Buddhist texts
  11) Like the waves of a rivulet, day and night are flowing the hours of life and coining nearer and nearer to their end. ~ Buddhist texts
  12) Time is a flood, an impetuous torrent which drags with it all that is born. A thing has scarcely appeared when it is carried away; another has already passed; and this other will soon fall into the gulf. ~ Marcus Aurelius

The Gold Bug, #unset, #Arthur C Clarke, #Fiction
  This is an updated version of Poe's original cryptogram. There are at least two versions of it, and many online texts have errors. To learn more, please read my forum post.
  "But," said I, returning him the slip, "I am as much in the dark as ever. Were all the jewels of Golconda awaiting me on my solution of this enigma, I am quite sure that I should be unable to earn them."

The Gospel According to Matthew, #The Bible, #Anonymous, #Various
  Our New Testament of the Bible in the West was written in Greek. There are indications in the writings of the Fathers of the Church (Papias of Hierapolis, St. Irenaeus of Lyons, Origen, Eusebius of Caesarea, and St. Jerome) that "Matthew put together the sayings of the Lord in the Hebrew language, and each one interpreted them as best he could" (Papias, in Eusebius, Ecclesiastical History, III, 39, 16). St. Irenaeus of Lyons in 180 AD wrote "Matthew also issued a written Gospel among the Hebrews in their own dialect, while Peter and Paul were preaching at Rome and laying the foundations of the Church" (Against Heresies Book III, 1:1). Origen about 240 AD wrote in his Commentary on Matthew: "I have learned by tradition that the Gospel according to Matthew, who was at one time a publican and afterwards an Apostle of Jesus Christ, was written first; and that he composed it in the Hebrew tongue and published it for the converts from Judaism" (Eusebius 6:25). Eusebius in 325 AD in his Ecclesiastical History wrote "when Matthew, who had first preached among the Hebrews, decided also to reach out to other peoples, he wrote down the Gospel he preached in his mother tongue" (III, 24, 6). St. Jerome noted that Matthew wrote his Gospel in Hebrew ("Ad Damasum", xx), but said that it is not known who translated it into Greek. It is not known whether Matthew's writings were in Hebrew or Aramaic, for while Hebrew was the formal language of Israel, daily language was in the Western Aramaic dialect of Palestine, as with Jesus and the Apostles. The oldest manuscripts available to us are the Curetonian and Sinaiticus texts of the Old Syriac Gospels, the Greek Codex Sinaiticus from St. Catherine's Monastery on Mt. Sinai, Egypt, and the Codex Vaticanus in Greek from the fourth century AD.
  Was Matthew or Mark written first? There must be a reason for St. Augustine and the Church Fathers to have placed Matthew first in the New Testament!

The Gospel of Thomas, #unset, #Arthur C Clarke, #Fiction
  Bible. I haven't attempted to make any comparisons to the various Apocryphal or other Christian and Gnostic texts.
  A: Variants/Close Parallels

The Immortal, #Labyrinths, #Jorge Luis Borges, #Poetry
    The story ends with a brief postscript which discusses the fictional book A Coat of Many Colours by Dr. Nahum Cordovero, which argues that the tale of Rufus/Cartaphilus is apocryphal, on the basis of its interpolations of texts by Pliny, Thomas de Quincey, Rene Descartes, and George Bernard Shaw. The postscript ends with the unknown author of the postscript rejecting Cordovero's claim.
  ------
  --
  Among the commentaries inspired by the foregoing publication, the most curious (if not most urbane) is biblically titled A Coat of Many Colours (Manchester, 1948); it is the work of the supremely persvrant pen of Dr. Nahum Cordovero, and contains some hundred pages. It speaks of the Greek anthologies, of the anthologies of late Latin texts, of that Ben Johnson who defined his contemporaries with excerpts from Seneca, of Alexander Ross's Virgilius evangelizans, of the artifices of George Moore and Eliot, and, finally, of "the tale attri buted to the rare-book dealer Joseph Cartaphilus." In the first chapter it points out brief interpolations from Pliny (Historia naturate, V:8); in the second, from Thomas de Quincey (Writings, III: 439); in the third, from a letter written by Descartes to the ambassador Pierre Chanut; in the fourth, from Bernard Shaw (Back to Methuselah, V). From those "intrusions" (or thefts) it infers that the entire document is apocryphal.
  To my way of thinking, that conclusion is unacceptable. As the end approaches, wrote Cartaphilus, there are no longer any images from memory - there are only words. Words, words, words taken out of place and mutilated, words from other men - those were the alms left him by the hours and the centuries.

The Pilgrims Progress, #unset, #Arthur C Clarke, #Fiction
  CHR. You have spoken, for aught I know, the true gospel sense of those texts. And I will add another thing: Paul calleth some men, yea, and those great talkers, too, sounding brass and tinkling cymbals; that is, as he expounds them in another place, things without life, giving sound. [1 Cor. 13:1-3; 14:7] Things without life, that is, without the true faith and grace of the gospel; and consequently, things that shall never be placed in the kingdom of heaven among those that are the children of life; though their sound, by their talk, be as if it were the tongue or voice of an angel.
  FAITH. Well, I was not so fond of his company at first, but I am as sick of it now. What shall we do to be rid of him?

The Poems of Cold Mountain, #Cold Mountain, #Han-shan, #Zen
  chanting Taoist texts
  ten years unable to return

The Shadow Out Of Time, #unset, #Arthur C Clarke, #Fiction
  In its vast libraries were volumes of texts and pictures holding the whole of earth's
  annals-histories and descriptions of every species that had ever been or that ever would

Valery as Symbol, #Labyrinths, #Jorge Luis Borges, #Poetry
  whose admirable texts do not exhaust, do not even define, their all-
  embracing possibilities. Of a man who, in an age that worships the chaotic

WORDNET



--- Overview of noun text

The noun text has 4 senses (first 1 from tagged texts)
                    
1. (53) text, textual matter ::: (the words of something written; "there were more than a thousand words of text"; "they handed out the printed text of the mayor's speech"; "he wants to reconstruct the original text")
2. text ::: (a passage from the Bible that is used as the subject of a sermon; "the preacher chose a text from Psalms to introduce his sermon")
3. textbook, text, text edition, schoolbook, school text ::: (a book prepared for use in schools or colleges; "his economics textbook is in its tenth edition"; "the professor wrote the text that he assigned students to buy")
4. text ::: (the main body of a written work (as distinct from illustrations or footnotes etc.); "pictures made the text easier to understand")


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun text

4 senses of text                            

Sense 1
text, textual matter
   => matter
     => writing, written material, piece of writing
       => written communication, written language, black and white
         => communication
           => abstraction, abstract entity
             => entity

Sense 2
text
   => passage
     => section, subdivision
       => writing, written material, piece of writing
         => written communication, written language, black and white
           => communication
             => abstraction, abstract entity
               => entity
       => music
         => auditory communication
           => communication
             => abstraction, abstract entity
               => entity

Sense 3
textbook, text, text edition, schoolbook, school text
   => book
     => publication
       => work, piece of work
         => product, production
           => creation
             => artifact, artefact
               => whole, unit
                 => object, physical object
                   => physical entity
                     => entity

Sense 4
text
   => matter
     => writing, written material, piece of writing
       => written communication, written language, black and white
         => communication
           => abstraction, abstract entity
             => entity


--- Hyponyms of noun text

2 of 4 senses of text                        

Sense 1
text, textual matter
   => column
   => cookie
   => copy, written matter
   => draft, draft copy
   => electronic text
   => installment, instalment
   => letter, missive
   => line
   => lipogram
   => lyric, words, language
   => stanza

Sense 3
textbook, text, text edition, schoolbook, school text
   => crammer
   => introduction
   => primer
   => reader


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun text

4 senses of text                            

Sense 1
text, textual matter
   => matter

Sense 2
text
   => passage

Sense 3
textbook, text, text edition, schoolbook, school text
   => book

Sense 4
text
   => matter




--- Coordinate Terms (sisters) of noun text

4 senses of text                            

Sense 1
text, textual matter
  -> matter
   => dictation
   => text, textual matter
   => text
   => typescript
   => front matter, prelims
   => back matter, end matter
   => soft copy
   => hard copy
   => addendum, supplement, postscript
   => recitation

Sense 2
text
  -> passage
   => excerpt, excerption, extract, selection
   => locus classicus
   => place
   => purple passage
   => transition
   => text

Sense 3
textbook, text, text edition, schoolbook, school text
  -> book
   => authority
   => curiosa
   => formulary, pharmacopeia
   => trade book, trade edition
   => bestiary
   => catechism
   => pop-up book, pop-up
   => storybook
   => tome
   => booklet, brochure, folder, leaflet, pamphlet
   => textbook, text, text edition, schoolbook, school text
   => workbook
   => copybook
   => appointment book, appointment calendar
   => catalog, catalogue
   => phrase book
   => playbook
   => prayer book, prayerbook
   => reference book, reference, reference work, book of facts
   => review copy
   => songbook
   => yearbook
   HAS INSTANCE=> Das Kapital, Capital
   HAS INSTANCE=> Erewhon
   HAS INSTANCE=> Utopia

Sense 4
text
  -> matter
   => dictation
   => text, textual matter
   => text
   => typescript
   => front matter, prelims
   => back matter, end matter
   => soft copy
   => hard copy
   => addendum, supplement, postscript
   => recitation




--- Grep of noun text
ascii text file
context
electronic text
hypertext
linguistic context
machine-displayable text
machine-readable text
pretext
religious text
sacred text
school text
text
text-matching
text edition
text editor
text file
textbook
textile
textile machine
textile mill
textile screw pine
textual criticism
textual matter
texture
written text



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Wikipedia - Ashcroft and Mermin -- Introductory condensed matter physics textbook by Neil Ashcroft and N. David Mermin
Wikipedia - Aspersion -- Act of sprinkling with water, especially holy water, in a religious context
Wikipedia - Association for Contextual Behavioral Science -- Professional association for ACT, RFT, and behavior analysis
Wikipedia - Association for Core Texts and Courses
Wikipedia - Atom (text editor) -- Free and open-source text and source code editor
Wikipedia - Aubin Codex -- Aztec textual and pictorial history book
Wikipedia - Audiobook -- Recording of a text being read
Wikipedia - Automatic taxonomy construction -- The use of software programs to generate taxonomical classifications from a body of texts
Wikipedia - Automatik Text Reader
Wikipedia - A Vedic Word Concordance -- Multi-volume concordance of Vedic Sanskrit texts
Wikipedia - Babelfy -- Software algorithm for the disambiguation of text
Wikipedia - Background of the Spanish Civil War -- historical context leading to the Spanish Civil War
Wikipedia - Backus-Naur form -- One of the two main notation techniques for context-free grammars in computer science
Wikipedia - Bafta cloth -- Type of textile
Wikipedia - Bait-and-switch -- form of fraud used in retail sales or in other contexts
Wikipedia - Bamboo textile -- Textile made from various parts of the bamboo plant
Wikipedia - Bamboozle! -- UK teletext quiz game
Wikipedia - Banshenchas -- Medieval text
Wikipedia - Barbro Nilsson -- Swedish textile artist
Wikipedia - Barhaspatya sutras -- Foundational texts of the nastika Carvaka school
Wikipedia - Barkcloth -- Type of non-woven textile
Wikipedia - Bartleby.com -- Electronic text archive
Wikipedia - Basal reader -- Textbooks used to teach reading and associated skills to schoolchildren
Wikipedia - Base32 -- Binary-to-text encoding scheme using 32 symbols
Wikipedia - Basketweave -- General textile technique of interlacing multiple horizontal strands and vertical strands, resulting in a square pattern
Wikipedia - Bella Keyzer -- (1922-1992), Scottish textile and shipyard worker, and women's activist
Wikipedia - Bell Textron -- Aerospace manufacturer in the United States
Wikipedia - Berit Hjelholt -- Finnish-Danish textile artist
Wikipedia - Berkeley Physics Course -- Series of textbooks intended for an undergraduate course about physics
Wikipedia - BGN/PCGN romanization -- Systems for transliteration of non-Latin text into the Latin script
Wikipedia - Bhagavata Purana -- Sanskrit Hindu text, one of the eighteen major Puranas, story of Krishna
Wikipedia - Bhasmajabala Upanishad -- Shaiva Hindu text
Wikipedia - Bhavishya Purana -- Medieval era Sanskrit text, one of twenty major Puranas
Wikipedia - Bibb Manufacturing Company -- Textile company in Georgia
Wikipedia - Bible code -- Purported set of secret messages encoded within the Hebrew text of the Torah
Wikipedia - Bible -- collection of religious texts in Judaism and Christianity
Wikipedia - Biblia Hebraica Stuttgartensia -- An edition of the Masoretic Text of the Hebrew Bible as preserved in the Leningrad Codex
Wikipedia - Biblical and Quranic narratives -- Comparison between the texts of the Bible and the Quran
Wikipedia - Biblical and Talmudic units of measurement -- Units of measurement in Jewish religious texts
Wikipedia - Biblical canon -- Set of texts which a particular religious community regards as authoritative scripture
Wikipedia - Biblical manuscript -- A handwritten copy of a portion of the text of the Bible
Wikipedia - Biblical software -- Computer applications to read or study biblical texts
Wikipedia - Bi-directional text
Wikipedia - Bilingual inscription -- Inscription that includes the same text in two languages
Wikipedia - Biomedical text mining
Wikipedia - BLEU -- Algorithm for evaluating the quality of machine-translated text
Wikipedia - Blink element -- HTML element causing flashing text
Wikipedia - Bluefish (software) -- Text editor
Wikipedia - Bluefish (text editor)
Wikipedia - Bluing (fabric) -- Product used to improve optical whiteness of clothing or textiles
Wikipedia - Bodil Kaalund -- Danish textile artist and illustrator
Wikipedia - Boilerplate text -- Standard template of written text
Wikipedia - Bombay Dyeing -- Textile company
Wikipedia - Book of Abraham -- Religious text of some Latter Day Saint churches
Wikipedia - Book of Enoch -- Ancient Hebrew apocalyptic religious text, ascribed by tradition to Enoch
Wikipedia - Book of Jin -- Chinese historical text
Wikipedia - Book of Mormon -- Sacred text of the <!-- Do not change to a specific denomination. The term "Latter Day Saint movement" encompasses all the different denominations. -->Latter Day Saint movement
Wikipedia - Book of the 24 Philosophers -- Philosophical and theological medieval text of uncertain authorship
Wikipedia - Book of the Dead -- Ancient Egyptian funerary text
Wikipedia - Book of the Secret Supper -- Bogomil apocryphal text and Cathar scripture
Wikipedia - Book of Thoth -- Name given to many ancient Egyptian texts
Wikipedia - Boro (textile) -- Traditional Japanese textiles that have been mended or patched
Wikipedia - Brackets (text editor) -- Editor for Web development
Wikipedia - Brahmana -- Layer of Hindu text within the Vedas
Wikipedia - Brahmanda Purana -- Sanskrit text, one of the eighteen major Puranas
Wikipedia - Brahms Mount -- Textile manufacturer
Wikipedia - Breathing Permit of Hor -- A Ptolemaic era funerary text written for a Theban priest named Hor
Wikipedia - Brocade -- Textile produced by brocading; in general, any richly figured fabric, often incorporating metal thread
Wikipedia - Brooks & Doxey -- British textile machinery manufacturer
Wikipedia - Buckinghamshire Record Society -- text publication society
Wikipedia - Buddhist cosmology -- Description of the universe in Buddhist texts
Wikipedia - Buddhist Hybrid Sanskrit -- Language used in Buddhist texts
Wikipedia - Buddhist texts -- Historic literature of Buddhism
Wikipedia - Bush hammer -- A masonry tool used to texturize stone and concrete
Wikipedia - Business model -- Rationale of how an organization creates, delivers, and captures value in economic, social, cultural or other contexts
Wikipedia - Byzantine text-type -- The largest of the three major groups of New Testament Greek texts
Wikipedia - Calendering (textiles) -- Finishing process that uses rollers to produce a surface effect on fabric, paper, or plastic film
Wikipedia - Calico -- Type of textile
Wikipedia - Cambridge Latin Course -- Series of textbooks published by Cambridge University Press
Wikipedia - Canticle -- Christian song of praise with lyrics from biblical or holy texts other than the Psalms
Wikipedia - Carmina Burana -- Medieval manuscript of poems and dramatic texts
Wikipedia - Carpet -- Textile floor covering
Wikipedia - Carriage return -- Control character, or mechanism, used to reset a device's position to the beginning of a line of text
Wikipedia - Cassiel -- Angel in extracanonical Jewish, Christian, and Islamic texts
Wikipedia - Casual sex -- Certain types of human sexual activity outside the context of a romantic relationship
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Wikipedia - Category:Wikipedia articles needing context from August 2015
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Wikipedia - Category:Windows text editors
Wikipedia - Category:Zen texts
Wikipedia - Catherine Elizabeth Brown -- New Zealand Maori weaver, potter, ceramist, textile artist, illustrator and netball coach of the Ngai Tahu iwi (1933-2004)
Wikipedia - Cathy Marshall (hypertext developer)
Wikipedia - CD-Text -- CD-based format that allows for song information to be stored alongside audio data
Wikipedia - Cellphone surveillance -- Tracking, bugging, monitoring, interception and recording of conversations and text messages on mobile phones.
Wikipedia - Cellular textile -- A type of mordern textile
Wikipedia - Censor bars -- Basic form of text, photography and video censorship that occludes certain information or images with rectangular boxes
Wikipedia - Cessna Denali -- Light aeroplane by Textron Aviation
Wikipedia - Cessna -- Aircraft manufacturing subsidiary of Textron
Wikipedia - Chaldean Oracles -- spiritual and philosophical texts used by Neoplatonist philosophers
Wikipedia - Champlain Society -- Canadian text publication society
Wikipedia - Character encoding -- System using a prescribed set of digital values to represent textual characters
Wikipedia - Charticle -- Text, images and graphics newspaper
Wikipedia - Chatham Manufacturing Mill -- textile mill in North Carolina, US
Wikipedia - Chen Wenxing -- Chinese textile engineer
Wikipedia - Chess symbols in Unicode -- Text characters representing chess pieces
Wikipedia - Chetham Society -- British text publication society established in 1843
Wikipedia - Chiffon (fabric) -- Sheer, lightweight plain-woven textile of fine, tightly-twisted yarn, of silk or various synthetic fibers
Wikipedia - Chinese classic texts
Wikipedia - Chinese classic text
Wikipedia - Chinese Text Project
Wikipedia - Chosen-ciphertext attack
Wikipedia - Chosen plaintext attack
Wikipedia - Chosen-plaintext attack
Wikipedia - Christian interpolation -- Textual insertion and textual damage to Jewish source texts during Christian scribal transmission
Wikipedia - Chronicle of Monemvasia -- Greek medieval historical texts
Wikipedia - Chronicles of Nepal -- Texts reflecting the distinct classical narrative in Nepal
Wikipedia - Chunqiu shiyu -- Early Chinese text written on silk
Wikipedia - Cilluf Olsson -- Swedish textile artist
Wikipedia - Ciphertext-only attack
Wikipedia - Ciphertext
Wikipedia - Civic Biology -- Biology textbook by George William Hunter
Wikipedia - CKEditor -- WYSIWYG rich text editor
Wikipedia - Classical Arabic -- Form of the Arabic language used in Umayyad and Abbasid literary texts
Wikipedia - Classical Electrodynamics (book) -- Graduate textbook by J.D. Jackson
Wikipedia - Classical Mechanics (Goldstein) -- Graduate textbook
Wikipedia - Classical Mechanics (Kibble and Berkshire) -- Textbook by Thomas Walter Bannerman Kibble and Frank Berkshire
Wikipedia - Clear text
Wikipedia - Closed captioning -- Process of displaying interpretive texts to screens
Wikipedia - Close reading -- Careful, sustained interpretation of a brief passage of a text
Wikipedia - Cloth face mask -- mask made of common textiles worn over the mouth and nose
Wikipedia - Clothtech -- Technical textiles for clothing and footwear applications.
Wikipedia - Coa vestis -- Wild silk textile from the island of Kos, used for clothing in Ancient Greece and Rome
Wikipedia - Code-switching -- Action of changing between two or more languages, or language varieties, in the context of a single conversation
Wikipedia - Codetext
Wikipedia - Coffin Texts
Wikipedia - Cognitive ecology -- Branch of ecology studying cognition in social and natural contexts
Wikipedia - Colour fastness -- Property of colored materials such as textiles to resist fading and running when exposed to various agencies such as washing, rubbing, daylight, etc.
Wikipedia - Comics -- Creative work in which pictures and text convey information such as narratives
Wikipedia - Command-line interface -- Type of computer interface based on entering text commands and viewing text output
Wikipedia - Community (celebrity texting) -- Messaging app
Wikipedia - Comparison of text editors -- Wikimedia list article
Wikipedia - Conference proceeding -- Collection of scholarly papers published in the context of an academic conference
Wikipedia - Consuelo Jimenez Underwood -- Mexican-American textile artist
Wikipedia - Context-adaptive binary arithmetic coding
Wikipedia - Context-adaptive variable-length coding
Wikipedia - Context awareness
Wikipedia - Context-aware pervasive systems
Wikipedia - Context-based access control -- Feature of firewall software
Wikipedia - Context-dependent memory
Wikipedia - Context effect
Wikipedia - Context free grammar
Wikipedia - Context-free grammar
Wikipedia - Context-free languages
Wikipedia - Context free language
Wikipedia - Context-free language
Wikipedia - Context-free
Wikipedia - Context (language use) -- Objects or conditions associated with an event or use of a term that provide resources for its appropriate interpretation
Wikipedia - Context menu -- User interface element
Wikipedia - Context mixing
Wikipedia - Context model
Wikipedia - Context of computational complexity
Wikipedia - Context principle
Wikipedia - Context-sensitive grammar
Wikipedia - Context-sensitive languages
Wikipedia - Context sensitive language
Wikipedia - Context-sensitive language
Wikipedia - Context set
Wikipedia - Context switch -- Switch between processes or tasks on a computer
Wikipedia - Context tree weighting
Wikipedia - Contextual architecture -- Type of architecture
Wikipedia - Contextual design
Wikipedia - Contextual image classification
Wikipedia - Contextual inquiry
Wikipedia - Contextualism
Wikipedia - Contextual menu
Wikipedia - Contextual Modernism
Wikipedia - Contextual Query Language
Wikipedia - Contextual therapy
Wikipedia - ConTeXt
Wikipedia - Conus textile -- Species of sea snail
Wikipedia - Copy editing -- Work that an editor does to improve the formatting, style, and accuracy of text
Wikipedia - Copypasta -- Text which is copy pasted across the Internet
Wikipedia - Copywriting -- Act of writing copy (text) for the purpose of advertising or marketing a product, business, person, opinion or idea
Wikipedia - Coreference -- Two or more expressions in a text with the same referent
Wikipedia - Core Python Programming -- Textbook
Wikipedia - Core Text
Wikipedia - Cornelia Mee -- British textile designer
Wikipedia - Corpus Inscriptionum Etruscarum -- Etruscan text collection
Wikipedia - Corpus linguistics -- A branch of linguistics that studies language through examples contained in real texts
Wikipedia - Corpus of Electronic Texts
Wikipedia - Cosmology (book) -- Textbook by Steven Weinberg
Wikipedia - Covenant Code -- The name given by academics to a text appearing in the Torah, at Exodus 20:22-23:19
Wikipedia - Crash (fabric) -- Woven textle
Wikipedia - Criticism of Mormon sacred texts
Wikipedia - Criticism of the Book of Abraham -- Scholarly assessment of Mormon text
Wikipedia - Crossover (fiction) -- Placement of two or more otherwise discrete fictional characters, settings, or universes into the context of a single story
Wikipedia - CudaText -- Open source text editor
Wikipedia - Cut, copy, and paste -- User-interface interaction technique for transferring text, data, files or objects from a source to a destination
Wikipedia - Cut-up technique -- Literary technique based on rearranging text
Wikipedia - Cybertext
Wikipedia - Cynthia Schira -- American textile artist
Wikipedia - Dagmar Starcke -- Danish textile artist
Wikipedia - Dallas Medieval Texts and Translations
Wikipedia - Damage control -- In maritime context, emergency control of situations which may cause the sinking of a ship
Wikipedia - Dasatir-i-Asmani -- Zoroastrian mystic text written in an invented language
Wikipedia - Data, Context, and Interaction
Wikipedia - Dateline -- Piece of news text
Wikipedia - Dattatreya Upanishad -- Vaishnava Hindu text
Wikipedia - David J. Griffiths -- American physicist and textbook author
Wikipedia - Da zhidu lun -- Encyclopedic Mahayana Buddhist text meant as a commentary
Wikipedia - Decodable text
Wikipedia - Deconstruction -- An approach to understanding the relationship between text and meaning
Wikipedia - Decretum Gelasianum -- Roman Catholic ecclesiastical text traditionally attributed to Pope Gelasius I
Wikipedia - Deep state in the United States -- Political terminology in the context of the US
Wikipedia - Definiteness -- Feature of noun phrases, distinguishing between entities that are specific and identifiable in a given context and entities which are not (don't use on lexemes)
Wikipedia - Deniable encryption -- Encryption techniques where an adversary cannot prove that the plaintext data exists
Wikipedia - Department of Textiles (Bangladesh) -- state industrial regulatory authority
Wikipedia - Description -- Text for clarification; one of four rhetorical modes
Wikipedia - Deterministic context-free grammar
Wikipedia - Deterministic context-free languages
Wikipedia - Deterministic context-free language
Wikipedia - Development of the Hebrew Bible canon -- 24 books of the Masoretic Text
Wikipedia - Dewan -- Powerful government official in the context of Islamic history
Wikipedia - DharmaM-EM-^[astra -- A genre of Sanskrit theological texts dealing with dharma
Wikipedia - Dialogue with Trypho -- Second-century Christian apologetic text by Justin Martyr
Wikipedia - Die Kathedrale -- 1991 text adventure game
Wikipedia - Die Naturlichen Pflanzenfamilien -- German textbook on plant systematics, initially published 1887-1915
Wikipedia - Digital Accessible Information System -- Technical standard for digital audiobooks, periodicals and computerized text
Wikipedia - DikuMUD -- Multiplayer text-based role-playing computer game from 1991
Wikipedia - Dindsenchas -- Class of onomastic text in early Irish literature
Wikipedia - Director's statement -- A statement by a film's director providing creative context
Wikipedia - Discrimination based on hair texture in the United States
Wikipedia - Discrimination based on hair texture
Wikipedia - Disemvoweling -- Removal of vowels from a text.
Wikipedia - Dispute between a man and his Ba -- Ancient Egyptian text dating to the Middle Kingdom about a man deeply unhappy with his life, who has a dialogue between with his ba (soul)
Wikipedia - DM-DM-+ghajaM-aM-9M-^Gu Sutta -- Buddhist text about ethics for lay people
Wikipedia - Dobson & Barlow -- A manufacturer of textile machinery
Wikipedia - Dog Star Adventure -- text adventure game by Lance Micklus
Wikipedia - Double cloth -- Textile in which two layers of fabric are woven simultaneously, sometimes with the layers changing faces to produce a pattern
Wikipedia - Draft:15.ai -- A real-time text-to-speech tool using artificial intelligence.
Wikipedia - Draft:M-XM-1M-YM-^JM-XM-'M-XM-6 M-XM-'M-YM-^DM-XM-5M-XM-'M-YM-^DM-XM--M-YM-^JM-YM-^F M-XM-'M-YM-^DM-XM-%M-XM-3M-YM-^DM-XM-'M-YM-^EM-YM-^J -- The central religious text of Islam
Wikipedia - Dr M A Wazed Miah Textile Engineering College -- public Textile Engineering college
Wikipedia - Dubai Textile Souk -- Textile Souq of Dubai
Wikipedia - Dun Emer Guild -- Irish textile craft studio founded by Evelyn Gleeson
Wikipedia - D.Y. Begay -- Navajo textile artist
Wikipedia - Dyeing -- Process of adding color to textile products like fibers, yarns, and fabrics
Wikipedia - Dynatext
Wikipedia - Early Buddhist Texts
Wikipedia - Early Buddhist texts -- The parallel texts shared by the Early Buddhist schools
Wikipedia - Early texts of Shakespeare's works -- late 16th and early 17th-century editions of William Shakespeare's works
Wikipedia - East Gippsland Commonwealth Marine Reserve -- Australian marine protexted area near the New South Wales-Victoria border
Wikipedia - E caudata -- Modified letter E used in transcribing old Gaelic, Latin and Old Norse texts
Wikipedia - Ed (text editor) -- Line-oriented text editor for Unix developed by Ken Thompson in August 1969 on a PDP-7 at AT&T Bell Labs
Wikipedia - Eduard Pernkopf -- Austrian anatomist who compiled controversial textbook during Nazi era
Wikipedia - Educational Research Analysts -- organization to monitor public school textbooks
Wikipedia - EINE and ZWEI -- Two discontinued Emacs-like text editors
Wikipedia - Einstein Gravity in a Nutshell -- Textbook by Anthony Zee
Wikipedia - Electrical telegraph -- Early system for transmitting text over wires
Wikipedia - Electricity and Magnetism (book) -- Electromagnetism textbook originally written by Edward M. Purcell in 1965
Wikipedia - Eli-Marie Johnsen -- Norwegian textile artist
Wikipedia - ELinks -- Text-based web browser
Wikipedia - Elizabeth Angrnaqquaq -- Inuk textile artist
Wikipedia - Elizabeth Wayland Barber -- American textile archaeologist and writer
Wikipedia - Elvis (text editor)
Wikipedia - Emacs -- Family of text editors
Wikipedia - Emerald Tablet -- Alchemical and Hermetic text
Wikipedia - Encoded Archival Context
Wikipedia - Encryption -- Process of converting plaintext to ciphertext
Wikipedia - Endophora -- Expressions that derive their reference from something within the surrounding text
Wikipedia - End-to-end encryption -- Encryption model where only the sender and recipient can read the ciphertext
Wikipedia - English-Arabic Parallel Corpus of United Nations Texts -- Parallel corpora involving the Arabic language
Wikipedia - Entheogenic drugs and the archaeological record -- Archaeological records of drugs used in a ritual context
Wikipedia - Epsilon (text editor)
Wikipedia - ERC (software) -- IRC client for the Emacs text editor
Wikipedia - Ericsson Texture Compression
Wikipedia - Erotic humiliation -- Consensual use of humiliation in a sexual context
Wikipedia - Establishing shot -- Long shot that sets up the context for a scene in filmmaking and television production
Wikipedia - Ester Textorius -- Swedish actress
Wikipedia - Eszter Haraszty -- American textile artist
Wikipedia - ETBLAST -- Free text similarity service search engine
Wikipedia - E-textiles -- Fabrics that incorporate electronic components
Wikipedia - E-text
Wikipedia - Eucalyptus intertexta -- Species of plant
Wikipedia - Eugene Textile Center -- Fiber arts textile center
Wikipedia - Eupithecia contexta -- Species of moth
Wikipedia - Eutaxitic texture -- Layered or banded texture in some extrusive rock bodies
Wikipedia - Eva Anttila -- Finnish painter and textile artist (1894-1993)
Wikipedia - Eva Hesse -- German-born American sculptor and textile artist (1936-1970)
Wikipedia - Evelyn Anselevicius -- American textile artist
Wikipedia - Exegesis -- Critical explanation or interpretation of a text
Wikipedia - Exophora -- Reference to something not in the same text
Wikipedia - Explication de Texte
Wikipedia - Extant literature -- Texts or music that has survived from the past to the present time
Wikipedia - Extended Backus-Naur form -- Family of metasyntax notations, any of which can be used to express a context-free grammar
Wikipedia - Extensible Text Framework -- Architecture for indexing, searching, and displaying digital objects
Wikipedia - Extension (semantics) -- In the context of semantics the extension of a concept, idea, or sign
Wikipedia - Ex (text editor) -- Line editor for Unix systems
Wikipedia - ExtraVision -- American teletext service
Wikipedia - Fact-checking -- Process of verifying information in non-fictional text
Wikipedia - FeatherPad -- Free software text editor written in Qt
Wikipedia - Felt -- Textile made from condensed fibers
Wikipedia - Fiber art -- Artworks made of fiber and other textile materials, emphasizing aesthetic value over utility
Wikipedia - Fiberworks Center for the Textile Arts -- Arts center in Berkeley, CA (1940-1987)
Wikipedia - Fielded text -- File format
Wikipedia - Filename -- Text string used to uniquely identify a computer file
Wikipedia - Filler text -- Text generated to fill space or provide unremarkable and/or standardised text
Wikipedia - Finishing (textiles) -- Any process performed after dyeing the yarn or fabric to improve the look, performance, or "hand" (feel) of the finished textile or clothing
Wikipedia - FlashDevelop -- Text editor
Wikipedia - Flavor text
Wikipedia - Flesch-Kincaid readability tests -- Indicator for the complexity of texts
Wikipedia - Flocking (texture) -- Artistic technique
Wikipedia - Formative context
Wikipedia - Formatted text
Wikipedia - Four Kumaras -- four sages from the Puranic texts of Hinduism
Wikipedia - Franciscus Lucas Brugensis -- Roman Catholic biblical exegete and textual critic from the Habsburg Netherlands
Wikipedia - Franka Rasmussen -- German-Danish textile artist
Wikipedia - Franz Ergert -- Austrian textile manufacturer
Wikipedia - FreeType -- Software development library to render text onto bitmaps, and other font-related operations
Wikipedia - Frequency analysis -- Study of the frequency of letters or groups of letters in a ciphertext
Wikipedia - Frieze (textile) -- Coarse Medieval woollen, plain weave cloth with a nap on one side; later a sturdy carpet and upholstery fabric
Wikipedia - Full-text database
Wikipedia - Full text search
Wikipedia - Full-text search
Wikipedia - Functional contextualism
Wikipedia - Fundamental Astronomy -- Astronomy textbook
Wikipedia - Fundamentals of Biochemistry -- Biochemistry textbook
Wikipedia - Fundamentals of Physics -- Physics Textbook by Halliday, Resnick, Walker
Wikipedia - FurryMUCK -- A text-based virtual world
Wikipedia - Gamosa -- Woven rectangular textile of Assam, India, used for various purposes
Wikipedia - Gandharan Buddhist texts
Wikipedia - Gems of Divine Mysteries -- Arabic text by BahaM-JM-
Wikipedia - General Architecture for Text Engineering
Wikipedia - Geosynthetic clay liner -- Low hydraulic conductivity geomembrane with bentonite encapsulated in a geotextile
Wikipedia - Geotextile -- Textile material used in ground stabilization and construction
Wikipedia - Gerda Bengtsson -- Danish textile artist
Wikipedia - Gertie Wandel -- Danish textile artist
Wikipedia - Gettext -- GNU internationalization and localization software
Wikipedia - Gleanings from the Writings of BahaM-JM- -- Compilation of selected texts by BahaM-JM-
Wikipedia - Global health -- Health of populations in a global context
Wikipedia - Gloss (annotation) -- Brief marginal notation of the meaning of a word or wording in a text
Wikipedia - Glossary of textile manufacturing -- Alphabetical list of terms relating to the manufacture of textiles
Wikipedia - Gloss (margin text)
Wikipedia - Gnostic texts
Wikipedia - GNU Emacs -- GNU version of the Emacs text editor
Wikipedia - GNU nano -- Text editor for Unix-like computing systems
Wikipedia - Goff & Jones -- English law textbook on restitution and unjust enrichment
Wikipedia - Gogyo -- Five Phases in Japanese philosophy: earth (M-eM-^\M-^_), water (M-fM-0M-4), fire (M-gM-^AM-+), wood (M-fM-^\M-(), metal (M-iM-^GM-^Q)<ref>{{cite web|title= Inyo Gogyo setsu website| language=en| url=https://context.reverso.net/translation/japanese-english/%E4%BA%94%E8%A1%8C%E6%80%9D%E6%83%B3| accessdate = 2021-01-01
Wikipedia - Google Text-to-Speech -- Screenreader
Wikipedia - Gosahasra -- ritual donation described in the ancient texts of India
Wikipedia - Gospel of Cerinthus -- Lost text used by Carpocrates
Wikipedia - Gospel of Marcion -- A text used by the mid-2nd-century Christian teacher Marcion of Sinope
Wikipedia - Gospel of Mary -- Early Christian text
Wikipedia - Gospel of the Saviour -- 2nd- or 3rd-century Gnostic Christian text
Wikipedia - Government College of Engineering & Textile Technology, Berhampore -- Engineering College in West Bengal
Wikipedia - Government College of Engineering & Textile Technology Serampore -- Engineering College in West Bengal
Wikipedia - Graduate Texts in Mathematics
Wikipedia - Graduate texts in mathematics
Wikipedia - Graeco-Arabic translation movement -- Movement that resulted in the translation of texts from various languages into Arabic
Wikipedia - Grammar checker -- Computer program that verifies written text for grammatical correctness
Wikipedia - Granite Mills -- Historic cotton textile mills in Fall River, Massachusetts, US
Wikipedia - Granodiorite -- A phaneritic-textured intrusive igneous rock similar to granite
Wikipedia - Graphic texture
Wikipedia - Gravitation (book) -- Textbook by Misner, Thorne, and Wheeler
Wikipedia - Gray's Anatomy -- Textbook of human anatomy
Wikipedia - Great Gospel of John -- A neo-revelationist text by Jakob Lorber
Wikipedia - Great Learning -- Chinese classic, preserved as a chapter in the Lijing; consists of a short main text attributed to Confucius and ten commentary chapters attributed to Zengzi
Wikipedia - Greeking -- Style of displaying or rendering text or symbols
Wikipedia - Group living -- Discussion of term "Group living" in the context of ethology and evolutionary biology
Wikipedia - Guanzi (text)
Wikipedia - Gudrun Stig Aagaard -- Danish textile artist
Wikipedia - Guide (hypertext)
Wikipedia - Gunilla Lagerbielke -- Swedish textile artist
Wikipedia - Gurbani -- Term referring to hymns in the Guru Granth Sahib, the central text of Sikhism
Wikipedia - Hamburgevons -- Text used as a sample for assessing fonts
Wikipedia - Handwritten text recognition
Wikipedia - Hank (unit of measure) -- Textile term; coiled or wrapped unit of yarn or twine
Wikipedia - Hannah Mary Bouvier Peterson -- American textbook author
Wikipedia - Hanne Behrens -- Danish goldsmith and master of textile techniques
Wikipedia - HarfBuzz -- Open source text shaping library
Wikipedia - Hedvig Ulfsparre -- Swedish textile collector
Wikipedia - Helga Foght -- Danish textile artist
Wikipedia - HellebM-CM-&k Textile Factory -- Former Danish textile factory
Wikipedia - Helly Hansen -- Norwegian textile company
Wikipedia - Helmshore Mills Textile Museum -- Wool and cotton mills in Lancashire, England
Wikipedia - Help:Adding open license text to Wikipedia
Wikipedia - Help:Advanced text formatting
Wikipedia - Help:Cite errors/Cite error references no text
Wikipedia - Help:HTML in wikitext
Wikipedia - Help:Wikitext -- Wikipedia help page
Wikipedia - Hemlock (text editor)
Wikipedia - Henry Hamilton Bailey -- surgeon and author of surgical textbooks
Wikipedia - Hermeneutics -- The theory and methodology of text interpretation
Wikipedia - Hermetica -- Collection of Egyptian-Greek wisdom texts
Wikipedia - Hero image -- Large graphic with a small amount of text, at the top of a page
Wikipedia - Hessie -- Cuban textile artist
Wikipedia - Hieroglyphs Without Mystery -- Text by Karl-Theodor Zauzich
Wikipedia - High- and low-context cultures
Wikipedia - Hightower Text -- Typeface
Wikipedia - Hildegard Brom-Fischer -- Dutch textile artist
Wikipedia - Hindu cosmology -- Description of the universe in Hindu texts
Wikipedia - Hindu texts -- Historic literature of Hinduism
Wikipedia - Historical background of the New Testament -- Historical and cultural context of the canonical gospels and the life of Jesus
Wikipedia - Historical criticism -- Branch of literary criticism that investigates the origins of ancient text
Wikipedia - Historicorum Romanorum reliquiae -- Collection of scholarly editions of fragmentary Roman historical texts edited by Hermann Peter
Wikipedia - History of clothing and textiles -- Study of fashion and clothing by period in time
Wikipedia - History of hypertext
Wikipedia - History textbooks
Wikipedia - Hittite texts
Wikipedia - Hmong textile art -- Asian textile art
Wikipedia - HOCR -- Open standard for OCR'd text
Wikipedia - Holt McDougal -- American publisher, mainly textbooks
Wikipedia - Homomorphic encryption -- A form of encryption that allows computation on ciphertexts
Wikipedia - Horizons: Exploring the Universe -- Astronomy textbook
Wikipedia - Horrockses, Crewdson & Co. -- Textile company based in Preston, Lancashire
Wikipedia - Horsholm Textile Factory -- Former textile mill in Horsholm, Denmark
Wikipedia - Howard & Bullough -- Textile machine manufacturer in Accrington, Lancashire, England
Wikipedia - HTML5 -- Fifth and current version of hypertext markup language
Wikipedia - HTML -- Hypertext Markup Language
Wikipedia - Human Factors in Engineering and Design -- Engineering textbook
Wikipedia - Human Markup Language -- XML specification developed to contextually describe physical, kinesic, cultural, and social information about instances of human communicatio
Wikipedia - Human rights in the Quran -- Primary sources of islamic communication text
Wikipedia - Hunt the Wumpus -- 1973 text-based adventure game
Wikipedia - Hydrology in Practice -- Textbook on hydrology
Wikipedia - Hypermedia -- Nonlinear medium of information that includes graphics, audio, video, plain text and hyperlinks
Wikipedia - Hypertext Editing System
Wikipedia - Hypertext fiction
Wikipedia - Hypertext Markup Language
Wikipedia - Hypertext (semiotics)
Wikipedia - HyperText Transfer Protocol
Wikipedia - Hypertext Transfer Protocol
Wikipedia - Hypertext
Wikipedia - Hypotext
Wikipedia - HZ (character encoding) -- Format for sending GB2312 text over a 7-bit ASCII channel
Wikipedia - IAU definition of planet -- Formal definition of a planet in the context of the Solar System as ratified by the IAU in 2006
Wikipedia - I Ching -- Ancient Chinese text used for divination
Wikipedia - Ida Winckler -- Danish textile artist
Wikipedia - Ijazah -- In Islam, license authorizing its holder to transmit a certain text or subject
Wikipedia - ILAsm -- Microsoft Assembler for textual representation of Common Intermediate Language
Wikipedia - Illuminated manuscript -- Manuscript in which the text is supplemented by the addition of decoration
Wikipedia - Indexicality -- Phenomenon of a sign pointing to (or indexing) some object in the context in which it occurs
Wikipedia - Index of coincidence -- How often identical letters appear in the same position in two texts
Wikipedia - Infancy gospels -- Genre of religious texts
Wikipedia - Information extraction -- Automatically extracting structured information from un- or semi-structured machine-readable documents, such as human language texts
Wikipedia - Inga LikM-EM-!aitM-DM-^W -- Lithuanian textile artist
Wikipedia - Insight -- Understanding of a specific cause and effect in a specific context
Wikipedia - Institution of Textile Engineers and Technologists -- A prestigious Bangladeshi fraternity
Wikipedia - Intelligence analysis -- Application of individual and collective cognitive methods to weigh data and test hypotheses within a secret socio-cultural context
Wikipedia - Intelligent text analysis
Wikipedia - Interlinear gloss -- Explanatory matter inserted between a line of original text and its translation
Wikipedia - Intermedia (hypertext)
Wikipedia - International Standard Text Code
Wikipedia - International Wool Textile Organisation -- International trade association
Wikipedia - Internet Sacred Text Archive -- Website dedicated to the preservation of electronic public domain texts
Wikipedia - Interscript -- Rich text document markup language designed by Xerox
Wikipedia - Intertextuality
Wikipedia - Intertextual production of the Gospel of Mark -- Viewpoint that there are identifiable textual relationships such that any allusion or quotation from another text forms an integral part of the Markan text, even when it seems to be out of context
Wikipedia - IntraText
Wikipedia - Introduction to Economic Analysis -- Free licence university microeconomics textbook
Wikipedia - Introduction to Quantum Mechanics (book) -- Quantum mechanics textbook by David J. Griffiths
Wikipedia - Introduction to Solid State Physics -- Classic textbook in condensed matter physics by Charles Kittel
Wikipedia - Iotacism -- Process of vowel shift in Greek texts
Wikipedia - Irssi -- Text-mode IRC client
Wikipedia - Isaiah 10 -- religious text
Wikipedia - Isis Unveiled -- Key text in the Theosophical movement
Wikipedia - Islamic holy books -- Texts which Muslims believe were authored by Allah through various prophets
Wikipedia - Islamic Texts Society
Wikipedia - ISO-IR-169 -- Character encoding for Blissymbolic text
Wikipedia - Issyk inscription -- Undeciphered archaeological text
Wikipedia - Itchiku Kubota -- Japanese textile artist famed for re-inventing lost dyeing technique
Wikipedia - Ivan Vassilievitch Shchukin -- Moscow textile merchant
Wikipedia - Jack Lenor Larsen -- American textile designer
Wikipedia - Jain literature -- Texts related to the religion of Jainism
Wikipedia - JED (text editor)
Wikipedia - Jennie Thlunaut -- Tlingit textile artist
Wikipedia - Jerusalem school hypothesis -- Hypothesis for the synoptic problem, developed by Robert Lindsey, that Luke and Matthew both relied on older texts now lost
Wikipedia - Jewish magical papyri -- Papyri with Jewish magical uses, with text in Aramaic, Greek, or Hebrew, produced during the late Second Temple Period and after in Late Antiquity
Wikipedia - JinapaM-CM-1jara -- Buddhist devotional text used for recitation and meditation
Wikipedia - Jnanaprasthana -- An Abhidharma text of the Sarvastivada tradition
Wikipedia - JoAnn Giordano -- American textile artist
Wikipedia - Johanne Bindesboll -- Danish textile artist
Wikipedia - Johann Munzberg -- Bohemian textile entreperneur
Wikipedia - Johan van Loon -- Dutch ceramist and textile artist
Wikipedia - John David Jackson (physicist) -- American theoretical physicist and textbook author
Wikipedia - John George Macleod -- Scottish physician and writer of medical textbooks
Wikipedia - John Hewson (artist) -- textile artist from England
Wikipedia - John Kennedy (manufacturer) -- Scottish textile industrialist
Wikipedia - Joint Declaration on the Doctrine of Justification -- 1999 text resulting from an extensive ecumenical dialogue
Wikipedia - JSONM-bM-^FM-^RURL -- Text-based data interchange format designed for use in a URL query string
Wikipedia - JSON -- Text-based open standard designed for human-readable data interchange
Wikipedia - Julius the Cat -- Character from Alice Comedies And Laugh-O-Gram Shorts'''''Bold text''''''
Wikipedia - Kabbalah: Primary Texts
Wikipedia - Kabbalah: Primary texts
Wikipedia - KakM-EM-^M Moriguchi -- Japanese resist-dye textile artist, known for his revival of the makinori technique
Wikipedia - Kalamkari -- Traditional textile decoration technique of Andhra Pradesh combining hand-painting and block-printing on mordanted fabric
Wikipedia - Kaliya -- Serpent in the ancient Hindu text Bhagavata Purana
Wikipedia - Kalki Purana -- narrative text in Sanskrit
Wikipedia - Kate Peck Kent -- Museum archeological textile specialist
Wikipedia - Kate (text editor) -- Text editor
Wikipedia - Katherine Group -- Group of Middle English texts
Wikipedia - Kebra Nagast -- 14th-century text about the Solomonic dynasty in Ethiopia
Wikipedia - Kelashin Stele -- Stele found in Kelashin, Iraq, that bears an Urartian-Assyrian bilingual text
Wikipedia - Key Word in Context
Wikipedia - Keyword (linguistics) -- Word which occurs in a text more often than we would expect to occur by chance alone
Wikipedia - Khalili Collection of Swedish Textiles -- Private collection of textile art
Wikipedia - Khasa (cloth) -- Type of textile
Wikipedia - Khordeh Avesta -- Zoroastrian religious texts
Wikipedia - Kim Naver -- Danish textile artist
Wikipedia - Kinetic typography -- Style of animation mixing text and motion
Wikipedia - King of the Gypsies -- multi-contextual title with different meanings
Wikipedia - Kitab-i-Aqdas -- Primary BahaM-JM-
Wikipedia - Kitab-i-M-CM-^Mqan -- Primary BahaM-JM-
Wikipedia - Kitabu'l-AsmaM-JM-< -- Religious text by the Bab
Wikipedia - Kitty van der Mijll Dekker -- Dutch textile artist
Wikipedia - KMS (hypertext)
Wikipedia - Knitted fabric -- Textile material made using knitting techniques, often by machine knitting
Wikipedia - Known-plaintext attack -- Attack model for cryptanalysis
Wikipedia - Kogin-zashi -- Japanese traditional textile craft
Wikipedia - Kraemer Textiles Inc. -- American yarn manufacturing company
Wikipedia - Kristiane Konstantin-Hansen -- Danish textile artist
Wikipedia - Kultepe texts
Wikipedia - Kural text
Wikipedia - Kutch Embroidery -- Handicraft and textile art tradition of Kutch, Gujarat, India
Wikipedia - Lacuna (manuscripts) -- Gap in a manuscript, inscription, text, painting, or musical work
Wikipedia - Lawrence Textile Strikes -- Series of 20th century union strikes in the US
Wikipedia - LDAP Data Interchange Format -- Standard plain text data interchange format for representing LDAP (Lightweight Directory Access Protocol) directory content and update requests
Wikipedia - Learning environment -- Term referring to several things; educational approach, cultural context, or physical setting in which teaching and learning occur
Wikipedia - Lectio difficilior potior -- Principle of textual criticism
Wikipedia - Lectures on Theoretical Physics -- Series of textbooks by Arnold Sommerfeld
Wikipedia - Leiden Conventions -- Textual conventions for representing dubious, illegible or missing characters in manuscripts.
Wikipedia - Leo (text editor)
Wikipedia - Let's Go (textbooks)
Wikipedia - Letterer -- Member of a team of comic book creators responsible for drawing the comic book's text
Wikipedia - LetterWise -- Patented predictive text entry systems
Wikipedia - Let Us Now Praise Famous Men -- Book with text by American writer James Agee and photographs by American photographer Walker Evans
Wikipedia - LEXX (text editor)
Wikipedia - Library of Latin Texts -- Database of Latin texts
Wikipedia - Lidija Pavlovna Arseneva -- Soviet textile worker
Wikipedia - Lies My Teacher Told Me: Everything Your American History Textbook Got Wrong
Wikipedia - Light Table (software) -- Text editor and IDE
Wikipedia - Lili Marleen -- German song by Norbert Schultz (text by Hans Leip)
Wikipedia - Linda Gilbert Saucier -- American mathematician and textbook author
Wikipedia - Linear context-free rewriting language
Wikipedia - Linear context-free rewriting system
Wikipedia - Linen -- Textile made from spun flax fiber
Wikipedia - Line printer -- Impact printer that prints one entire line of text at a time
Wikipedia - Line (text file) -- Subdivision of a text file
Wikipedia - List of early Christian texts of disputed authorship -- Wikimedia list article
Wikipedia - List of flags with Arabic-language text -- Wikipedia list article
Wikipedia - List of flags with English-language text -- Wikipedia list article
Wikipedia - List of flags with Latin-language text -- Wikipedia list article
Wikipedia - List of flags with Russian-language text -- Wikipedia list article
Wikipedia - List of flags with Spanish-language text -- Wikipedia list article
Wikipedia - List of Hindu texts -- Wikimedia list article
Wikipedia - List of HTTP status codes -- Response codes of the Hypertext Transfer Protocol
Wikipedia - List of Islamic texts -- Wikipedia list article
Wikipedia - List of Japanese classical texts
Wikipedia - List of medical textbooks -- Wikipedia list article
Wikipedia - List of rock textures -- A list of rock textural and morphological terms
Wikipedia - List of Scandinavian textile artists -- Wikipedia list article
Wikipedia - List of text-based computer games -- Wikipedia list article
Wikipedia - List of text-based massively multiplayer online role-playing games -- Wikipedia list article
Wikipedia - List of text-based MMORPGs
Wikipedia - List of textbooks in electromagnetism -- List of physics and engineering textbooks covering electromagnetism
Wikipedia - List of textbooks in thermodynamics and statistical mechanics -- Wikipedia list article
Wikipedia - List of textbooks on classical and quantum mechanics
Wikipedia - List of textbooks on classical mechanics and quantum mechanics -- Wikipedia list article
Wikipedia - List of text corpora
Wikipedia - List of text editors -- Wikipedia list article
Wikipedia - List of textile best times in swimming -- Wikipedia list article
Wikipedia - List of text mining software -- Wikipedia list article
Wikipedia - Litany of Re -- Ancient Egyptian funerary text of the New Kingdom of Egypt
Wikipedia - Liyan (Buddhist monk) -- 9th century Buddhist monk ; translator of Buddhist texts into Chinese
Wikipedia - Ljubica IvoM-EM-!evic Dimitrov -- Serbian textile worker, labour activist and poet
Wikipedia - Locator map -- Simple map used in cartography to show the location of a particular geographic area within its larger and presumably more familiar context;can be used on its own or as an inset or addition to a larger map
Wikipedia - Loom -- Device for weaving textiles
Wikipedia - Louisa Pesel -- British textile designer
Wikipedia - Luciano Brunelli -- Italian textile company
Wikipedia - Luddite -- Organisation of English workers in the 19th century protesting adoption of textile machinery
Wikipedia - Lynx (web browser) -- Text-based, cross-platform web browser
Wikipedia - Maaseh Merkabah -- A Hebrew-language Jewish mystical text dating from the Gaonic period
Wikipedia - Macaronic language -- Text using a mixture of languages
Wikipedia - Maghreb Virtual Science Library -- Platform providing full-text access to science journals to researchers in the Maghreb
Wikipedia - Maija Isola -- Finnish textile designer for Marimekko
Wikipedia - Malcolm Greene Chace -- American financier and textile industrialist
Wikipedia - Malcolm Harrison -- New Zealand clothing designer and textile artist
Wikipedia - Malia Solomon -- Hawaiian cultural historian and textile artist
Wikipedia - M-aM-9M-^Zta Kapur Chishti -- Sari historian and a textile scholar
Wikipedia - Manasamangal Kavya -- Bengali Hindu religious text
Wikipedia - Mandhana Industries -- Indian diversified textile and apparel manufacturing company
Wikipedia - Mangal-Kavya -- Group of Bengali Hindu religious texts
Wikipedia - Manichaean Psalter -- A Coptic Manichaean text from the 3rd or 4th centuries
Wikipedia - Margrete Drejer -- Danish textile artist
Wikipedia - Markdown -- Plain text markup language
Wikipedia - Martand Singh (textile conservator) -- Indian textile conservator
Wikipedia - Martin Nannestad Jorgensen -- Danish textile artist
Wikipedia - Martyrdom of Abo of Tbilisi -- 8th-century Christian martyrdom text
Wikipedia - Mary Jewett Pritchard -- American Samoan textile artist
Wikipedia - Mascha Mioni -- Swiss textile artist
Wikipedia - Masood Textile Mills -- Textile Company
Wikipedia - Masoretic text
Wikipedia - Masoretic Text -- Authoritative text of the Tanakh for Rabbinic Judaism
Wikipedia - Mawangdui Silk Texts
Wikipedia - M-CM-^Agrip af Noregskonungasogum -- Old Norse text
Wikipedia - Meaning-Text Theory
Wikipedia - Meaning-text theory -- Theoretical linguistic framework
Wikipedia - MediaWiki:Recentchangestext
Wikipedia - MediaWiki talk:Recentchangestext
Wikipedia - Megachile praetexta -- Species of leafcutter bee (Megachile)
Wikipedia - Melissa Cody -- Native American textile artist from No Water Mesa, Arizona
Wikipedia - Memoria Apostolorum -- One of the lost texts from the New Testament apocrypha
Wikipedia - Mercery -- Textiles,notions, and small accessories, collectively
Wikipedia - Meritas (cloth) -- 19th-century brand of textiles
Wikipedia - Mermiria intertexta -- Species of grasshopper
Wikipedia - Mesostic -- Type of poem or text
Wikipedia - Method (music) -- Textbook for a specified musical instrument or a selected problem of playing a certain instrument
Wikipedia - Mg (text editor)
Wikipedia - Michael Basinski -- American text, visual and sound poet
Wikipedia - Microsoft Notepad -- Simple text editor included with Microsoft Windows
Wikipedia - Microsoft text-to-speech voices -- Microsoft text
Wikipedia - Military diving -- Underwater diving in a military context by members of an armed force
Wikipedia - Mimana -- Placename used in Japanese text Nihon Shoki
Wikipedia - Mind your Ps and Qs -- English-language idiom used to encourage (one) to be polite, presentable, and proper in a certain setting or context
Wikipedia - Ministry of Textiles and Jute -- Government ministry of Bangladesh
Wikipedia - Mirabilia Urbis Romae -- Medieval Latin text that served generations of pilgrims and tourists as a guide to the city of Rome
Wikipedia - Miranda Robertson -- Scientific editor of textbooks and journals
Wikipedia - MM-EM-+lamadhyamakakarika -- Foundational text of the Madhyamaka school of Mahayana philosophy
Wikipedia - Modern Quantum Mechanics -- Physics textbook written originally by J. J. Sakurai with later editions in collaboration with Jim Napolitano
Wikipedia - Mojibake -- Garbled text as a result of incorrect character encoding
Wikipedia - Mokshopaya -- Sanskrit text on salvation for non-ascetics, later vedanticized into the Yoga Vasistha
Wikipedia - Monas Hieroglyphica -- Esoteric symbol and explanatory text
Wikipedia - Monophony -- Musical texture
Wikipedia - MOO -- text-based online virtual reality system
Wikipedia - Morbid love -- historical term used in 19th century psychiatric texts
Wikipedia - Mosby (imprint) -- US academic publisher of textbooks and academic journals
Wikipedia - MOS Technology file format -- Binary to ASCII text format
Wikipedia - Motif (textile arts)
Wikipedia - Mountaineering: The Freedom of the Hills -- Mountaineering textbook
Wikipedia - MouseText
Wikipedia - Mousse -- Soft prepared food using air bubbles for texture
Wikipedia - Movement context in handwriting
Wikipedia - Mrinalini Mukherjee -- Indian sculptor and textile artist
Wikipedia - Museum of Textiles and Industry of Busto Arsizio -- Spinning and weaving museum in Busto Arsizio, Italy
Wikipedia - Musik-Konzepte -- Quarterly series of German language texts on musicology
Wikipedia - Musketaquid Mills -- Historic textile mill in Lowell, Massachusetts
Wikipedia - Mxwendler -- Software system created by the German company device+context
Wikipedia - Nag Hammadi library -- Collection of early Christian and Gnostic texts discovered near the Upper Egyptian town of Nag Hammadi in 1945
Wikipedia - Naja Salto -- Danish textile artist
Wikipedia - Named-entity recognition -- Extraction of named entity mentions in unstructured text into pre-defined categories
Wikipedia - Nano (text editor)
Wikipedia - Nathaniel Corah -- Trader of hosiery and textiles from Leicester, England
Wikipedia - National Institute of Fashion Technology -- College of Designing in India (fashion, textile,leather, accessories,Knitwear,apparel etc)
Wikipedia - National Textile Corporation -- A company formed by Indian government
Wikipedia - Natya Shastra -- Sanskrit text on the performing arts
Wikipedia - Needlepoint -- Textile artwork created with a needle and yarn on canvas or mesh
Wikipedia - Neiye -- Oldest Chinese received text
Wikipedia - Neo-Assyrian Text Corpus Project
Wikipedia - Nested Context Language -- Declarative authoring language for hypermedia documents
Wikipedia - Ne (text editor) -- Fast, small, powerful and simple text editor. It has a simple scripting language where scripts can be easily generated and played.
Wikipedia - Net (textile)
Wikipedia - Newline -- Special character in computing signifying the end of a line of text
Wikipedia - New Text Confucianism
Wikipedia - Nike Davies-Okundaye -- Nigerian batik and textile designer
Wikipedia - Nile Level Texts -- Thebes' temple of Karnak's cult-terrace-inscribed texts
Wikipedia - Nishijin-ori -- Traditional textile produced in the Nishijin district of Kyoto
Wikipedia - Nishijin -- District in Kyoto known for the production of its textiles
Wikipedia - Noah Webster -- American lexicographer, textbook pioneer, English-language spelling reformer, writer, editor, and author
Wikipedia - Noil -- Short textile fiber removed during the combing process in the production of worsted wool, combed cotton, or spun silk
Wikipedia - Nomina Anatomica Veterinaria -- Veterinary textbook prepared by the International Committee on Veterinary Gross Anatomical Nomenclature
Wikipedia - Non-breaking space -- In computer text processing, a space character that prevents an automatic line break at its position
Wikipedia - Norfolk Record Society -- Text publication society in Norwich, England
Wikipedia - Northern Textile and Allied Workers' Union -- English trade union
Wikipedia - NoteCards -- Hypertext-based personal knowledge base system
Wikipedia - Notepad++ -- Text editor and source code editor for Windows
Wikipedia - Note (typography) -- Text placed at the bottom of a page or at the end of a chapter
Wikipedia - Nova Vulgata -- Official Classical Latin translation of the original-language texts of the Bible
Wikipedia - Novel -- Narrative text, normally of a substantial length and in the form of prose describing a fictional and sequential story
Wikipedia - Nun singt ein neues Lied dem Herren -- Christian hymn with German text
Wikipedia - Nut graph -- In journalism, the section of a written piece that provides context for the entire story
Wikipedia - Nylon -- Family of synthetic polymers originally developed as textile fibres
Wikipedia - Nyaya SM-EM-+tras -- Sanskrit text of the Nyaya school of Hindu philosophy
Wikipedia - Old Texts
Wikipedia - Olive Ashworth -- Australian artist, textile designer and photographer
Wikipedia - Ongi kuden -- Text in Nichiren Buddhism
Wikipedia - Online chat -- Real-time texting over the internet
Wikipedia - Online text-based role-playing game
Wikipedia - On Sizes and Distances (Hipparchus) -- Ancient Greek text by Hipparchus
Wikipedia - Opaque context
Wikipedia - Open Content Alliance -- Consortium of organizations contributing to a permanent, publicly accessible archive of digitized texts
Wikipedia - Open textbook
Wikipedia - Open texture -- Philosophical term introduced by Friedrich Waismann
Wikipedia - Open Text
Wikipedia - OpenText
Wikipedia - Operating Systems: Design and Implementation -- Computer science textbook
Wikipedia - Opera -- Artform combining sung text and musical score in a theatrical setting
Wikipedia - Optical Waves in Layered Media -- Textbook by Pochi Yeh
Wikipedia - ORACLE (teletext) -- British teletext system
Wikipedia - Orbital Mechanics for Engineering Students -- aerospace engineering textbook
Wikipedia - Outside Context Problem
Wikipedia - Oxford Classical Texts
Wikipedia - Oxford Classical Text
Wikipedia - Oxford Concordance Program -- 1981 text analysis software
Wikipedia - Oxford English Corpus -- Is a text corpus and database of 21st century English
Wikipedia - Oxford Text Archive
Wikipedia - Page header -- Text that is separated from the body text and appears at the top of a page
Wikipedia - Paleoethnobotany -- Study of remains of plants cultivated or used by people in ancient times, which have survived in archaeological contexts
Wikipedia - Palimpsest -- In textual studies, a manuscript page whose text has been erased so that the page can be reused
Wikipedia - Pali Text Society
Wikipedia - Pancasikha -- Celestial musician in Buddhist texts
Wikipedia - Panchatantra -- Ancient Sanskrit text of animal fables from India
Wikipedia - Pango -- Library for text rendering
Wikipedia - Paracanonical texts (Theravada Buddhism)
Wikipedia - Paradox of radiation of charged particles in a gravitational field -- Apparent paradox in the context of general relativity
Wikipedia - Parallel text -- Text placed alongside its translation or translations
Wikipedia - Parashah -- Section of a biblical book in the Masoretic Text
Wikipedia - Parastaseis syntomoi chronikai -- Byzantine Greek text about Constantinople
Wikipedia - Parchmentising -- Textile finishing treatment
Wikipedia - Park Avenue (teletext soap) -- Daily teletext based soap opera
Wikipedia - Passion gospels -- Genre of Christian texts
Wikipedia - Pastebin.com -- Online text storage website
Wikipedia - Pastebin -- Type of online content hosting service where users can store plain text
Wikipedia - Patchwork Girl (hypertext) -- Work of electronic literature by Shelley Jackson
Wikipedia - Peau d'orange -- Anatomy with the texture of an orange peel
Wikipedia - Perek Shirah -- Ancient Jewish text
Wikipedia - Persian Bayan -- Principal scriptural text of the Bab
Wikipedia - Persian literature -- Oral compositions and written texts in the Persian language
Wikipedia - Pico (text editor) -- Text editor for Unix and Unix-based computer systems
Wikipedia - Piece goods -- Textile piece goods
Wikipedia - Pilpul -- Method of studying the Talmud through intense textual analysis
Wikipedia - Plaintext Players
Wikipedia - Plaintext
Wikipedia - Plain text -- Term for computer data consisting only of unformatted characters of readable material
Wikipedia - Plastic bag -- Type of container made of thin, flexible, plastic film, nonwoven fabric, or plastic textile
Wikipedia - Poetic tradition -- Poet or author is evaluated in the context of the historical period in which they live and write
Wikipedia - Pollice verso -- Thumb gesture used in the context of gladiatorial combat
Wikipedia - Polly Peck -- Former British textile company
Wikipedia - Pontifical Council for Legislative Texts
Wikipedia - Popcorn ceiling -- textured ceiling coating
Wikipedia - Popol Vuh -- Text recounting Maya mythology and history
Wikipedia - Porphyritic -- Characteristic texture of igneous rocks containing crystals of contrasting size (large and small crystals)
Wikipedia - Porphyry (geology) -- Textural form of igneous rock with large grained crystals in a fine matrix
Wikipedia - Post-canonical Buddhist texts
Wikipedia - Pragmatics -- Branch of linguistics and semiotics relating context to meaning
Wikipedia - PrajM-CM-1a (Buddhist monk) -- 9th century Buddhist monk ; translator of Buddhist texts into Chinese
Wikipedia - Prasthanatrayi -- Three canonical texts of Vedanta theology
Wikipedia - Predictive text
Wikipedia - Pretexting -- Type of social engineering attack
Wikipedia - Pride Group -- Bangladeshi textile group
Wikipedia - Primary texts of Kabbalah -- Primary texts of Kabbalah
Wikipedia - Primer (textbook) -- First textbook for teaching of reading
Wikipedia - Principles of Electronics -- Textbook for the Electronics Technician distance education program
Wikipedia - Principles of Information Security -- Textbook
Wikipedia - Printer (computing) -- Computer peripheral that prints text or graphics
Wikipedia - Printing -- Process for reproducing text and images using a master form or template
Wikipedia - Probabilistic context free grammar
Wikipedia - Probabilistic context-free grammar
Wikipedia - Procedural texture
Wikipedia - ProTeXt
Wikipedia - Prtextatus (Bishop of Rouen)
Wikipedia - Pumping lemma for context-free languages
Wikipedia - Purple prose -- Prose text that is so extravagant, ornate, or flowery as to break the flow and draw excessive attention to itself
Wikipedia - Puya (Meitei texts) -- Collection of Meitei written records, Meetei
Wikipedia - Pyramid Texts -- Oldest known ancient Egyptian funerary texts
Wikipedia - QED (text editor)
Wikipedia - Quadrature (mathematics) -- Mathematical term in the context of differential equations
Wikipedia - Quantum contextuality -- Context dependence in quantum measurements
Wikipedia - Quantum Field Theory in a Nutshell -- University textbook by Anthony Zee
Wikipedia - Quantum Theory: Concepts and Methods -- 1993 quantum physics textbook
Wikipedia - Query expansion -- Text query method in information retrieval
Wikipedia - Quintus Sulpicius Camerinus Praetextatus -- Roman consul
Wikipedia - Qumran calendrical texts
Wikipedia - Quoted-printable -- Binary-to-text encoding
Wikipedia - Quoting out of context
Wikipedia - Quran -- The central religious text of Islam
Wikipedia - Radical Dreamers -- 1996 text-based adventure video game
Wikipedia - Rag painting -- Form of faux painting using paint thinned out with glaze and old rags to create a lively texture on walls and other surfaces
Wikipedia - Rajshahi silk -- Textiles produced in Rajshahi, Bangladesh, from various silk fibres
Wikipedia - Ranchhodlal Chhotalal -- Indian businessman, the pioneer of textile industry in Ahmedabad, Gujarat
Wikipedia - RashM-aM-8M-%-i-M-JM-;Ama -- First known text written by BahaM-JM-
Wikipedia - Readability test -- Formulae for evaluating the readability of text
Wikipedia - Reading comprehension -- Ability to read single words, sentences and whole texts fluently and to understand them in context
Wikipedia - Ready-made garment -- Ready-made garments are mass-produced finished textile products of the clothing industry.
Wikipedia - Real-time text -- Text transmitted instantly as it is typed or created
Wikipedia - Real world object -- Non-text-based items in library science
Wikipedia - Recontextualisation
Wikipedia - Recovery of Aristotle -- The re-translating of Aristotle's books from Greek or Arabic text into Latin during the Middle Ages
Wikipedia - Redaction -- Text editing process involving the combining and altering of source texts into a single document
Wikipedia - Relevance -- Usefulness of considering certain information in the context of a given topic
Wikipedia - Religious debates over the Harry Potter series -- Debates based on claims that the Harry Potter novels contain occult or satanic subtexts
Wikipedia - Religious Technology Center -- Organization operated by the Church of Scientology which oversees the use of all the trademarks, symbols and texts of Scientology and Dianetics
Wikipedia - Religious texts
Wikipedia - Religious Text
Wikipedia - Religious text -- Texts which religious traditions consider to be central to their practice or beliefs
Wikipedia - Resist dyeing -- Traditional method of dyeing textiles with patterns
Wikipedia - ReStructuredText -- Lightweight markup language
Wikipedia - Reverse Engineering for Beginners -- Textbook
Wikipedia - Ribbon -- Long, narrow woven textile, used for trimming, belts, filets, and straps of various kinds
Wikipedia - Richard Arkwright -- Textile entrepreneur; developer of the spinning frame (known as the water frame)
Wikipedia - Rich Text Format -- Document file format developed by Microsoft
Wikipedia - Rigveda -- First of the four sacredM-BM- canonicalM-BM- texts (M-EM-^[ruti) ofM-BM- Hinduism
Wikipedia - Ringtone -- Sound made by a telephone to indicate an incoming call or text message
Wikipedia - Rishu -- Genre of divinatory texts in that circulated widely in China
Wikipedia - Rizzoli Libri -- Italian book publishing division, former company in publishing book and textbooks
Wikipedia - RM-EM-+ta JokubonienM-DM-^W -- Lithuanian textile artist
Wikipedia - Robert Noble (company) -- Scottish weaving and textiles business
Wikipedia - Robe -- Loose-fitting outer garment, worn in many historical periods and contexts
Wikipedia - Rock microstructure -- The texture of a rock and the small scale rock structures
Wikipedia - Rongorongo -- Undeciphered texts of Easter Island
Wikipedia - Russian Winter -- winter in Russia in the context of military campaigns
Wikipedia - Sacred Books of the East -- 50-volume set of English translations of Asian religious texts, edited by Max Muller
Wikipedia - Sacred prostitution -- Sexual rite performed in the context of religious worship
Wikipedia - Sacred-texts.com
Wikipedia - Sacred texts
Wikipedia - Sacred text
Wikipedia - Salmawaih ibn Bunan -- Physician and translator of Greek medical texts
Wikipedia - Samaritan Pentateuch -- Text of the first five books of the Hebrew Bible, written in the Samaritan alphabet and considered as the holy scriptures by the Samaritans
Wikipedia - Samten Migdron -- Tibetan text
Wikipedia - Sam (text editor) -- Multi-file text editor
Wikipedia - Samuel Riddle (textile manufacturer) -- Textile manufacturer
Wikipedia - Sanskara (rite of passage) -- Rites of passage described in ancient Sanskrit texts
Wikipedia - Santiniketan: The Making of a Contextual Modernism
Wikipedia - Sapphire Textile -- Pakistani textile company
Wikipedia - Sarah Naqvi -- Indian textile artist
Wikipedia - Sarasvati-rahasya Upanishad -- Goddess related text
Wikipedia - Satanic ritual abuse -- Widespread moral panic alleging abuse in the context of occult rituals
Wikipedia - Scalar (mathematics) -- Elements of a field, e.g. real numbers, in the context of linear algebra
Wikipedia - School of Natural Philosophy -- Science textbook
Wikipedia - Science as a Vocation -- Text of a lecture given in 1917 by Max Weber
Wikipedia - Scintilla (software) -- Free and open text editor component
Wikipedia - SciTE -- Free and open text editor
Wikipedia - Scottish Corpus of Texts and Speech
Wikipedia - Screen reader -- Assistive technology that converts text or images to speech or Braille
Wikipedia - Seam (sewing) -- Sewn join between two pieces of textile material
Wikipedia - Secure Hypertext Transfer Protocol -- Web encryption method similar to HTTPS
Wikipedia - Sefaria -- Free-content digital library of Jewish texts
Wikipedia - Semiotext(e) SF
Wikipedia - Semiotext(e)
Wikipedia - Sentence spacing -- Horizontal space between sentences in typeset text
Wikipedia - Sexting -- Act of sending sexually explicit text messages between mobile phones
Wikipedia - Shahid Abdur Rab Serniabat Textile Engineering College -- Textile engineering college in Bangladesh
Wikipedia - Shambhala -- Mythical kingdom mentioned in Kalachakra Tantra text
Wikipedia - Sheva Ausubel -- American painter and textile artist
Wikipedia - Shikshapatri -- Religious text written by Swaminarayan
Wikipedia - Shiva Swarodaya / Swara Yoga -- Ancient Sanskrit tantric text
Wikipedia - Shuowen Jiezi xichuan -- Edition of and commentary on a second century Chinese text
Wikipedia - Shyamoli Textile Engineering College -- textile versity in Shyamoli, Dhaka, Bangladesh
Wikipedia - Silence procedure -- Method for formally adopting texts
Wikipedia - Simone Mary Bouchard -- Canadian painter and textile artist
Wikipedia - SimpleText
Wikipedia - Situational ethics -- Takes into account the particular context of an act when evaluating it ethically
Wikipedia - Sixteen great gifts -- category of ritual donations mentioned in the Puranic texts of ancient India
Wikipedia - Sixth and Seventh Books of Moses -- 18th- or 19th-century magical text allegedly written by Moses
Wikipedia - Siyaram Silk Mills -- Indian textile manufacturer
Wikipedia - Sizing -- Substance applied to, or incorporated into, other materials - especially papers and textiles - to act as a protective filler or glaze
Wikipedia - Skanda Purana -- Medieval era Sanskrit text, one of eighteen major Puranas
Wikipedia - Sliver (textiles) -- Bundle or web of fiber used to spin yarn
Wikipedia - Smriti -- Secondary Hindu texts, that which is remembered
Wikipedia - SMS gateway -- |SMS or MMS gateway allows a computer to send or receive text messages (Short Message Service or Multimedia Messaging Service) to or from a telecommunications network
Wikipedia - SMS -- Text messaging service component
Wikipedia - Snippet (programming) -- A small region of re-usable source code, machine code, or text
Wikipedia - SNOBOL -- Text-string-oriented programming language
Wikipedia - Social context
Wikipedia - Social Text
Wikipedia - Socialtext -- Company based in Palo Alto, California, United States
Wikipedia - Sogubrot af nokkrum fornkonungum -- Icelandic text
Wikipedia - Soil texture -- Property of a soil
Wikipedia - Some Answered Questions -- BahaM-JM-
Wikipedia - SoufflM-CM-) -- A baked egg-based dish using beaten egg whites to give an aerated texture
Wikipedia - Source criticism (biblical studies) -- Attempt to establish the sources used by the authors and redactors of a biblical text
Wikipedia - Source text
Wikipedia - Southern Esoteric Buddhism -- Esoteric practices, views and texts within Theravada Buddhism
Wikipedia - Spark NLP -- Text processing programming library
Wikipedia - Speechify Text To Speech -- mobile and desktop app which generates text to speech for people with reading difficulties
Wikipedia - Speech recognition -- Automatic conversion of spoken language into text
Wikipedia - Speech-to-text reporter
Wikipedia - Speech-to-text
Wikipedia - SPF/PC -- PC-based text editor imitating mainframe ISPF
Wikipedia - Spindle (textiles) -- Spike used for spinning fibers into yarn
Wikipedia - Spinning (textiles) -- Method of turning fiber into yarn or thread
Wikipedia - Spy fiction -- Genre involving espionage as an important context or plot device
Wikipedia - Standard language -- Language variety with substantially codified usage and often attributed to professional/public contexts
Wikipedia - Star Trek (text game)
Wikipedia - Stasilon -- Textile brand
Wikipedia - Statistext -- Classification of part of the population that that population would not apply to themselves.
Wikipedia - Stenter -- Specialized oven used in textile finishing.
Wikipedia - STET (text editor)
Wikipedia - Stevie (text editor)
Wikipedia - Stillwater Mill -- Textile factory in Rhode Island
Wikipedia - Stochastic context-free grammar
Wikipedia - Stochastic Resonance (book) -- Science textbook by Mark D. McDonnell
Wikipedia - Story of the Prophet Iddo -- A lost biblical text
Wikipedia - Stovepiping -- Metaphorical term referring to information presented without proper context
Wikipedia - Strawberry Thief (William Morris) -- 1883 textile pattern by William Morris
Wikipedia - StretchText
Wikipedia - Structure and Interpretation of Classical Mechanics -- Textbook by Gerald Jay Sussman and Jack Wisdom with Meinhard E. Mayer
Wikipedia - Structure and Interpretation of Computer Programs -- Computer science textbook
Wikipedia - Structured text
Wikipedia - Stuffed toy -- Toy with an outer fabric sewn from a textile and then stuffed with flexible material
Wikipedia - Sublime Text -- Text editor
Wikipedia - Substitution cipher -- Cipher which uses a fixed system to replace plaintext with ciphertext
Wikipedia - Subtext (programming language)
Wikipedia - Subtext -- Aspect of a creative work not explicitly announced
Wikipedia - Subtitles -- Textual representation of events and speech in motion imagery
Wikipedia - Suffix tree -- Tree containing all suffixes of a given text
Wikipedia - Sulpicia Praetextata -- 1st century AD Roman noblewoman
Wikipedia - Summons of the Lord of Hosts -- Collection of texts of BahaM-JM-
Wikipedia - Surat Zari Craft -- A textile made from yarns of silk and cotton mixed with gold, silver or copper.
Wikipedia - Surface roughness -- Component of surface texture
Wikipedia - Surface texture
Wikipedia - Surya Siddhanta -- Sanskrit text on Indian astronomy
Wikipedia - Susan Morgan Leveille -- American textile artist
Wikipedia - Sutra -- A text in Hinduism, Buddhism or Jainism, often a collection of aphorisms
Wikipedia - Suzani (textile) -- Embroidered tribal textile made in Central Asia and Iran
Wikipedia - Symposium (Plato) -- Philosophical text by Plato
Wikipedia - Syro-Roman law book -- Late 5th-century text for law schools
Wikipedia - Tablet of Ahmad (Arabic) -- Baha'i text
Wikipedia - Tablet (religious) -- Term used for certain religious texts
Wikipedia - Tablets of BahaM-JM- -- Selected texts of BahaM-JM-
Wikipedia - Tabula Cortonensis -- Third most extensive etruscan text
Wikipedia - Taipingjing -- Name of several different Daoist texts
Wikipedia - Taixuanjing -- Confucian text, "Canon of Supreme Mystery"
Wikipedia - Takbir -- ("God is the greatest") Arabic phrase, used by Muslims in various contexts
Wikipedia - Talmud -- Central text of Rabbinic Judaism
Wikipedia - Tammis Keefe -- American textile designer
Wikipedia - Tao Te Ching -- Chinese classic text
Wikipedia - Tapestry -- Form of textile art, traditionally woven on a vertical loom
Wikipedia - Tattvasamgraha -- Text written by the 8th century Indian Buddhist pandit SantarakM-aM-9M-#ita
Wikipedia - Teaching with Calvin and Hobbes -- Rare American children's elementary language textbook
Wikipedia - Technical textile -- Textile product valued for its functional characteristics
Wikipedia - TECO (text editor)
Wikipedia - Telegraph key -- Electrical switch used to transmit text messages in Morse code
Wikipedia - Telegraphy -- Long distance transmission of text without the physical exchange of an object
Wikipedia - Teleology in biology -- The use of language of goal-directedness in the context of evolutionary adaptation
Wikipedia - Teletext character set -- character set for Viewdata
Wikipedia - Teletext -- Television information retrieval service developed in the United Kingdom in the early 1970s
Wikipedia - Template:Infobox album/sandbox -- {{#invoke:Plain text|main|{{#if:{{#invoke:string|match|{{{released|{{{release|
Wikipedia - Template:Infobox album -- {{#invoke:Plain text|main|{{#if:{{#invoke:string|match|{{{released|{{{release|
Wikipedia - Template:Infobox astronaut/sandbox -- 1={{a or an|{{#invoke:Plain text|main|{{{nationality|
Wikipedia - Template talk:Hindu deities and texts
Wikipedia - Template talk:Hindu scriptures and texts
Wikipedia - TeraText
Wikipedia - Terrycloth -- Absorbent, woven textile with a looped pile on one or both sides
Wikipedia - Tertiary source -- Index or textual consolidation of primary and secondary sources
Wikipedia - Tessiture Luigi Bevilacqua -- Italian textile company
Wikipedia - Texel (graphics) -- Fundamental unit of a texture map
Wikipedia - Textadept -- Programmer's text editor using Scintilla
Wikipedia - Text adventure
Wikipedia - Text and conversation theory
Wikipedia - Text and rubrics of the Roman Canon
Wikipedia - Text-based email client -- An email client that does not use graphics
Wikipedia - Text-based game -- Video game that uses text characters
Wikipedia - Text-based protocol -- Communications protocol whose content representation is in human-readable format
Wikipedia - Text-based user interface -- Type of interface based on outputting to or controlling a text display
Wikipedia - Textboard
Wikipedia - Textbook
Wikipedia - Text box
Wikipedia - Text categorisation
Wikipedia - Text chat
Wikipedia - Text comics -- Oldest form of comics, where the stories are told in captions below the images
Wikipedia - Text corpora
Wikipedia - Text corpus
Wikipedia - Text criticism
Wikipedia - Text cursor
Wikipedia - Text editing
Wikipedia - Text Editor and Corrector
Wikipedia - Text editor -- Computer software used to edit plain text documents
Wikipedia - TextEdit -- Open-source word processor and text editor
Wikipedia - Text Encoding Initiative -- An academic community concerned with practices for semantic markup of texts
Wikipedia - Text entry
Wikipedia - Text Executive Programming Language
Wikipedia - Texte zur Kunst -- German contemparary art magazine
Wikipedia - Text figures -- Numerals typeset with varying heights
Wikipedia - Text file -- Computer file containing plain text
Wikipedia - Text formatting
Wikipedia - Textile arts -- Arts and crafts that use plant, animal, or synthetic fibers to construct practical or decorative objects
Wikipedia - Textile bleaching -- Stage in textile manufacture
Wikipedia - Textile design
Wikipedia - Textile industry in Bangladesh -- regional economic sector in South Asia
Wikipedia - Textile industry in India -- Overview about the textile industry in India
Wikipedia - Textile industry in Pakistan
Wikipedia - Textile industry in Taiwan
Wikipedia - Textile industry -- Industry related to design, production and distribution of textiles.
Wikipedia - Textile Machinery Makers Ltd -- A machine manufacturing company
Wikipedia - Textile manufacture during the British Industrial Revolution -- Early textile production via automated means
Wikipedia - Textile manufacturing by pre-industrial methods -- Traditional methods of textile production
Wikipedia - Textile manufacturing
Wikipedia - Textile printing
Wikipedia - Textiles of Pakistan
Wikipedia - Textile -- Material produced by twining, weaving, felting, knotting, or otherwise processing natural or synthetic fibers
Wikipedia - Text linguistics
Wikipedia - Text (literary theory) -- Any object that can be "read", whether this object is a work of literature, a street sign, an arrangement of buildings on a city block, or styles of clothing
Wikipedia - TextMate -- Text editor
Wikipedia - Text message
Wikipedia - Text messaging -- Act of typing and sending a brief, digital message
Wikipedia - Text mining -- Process of analysing text to extract information from it
Wikipedia - Text mode -- Computer display mode based on characters
Wikipedia - Text Object Model
Wikipedia - Textology
Wikipedia - TextPad -- Text editor by Helios Software Solutions
Wikipedia - Textpattern -- Open source content management system written in PHP
Wikipedia - Text processing -- Creating or manipulating electronic text
Wikipedia - Text-proofing
Wikipedia - Text publication society
Wikipedia - Text Publishing -- Australian publisher
Wikipedia - Text Retrieval Conference
Wikipedia - Textrix denticulata -- Species of spider
Wikipedia - TextSecure -- Free encrypted messaging app
Wikipedia - Text segmentation
Wikipedia - Text Services Framework -- Software framework and API for input method in Microsoft Windows
Wikipedia - Text simplification
Wikipedia - Text sim -- Text-based computer games
Wikipedia - Text Template Transformation Toolkit
Wikipedia - Text terminal
Wikipedia - Text-to-9-1-1 -- Technology that enables 9-1-1 dispatchers to receive text messages
Wikipedia - Text to speech
Wikipedia - Text-to-speech
Wikipedia - Textual Analysis
Wikipedia - Textual analysis
Wikipedia - Textual criticism -- Branch of textual scholarship, philology, and literary criticism
Wikipedia - Textual entailment
Wikipedia - Textuality -- All of the attributes that distinguish the communicative content under analysis as an object of study
Wikipedia - Textual scholarship
Wikipedia - Textual variants in the Acts of the Apostles -- Textual variants in the Acts of the Apostles
Wikipedia - Textual variants in the Book of Revelation -- Textual variants in the Book of Revelation
Wikipedia - Textual variants in the Epistle of James -- Textual variants in the Epistle of James
Wikipedia - Textual variants in the Epistle to the Colossians -- Textual variants in the Epistle to the Colossians
Wikipedia - Textual variants in the Epistle to the Ephesians -- Textual variants in the Epistle to the Ephesians
Wikipedia - Textual variants in the Epistle to the Galatians -- Textual variants in the Epistle to the Galatians
Wikipedia - Textual variants in the Epistle to the Hebrews -- Textual variants in the Epistle to the Hebrews
Wikipedia - Textual variants in the Epistle to the Philippians -- Textual variants in the Epistle to the Philippians
Wikipedia - Textual variants in the Epistle to the Romans -- Differences in epistle to the Romans
Wikipedia - Textual variants in the Epistle to Titus -- Textual variants in the Epistle to Titus
Wikipedia - Textual variants in the First Epistle of John -- Textual variants in the First Epistle of John
Wikipedia - Textual variants in the First Epistle of Peter -- Textual variants in the First Epistle of Peter
Wikipedia - Textual variants in the First Epistle to the Thessalonians -- Textual variants in the First Epistle to the Thessalonians
Wikipedia - Textual variants in the Gospel of John -- Differences in New Testament manuscripts
Wikipedia - Textual variants in the Gospel of Luke -- Differences in New Testament manuscripts
Wikipedia - Textual variants in the Gospel of Mark -- Differences in New Testament manuscripts
Wikipedia - Textual variants in the Gospel of Matthew -- Differences in New Testament manuscripts
Wikipedia - Textual variants in the New Testament -- Differences in New Testament manuscripts
Wikipedia - Textual variants in the Second Epistle of Peter -- Textual variants in the Second Epistle of Peter
Wikipedia - Textual variants in the Second Epistle to the Thessalonians -- Textual variants in the Second Epistle to the Thessalonians
Wikipedia - Texture (app)
Wikipedia - Texture atlas
Wikipedia - Texture compression
Wikipedia - Textured vegetable protein -- Defatted soy flour product, also called soy chunks
Wikipedia - Texture filtering
Wikipedia - Texture (food)
Wikipedia - Texture mapping unit
Wikipedia - Texture mapping
Wikipedia - Texture memory -- Type of digital storage
Wikipedia - Texture (music) -- Way in which tempo, melody, and harmony are combined in a musical composition
Wikipedia - Texture (visual arts)
Wikipedia - Text user interface
Wikipedia - Textus Receptus -- Greek critical text of the New Testament
Wikipedia - Textus Roffensis
Wikipedia - Tf-idf -- (term frequency-inverse document frequency) a numerical statistic intended to reflect the importance of a word to a document in a collection or text corpuscles
Wikipedia - The Art of Mathematics -- Korean textbook series
Wikipedia - The Cottage (video game) -- Text based video game
Wikipedia - The Discovery of Grounded Theory -- 1967 academic text on sociology
Wikipedia - The Economics Anti-Textbook -- Economics textbook
Wikipedia - The Feynman Lectures on Physics -- Textbook by Richard Feynman
Wikipedia - The Four Valleys -- BahaM-JM-
Wikipedia - The Life of Vertebrates -- Textbook by John Zachary Young
Wikipedia - The Major Religions -- A textbook on religions and religious texts
Wikipedia - The Marriage of Heaven and Hell -- Book with text and images by William Blake
Wikipedia - The Mirror of Justices -- Early 14th-century law text by Andrew Horn
Wikipedia - The Open Definition -- Text definition of the term 'open' in the context of open content and open data
Wikipedia - The Passaic Textile Strike (film) -- 1926 film
Wikipedia - The Pleasure of the Text -- 1973 book by Roland Barthes
Wikipedia - The Protocols of the Elders of Zion -- Antisemitic fabricated text
Wikipedia - The Quantum Vacuum -- 1993 physics textbook by Peter W. Milonni
Wikipedia - Thermodynamics and an Introduction to Thermostatistics -- Textbook by Herbert Callen
Wikipedia - The Satanic Bible -- Religious text of LaVeyan Satanism
Wikipedia - The Seven Valleys -- BahaM-JM-
Wikipedia - The sixteen dreams of King Pasenadi -- Story in post-canonical Buddhist texts
Wikipedia - The Textorcist: The Story of Ray Bibbia -- 2019 bullet hell and typing video game
Wikipedia - The Triangular Book of St. Germain -- untitled 18th-century French text
Wikipedia - The Twin Miracle -- One of the miracles by the Buddha, as described in Buddhist texts
Wikipedia - The Visualization Handbook -- Textbook for scientific visualization training
Wikipedia - The Western Heritage -- American history textbook covering Western civilization and European history
Wikipedia - Third Text -- American peer-reviewed academic journal
Wikipedia - Thomas Talbot (Massachusetts politician) -- American politician and textile businessman
Wikipedia - Three-self formula -- Missiological strategy to establish indigenous churches: self-governance, self-support, and self-propagation. First coined in the late-19th century by various missions theorists, and still used today in certain contexts.
Wikipedia - Thyra Grafstrom -- Sedish textile artist
Wikipedia - Tibetan Buddhist canon -- A loosely defined list of sacred texts recognized by various schools of Tibetan Buddhism
Wikipedia - Tilson's Manual -- 1948 parliamentary authority text
Wikipedia - Timed text -- Presentation of text media in synchrony with other media, such as audio and video
Wikipedia - Timeline of clothing and textiles technology
Wikipedia - Timeline of Hindu texts
Wikipedia - Timeline of hypertext technology
Wikipedia - Tina Struthers -- Canadian textile artist from Capetown, South Africa
Wikipedia - Title -- Prefix or suffix added to someone's name in certain contexts
Wikipedia - Toledot Yeshu -- An early Jewish text taken to be an alternative biography of Jesus
Wikipedia - Torah database -- Electronic collection of classic Jewish texts
Wikipedia - Tower of Despair -- 1984 text adventure video game
Wikipedia - Tracy Krumm -- American textile artist
Wikipedia - Traditional singer -- someone who has learned folk songs in their original context
Wikipedia - Translation -- Communication of the meaning of a source-language text by means of an equivalent target-language text
Wikipedia - Transliteration -- Conversion of a text from one script to another
Wikipedia - Transposition cipher -- Method of encryption by which the positions held by units of plaintext (which are commonly characters or groups of characters) are shifted according to a regular system, so that the ciphertext constitutes a permutation of the plaintext
Wikipedia - Treviso Arithmetic -- Anonymous textbook published in Italy in 1478
Wikipedia - Tweedales & Smalley -- A British manufacturer of textile machinery
Wikipedia - Typesetting -- Composition of text by means of arranging physical types or digital equivalents
Wikipedia - Ugaritic texts -- Corpus of ancient cuneiform texts discovered in Syria
Wikipedia - Ulrikke Greve -- Norwegian textile artist
Wikipedia - Uncleftish Beholding -- A short text written in English using exclusively Germanic words
Wikipedia - Undergraduate Texts in Mathematics
Wikipedia - United Nations resolution -- Formal text adopted by a United Nations body
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Wikipedia - Upanishads -- Ancient Sanskrit religious and philosophical texts of Hinduism
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   They should tell you when you’re born: have a suitcase heart, be ready to travel. -- --> 9 Copy quote -- Gabrielle Zevin ::: Born: October 24, 1977; Occupation: Author;
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   Yours is the light by which my spirit's born: - you are my sun, my moon, and all my stars. -- --> 132 Copy quote -- e. e. cummings ::: Born: October 14, 1894; Died: September 3, 1962; Occupation: Poet;
   Christ is born: glorify Him. Christ comes from heaven: go out to meet Him. Christ descends to earth: let us be raised on high. -- --> 13 Copy quote -- Gregory of Nazianzus ::: Born: 330; Died: January 25, 390; Occupation: Saint;
--> 20 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- Carol Orsborn ::: Born: February 2, 1948; Occupation: Author;
--> 89 Copy quote -- --> 6 Copy quote -- --> 87 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- Jim Sanborn ::: Born: 1945; Occupation: Sculptor;
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Integral World - Galileo's Telescope on Consciousness, A Closer Look at Giulio Tononi's text, Phi: A Voyage from the Brain to the Soul, Andrea Diem-Lane
Integral World - The Contextualization of Turns: A Response to Scott Parker
Integral World - Re-Imagining our Evolutionary Future, Placing Self Development in the Context of Overall Development, Joseph Dillard
Integral World - The Integral movement in social and historical context (Integral Esotericisn - Part Two), Alan Kazlev
Integral World - 108 Billion, Living the Pinkerian Thesis, How to better contextualize life in the here and now, David Lane and Andrea Diem-Lane
Integral World - The Philosopher's Library, Folios from a Hypertextual Mind, David Lane
Integral World - Consciousness Interruptus, The Temporal Context and the Self-Referential Trap, David Christopher Lane & Andrea Diem-Lane
Integral World - AQAL, The Next Generation? -- Full Text
Integral World - CONTEXTUALIZING KEN, A Review of Jeff Meyerhoff's Bald Ambition, Andy Smith
selforum - restoring text that came out during
selforum - understanding self in social context
selforum - why purity of savitri text is important
https://thoughtsandvisions-searle88.blogspot.com/2012/10/knowledge-in-buddhist-context.html
dedroidify.blogspot - intentionally-funniest-religious-text
dedroidify.blogspot - hypertextthe-metaphor-is-message
https://esotericotherworlds.blogspot.com/2013/04/list-of-modern-channelled-texts.html
https://esotericotherworlds.blogspot.com/2013/04/list-of-modern-channelled-texts.html?showComment=1477653853799#c5383954339009043247
https://esotericotherworlds.blogspot.com/2013/04/list-of-modern-channelled-texts.html?showComment=1477653924603#c5513208746286315862
https://esotericotherworlds.blogspot.com/2013/04/list-of-modern-channelled-texts.html?showComment=1579257032861#c2455349982354443816
Dharmapedia - California_textbook_controversy_over_Hindu_history
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Dharmapedia - Category:Hindu_texts
Dharmapedia - Category:Textbook_controversies
Dharmapedia - Category:Theosophical_texts
Dharmapedia - Category:Yoga_texts_and_documentation
Dharmapedia - Hindu_texts
Dharmapedia - Islamization_of_Pakistani_Social_Studies_Textbooks
Dharmapedia - List_of_historic_Indian_texts
Dharmapedia - Pakistani_textbooks_controversy
Dharmapedia - The_Murder_of_History_:_A_Critique_of_History_Textbooks_used_in_Pakistan
Dharmapedia - Timeline_of_Hindu_texts
Psychology Wiki - Buddhist_texts
Psychology Wiki - Category:Articles_lacking_in-text_citations
Psychology Wiki - Context
Psychology Wiki - How_to_reference_and_link_to_summary_or_text
Psychology Wiki - Integral_yoga#Textual_sources
Psychology Wiki - Jnana_yoga#Key_texts
Psychology Wiki - Meditation#Meditation_in_context
Psychology Wiki - Migratory_behavior_(animal)#Key_texts
Psychology Wiki - Positive_psychology#Key_texts
Psychology Wiki - Religious_texts
Psychology Wiki - Vedanta#Source_texts
Stanford Encyclopedia of Philosophy - contextualism-epistemology
Stanford Encyclopedia of Philosophy - justep-intext
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https://en.wikiquote.org/wiki/File:Elizabeth_Barrett_Browning_-_Project_Gutenberg_eText_16786.jpg
https://en.wikiquote.org/wiki/File:Frances_Anne_Kemble_-_adapted_from_Project_Gutenberg_eText_16478.jpg
https://en.wikiquote.org/wiki/File:Gnome-text-x-generic.svg
https://en.wikiquote.org/wiki/File:Henry_Wadsworth_Longfellow_-_Project_Gutenberg_eText_16786.jpg
https://en.wikiquote.org/wiki/File:H_G_Wells_-_Sandgate_-_Project_Gutenberg_eText_13715.png
https://en.wikiquote.org/wiki/File:John_Ruskin_-_Portrait_-_Project_Gutenberg_eText_17774.jpg
https://en.wikiquote.org/wiki/File:Matthew_Arnold_-_Project_Gutenberg_eText_16745.jpg
https://en.wikiquote.org/wiki/File:Music_of_Gounod_-_Annie_Besant_Thought_Form_-_Project_Gutenberg_eText_16269.jpg
https://en.wikiquote.org/wiki/File:Roger_Ascham_-_Project_Gutenberg_eText_12788.png
https://en.wikiquote.org/wiki/File:Walt_Whitman_-_Project_Gutenberg_eText_16786.jpg
https://en.wikiquote.org/wiki/File:Wikimania_logo_with_text_2.svg
https://en.wikiquote.org/wiki/List_of_religious_texts
https://en.wikiquote.org/wiki/MediaWiki:Recentchangestext
https://en.wikiquote.org/wiki/MediaWiki_talk:Recentchangestext
https://en.wikiquote.org/wiki/Pyramid_Texts
https://en.wikiquote.org/wiki/Religious_text
https://en.wikiquote.org/wiki/Religious_texts
https://en.wikiquote.org/wiki/Special:GlobalUsage/Confucius_-_Project_Gutenberg_eText_15250.jpg
https://en.wikiquote.org/wiki/Textbooks
https://en.wikiquote.org/wiki/Textile_arts
The Mask Animated Series (1995 - 1997) - Taking off from the feature film, Stanley Ipkiss is the city's (almost) unwilling defender as The Mask, the flamboyant, raucous, nigh-indestructible force of nature that plays out reality like a cartoon character (a bit ironic within the context). He opposes the various rotten elements of the city,...
Mathica's Mathshop (1993 - 1994) - Mathica's Mathshop is a math tutorial TV series produced for TVO from 1993-1994. The 15-minute programs focus on teaching basic mathematics for primary grades by incorporating storytelling with the principles of the subject. Every program presents math through a familiar fairytale context which enco...
The Rolling Girls (2015 - Current) - a 2015 Japanese anime television series produced by Wit Studio. The logo of this title contains the text, "Rolling, Falling, Scrambling Girls. For others. For themselves. Even if they're destined to be a 'mob'".Ten years after the end of the "Great Tokyo War" that rocked Japan, most of the country's...
Family Fortunes (1980 - 2012) - Family Fortunes is a long-running British game show, based on the American game show Family Feud. The programme began on ITV on January 6, 1980 and ran until 2002. The difference in the show title is because the producers thought the word "feud" too confrontational in the UK cultural context. In Mar...
Are You Smarter Than a 5th Grader? (2007 - Current) - Hosted by Jeff Foxworthy a single contestant must answer ten questions from between first and fifth grade textbook levels for a chance to win $1,000,000. Each contestant can get help from answering questions from a student classmate. If the contestant gets a question wrong or chooses to end the gam...
A Streetcar Named Desire(1995) - This production presents the complete text of A Streetcar Named Desire, the 1947 Tennessee Williams masterpiece. The story centers on the destruction of a lonely Mississippi widow, Blanche DuBois (Jessica Lange), by her brutally outspoken brother-in-law, Stanley Kowalski (Alec Baldwin). The play beg...
Dead Heat(1988) - Although many genre filmmakers have managed to blend horror and humor with great success, movies employing this formula often run the risk of both elements canceling each other out, resulting in a horror comedy that is neither scary nor funny. Alas, Dead Heat is a textbook example of this kind of fa...
Othello(1995) - Actor Oliver Parker made his directorial debut with this adaptation of the tragic play by William Shakespeare that abridges the original text by half and ups the quotient of sex and violence. Laurence Fishburne stars as the Moorish general Othello, who returns a hero after crushing an invasion attem...
The Babe(1992) - John Goodman is cast as the Sultan of Swat, whose excesses especially drinking and private demons can (in this context) be excused in view of his genuine love of baseball. The facts never get in the way of a good story for screenwriter John Fusco; we're even offered the umpteenth rehash of "Li...
Norma Rae(1979) - Norma Rae is a southern textile worker employed in a factory with intolerable working conditions. This concern about the situation gives her the gumption to be the key associate to a visiting labor union organizer. Together, they undertake the difficult, and possibly dangerous, struggle to unionize...
El mismo amor, la misma lluvia (1999) ::: 7.3/10 -- PG-13 | 1h 53min | Comedy, Drama, Romance | 16 September 1999 -- El mismo amor, la misma lluvia Poster The fascinating love story between Jorge and Laura from 1980 to 1999, within a context in which Argentine politics and history transits between the dictatorship, the Falklands war and the nascent democracy. Director:
El mismo amor, la misma lluvia (1999) ::: 7.3/10 -- PG-13 | 1h 53min | Comedy, Drama, Romance | 16 September 1999 -- El mismo amor, la misma lluvia Poster The fascinating love story between Jorge and Laura from 1980 to 1999, within a context in which Argentine politics and history transits between the dictatorship, the Falklands war and the nascent democracy. Director: Juan Jos Campanella Writers: Juan Jos Campanella, Fernando Castets
Non-Stop (2014) ::: 6.9/10 -- PG-13 | 1h 46min | Action, Mystery, Thriller | 28 February 2014 (USA) -- An air marshal springs into action during a transatlantic flight after receiving a series of text messages demanding $150 million into an off-shore account, or someone will die every 20 minutes. Director: Jaume Collet-Serra Writers:
Norma Rae (1979) ::: 7.3/10 -- PG | 1h 54min | Drama | 2 March 1979 (USA) -- A young single mother and textile worker agrees to help unionize her mill despite the problems and dangers involved. Director: Martin Ritt Writers: Irving Ravetch (screenplay), Harriet Frank Jr. (screenplay) Stars:
Real Women Have Curves (2002) ::: 6.8/10 -- PG-13 | 1h 30min | Comedy, Drama | 8 November 2002 (USA) -- In East Los Angeles, an 18-year-old struggles between her ambitions of going to college and the desires of her domineering mother for her to get married, have children, and oversee the small, rundown family-owned textile factory. Director: Patricia Cardoso Writers:
Richard III (1955) ::: 7.4/10 -- Not Rated | 2h 41min | Biography, Drama, History | 11 March 1956 (USA) -- Shakespeare's powerful tale of the wicked deformed King and his conquests, both on the battlefield and in the boudoir. Director: Laurence Olivier Writers: William Shakespeare (plays), David Garrick (textual alterations for his production of the play) | 1 more credit Stars:
The Ladykillers (1955) ::: 7.7/10 -- Not Rated | 1h 31min | Comedy, Crime | April 1956 (Canada) -- Five oddball criminals planning a bank robbery rent rooms on a cul-de-sac from an octogenarian widow under the pretext that they are classical musicians. Director: Alexander Mackendrick Writers:
The Ninth Gate (1999) ::: 6.7/10 -- R | 2h 13min | Mystery, Thriller | 10 March 2000 (USA) -- A rare book dealer, while seeking out the last two copies of a demon text, gets drawn into a conspiracy with supernatural overtones. Director: Roman Polanski Writers: Arturo Prez-Reverte (novel) (as Arturo Perez-Reverte), John Brownjohn
The Ninth Gate (1999) ::: 6.7/10 -- R | 2h 13min | Mystery, Thriller | 10 March 2000 (USA) -- A rare book dealer, while seeking out the last two copies of a demon text, gets drawn into a conspiracy with supernatural overtones. Director: Roman Polanski Writers: Arturo Prez-Reverte (novel) (as Arturo Perez-Reverte), John Brownjohn
https://jujp-texts.fandom.com/
https://aliens.fandom.com/wiki/Unidentified_brain-textured_scalped_humanoid_species_(Men_In_Black_III)
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https://bumilangit.fandom.com/wiki/Bumilangit|linktext=Bumilangit
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https://bumilangit.fandom.com/wiki/Jagat_Komik|linktext=Bumilangit
https://bumilangit.fandom.com/wiki/Jagat_Reborn|linktext=Lainnya
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https://bumilangit.fandom.com/wiki/Jagat_Sinema|linktext=Bumilangit
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https://christianity.fandom.com/wiki/Gospel_of_Matthew_(text)
https://comunidade.fandom.com/wiki/Ajuda:Modificando_o_texto
https://comunidade.fandom.com/wiki/Ajuda:Wikitexto
https://comunidade.fandom.com/wiki/Ajuda:Wikitexto/CSS
https://comunidade.fandom.com/wiki/Ajuda:Wikitexto/exemplos_de_links
https://comunidade.fandom.com/wiki/Ajuda:Wikitexto/exemplos_de_tabelas
https://comunidade.fandom.com/wiki/Ajuda:Wikitexto/exemplos_de_tags
https://comunidade.fandom.com/wiki/Ajuda:Wikitexto/mais_exemplos
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https://comunidad.fandom.com/wiki/Ayuda:Tablas/Wikitexto
https://comunidad.fandom.com/wiki/Ayuda:Texto_expansible
https://comunidad.fandom.com/wiki/Ayuda:Wikitexto
https://comunidad.fandom.com/wiki/Ayuda:Wikitexto/CSS
https://comunidad.fandom.com/wiki/Ayuda:Wikitexto/Ejemplos_de_enlaces
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https://comunitat.fandom.com/wiki/Ajuda:Wikitext
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https://elderscrolls.fandom.com/wiki/Unlicensed_texts
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https://fireemblem.fandom.com/wiki/Ancient_Texts
https://fireemblem.fandom.com/wiki/MediaWiki:Newarticletext
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https://freeware.fandom.com/wiki/TEXT
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https://hub-ideas.fandom.com/wiki/'Housefly'_Texturing_and_Shading_by_Marcus_Boos_(ArtStation_stuff)?
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https://hub-ideas.fandom.com/wiki/'Sandhill_Crane'_Texturing_and_Shading_by_Marcus_Boos_(ArtStation_stuff)?
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https://indus.fandom.com/wiki/Context,_newType_and_main(_)
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https://mythus.fandom.com/wiki/Ovid%27s_Metamorphoses,_Book_02_(Text)
https://mythus.fandom.com/wiki/Ovid%27s_Metamorphoses,_Book_03_(Text)
https://mythus.fandom.com/wiki/Ovid%27s_Metamorphoses,_Book_04_(Text)
https://mythus.fandom.com/wiki/Ovid%27s_Metamorphoses,_Book_05_(Text)
https://mythus.fandom.com/wiki/Ovid%27s_Metamorphoses,_Book_06_(Text)
https://mythus.fandom.com/wiki/Ovid%27s_Metamorphoses,_Book_07_(Text)
https://mythus.fandom.com/wiki/Ovid%27s_Metamorphoses,_Book_08_(Text)
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https://mythus.fandom.com/wiki/Ovid%27s_Metamorphoses,_Book_15_(Text)
https://mythus.fandom.com/wiki/Ovid's_Metamorphoses,_Book_01_(Text)
https://mythus.fandom.com/wiki/Ovid's_Metamorphoses,_Book_02_(Text)
https://mythus.fandom.com/wiki/Ovid's_Metamorphoses,_Book_03_(Text)
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https://mythus.fandom.com/wiki/Ovid's_Metamorphoses,_Book_08_(Text)
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https://mythus.fandom.com/wiki/Ovid's_Metamorphoses,_Book_13_(Text)
https://mythus.fandom.com/wiki/Ovid's_Metamorphoses,_Book_14_(Text)
https://mythus.fandom.com/wiki/Ovid's_Metamorphoses,_Book_15_(Text)
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Appare-Ranman! -- -- P.A. Works -- 13 eps -- Original -- Cars Comedy Historical -- Appare-Ranman! Appare-Ranman! -- No dream is too big for Appare Sorrano, a socially-awkward inventor living in a small rural town in Japan in the late 19th century. Fascinated since childhood by the creation of steamships that can connect people across great distances, he's learned to make machines of all kinds from various scientific texts. His goal is to sail across the sea, beyond the sky, and ultimately, to the other side of the moon. -- -- Unfortunately, through a string of events, Appare finds himself stranded in the middle of the sea on his mini steamship. Floating alongside him is a skilled but cowardly samurai, Kosame Ishikki, who was tasked to keep his eccentric behavior in check. Just when all hope seems lost, a large steamship saves them and takes them to Los Angeles. With no money or plans, they decide to participate in the "Trans-America Wild Race," which gives Appare the chance to build his own automobile, and Kosame the opportunity to use the cash prize to return home. However, against rival racers and unknown challenges residing in the wilderness, just how far will this adventure take Appare and Kosame? -- -- 96,189 7.31
Aura: Maryuuin Kouga Saigo no Tatakai -- -- AIC ASTA -- 1 ep -- Light novel -- Supernatural Drama Romance School -- Aura: Maryuuin Kouga Saigo no Tatakai Aura: Maryuuin Kouga Saigo no Tatakai -- Ichirou Satou is an ordinary high school student who pretended that he was a hero by the name of "Maryuuin Kouga" back in middle school, which led to others frequently bullying him. Now that he has left this embarrassing phase behind, he does his best to avoid standing out and live a peaceful life, although he feels the world has become quite dull. But when he makes his way back to school one night to grab a textbook he left in class, he runs into a strange girl wearing a costume. -- -- This girl, Ryouko Satou, happens to be his classmate and is affected by the exact same condition that he once had, holding on to a delusion that she is someone else and dressing up to reflect this. The very next day, Ichirou is asked by his teacher to become friends with Ryouko, to which he adamantly refuses, unwilling to be reminded of his own history. When he sees that she is being bullied just as he once was, however, the boy makes it his responsibility to take care of her and break her free from that which what once plagued him—the perfect job for Maryuuin Kouga. -- -- -- Licensor: -- Sentai Filmworks -- Movie - Apr 13, 2013 -- 47,395 7.48
Aura: Maryuuin Kouga Saigo no Tatakai -- -- AIC ASTA -- 1 ep -- Light novel -- Supernatural Drama Romance School -- Aura: Maryuuin Kouga Saigo no Tatakai Aura: Maryuuin Kouga Saigo no Tatakai -- Ichirou Satou is an ordinary high school student who pretended that he was a hero by the name of "Maryuuin Kouga" back in middle school, which led to others frequently bullying him. Now that he has left this embarrassing phase behind, he does his best to avoid standing out and live a peaceful life, although he feels the world has become quite dull. But when he makes his way back to school one night to grab a textbook he left in class, he runs into a strange girl wearing a costume. -- -- This girl, Ryouko Satou, happens to be his classmate and is affected by the exact same condition that he once had, holding on to a delusion that she is someone else and dressing up to reflect this. The very next day, Ichirou is asked by his teacher to become friends with Ryouko, to which he adamantly refuses, unwilling to be reminded of his own history. When he sees that she is being bullied just as he once was, however, the boy makes it his responsibility to take care of her and break her free from that which what once plagued him—the perfect job for Maryuuin Kouga. -- -- Movie - Apr 13, 2013 -- 47,395 7.48
Ginga Patrol PJ -- -- Eiken -- 26 eps -- - -- Drama Military Sci-Fi Space -- Ginga Patrol PJ Ginga Patrol PJ -- Once Upon a Time... Space differs from the rest of the Once Upon a Time titles in the sense that the series revolve on a dramatic content rather than an educational premise. The series still has a handful of educational information (such as an episode discussing the rings of Planet Saturn). -- -- The series succeeds Once Upon a Time... Man. It reprises almost the entire totality of the characters of the previous series and adapts them into a science-fiction context. -- -- The story tells about the confrontation of many big galactic powers. Among them there is the Omega Confederation, of which Earth is a member of; the military republic of Cassiopée led by the general Le Teigneux; and a powerful supercomputer which controls an army of robots. Once Upon a Time... Space features the adventures of Pierrot (son of colonel Pierre and president Pierrette) and his friend Psi. -- TV - Oct 9, 1982 -- 882 6.63
Girls & Panzer Movie: 3-pun Chotto de Wakaru!! Girls & Panzer -- -- Actas -- 1 ep -- Original -- Military School -- Girls & Panzer Movie: 3-pun Chotto de Wakaru!! Girls & Panzer Girls & Panzer Movie: 3-pun Chotto de Wakaru!! Girls & Panzer -- A 3-minute intro screened in theaters at the start of the movie. It recaps the TV series to give viewers some context before watching the film. -- -- (Source: AniDB) -- -- Licensor: -- Sentai Filmworks -- Movie - Nov 21, 2015 -- 5,156 6.50
Kishibe Rohan wa Ugokanai -- -- David Production -- 4 eps -- Manga -- Action Mystery Shounen Supernatural -- Kishibe Rohan wa Ugokanai Kishibe Rohan wa Ugokanai -- Kishibe Rohan wa Ugokanai adapts a handful of one-shots based on the manga series JoJo no Kimyou na Bouken, and follows the bizarre adventures that Rohan Kishibe goes through as he searches for inspiration for his manga. -- -- Fugou Mura -- -- Rohan accompanies manga editor Kyouka Izumi to a secretive village where she plans on buying a house. Izumi informs Rohan that inhabitants of the village suddenly become rich at the age of 25 after purchasing their homes. Being 25 years old herself, Izumi has high hopes for moving into the village and invites Rohan to gather ideas for his manga. As they enter one of the houses for an interview with the seller, they are greeted by a servant named Ikkyuu, who puts them through a test of etiquette with deadly consequences. -- -- Mutsukabezaka -- -- Rohan meets with his editor, Minoru Kagamari, to discuss both his manga and the six mountains that the manga author recently bought. He explains that he purchased the mountains in order to search for a legendary spirit known as the Mutsukabezaka. To give his search context, he tells the tale of Naoko Osato, a wealthy heiress who murdered her boyfriend and became cursed by the spirit. -- -- Zangenshitsu -- -- Rohan decides to vacation in Venice after putting his manga on hiatus. While there, he explores the interior of a church and examines the structure of its confessional. After stepping into the priest's compartment, Rohan hears a man enter the confessional and begin to confess his sins. The man recounts his confrontation with a starving beggar and the haunting events that followed. -- -- The Run -- -- Youma Hashimoto is a young male model who has quickly risen to success. As his popularity grows, so does his obsession with his appearance and body. One day, he meets Rohan at the gym, and the two quickly form a rivalry which pushes Youma to intensify his training. Soon. Youma's fixation on his physique takes a dark turn as his training takes precedence over his life, and he challenges Rohan to a fatal competition on the treadmills. -- -- OVA - Sep 20, 2017 -- 77,010 7.62
Märchen Mädchen -- -- Hoods Entertainment -- 10 eps -- Light novel -- Fantasy Magic School -- Märchen Mädchen Märchen Mädchen -- Hazuki Kagimura is a socially awkward girl with no friends; and having been recently adopted, she struggles to connect with her new family as well. Her only refuge from this painful reality is between the pages of stories where her vivid imagination allows her to live out her dreams of friendship and adventure. However, one day, an old and mysterious text appears in her book bag. On her way back to the library to return it, Hazuki sees a familiar girl who is seemingly invisible to everyone but her. Deciding to follow her, Hazuki is led a hidden library where a world she thought only existed in her dreams awaits her. -- -- Märchen Mädchen tells the story of Hazuki's meeting with Shizuka Tsuchimikado, her very first friend, and discovering she has been chosen by the original print of Cinderella to become a powerful mage known as an Origin Master. Hazuki enrolls at Kuzunoha Girl's Magic Academy where she learns to conquer her fears and believe in her ability to create her own amazing story. -- -- 35,608 5.39
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
Nozo x Kimi -- -- Zexcs -- 3 eps -- Manga -- Comedy Ecchi Romance School Shounen -- Nozo x Kimi Nozo x Kimi -- Suga Kimio finds himself hiding in the girls locker room, unable to move or escape the situation as the girls in his school crowd in. Although he originally had no ulterior motives, he found himself panicking as he heard the girls coming in and hid in a locker. Komine Nozomi, one of the shy girls in his class finds him, but surprisingly covers for him. Perplexed but glad, Kimio goes home. -- -- Later that night, he gets a text from Nozomi who happens to live across the way on the same floor of the complex they both live in. She blackmails him into agreeing to show each other's bodies when she texts him. Kimio has to abide by Nozomi's insane demands or risk ruining his school life so they both start their little peep show through each other's windows... -- -- (Source: MangaHelpers) -- OVA - Aug 18, 2014 -- 27,759 6.43
Ore wo Suki nano wa Omae dake ka yo -- -- Connect -- 12 eps -- Light novel -- Harem Comedy Romance School -- Ore wo Suki nano wa Omae dake ka yo Ore wo Suki nano wa Omae dake ka yo -- Amatsuyu "Jouro" Kisaragi is a completely average second-year high school student who has two dates over one weekend⁠—with the student council president Sakura "Cosmos" Akino on Saturday, then with his childhood friend Aoi "Himawari" Hinata on Sunday. Sadly for Jouro, both girls proclaim their love for his best friend Taiyou "Sun-chan" Ooga, the ace of the baseball team. Accepting each of their requests for advice and guidance, he is now responsible for helping the two girls win the heart of the same guy. -- -- Unbeknownst to his friends, Jouro's friendly and obtuse image is all but a ruse designed to cast himself as the clueless protagonist of a textbook romantic comedy. A schemer under his cheery facade, he makes the best of this unexpected turn of events with a new plan: get Sun-chan to fall for either Cosmos or Himawari and take the other as his own prize. But Jouro's last-ditch effort is threatened by the gloomy, four-eyed Sumireko "Pansy" Sanshokuin, who surprises Jouro with not only her knowledge of his secret personality but also a confession to the true self he hid for all this time. -- -- Stuck in this hilariously messy situation, each of the five students must navigate countless lies, traps, and misunderstandings to come out on top. -- -- 295,208 7.38
Ousama Game The Animation -- -- Seven -- 12 eps -- Novel -- Mystery Dementia Horror Supernatural Drama School -- Ousama Game The Animation Ousama Game The Animation -- It can be rough transferring to a new school—even more so if you don't want to make any friends, like Nobuaki Kanazawa. But the reason for his antisocial behavior soon becomes clear when his class receives a text from someone called "The King." Included are instructions for the "King's Game," and all class members must participate. Those who refuse to play, quit halfway, or don't follow an order in the allotted time of 24 hours will receive a deadly punishment. -- -- Having played the game before and watched as those around him died, Nobuaki tries to warn his clueless classmates. Unfortunately, they only believe him after the King's Game claims its first casualties. Stuck in a horrific situation with no chance of escape, Nobuaki has a choice: put his own survival above those around him, or do what he couldn't before and save his classmates. -- -- 183,629 5.00
Ousama Game The Animation -- -- Seven -- 12 eps -- Novel -- Mystery Dementia Horror Supernatural Drama School -- Ousama Game The Animation Ousama Game The Animation -- It can be rough transferring to a new school—even more so if you don't want to make any friends, like Nobuaki Kanazawa. But the reason for his antisocial behavior soon becomes clear when his class receives a text from someone called "The King." Included are instructions for the "King's Game," and all class members must participate. Those who refuse to play, quit halfway, or don't follow an order in the allotted time of 24 hours will receive a deadly punishment. -- -- Having played the game before and watched as those around him died, Nobuaki tries to warn his clueless classmates. Unfortunately, they only believe him after the King's Game claims its first casualties. Stuck in a horrific situation with no chance of escape, Nobuaki has a choice: put his own survival above those around him, or do what he couldn't before and save his classmates. -- -- -- Licensor: -- Funimation -- 183,629 5.00
Subarashiki Kono Sekai The Animation -- -- domerica, Shin-Ei Animation -- 12 eps -- Game -- Action Adventure -- Subarashiki Kono Sekai The Animation Subarashiki Kono Sekai The Animation -- Neku Sakuraba, a 15-year-old boy with a hobby for music and graffiti, wakes up in what seems to be the Shibuya shopping district of Tokyo, Japan. With no idea why he's there, he opens his hand to realize he is holding a strange black pin. After flipping it with his hand, the thoughts of the people surrounding him begins to flow into his head at once. Surprised, Neku discovers he is able to read the minds of others and assumes it has something to do with the black pin he is holding. -- -- A cell phone starts to ring in his pocket, and he can't tell whether it is his or not. A text message appears: "Reach 104. You have 60 minutes. Fail, and face erasure. -The Reapers." After discovering he can't delete the message, a timer of 60 minutes imprints onto his right hand. Neku is in Shibuya to play the "Reapers' Game," which spans a total of seven days. All Players of the Reapers' Game have a black pin with a skull embedded on it. -- -- (Source: Wikipedia, edited) -- -- Licensor: -- Funimation -- 42,433 6.32
Vanitas no Carte -- -- Bones -- ? eps -- Manga -- Historical Supernatural Vampire Fantasy Shounen -- Vanitas no Carte Vanitas no Carte -- There once lived a vampire known as Vanitas, hated by his own kind for being born under a blue full moon, as most arise on the night of a crimson one. Afraid and alone, he created the "Book of Vanitas," a cursed grimoire that would one day take his vengeance on all vampires; this is how the story goes at least. -- -- Vanitas no Carte follows Noé, a young man travelling aboard an airship in 19th century Paris with one goal in mind: to find the Book of Vanitas. A sudden vampire attack leads him to meet the enigmatic Vanitas, a doctor who specializes in vampires and, much to Noé's surprise, a completely ordinary human. The mysterious doctor has inherited both the name and the infamous text from the Vanitas of legend, using the grimoire to heal his patients. But behind his kind demeanor lies something a bit more sinister... -- -- TV - Jul ??, 2021 -- 8,091 N/A -- -- Saint Beast: Seijuu Kourin-hen -- -- - -- 6 eps -- - -- Action Supernatural Magic Fantasy -- Saint Beast: Seijuu Kourin-hen Saint Beast: Seijuu Kourin-hen -- The seal which was imprisoning the fallen angels, Kirin no Yuda and Houou no Ruka, is broken and the two decide to get revenge on the God who had cast them to Hell by getting rid of the Heavens that had once been their home. Soon the guardian angels on Earth begin disappearing, and no one in Heaven can explain the happenings. But there is a sense of a vengeful animal spirit at work, and so the four Saint Beasts are called upon to investigate. -- -- The 4 Gods of Beasts attempt to rescue the guardian angels, as well as to find out what this evil animal spirit is... -- -- (Source: Wikipedia) -- TV - May 8, 2003 -- 8,086 6.00
Vanitas no Carte -- -- Bones -- ? eps -- Manga -- Historical Supernatural Vampire Fantasy Shounen -- Vanitas no Carte Vanitas no Carte -- There once lived a vampire known as Vanitas, hated by his own kind for being born under a blue full moon, as most arise on the night of a crimson one. Afraid and alone, he created the "Book of Vanitas," a cursed grimoire that would one day take his vengeance on all vampires; this is how the story goes at least. -- -- Vanitas no Carte follows Noé, a young man travelling aboard an airship in 19th century Paris with one goal in mind: to find the Book of Vanitas. A sudden vampire attack leads him to meet the enigmatic Vanitas, a doctor who specializes in vampires and, much to Noé's surprise, a completely ordinary human. The mysterious doctor has inherited both the name and the infamous text from the Vanitas of legend, using the grimoire to heal his patients. But behind his kind demeanor lies something a bit more sinister... -- -- TV - Jul ??, 2021 -- 8,091 N/A -- -- Yichang Shengwu Jianwenlu -- -- - -- 13 eps -- Novel -- Supernatural Vampire -- Yichang Shengwu Jianwenlu Yichang Shengwu Jianwenlu -- Yoshihito, a 23-year-old man who has no job or girlfriend. In order to make ends meet he rents out one of the rooms in his house. While he's showing Lily, his first tenant, around the house, she's suddenly attacked by a vampire named Vivian, and Yoshihito notices that Lily is actually a werewolf. As Yoshihito and Lily start living in the same house, Yoshihito is scouted for an organization that maintains order of the parallel universes, and strange creatures one after another become tenants in his house. -- -- (Source: ANN) -- ONA - Jun 28, 2019 -- 7,551 6.41
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1835 Paterson textile strike
1912 Lawrence textile strike
1926 Passaic textile strike
1928 New Bedford textile strike
1978 massacre at Multan Colony Textile Mills
2011 Rwandan textile workers strike
201617 California textbook controversy over South Asian topics
62 Group of Textile Artists
Abbreviations for Classical authors and texts
Abdul Gani Textile Market
Acleris semitexta
Acme (text editor)
Adaptive chosen-ciphertext attack
Adire (textile art)
Ad text optimization
Aethalura intertexta
Affordable College Textbook Act
African textiles
Afro-textured hair
Alexandrian text-type
Allegheny Textile Strikes of 1845 and 1848
Allium textile
Amalgamated Footwear and Textile Workers' Union of Australia
Amalgamated Society of Textile Workers and Kindred Trades
Amalgamated Textile Warehousemen's Association
Amalgamated Textile Workers' Union
American Association of Textile Chemists and Colorists
American Government (textbook)
Amoria praetexta
Anchor text
Ancient Egyptian funerary texts
Ancient Near Eastern Texts Relating to the Old Testament
Andean textiles
Apostrophe (text editor)
Apple 80-Column Text Card
A Pretext for War
Arbortext Advanced Print Publisher
Arlene Textaqueen
Artexte Information Centre
AsoSoft text corpus
Association for Contextual Behavioral Science
Atom (text editor)
Australian Textile Workers' Union
Baird Textile Holdings Ltd v Marks & Spencer plc
Balinese textiles
Bamboo textile
Bangladesh Textile Mills Association
Bangladesh University of Textiles
Begumgonj Textile Engineering College, Noakhali
Bell Textron
Bidirectional text
Bildschirmtext
Binary-to-text encoding
Biomedical text mining
Bitext word alignment
Blocking (textile arts)
Body text
Boilerplate text
Brackets (text editor)
Buddhist texts
Burnley, Nelson, Rossendale and District Textile Workers' Union
Byzantine text-type
Cajetan von Textor
Calendering (textiles)
Calico Museum of Textiles
California textbook controversy over Hindu history
Cardiaspina densitexta
Category:Candidates for speedy deletion as lacking context
Category:Islamic texts
Category:Texture compression
CD-Text
Cecil Textbook of Medicine
Cenotextricella
Center for Traditional Textiles of Cusco
Central Museum of Textiles, d
Century Textile and Industries
Chinese Text Project
Chosen-ciphertext attack
Chosen-plaintext attack
Ciphertext
Ciphertext indistinguishability
Ciphertext-only attack
Classic Text Adventure Masterpieces of Infocom
Clothing & Textiles Research Journal
Cocoa text system
Coffin Texts
Collaborative Hypertext of Radiology
Commentary of a philosophical text
Communal House of the Textile Institute
Compagnie malienne pour le dveloppement du textile
Complex text layout
Conductive textile
Conjecture (textual criticism)
Conservation and restoration of textiles
Consultation on Common Texts
ConTeXt
Context
Context-adaptive binary arithmetic coding
Context-adaptive variable-length coding
Context art
Context awareness
Context-aware pervasive systems
Context-based access control
Context-based model of minimal counterintuitiveness
Context-Based Sustainability
Context Books
Context change potential
Context (computing)
Context Development
Context effect
Context filtering
Context-free grammar
Context-free language
Context Is for Kings
Context (language use)
Context management
Context menu
Context mixing
Context model
Context of computational complexity
ConTextos
Context principle
Contexts
Context-sensitive
Context-sensitive grammar
Context-sensitive help
Context-sensitive language
Context-sensitive solutions
Context-sensitive user interface
Context switch
Context tree weighting
Contextual
Contextual advertising
Contextual deep linking
Contextual image classification
Contextualism
Contextualization
Contextual Query Language
Contextual searching
Contextual theatre
Contextual theology
Contextual value added
Conus textile
Convention on Environmental Impact Assessment in a Transboundary Context
Coptobasis textalis
Copyright of official texts
Copyright on the content of patents and in the context of patent prosecution
Core Text
Coronis (textual symbol)
Corpus of Electronic Texts
Cosmetotextile
Crpe (textile)
Crisis Text Line
Cybertext
Cyperus textilis
Data, context and interaction
David Davies (textile merchant)
David Greetham (textual scholar)
Decodable text
DEC Text Processing Utility
Department of Textiles (Bangladesh)
Der Ring des Nibelungen: composition of the text
Designer Guild Ltd v Russell Williams (Textiles) Ltd
Deterministic context-free grammar
Deterministic context-free language
Digital textbook
Diple (textual symbol)
Direct text marketing
Discrimination based on hair texture
Dominion Textile
Draft:Frost (text editor)
Dr M A Wazed Miah Textile Engineering College
Dubai Textile Souk
Dynatext
E (1970s text editor)
Early Buddhist texts
Early Cornish texts
Early English Text Society
Early texts of Shakespeare's works
Economics (textbook)
Eddie (text editor)
Edinburgh Compatible Context Editor
Ed (text editor)
Eighteen Greater Texts
Eighteen Lesser Texts
Eighty-eight Buddhas Great Repentance Text
Electronic Text Corpus of Sumerian Literature
Elvis (text editor)
End-of-Text character
English-Arabic Parallel Corpus of United Nations Texts
English Text Construction
Enriched text
Epimecis detexta
Epsilon (text editor)
Ericsson Texture Compression
Estdio do Textfrica
E-text
E-textiles
Eucalyptus intertexta
Eugene Textile Center
Eutaxitic texture
EVE (text editor)
Execration texts
Exemplar (textual criticism)
Explication de Texte
Extensible Text Framework
Extensional context
Ex (text editor)
Extra Texture (Read All About It)
Fashion and Textile Museum
Filatima textorella
Filler text
Finishing (textiles)
Flavor text
Flocking (texture)
Focus-plus-context screen
Formative context
Formatted text
Formulation of Proclamation Text Museum
FO Textiles
Full-text database
Full-text search
Funerary text
Gandhran Buddhist texts
GDR Textfrica
General Architecture for Text Engineering
General Industrial Union of Textiles and Clothing
Generalized context-free grammar
General Union of Textile Workers
George Textor
Geotextile
Geotextiles and Geomembranes
German Textile Workers' Union
Gettext
Global Text
Glossary of textile manufacturing
Gnostic texts
Google Text-to-Speech
Government College of Engineering & Textile Technology, Berhampore
Government College of Engineering & Textile Technology Serampore
Government Textile Vocational Institute Manikganj
Graduate Texts in Mathematics
Grain (textile)
Graphic texture
Great Bombay textile strike
Growing context-sensitive grammar
Guanzi (text)
Hebrew Old Testament Text Project
Helmshore Mills Textile Museum
Help:Adding open license text to Wikipedia
Help:Adding open license text to Wikipedia/creating articles
Help:Adding open license text to Wikipedia/how to
Help:Advanced text formatting
Help:Books/Book creator text
Help:Cite errors/Cite error references no text
Help:HTML in wikitext
Help:Text editor support
Help:Wikitext
Herpetogramma pertextalis
High-context and low-context cultures
Hightower Text
Hindu texts
Hipertext.net
History Alive! textbooks
History of clothing and textiles
History of hypertext
Hmong textile art
Hoefler Text
Hypercompe contexta
Hypertext
Hypertext caching protocol
Hyper Text Coffee Pot Control Protocol
Hypertext fiction
Hypertext Magazine
Hypertext Transfer Protocol
Impatiens textori
Inauthentic text
Institute for Business in the Global Context
Institute for New Testament Textual Research
International Conference on Computational Linguistics and Intelligent Text Processing
International Federation of Textile Workers' Associations
International Federation Textile-Clothing
International Standard Text Code
International Textbook Company
International Textile, Garment and Leather Workers' Federation
International Textile Group
International Textiles
International Wool Textile Organisation
Internet Sacred Text Archive
Intertextuality
Intertextual production of the Gospel of Mark
In-text advertising
IntraText
Isa textula
Islamic Texts Society
Isturgia contexta
Italian Federation of Chemical, Textile, Energy and Manufacturing Workers
Italian Union of Textile, Energy and Chemical Workers
IText
Japanese history textbook controversies
Japanese Society for History Textbook Reform
Jaunde-Texte von Karl Atangana und Paul Messi
Javanese historical texts
Jewish textile industry in 16th-century Safed
John Foster (textile manufacturer)
John Texter
Journal of Industrial Textiles
Journal of Texture Studies
Juncus textilis
Kakatiya Mega Textile Park
Kate (text editor)
Keilschrift Texte aus Ugarit
Kelenfldi Textilgyr SE
Key Word in Context
Khalili Collection of Swedish Textiles
Kharkiv College of Textile and Design
KMS (hypertext)
Known-plaintext attack
Korean history textbook controversies
Kraemer Textiles Inc.
Lapis (text editor)
Laxitextum bicolor
Learner-generated context
Legal text
Leo (text editor)
Leuronoma textifera
LEXX (text editor)
Line (text file)
List of Chinese military texts
List of ciphertexts
List of early Chinese texts
List of early Christian texts of disputed authorship
List of flags with Arabic-language text
List of flags with English-language text
List of flags with Latin-language text
List of flags with Russian-language text
List of flags with Spanish-language text
List of Hindu texts
List of historic Indian texts
List of Japanese classical texts
List of Lingbao texts
List of medical textbooks
List of text-based computer games
List of text-based massively multiplayer online role-playing games
List of textbooks in thermodynamics and statistical mechanics
List of textbooks on classical mechanics and quantum mechanics
List of text corpora
List of text editors
List of textile and clothing trade unions
List of textile fibres
List of textile mills in Cheshire
List of text mining software
Lophocampa texta
Manikya Lal Verma Textile and Engineering College
Manufacturing Innovation Hub for Apparel, Textiles and Wearable Tech
Mori traditional textiles
Martand Singh (textile conservator)
Mary White (textile designer)
Masoretic Text
Mathematical text fragment (Berlin, Staatliche Museen, pap. 11529)
Matucana intertexta
Mawangdui Silk Texts
Maya textiles
May Smith (textile designer)
Meaningtext theory
MediaWiki:Badtitletext
MediaWiki:Blockedtext
MediaWiki:Protectedpagetext
MediaWiki:Protect-text/en-gb
MediaWiki:Recentchangestext
MediaWiki:Uploadtext
Medicago intertexta
Message Oriented Text Interchange Systems
Metal-Textile Union
Micrographic texture
Microsoft text-to-speech voices
Mildly context-sensitive grammar formalism
Ministry of Textiles
Ministry of Textiles and Jute
MOF Model to Text Transformation Language
Motif (textile arts)
Muse de la mode et du textile
Museum of Technology and Textile Industry
Museum of Textile in esk Skalice
Myriopteris intertexta
Nanotextured surface
National Association of Unions in the Textile Trade
National Centre for Text Mining
National Committee of the Chinese Financial, Commercial, Light Industry, Textile and Tobacco Workers' Union
National Curriculum and Textbook Board
National Federation of Textile Industry Workers
National Institute of Textile Engineering and Research
National Textile University
National Union of Dyers, Bleachers and Textile Workers
Navarretia intertexta
NCERT textbook controversies
Neighborhood Texture Jam
Neo-Assyrian Text Corpus Project
Neoterebra protexta
Ne (text editor)
News Industry Text Format
New Zealand Electronic Text Collection
Nile Level Texts
Northern Textile and Allied Workers' Union
Nucras intertexta
Nuzi texts
Nyanza Textile Industries Limited
Ocenebra circumtexta
Old Texts
Oncidium praetextum
Online rich-text editor
Online text-based role-playing game
Opaque context
OpenText
Open text
Open textbook
Operating context
ORACLE (teletext)
Oracle Text
Ostrow Textile Company
Our Textbook
Out of Context (exhibition)
Oxford Classical Texts
Pabna Textile Engineering College
Pakistani textbooks controversy
Pakistan Textile Journal
Palestine Pilgrims' Text Society
Palestinian Textbooks
Pali Text Society
Paracas textile
Parallel text
Paratapes textilis
Paratext
Park Avenue (teletext soap)
Phaecasiophora pertexta
Phtheochroa retextana
Phycothais texturata
Phytoecia praetextata
Pico (text editor)
Pile (textile)
Pill (textile)
Plaintext
Plain text
Plaintext-aware encryption
Plaintext Players
Plusia contexta
Polynomial texture mapping
Pontifical Council for Legislative Texts
PopText
Portal:Evangelical Christianity/Sacred text
Portal:Free and open-source software/Header Text
Post-canonical Buddhist texts
Power Loom Carpet Weavers' and Textile Workers' Union
Praetexta
Praetextatus
Prtextatus (bishop of Rouen)
Prato textile museum
Predictive text
Premi de Mar Textile Printing Museum
Primary texts of Kabbalah
Primer (textbook)
Prionapteryx texturella
Probabilistic context-free grammar
Procedural texture
Progressive contextualization
Projective texture mapping
Prooftext
Prooftexts (journal)
Protext (Arnor)
Pumping lemma for context-free languages
Punctoterebra textilis
Puya (Meitei texts)
Pyramid Texts
QED (text editor)
Q. texture
QText (word processor)
Quantum contextuality
Quoting out of context
Real-time text
Recontextualisation
Red Banner Textile Factory
Reduction of Hours of Work (Textiles) Convention, 1937
Religious text
Rendition (text adventure game)
ReStructuredText
Rich Text Format
Rich Text Format Directory
Rimosodaphnella textilis
Rongorongo text A
Rongorongo text B
Rongorongo text C
Rongorongo text D
Rongorongo text E
Rongorongo text F
Rongorongo text G
Rongorongo text H
Rongorongo text I
Rongorongo text J
Rongorongo text K
Rongorongo text L
Rongorongo text M
Rongorongo text N
Rongorongo text O
Rongorongo text P
Rongorongo text Q
Rongorongo text R
Rongorongo text S
Rongorongo text T
Rongorongo text U
Rongorongo text V
Rongorongo text W
Rongorongo text X
Rongorongo text Y
Rongorongo text Z
S3 Texture Compression
Sam (text editor)
Santiago Textitln
Santiniketan: The Making of a Contextual Modernism
Sapphire Textile
Saudi Arabian textbook controversy
Scene text
Schlossberg Textil
Scottish Corpus of Texts and Speech
Scottish Gaelic Texts Society
Scottish Lace and Textile Workers' Union
Scottish Textile Workers' Union
Secure Hypertext Transfer Protocol
Self-defining Text Archive and Retrieval
Semiotext(e)
Setcontext
Shahid Abdur Rab Serniabat Textile Engineering College
Shaoxing China Textile City Sports Center
Shape context
Shuihudi Qin bamboo texts
SimpleText
Social Text
Socialtext
Socit des anciens textes franais
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Southeastern Quilt & Textile Museum
Southern African Clothing and Textile Workers Union
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Startext
Static Context Header Compression
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Stories and Texts for Nothing
Streaming Text Oriented Messaging Protocol
Structured text
Studien zu den Bogazkoy-Texten
Stylocline intertexta
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Tata Textiles
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Technological Institute of Textile & Sciences
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Teletext Ltd.
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Text
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Textainer Group Holdings
TextAmerica
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Textbook of Military Medicine
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Text Creation Partnership
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Text Encoding Initiative
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Text Executive Programming Language
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Textfiles.com
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Textile
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Textile Arts Museum
Textile arts of indigenous peoples of the Americas
Textilease/Medique 300
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Textile, Clothing and Footwear Union of Australia
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Textiles in folklore
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Textile Workers Union of America
Textile Workers v. Darlington Manufacturing Company
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Textulariida
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Textured vegetable protein
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Texture mapping unit
Texture Maps: The Lost Pieces Vol. 3
Texture memory
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Textures: A Photographic Album for Artists and Designers
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Texture synthesis
Textus Receptus
Textus Roffensis
TEXT + WORK
Thailand Textile Institute
The Context Group
The Hercules Text
The Holy Qur'an: Text, Translation and Commentary
The Holy Quran: Arabic Text and English translation
The Last Text EP
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The Passaic Textile Strike (film)
The Pleasure of the Text
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Third Text
Timed text
TimedText:2NE1 featuring Big Bang - Lollipop.ogg.ko.srt
TimedText:Anywhere (Rita Ora song - sample).ogg.en.srt
TimedText:Can't Hold Us Down (Christina Aguilera song - sample).ogg.en.srt
TimedText:Deja Vu (Beyonc song - sample).ogg.en.srt
TimedText:Eminem - Godzilla featuring Juice Wrld.ogg.en.srt
TimedText:Fighter (Christina Aguilera song - sample).ogg.en.srt
TimedText:Former Iraqi national anthem, 19812003.ogg.en.srt
TimedText:Halo (Beyonc song - sample).ogg.en.srt
TimedText:Hunter (Bjrk song - audio sample).ogg.en.srt
TimedText:Ironic (Alanis Morissette song - sample).ogg.en.srt
TimedText:I Wonder (Kanye West song - sample).ogg.en.srt
TimedText:Locked Out of Heaven (Bruno Mars song - sample).ogg.en.srt
Timed Text Markup Language
TimedText:My Name Is.ogg.en.srt
TimedText:North Macedonia's national anthem (instrumental).ogg.en.srt
TimedText:North Macedonia's national anthem (instrumental).ogg.ko.srt
TimedText:North Macedonia's national anthem (instrumental).ogg.mk.srt
TimedText:Otha Fish (The Pharcyde song - sample).ogg.en.srt
TimedText:Red Dead Redemption 2 - Unshaken.ogg.en-gb.srt
TimedText:Rude (Magic! song - sample).ogg.ru.srt
TimedText:Run the World (Girls) (Beyonc song - sample).ogg.en.srt
TimedText:Single ladies (Beyonc song - sample).ogg.en.srt
TimedText:Smells Like Teen Spirit (Nirvana song - live version - sample).ogg.en.srt
TimedText:Son Tung M-TP Em cua ngay hom qua (remix - sample).ogg.en.srt
TimedText:Son Tung M-TP Em cua ngay hom qua (remix - sample).ogg.vi.srt
TimedText:Son Tung M-TP Lac troi (sample).ogg.en.srt
TimedText:Son Tung M-TP Lac troi (sample).ogg.vi.srt
TimedText:Try (Pink song - sample).ogg.en.srt
Timeline of clothing and textiles technology
Timeline of hypertext technology
Torrey's Topical Textbook
Trade Union International of Agroalimentary, Food, Commerce, Textile & Allied Industries
Transformation of text
Transtextuality
Ugaritic texts
Ulysses (text editor)
Undergraduate Texts in Mathematics
Union of Jute, Flax and Kindred Textile Operatives
Union of Needletrades, Industrial and Textile Employees
Union of Textile, Clothing and Leather Workers
Union of Textiles, Chemicals and Paper
United Textile Factory Workers' Association
United Textile Workers of America
Units of textile measurement
Urtext
Urtext (biblical studies)
Urtext edition
Uttar Pradesh Textile Technology Institute
Value and Context
Vesicular texture
Vettius Agorius Praetextatus
VGA text mode
Videotext
Vim (text editor)
Vortextuality
Warner Textile Archive
Well-known text representation of coordinate reference systems
Well-known text representation of geometry
Western text-type
West Textures
Wikipedia talk:Do not include the full text of lengthy primary sources
Willy (textile machine)
Windham Textile and History Museum
Woodblock printing on textiles
World System Teletext
Wrights (textile manufacturers)
Yahoo! Livetext
Yorkshire Society of Textile Craftsmen
Zetela textilis
Zhangjiashan Han bamboo texts
ZoomText



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